Romans 1:1-7 Paul, a servant of Jesus Christ.Authentication and salutation I. The apostle.1. Paul was not the name by which he was always known, but was assumed shortly after the commencement of his mission to the Gentiles. The practice of assuming a Gentile, in addition to the original Hebrew name, was then common, and indicated a loosening of the bonds of religious exclusiveness. 2. Servant of Jesus Christ. Not a hired servant (μίσθιοςἢμισθωρὸς), nor a voluntary attendant (ὑπηρέτης), nor a subordinate officer (ὑπηρέτης), nor a ministering disciple (διάκονος); but a slave (δοῦλος). Yet the title is very far from denoting anything humiliating. That, indeed, it must do if the master were only human. Even though the slave should be promoted as minister of state, the stigma of servitude was not removed; for the despot might, at any moment, degrade or destroy him. We may therefore rest assured that to no mere man, however exalted, would St. Paul have willingly subscribed himself a slave. But to be the bondmen of the Lord Jesus Christ, whose property he was both by right of creation and redemption; all of whose requirements were known to be in absolute accordance with truth and righteousness, and to all of which his own renewed heart responded with most lively sympathy, was the truest liberty and the highest dignity. 3. This dignity St. Paul participated in common with every other disciple; but, unlike many others, he had been called to the office of an apostle. Those thus called were constituted “ ambassadors for Christ,” being chosen, qualified, and deputed by Him to transact business with their fellow men in respect to His kingdom. The twelve had been chosen by the Master during the days of His flesh, and had companied with Him during His earthly ministry (Acts 1:21). St. Paul had not enjoyed this advantage. Nevertheless, he, too, was an apostle by Divine call (Galatians 1:1). True, he was confessedly, because of the lateness of his call, “ as one born out of due time” (1 Corinthians 15:8); but his call was not the less real or effectual. And in all that was requisite, he was “ not a whit behind the very chiefest apostles” (2 Corinthians 6:5; 2 Corinthians 12:12). 4. He had not only been called, but specially “ separated unto the gospel of God.” Like Jeremiah (Jeremiah 1:5), so, too, St. Paul was “ separated from his mother’ s womb” (Galatians 1:15). His parentage, birth, endowments, education, etc., had been so arranged by God as to constitute him “ a choice vessel” for this very work (Acts 26:16-19; Acts 13:1-3). II. The gospel to publish which he had been separated.1. It had been “ promised afore by the prophets in the Holy Scriptures; so designated because they were written for holy purposes, by holy men, inspired by the Holy Spirit, and developed holy fruits.” 2. This gospel was “ concerning His Son” [Divine dignity] “ Jesus Christ” [the personal name and official designation] “ our Lord” (absolute right of property and dominion). (1) He was, as to His human descent, of “ the seed of David” (Romans 8:3; Galatians 4:4-5; Hebrews 2:14). His “ flesh” is His complete human nature, in respect of which it is said that “ He increased in wisdom,” etc. (Luke 2:52). (2) He had also a higher nature, here distinguished as “ the Spirit of holiness,” in respect to which He was not made, not born, but instated with power in His proper glory as the Son of God, by His “ resurrection from the dead.” In order to estimate the full force of the apostle’ s statement, it ought to he remembered that men--the Jewish rulers--had denounced Him as a blasphemer (John 19:7; John 5:18; John 10:33). They could not endure that He, being manifestly a man, should make Himself God, But the “ resurrection” was God’ s answer to their derision. That act proclaimed, in reply to all that man had done, “ This is My beloved Son, hear Him.” III. The object, extent, and result of His commission. He had received “ grace and apostleship.”1. To promote “ obedience to the faith” : i.e., first of all, men must be taught the faith--i.e., the things to be believed (Matthew 28:19). It is a mistake to suppose that Christian men are called upon to believe they know not what, nor why (2 Thessalonians 2:13; John 8:32). Now these things, proposed to faith not only bring to us the tidings of peace and of new life in Christ, but they propose to us a course of life to be pursued. They require belief, in order to obedience; and make it plain that a faith which does not result in obedience is a dead thing (Matthew 28:20; Romans 16:26). 2. The apostle had received authority to promote this obedience of faith amongst “ all nations.” The Gentiles had never grasped the truth of the universal brotherhood of man; while the Hebrews, though very strictly separated from all others, not only possessed the thought, but were preparing the way for a reign of grace in which all the nations should be blessed. That was the purport of the promise made to Abraham, Isaac and Jacob, and confirmed to David and his son. Therefore the prophets sang triumphantly of one whom the Gentiles should seek (Isaiah 11:10). The nation did not indeed admit Gentiles on equal terms. They required that these should assume the yoke of the Mosaic law. But now the obedient to the faith from amongst all nations were to constitute the true Israel of God. 3. The whole result was to be for the glory of “ His name,” by whom our redemption has been accomplished. It was not for the glory of Israel, nor of the apostles, nor of any number of men (1 Corinthians 1:27-29; 2 Corinthians 4:6-7). IV. The formal address and salutation. The things to be noted are--1. That the blessing sought for the saints was the grace of God our Father, and the Lord Jesus Christ, so manifested as to insure peace. 2. The specially Christian conception of God as our Father. 3. The significant association of God our Father and the Lord Jesus Christ as the common object of prayer and the common source of grace and peace. (W. Tyson.)The opening address I. The author.1. Paul, once called Saul, of Tarsus, a citizen of no mean city, a Benjamite, of pure Hebrew extraction, well trained in a knowledge of the Scriptures, a free citizen of the Roman empire, acquainted with the literature of Greece, by nature endowed with great force of intellect, passion, and resoluteness, of bold and ambitious spirit, a Pharisee of the austerest type, zealous for the law, and hating its enemies, real or supposed. 2. Yet a servant of Jesus Christ, by a free, rational subjection. He stood before his Lord, like the angels which stand before the throne of God, or like nobles in the court of a mighty prince. How was this? 3. He received grace for his own salvation’ s sake; and apostleship to bring about the salvation of others. 4. He was an apostle to the Gentiles: while Peter and the other eleven were apostles to the Jews. II. The persons addressed. The letter was written in 58. Think what Rome was at that period--much like London at the close of the last century, only without its Christianity. Its population exceeded two millions, half of whom were slaves. Many families were amazingly rich and luxurious: but far more, among the freemen, were as lazy as they were proud, and as poor as they were lazy. The population was low sunk in misery and sensual degradation. In religion, the vulgar were besotted polytheists and the philosophers avowed atheists. The Jews occupied a quarter apart from the rest of the city. It is not known by whom that Church was founded, but probably by some of the strangers from Rome who were in Jerusalem at Pentecost, and was composed principally of Gentile converts. To these would be added such Jewish converts as had effectually separated themselves from the synagogue. The Church seems to have been one of singular purity, spirituality, and strength. Its disciples were “ beloved of God” ; His “ chosen saints.” And the Church needs to be built up in its holy faith. It is not enough to hear of Christ and believe in Him; to be converted and witness a good confession; but to be fully instructed in the apostle’ s doctrine, and to continue in it, that we may grow up to the full stature of a perfect man in Christ. III. The subject matter of the Epistle.1. It is an exposition of what is contained in the prophets. Here is no new thing, but the historic verification and doctrinal development of what the prophets declared. 2. It concerns the glad tidings of God, which relate all to the salvation wrought out for men by Jesus Christ, who-- (1) Was a true man, and a lineal descendant of David, the ancient king of Israel. (2) Had also a Divine nature, called here the Spirit of holiness, because it made Him absolutely immaculate; and because by it He dwells in the hearts of His people to make them holy. By this nature He was God’ s coeternal Son. Such had He announced Himself when living, and His claim was demonstrated, by irresistible evidence, by His resurrection from the dead. (3) Wills His gospel to be proclaimed among all nations. IV. The spirit of the whole. This comes out in the benediction and salutation of verse 7. 1. “ Grace” is Divine favour. Its fruit and effect is “ peace,” which comprehends all gospel blessedness. 2. Grace and peace come from God the Father, and God the Son. (T. G. Horton.)The true preacher and his great theme I. The true preacher.1. His spirit: a willing bondsman--not by force or legal orders, but by inward necessity. “ Woe is me if I preach not the gospel.” Bound by obligations that are as tender as silken cords, but firm as adamant; too weak to fetter, but too strong to break. 2. His preparation: “ called” “ separated” the Godward side of the call to the ministry, and the ground of ministerial authority. 3. His aim-- (1) From God--how high; to announce glad tidings from God. (2) For all men--how wide. II. His great theme. The gospel is great because of--1. Its Author, God: not about Him merely, but from Him. The gospel has its source in God as the river in the fountain, the beam in the sun. It is-- (1) The plan of the Creator for renewing His spiritual creation. (2) The proclamation of the Sovereign for producing loyalty and peace. (3) The pardon of the Great Father offered to His prodigal sons. “ Herein is love.” 2. The method of its fore announcement (verse 2). A gospel which had been foretold by such men as Moses, David, Isaiah, Daniel, and in such a way, is indeed a great gospel. And just as by the dawn God promises day, by spring, summer, so by old prophecy He “ promised the gospel.” 3. Its subject. “ His Son Jesus Christ.” Christ is great because of-- (1) His position in regard to us. “ Our Lord,” signifying His dignity, claims and crown rights over us. (2) His exalted human mastery (verse 3). (3) His relationship to God, as proved by His resurrection (verse 4). (U. R. Thomas.)Christianity as an objective system I. Its nature--a gospel (verse 1). II. Its antiquity. It was promised before in the Holy Scriptures by the prophets (verse 2). III. Its central idea. The Lord Jesus Christ (verse 3). IV. Its instrumentality. Men, apostles, with the truth, not priests with things to do, but men with a truth to teach (verse 5). V. The immediate and alternate aims. The obedience of faith in the reception of the truth, a holy sainthood to the man who receives it (verses 5-7). VI. Its supernatural and spiritual elements. Grace and peace, etc. (verse 7). VII. Its sphere. It is to go abroad into the whole World, and be exhibited there (verse 8). (T. Binney.)A servant of Jesus Christ I. The highest title known in earth or heaven is “ a servant of God.”1. At the commencement of their Epistles, Paul, James, Peter, and Jude, use, indiscriminately, the expressions--“ servant of God,” and “ servant of Christ,” as if they were synonymous. It is one of the undesigned, and therefore strongest arguments for the Deity of Christ. James combines the two. And in every case each apostle places it first as his highest title--above his apostleship. 2. And were you to ask the man on earth nearest heaven, “ What are you?” or the saints in Paradise, or the angels--in all their order and degrees--the response would be, “ I am a servant of Jesus Christ.” 3. And no marvel! The Lord Jesus Himself gloried in the name. It designated Him in prophecy. It was His own delineation of His work--“ a Servant.” II. How do we enter the service?1. It begins with a vocation from God. It is not such as anyone may say that he has it. It is a distinct call. Everyone here might be inclined to say, “ I am a servant of Christ--of course I am.” When did you go to that “ service” ? There cannot be “ service” without an act of engagement. The outward vocation--the pledge on either side--was at baptism. But it was not there that it became real. It is real when you begin to close, with certain inward impulses, which have been at work in your heart by the Holy Ghost; and to love God. This love is the child of liberty, and the service is the child of love. 2. Now you are prepared for “ service.” And you go, and in some way or other--it may be at confirmation, or holy communion--you go and consecrate yourself to His work. “ Lord, here I am. I am Thine. Accept me, fit me, teach me, use me, as Thou wilt.” III. The privilege of the service.1. You are placed in close communication with your Master, He tells you His secrets. “ The slave knoweth not what his lord doeth; but I have called you friends; for all things that I have heard of My Father, I have made known unto you.” 2. You serve “ the King of kings and Lord of lords” ; but you serve One who was once a servant. Many an earthly servant may sometimes have wished, “ O that my master or mistress knew what service is!” That is what you have. He understands it all, and has the heart to feel, and the power to help. 3. And to that same Master His servants bring all their work; and as they lay it at His feet, He makes it clean, and perfumes it with the odour of His own perfect service. What has been wrong in it, He cancels: what is good, He accepts, when He has made it--by what He adds to it--acceptable to Himself. 4. And all along the sweet feeling of the servant is, “ My Master is pleased with me and my poor service. And all I am doing, it is practice for a far higher and better service.” IV. The character of the “ service.” It does not much matter what Christ’ s servants do. They are His servants everywhere. It is the motive which makes the service, not the action. If a person desires to carry on his business upon Christian principles--and directly or indirectly to honour Christ in the world--that man is “ a servant of the Lord Jesus Christ.” If anyone does an act of kindness to another--if he give to the poor, or minister to the afflicted, and if he see Christ in them--then he does it to Christ, and he is “ His servant.” If a man humble himself for Christ’ s sake, then that man is Christ-like in His service, and he is a “ servant” indeed. Or, no less, if a man suffer patiently, for Jesus’ sake, he is “ a servant of Jesus.” Perhaps that is the highest service which combines the right fulfilment, for Christ’ s sake, of the greatest number of the duties of life. The daughter whom every day her father, mother, brothers, sisters, and servants, rise up to bless, and who, as she has opportunity, goes out to the poor, and the sick, and the schools about her, she is a truer “ servant of Christ” than the daughter who shuts herself up into the one narrower sphere of her own selection. Practically, what you have to do, is to accept whatever work the providence of God may give you. And if you want to know what it is, in the providence of God, that you should do, consult, after special prayer about it, your minister, your Christian friends, your own judgment. A field of service will be sure to open to you, in due time, if you look for it. There go in, nothing doubting, and put all the Christ you can into it. (J. Vaughan, M. A.)The servant of Jesus Christ a willing servant The following story well illustrates the force of δοῦλος, as applied to the believer. A slave, on hearing that an Englishman had purchased him, gnashed his teeth, knit his brows, and declared, with true pathos and heartfelt indignation, that he would never obey so unworthy a representative of the land of boasted freedom. On learning afterwards, however, that his new master had bid for and bought him in order to bestow upon him his freedom, the poor negro was so overcome with joy and gratitude, that he fell down at the feet of the man he had just vowed never to serve, and exclaimed, “ I am your slave forever” (Psalms 116:16). (C. Neil, M. A.)Paul, the slave of Jesus Christ I. No one had a more vivid sense of liberty and the right of private judgment than this disciple of Gamaliel. He had all the zeal of a Republican for the worth of manhood. He was a free-born Roman citizen, and he never forgot it. He could make a stand for his civil rights like a Hampden or a William Tell. He allowed no privileged authority to rob him of his franchise. He was the champion of personal liberty before the weak-minded Felix, or the straightforward Festus, or the frivolous Agrippa. And that famous declaration: “ I appeal unto Caesar!” --it rings down eighteen centuries like the sound of a war trumpet. “ Paul, a slave of Jesus Christ.” Yes, a slave--in body, mind, and spirit; boasting of his slavery in the face of the world. II. The authority of this Divine slave is proportionate to the extent of his slavery. The more slave he is of the Supreme Mind of humanity, the more right and power has he to be the founder of Christian theology. For what does this splendid slavery mean? It is a soul finding a personality higher and better than its own, and yielding allegiance to it. Slavery? It is liberty. It is moving within God. “ Ye shall know the truth, and the truth shall make you free.” (H. Elvet Lewis.)The mystery of loyalty--the master and the slave 1. Christianity has revolutionised the world, above all by teaching the value and dignity of man as man. There is one instance which exhibits this in the highest degree--“ Paul, the slave of Jesus;” 2. It is thus that he begins the most elaborate of his letters. Now such a beginning is noteworthy for two reasons, because-- (1) It is deliberately chosen, for only one other of his Epistles opens in precisely the same way. (2) In both cases the apostle is addressing those who, fully in Rome, and in some measure in Philippi, understood the proud position of Roman citizenship. 3. The gospel, however, had spread through every rank of society; and so in these two cities there would be those who understood the term of “ master,” as well as those who, to their sorrow, could not fail to realise the position of a “ slave.” 4. Dwell for a moment on the title. This man gives of himself an almost contemptuous description to the proudest people in the world. And then think of the man who thus voluntarily places himself in the ranks of the conquered. Brought up a Pharisee, by his very training inclined to be proud, uncompromising; to this must be added the possession of learning, and a consequent sense of superiority, was ever man less likely to submit willingly to the place of a slave? Note-- I. The meaning of the apostle.1. Complete submission of will to the commands of Christ. What those commands are, or mean, may be a matter, in part at least, of question; but the point of importance is that once discovered, they are to be unhesitatingly and entirely obeyed. It has been said that “ a Colt craves for a king.” It is true of all mankind, and a true King for us there is. One who understands man, whose sway is imperial, but whose laws meet the deepest yearnings of the soul, and whose result is blessing. To disobey such is to make life a scene of slaughter; and obey Him and “ the wilderness and the solitary place blossom as the rose.” 2. Entire submission of judgment to the revelation of Christ. To accept Christ at all is to accept Him as the absolute truth. Hard sayings, mysterious doctrines, came from His lips. To accept these in so far as they accord with our preconceived notions, or suit our tastes and wishes, is scarcely to accept them at all. To hold ourselves in submission to His revelation is the attitude of mind suited to His followers: to that tone of thought more light is given, and “ spiritual things are spiritually discerned.” 3. An entire and earnest effort to imitate the life of Christ. St. Paul felt this robe a necessity, because that life was itself a revelation. St. Paul, like others, might have set about to seek self in a manner not altogether ignoble, but in the prudent indulgence of legitimate ambition, and, indeed, he did so till Christ crossed his path. He had taken one view of life, and it was the wrong one. Here, in spite of all the world’ s assertion to the contrary, was the best, the noblest, the happiest life. What is your line in life? A servant you are to whom you obey; and your obedience will be regulated by that object of imitation and attainment to which your desire is turned. Is it pleasure? To seek it is, proverbially, to scare it from your path; and if found in any degree, how soon it palls upon the satiated soul! Is it reputation? Ah, me! it is a mere bubble shining for a moment in a gleam of sunlight, then bursting and gone. Is it riches? Our graveyards remind us that “ we brought nothing into this world, and it is certain we can carry nothing out.” Nay, more. What is dearer, what more beautiful than family life? If ever the weary worker may find an end and an object in his work, it is to create around him those objects of love which elevate and soothe. And yet they die. 4. That one attitude towards the Redeemer that is suitable in a soul which has sinned. When we are fully alive to sin, how little do the arguments with which before we cozened ourselves when sinning then avail! We want--and we feel that we want--a Redeemer. It is then that Jesus Christ is precious. To waken to that great truth to which Paul wakened--“ loved me, gave Himself for me” --is to become the willing, loving slave of the Redeemer. II. The consequences of this Christian view of submission to Christ.1. It points to a large and loving recognition of all who name the Holy Name. “ Our common Christianity” is a dangerous phrase, when it is meant to hint or encourage a doctrine of indifferentism. But it is true and consoling when it expresses that amongst all who are “ baptized unto Jesus Christ” there is a share in one main ground of common faith and hope, which may unite them more at last than their differences can divide. 2. It affects in a very serious sense the attitude of the individual life. (1) There is one striking difference between the Roman servitude from which the apostle took his image, and that condition to which it pointed. To be a “ slave of Jesus Christ” we must deliberately choose our Master. (2) if we choose Christ, there follows necessarily a wholly new view of our relation to mankind. “ There is neither Jew nor Greek, Barbarian, Scythian, bond nor free, but Christ is all and in you all.” (3) To have constantly before the mind an unblemished ideal, and that with the knowledge that all life, happiness, and power are proportioned to our approach to that ideal; and, further, to have learned that abundant help is offered to essay the task, this must indeed have a powerful effect on character. III. The secret spring of such an attitude of mind. In the mind of Paul there was no sort of question as to who Christ was. He had had amplest opportunity of examining His claims, but no amount of study, observation or evidence was enough. Divine faith ruled his life. He recognised Christ as the Eternal God, who was also the Representative Man, and recognising this, by the grace given him, he acted on the recognition.1. To do this was to live by faith. Henceforth he directed his course by the visual efficacy of a fresher and fuller spiritual sense directed upon the reality of the unseen world. That reality was Christ’ s, To submit to the absolute supremacy of the same Master involves in each soul the supremacy of the same principle, to “ walk by faith.” Now the antagonist of such a principle is to walk by sight. The man who lives by the principle of “ sight” may be respectable; but one thing he is not doing, viz., seeking to guide his course and govern his actions by habitual reference to an unseen, a loving Friend; he has in no way staked his all upon the promise, and committed his destiny to the keeping of “ the Son of God.” 2. But as faith was allowed to exercise its sovereign sway, there grew and deepened in the mind of the apostle an intense personal love and loyalty towards Christ. This lay at the root of his patient study of the mind of his Master, and his unwearying effort to do His work. Henceforth life was changed. Not only was he now baptized into Jesus Christ, but he rose to the fulness of his regenerate life. One, the Highest, had thought of him, even him. Could he ever forget it? “ The life that I now live in the flesh,” so he writes, “ I live by the faith of the Son of God, who loved me, and gave Himself for me.” Jesus the Conqueror! Paul the slave! A great love had overmastered Paul, and a faithful response was given. (1) Loyal affectionateness is always beautiful. To see the grey-haired man, melting into tenderness at the dear memory of one, once loved, now gone--having once seen, what heart can resist it? To see the little child, sweet, gentle, retiring--flash into sudden enthusiasm, or grow into sudden gravity of reproof in behalf of an absent parent or friend--the heart is touched. (2) Ah, me! the world grows cold and critical: young hearts lose their freshness because they lose their faithfulness; miss their nobility when hero worship is dead. God save you from the cynical spirit. It is the generous spirit that is the brave spirit; because where it is there is loyalty. To what? Well, to anything or anyone who is in any measure really deserving; to your Church, Queen, country, to a great tradition, to a hallowed memory--loyalty to these leads to the higher. (3) Think what it is for us Christians to have the vision of the highest truth before us, and to fail in loyalty! What follows? Success, money, greed satisfied, and the dark heart, the narrow brain. Think also, to see the highest truth and to be loyal! Certainly it means some pain, some shame. Conclusion: What Paul did that we Christians must do. The child Blandina smiled as she went to her agony; the aged Polycarp wept in an ecstasy of tenderness when he thought of the love of his Master, and the horror of denying One who so long had loved him. The Greek girl--in a beautiful romance--lay in the depth of the African dungeon; she had longed for the azure skies of Attica, she had pined for the free breezes of the fresh AEgean, but they found her radiant with joy in her darkness and solitude, and the only account she gave of that strange completeness of revolutionised nature was this, “ My Love was crucified.” 1. The comfort. Life is full of failure, of sorrow, of sin. Listen. He changes not, “ He loved you, and gave Himself for you.” Well, then, if listening-- 2. The result. (1) Surely penitence--deepening penitence. And more. You will grow, advance, increase in grace as your surrender becomes more complete. (2) Devotion. Not perhaps the burning enthusiasm of His first followers, or the blind, vigorous courage of the martyrs. But life will be truer, nobler, better, if we keep Him before us; the business mart may restrain his speculations when they pass the line of honesty, may spend his money for God; the young city clerk may subdue his passions, and teach in the Sunday school; the fashionable lady may bend the proud rules of social convention With a sweet dexterity, and do self-denying acts in real Christian love; the labouring man may work; the bedridden may endure; each with one thing in common some surrender; that is, some deepening love of heart, and stronger energy of will for love of Him who gave Himself for them, may learn in their several measures to be “ slaves of Christ.” (Canon Knox-Little.)The sublimest servitude Men are made to serve. In true service alone they realise the harmonious development of their powers, and the realisation of their aspirations. Note here-- I. The highest masterhood.1. His mission--Jesus, i.e., Saviour; Christ, i.e., anointed. Christ is God in His redemptive capacity. There is no salvation where there is not a deliverance from sin, from its possession, dominion, consequences. 2. His divinity--“ the Son of God.” The universe teems with sons of God; but the Infinite has no son like Christ, Hence He is called “ His only begotten Son.” 3. His human history. (1) By birth He sprang from the seed of David (John 7:42). He was born of humanity. (2) He was raised from the dead. His birth proved Him a man, His resurrection a God according to a spirit essentially, eternally holy. Such is the Highest Master. His authority is indisputable, His love amazing, His character holy, His experience wonderful. II. The highest employment. Paul was an apostle of this Master. There are many branches of employment in the service of Christ; but there is nothing higher than that of apostleship (1 Corinthians 12:28). It is an office of the highest trust, it is to represent his Master. Of the most salutary and ennobling influence, it is to redeem the world. Paul was “ called” to this high office, on the way to Damascus, and from his mother’ s womb (Galatians 1:15).2. He was an apostle of the highest message. “ The gospel of God.” God is the Author, the Substance, and the End of this good news to men. (D. Thomas, D. D.)Paul’ s servitude and apostleship I. Paul, a servant of Jesus Christ.1. On his first appearance in history who would ever have thought of finding his name associated with such a designation? The Jewish priests and rulers, the sworn enemies of Christ, were then his masters; and Satan was theirs. But the slave of the devil became the servant of Christ. And he transferred from the one service to the other all his native ardour, and all his indefatigable activity. That service was more than destitute of dignity in the eyes of both Jews and Gentiles. But now to be “ a servant of Jesus Christ” was esteemed by Paul his most distinguished honour, and was enjoyed by him as the chief zest and happiness of his life. 2. Let the disciples of Christ remember that they are all His servants; and what department soever of that service they are called to fill, whether public or private, let them cherish the same spirit with Paul. The more highly we think of the Master the more honourable will we deem His service; and the deeper our sense of obligation, the more ardent will be our delight in the doing of His will, and in the advancement of His glory. II. But Paul served Christ in a special capacity.1. The office of an apostle was the highest among the offices of the Christian Church. In every enumeration of them this stands first (Ephesians 4:8-11; 1 Corinthians 12:28). In the apostles we find all gifts combined. They were, in the very highest sense, “ ambassadors for Christ,” and “ stewards of the mysteries of God.” Their testimony was the standard of truth; and their authority, as the plenipotentiaries of their exalted Lord, was without appeal (John 17:18). 2. And that authority continues still. The writings of the apostles have all the authority of the apostles themselves. What a powerful inducement to their careful study, and how solemn the admonition, that if we “ wrest” them, it must be to “ our own destruction” ! This is coin that bears “ the image and superscription” of the King of Heaven; to destroy, to debase, or to lighten it is an act of treason. III. This official honour required a commission from the lord Himself. Such commission Saul of Tarsus received when the Lord appeared to him on his way to Damascus (Acts 26:15-18). There was he “ called to be an apostle.” The word “ called” has by different commentators been explained as of the same meaning with “ chosen.” It may be questioned, however, whether the calling is not, more properly, the result, or practical following out, of the choice. “ A called apostle” means one who had not assumed the office of his own will, but in virtue of an express call, at once authoritative and effectual, from the Lord; for while the call included the sanction of authority, it included also that Divine operation upon the mind by which he was at once inclined and fitted for the office. IV. The object to which he had been previously set apart, and was subsequently called, was “ the gospel of God.” “ The gospel of God,” is a message from Him to His sinful and guilty creatures; and its very name implies that it is a message of good. As such, it recommends itself to all to whom it comes by the appeal which it makes to their desire of happiness, and as “ the gospel of God” it comes with all the united recommendations of authority, kindness, and truth. Thus it should be contemplated with solemnity and awe on the one hand, and welcomed with delight on the other. V. The subject of that gospel is--1. Jesus, “ Jehovah that saveth” --i.e., a Divine Saviour. He was to “ save His people from their sins.” 2. Christ--i.e., anointed--the Hebrew Messiah (Isaiah 61:1-2). Jesus was thus anointed when, after His baptism, “ the heavens were opened, and the Spirit of God descended like a dove, and lighted upon Him,” being given to Him “ without measure,” and consecrating Him to His official work. 3. Our Lord (Matthew 28:18; Romans 16:9; Philippians 2:9-11). (R. Wardlaw, D. D.)A servant of Christ When the saintly George Herbert took possession of the humble parsonage to which strangers for his sake made pilgrimage, he is said by his biographer to have entered a resolution from that day forward always to speak of Jesus Christ with the added words “ my Master” ; and the appropriation seemed, it is added, to perfume his very life. He then may be said to have consecrated Christ as Lord in his heart. (Dean Vaughan.)The happiness of service Many years ago, happening to be in South Wales, I made the acquaintance of a Welsh gentleman. He was then a landed proprietor, living in his own mansion, and in very comfortable circumstances. He had been before carrying on an extensive business in a large town. By the death of a relative he had unexpectedly come into possession of this property. After considering whether he should retire from business, he made up his mind that he should still continue to carry it on, though no longer for himself, but for Christ. I could not help being struck with the gleesomeness of a holy mind which lighted up his countenance when he said, “ I never knew before what real happiness was. Formerly I wrought as a master to earn a livelihood for myself; but now I am carrying on the same work as diligently as if for myself, and even more so, but it is now for Christ, and every halfpenny of profit is handed over to the treasury of the Lord, and I feel that the smile of my Saviour rests upon me.” I think that is an example worthy of being imitated. (Dr. Duff.)The Christian’ s personal service Every Christian hath his talent given him, his service enjoined him. The gospel is a depositum, a public treasure, committed to the keeping of every Christian; each man having, as it were, a several key of the Church, a several trust for the honour of this kingdom delivered unto him. As in the solemn coronation of the prince every peer of the realm hath his station about the throne, and with the touch of his hand upon the royal crown, declareth the personal duty of that honour which he is called unto, namely, to hold on the crown on the head of his sovereign; to make it the main end of his greatness, to study, and by all means endeavour the establishment of his prince’ s throne; so every Christian, as soon as he hath the honour to be called unto the kingdom and presence of Christ hath immediately no meaner a depositum committed to his care, than the very throne and crown of his Saviour than the public honour, peace, victory and stability of his Master’ s kingdom. (Bp. Reynolds.)Christ’ s servant Christ’ s representative A man who knocks at our door, and calls himself a servant of some great one, implies that he has come on his master’ s business; and claims an attention to be measured by the importance, not of himself, but of his master. (Prof. J. A. Beet.)Called to be an apostle. A call to the ministry--includesI. Divine approval. A servant, accepted, devoted, faithful. II. A Divine commissions. Inward conviction, holy impulse. III. Divine designation. By suitable qualifications, providential arrangements, to a special work. (J. Lyth.)Qualifications for the apostleship He had seen the Lord after His resurrection (1 Corinthians 9:1). He had received his commission directly from Jesus Christ and God the Father (Galatians 1:1). He possessed the signs of an apostle (2 Corinthians 12:12). He had received the knowledge of the gospel, not through any man, or by any external means, but by the revelation of Jesus Christ (Galatians 1:11-12), and although he was as one born out of due time, yet, by the grace vouchsafed to him, he laboured more abundantly than all the rest. (R. Haldane.)Separated unto the gospel of God.--Separated unto the gospel Christ separated him from the service of sin; from Jewish tradition, superstition, and empty ceremony; from working out a righteousness of his own; from all merely temporal aims and purposes; from cares and anxieties of provisions for the flesh; from the more worldly affairs of the Church, the serving of tables; to be a living depositary of gospel doctrine, a gracious example of the gospel’ s power, and an efficient organ for the gospel’ s utterance. Like a vessel separated from the foul clay of the mine, the worthless dross of the metal, the graceless and useless forms of the shapeless mass, the common uses of the world, and even the ordinary uses of the house of Christ, “ a chosen vessel,” to be filled full to overflowing with the water of life, and borne about everywhere among thirsty men. “ No man can serve two masters.” “ Be ye separate.” “ It a man therefore purge himself from these, he shall be a vessel unto honour,” etc. (W. Griffiths.)Paul’ s separation I. What. Set apart to a special purpose, sanctified (Jeremiah 1:5).II. How. 1. In God’ s purpose from the womb (Galatians 1:15). 2. Actually and generally at his conversion (Acts 9:15). 3. Specially as apostle of the Gentiles at Antioch (Acts 13:2). The first separation preceded the call; the others followed it. Before his conversion Paul separated himself and became a Pharisee; after it he was separated by God and became a Christian and an apostle. The first separation by human pride; the second by Divine grace. III. What to.1. The gospel. (1) Good news (Luke 2:10) concerning Christ and His salvation.(2) Foretold by Isaiah under this term (Isaiah 52:7; Romans 10:15).(3) Called gospel-- (a) Of the kingdom (Matthew 4:2). (b) Of the grace of God (Acts 20:24). (c) Of salvation (Ephesians 1:13). (d) Of peace (Ephesians 6:15). (e) Glorious of the blessed God (1 Timothy 1:11). (f) Everlasting (Revelation 14:6). (4) It is good news in respect to past, present, and future. 2. Of God. God is its Author and subject matter (John 3:16). It is the product of His wisdom and love (Ephesians 3:10; Titus 3:4). Hence-- (1) Its excellence, preciousness, and authority; for the gospel of God must be-- (a) True; (b) Important; (c) Full of authority. (2) The guilt and danger of neglecting it (Hebrews 12:25; 1 Thessalonians 4:8; Luke 10:16). (3) God speaks in the gospel, therefore it must be heard with-- (a) Earnestness; (b) Reverence; (c) Thankfulness. (d) Obedience. (T. Robinson, D. D.)The gospel of God God is-- I. Its Author, as He has purposed it in His eternal decrees. II. Its Interpreter, as He Himself hath declared it to men. III. Its Subject, because in the gospel His sovereign perfections and purposes towards men are manifested. (R. Haldane.) Romans 1:2 Which He had promised afore by His prophets.The Messiah predicted The Jews, throughout their history, differed from every other nation in their expectation of a Messiah. While heathen kingdoms decayed and fell without hope of deliverance, in Israel political decline was attended by an increasing expectation of a high and God-sent deliverer. This idea was always referred by the prophets to Divine revelation, and we have every reason to receive their testimony; for it is contrary to the very nature of things that such golden fruit as this should grow on the barren thorn of the simple human heart. Could this have been, surely the great and noble spirits of other nations would also have confidently expected salvation, whereas we only hear from the lips of a few some dim and obscure yearnings of this kind. It was only as a vanished epoch, a poetical dream, or a political panegyric, that heathen poets ever sang of a golden age. The heathen were “ without hope” because they were without God in the world. (Professor Auberlen.)Christ foretold by the prophets I. Who they were. Persons--1. Speaking by special Divine impulse (1 Samuel 10:6; 1 Corinthians 14:1). 2. Employed by God to reveal His will and to foretell future events. 3. Moved to compose and sing hymns to God (Exodus 15:20; 1 Chronicles 25:1). 4. Living in habitual communion with God. II. What they promised. Christ and His salvation (Luke 24:27; Acts 3:18; Acts 10:43).1. By Moses as-- (1) The woman’ s seed (Genesis 3:15).(2) Abraham’ s seed (Genesis 22:18).(3) Shiloh (Genesis 49:10).(4) The prophet like unto Himself (Deuteronomy 18:15). 2. By David as-- (1) His son (Psalms 132:11).(2) His Lord (Psalms 110:1).(3) The Anointed (Psalms 2:2; Psalms 84:9).(4) The Priest-King (Psalms 110:1).(5) The Pierced One (Psalms 22:16). 3. By Isaiah as-- (1) The Virgin’ s Son (Isaiah 7:14).(2) Wonderful, Counsellor, Mighty God (Isaiah 9:6).(3) Rod out of the stem of Jesse. (Isaiah 11:1).(4) Man of sorrows (Isaiah 53:3).(5) Wounded and bruised Surety (Isaiah 53:5; Isaiah 10:1-34; Isaiah 11:1-16; Isaiah 12:1-6).(6) God’ s righteous Servant (Isaiah 42:1; Isaiah 52:13; Isaiah 53:11). 4. By Jeremiah as-- (1) The righteous Branch (Jeremiah 23:5).(2) The Lord our Righteousness (Jeremiah 23:6). 5. By Ezekiel as the true David, the Shepherd King (Ezekiel 37:24).6. By Daniel as Messiah the Prince (Daniel 9:25-26).7. By Micah as the Judge of Israel (Micah 5:2).8. By Haggai as the Desire of all nations (Haggai 2:7).9. By Zechariah as-- (1) The Pierced One (Zechariah 12:10).(2) The Man who was Jehovah’ s Shepherd and Fellow (Zechariah 13:7). 10. By Malachi as-- (1) The Messenger of the Covenant (Malachi 3:1).(2) The Sun of Righteousness (Malachi 4:3). (T. Robinson, D. D.)Messianic prophecyThe prophets had foretold concerning the Messiah--1. His Divine and human natures (Isaiah 9:6).2. His descent (Genesis 3:15; Genesis 12:3; Genesis 49:10; Isaiah 11:1; 1 Samuel 16:11).3. The time of His appearing (Genesis 49:10; Daniel 9:24-25; Haggai 2:6-9).4. The place of His birth (Micah 5:2).5. The virginity of His mother (Isaiah 7:14).6. The Forerunner who should prepare His way (Malachi 3:1).7. The special scene of His ministry (Isaiah 9:1-2).8. The miracles that should accredit His mission (Isaiah 35:5-6).9. His sufferings and death (Psalms 22:16, etc.; Zechariah 13:7; Isaiah 53:5-9). 10. Jeremiah His resurrection (Psalms 16:10). 11. His ascension (Psalms 68:18). 12. His sitting down at the right hand of the Father (Psalms 110:1). 13. His effusion of the Holy Ghost (Joe 2:28). 14. His second coming in judgment (Daniel 7:13). (T. Robinson, D. D.)The gospel is no afterthought, but the forethought of God God sees the end from the beginning. All things in nature and grace are working out one grand scheme, which God before the creation of heaven and earth designed. The gospel was but a further and fuller development of God’ s plans in Old Testament times. The stem is no afterthought; the leaves and buds are no afterthought; the flower is no afterthought; the fruit is no afterthought; for they were all wrapped up from the first in the seed, or cutting, or bulb. Or, to take another illustration, it is of no unfrequent occurrence that the architect designs a Gothic church which is not to be built all at once, but as sufficient funds are forthcoming, or as the congregation increases. At first the nave is constructed, then one aisle after another is added; and afterwards the chancel is built, and last of all is erected the spire--whose “ silent finger points to heaven.” The pulling down of temporary walls and hoardings, and the additions from time to time made, are no afterthought, but only the carrying out of the original design. Thus the doing away with the ceremonial law and Jewish ritual, and the bringing life and immortality to light through Jesus, are no afterthought, but the forethought of God--the revealing of His glorious scheme of grace designed before the foundation of the world, and previously promised by His prophets. (C. Nell, M. A.)In the holy Scriptures. The Old Testament Scriptures called holy from I. Their Author, God the Holy Ghost (2 Peter 1:21; 2 Timothy 3:16; Hebrews 1:1). II. Their matter, God’ s holy will, thoughts, words, and works. III. Their design and tendency, to make man holy (2 Timothy 3:17; John 17:17). IV. To distinguish them from all other books. (T. Robinson, D. D.) Romans 1:3-4 Concerning His Son Jesus Christ our Lord.Christ, God’ s Son I. In what sense.1. Not-- (1) As angels (Job 38:7).(2) As Israel (Exodus 5:22; Hosea 11:1).(3) As Adam and men in general (Luke 3:38; Acts 17:29).(4) As kings and rulers (Psalms 82:6).(5) As the godly and regenerate (Genesis 6:2; John 1:12; 1 John 3:1). 2. But in an entirely peculiar sense (John 5:17-18). (1) God’ s own Son (Romans 8:32).(2) Only begotten Son (John 3:16).(3) Equal with God (Philippians 2:6; John 5:18).(4) One with the Father (John 5:30).(5) The brightness of His glory, and express image of His person (Hebrews 1:3).(6) With God from eternity (John 1:1-2; Proverbs 8:22-23).(7) God Himself (John 1:1; Romans 9:3). II. By whom declared.1. By prophecy (Psalms 2:7).2. By the Father (Matthew 3:17; Matthew 17:5).3. By Himself (Matthew 26:63-64; John 9:35; John 9:39; John 10:30-36).4. By the apostles (Acts 3:13; Acts 9:20; 1 Corinthians 1:9; 1 Corinthians 15:28; 2 Corinthians 1:19; Galatians 4:4; 1 Thessalonians 1:10; Hebrews 1:2; Hebrews 5:8 : 1 John 4:9). (T. Robinson, D. D.)Christ as Lord He was promised as such (Psalms 2:6; Psalms 2:9; Psalms 110:1; Psalms 011:2; Isaiah 9:6-7; Micah 5:1-2), and assumed as by right the title (John 13:13; John 20:28). He was made so by the Father (Acts 2:36; Philippians 2:11; Ephesians 1:22), and the universal confession of the fact will constitute His mediatorial reward (Philippians 2:11). Now He is confessed as such by men only through the Holy Ghost (1 Corinthians 12:3). As Lord, Christ. I. Is the Sovereign of the universe; men, angels, and devils, are subject to Him (Ephesians 1:21). II. Is Head of His Church and King of saints (Ephesians 1:22; Ephesians 4:15; Revelation 15:3). All other headship is usurpation. III. Abolishes the Old Testament economy (Matthew 11:6; John 4:21; John 4:23; Hebrews 12:26-27; Revelation 21:5). IV. Sends down the Holy Spirit (Acts 2:33-36). V. Gathers men into His kingdom (John 10:2-4; John 10:14-16; Isaiah 55:4-5). VI. Commissions His apostles to preach with that object (Matthew 28:18-19). VII. Appoints what is to be done in His Church (1 Corinthians 9:14; 1 Corinthians 11:23; Matthew 28:19-20). (T. Robinson, D. D.)Which was made of the seed of David according to the flesh. Christ the seed of David Christ’ s descent from David gave Him a claim upon the Jews as a descendant of their ancient kings; and as a scion of the stock to which the future royalty was promised (Jeremiah 23:5; Psalms 132:11). (Prof. J. A. Beet.)Christ the seed of David Messiah to be descended from David (Psalms 132:11; Matthew 22:42). He was David’ s seed by Mary (Luke 3:23), also by Joseph, His adoptive Father (Matthew 1:18). The promised Saviour.1. The seed of the woman and therefore a man (Genesis 3:15). 2. The seed of Abraham and therefore a Jew (Genesis 22:18; Romans 15:8). 3. The seed of David and therefore a king (Psalms 89:29; Luke 23:3; John 1:49). (T. Robinson, D. D.)The Incarnation of God (a sermon for Christmas Day)I. Such an event as that can have nothing like it, or parallel to it, while this world lasts. It is the turning point in the history of the world. The gospel of Christ has made the Incarnation of the Eternal Son what St. Paul made it--the centre of all teaching, worship, obedience, and morality, the fulfilment of all that was old, the starting point of all that was new--the gospel of Christ refuses to compromise with any view of religion which puts this tremendous truth in any less than its sovereign place. God has been with us, and seen our life, what we are, what we do, all our sin and all our need--seen it with the eyes of a man, with a heart as human in its sympathy and brotherhood as it was Divinely perfect in its love and righteousness. God has unveiled Himself to us here, to be as man the restorer of mankind. Is it possible that such a thing could be, and not that all things else be changed by it? II. The Incarnation was the turning point in the history of the world; and, as a matter of fact, we have before our eyes the consequences which have followed from it. For each man, as for the world, the Son of God was made man to enable each man to reach the perfection for which he was made. His Incarnation has been made known to us, not only for the public creed of the Church, but for the personal hope and stay of each of our souls. And to know what it means, to realise what it is to us, is the turning point of each man’ s belief. To think that He who loved with such self-sacrifice is He of whom all may be said that the mind of man can conceive of the everlasting God--this is a revelation to a man’ s spirit which, whether it comes gradually or suddenly, is one of those things which lift him up out of the common places of routine religion, one of those things which bring him face to face with the real questions of his being--with those fateful alternatives, the choice of which decides the course of life and its issues. We may overload and cloud it with subordinate doctrines, with the theories and traditions of men, with a disproportionate mass of guesses on what is not given us to know--of subtleties and reasonings in the sphere of human philosophy. We may recoil from it as something which oppresses our imagination and confounds our reason; but we may be sure that on the place which we really give it in our mind and heart depends the whole character of our Christianity, depends what the gospel of Christ means to us. III. We see in the Incarnation how God fulfils the promises He makes, and the hopes which He raises, in ways utterly unforeseen and utterly inconceivable beforehand, utterly beyond the power of man to anticipate; and, further, we see exemplified in it that widely prevailing law of His government, that in this stage of His dispensations with which we are acquainted--which we call “ this world” and “ this life” --that which is the greatest must stoop to begin from what is humblest, the greatest glories must pass through their hour of obscurity, the greatest strength must rise out of the poorest weakness, the greatest triumphs must have faced their outset of defeat and rebuke, the greatest goodness start unrecognised and misunderstood. Is it not something almost too great for the mind to endure--the contrast between what the eye of man really saw and what really was; between what was to be, and its present visible beginning? When wonder, adoration, and thanksgiving, if it were possible, without bounds, have had their due, there remain the practical impressions to be laid up for the serious work of life. You are the heirs--you cannot doubt it in presence of that manger cradle--of a hope which passes measuring here. You are the object of a Divine solicitude, interested in an economy of grace and recovery, of which human language is absolutely incapable to reveal the fulness. But, in the meanwhile, you are men and women, with your appointed parts to play on this earthly scene--with time to waste or to elevate, with the risks of unfaithfulness, with the sure rewards of self-discipline, with a character to fashion after the mind of Christ, with an allotted and fast shortening term to finish your work. What can you learn for your own guidance from the mystery of His Incarnation? Is it not, surely, that we must begin our eternal work, as He was pleased to begin His, according to that law which He has laid down for the kingdom of God, by which those who are to reach the highest must have known and welcomed the humblest and the lowest. “ Except ye become as little children,” is His characteristic word, “ ye cannot enter into the kingdom of heaven.” Let us think of ourselves as children in the presence of that supreme mystery with which all our destiny is bound up--children before the incalculable humiliation of the Son of God, before the infinity of His greatness and His love; children on the brink and threshold of that vast, unchanging life, to which this one is but a play time and a trial ground, knowing nothing except in part, yet with the fortunes of an eternal existence in our hands. (Dean Church.)The necessity of Christ’ s Incarnation Whenever the Saviour’ s character can be understood there is a felt adaptation. We do not know Him as a Jew any more; we know Him as the Son of Man, as the Saviour, as the Great Representative of the human race; we know Him as having something in common with everything that is human; we know Him as being more nearly related to human beings than any human being is to another, feeling every throb--shall I say?--every emotion, and every anxiety of every human creature with an interest, a depth, and a nearness of sympathy that no mother ever felt for her child. This is wonderful! It is an amazing provision for human want. All humanity cries out for an Incarnation. Did you ever think that the very idols which the poor heathen hath prepared throughout the whole world, wherever the gospel has not gone, are the product of the groaning there is in the human heart after God incarnate? They are groping in the dark, and yet they are reaching out after the light of heaven. It is the want of humanity reaching after something that is more tangible, more accessible, and more within the grasp and conception of human character than an invisible, intangible, inappreciable, all-pervading and infinite Spirit. It is strange that men shut themselves off in a vacuum when this wonderful provision is brought to them--God manifested in the flesh. (C. Kingsley.)And declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead.--Christ evinced by the resurrection to be the Son of God His resurrection then did not constitute Him the Son of God, it only evinced that He was truly so. Jesus Christ had declared Himself to be the Son of God, and on this account the Jews charged Him with blasphemy, and asserted that He was a deceiver. By His resurrection, the clear manifestation of the character He had assumed, gloriously and forever terminated the controversy which had been maintained during the whole of His ministry on earth. In raising Him from the dead God decided the contest. He declared Him to be His Son, and showed that He had accepted His death in satisfaction for the sins of His people, and consequently that He had suffered not for Himself, but for them, which none could have done but the Son of God. On this great fact of the resurrection of Jesus Christ Paul rests the truth of the Christian religion, without which the testimony of the apostles would be false, and the faith of God’ s people vain. (R. Haldane.)Christ’ s resurrection a proof of His Divinity I shall-- I. Explain the words.1. “ Declared” may signify decreed or determined. But with what propriety could Christ be said to be decreed to be that which He was from eternity. That which is the proper object of decree or destination is something future; but that which was eternal cannot be imagined in any period of time to be future. Those who deny the eternal godhead of Christ, and date His Sonship principally from His resurrection, are great friends to this exposition. But the word also means to declare, show forth, or manifest, and this signification carries a most fit and emphatic opposition to “ He was made of the seed of David,” which word imports the human constitution that did not exist before; but here, since He had from eternity been the Son of God, it is not said of Him that He was made, but only declared or manifested to be so. 2. “ With power” ; which, though some understand of the power of Christ, as it exerted itself in His miracles; yet here it signifies rather the glorious power of His Divine nature, by which He overcame death, and properly opposed to the weakness of His human nature, by which He suffered it (2 Corinthians 13:4). 3. “ According to the Spirit of holiness.” Christ’ s Divine nature--in opposition to His human nature (John 4:24; 1 Timothy 3:16). This qualification of holiness is annexed because Paul considers not the Divine nature of Christ, absolutely in itself, but according to the relation it had to His other nature. For it was His Divinity which consecrated and hypostatically deified His humanity. 4. “ By the resurrection from the dead” cannot, as some suppose, mean the general resurrection, because that was future, and the apostle’ s design here is to demonstrate the Divinity of Christ by something already done and known. It must be understood therefore of His personal resurrection. II. Show that Christ’ s resurrection is the greatest argument to prove Him the Son of God.1. The foundation and sum of the gospel lies within the compass of this proposition, that Jesus of Nazareth is the Son of God. For that which properly discriminates the Christian religion from the natural, or Judaical, is the holding of Christ’ s Deity. Of course Christ is capable of being called the Son of God in several respects. (1) According to His human nature, He had no natural father, but was produced in the womb of His mother by the immediate power of God. (2) For His resemblance to God; it being proper to call Him the Son of God, who does the works of God (John 8:44). (3) From His having the government of all things put into His hands upon His ascension. Yet here we are to consider the principal cause of His being called so; which is from the eternal generation that He was the Son of God in such a way as proves Him to be God Himself. 2. Now this super eminent Sonship ought in reason to be evinced by some great and conclusive argument; and such a one is supplied by His resurrection. (1) But you will naturally reply, How can His resurrection, which supposes Him to have been dead, prove Him to have existed from all eternity, and so could not die? The answer is that we must consider it with relation to His doctrine, affirming Himself to be the Son of God, and as the seal set to the truth of that doctrine. (2) It is much disputed, whether Christ’ s resurrection is to be referred to His own power, or only to the power of the Father. But it is not material, for both equally prove the same thing. If Christ raised Himself, He must have done it by virtue of a power inherent in another nature, which was Divine; if the Father raised Him, it still proves Him to have been God; for the Father would not have exerted an infinite power to have confirmed a lie. 3. The resurrection is the principal proof of His Divinity, The ordinary arguments are-- (1) From the nature of the things which He taught. (2) The fulfilling of prophecies in His person. (3) The wonderful works that He did, which were the syllogisms of heaven, and the argumentations of omnipotence. (4) Yet over these Christ’ s resurrection had a vast preeminence. (a) All His miracles, supposing that His resurrection had not followed, would not have had sufficient efficacy, but His resurrection alone had been a full and undeniable proof. The former part of the assertion is clear from 1 Corinthians 15:14; 1 Corinthians 15:17. Now before Christ’ s death all His miracles were actually done, and yet the apostle states that if He had not risen the whole proof of the gospel had been buried with Him in the same grave. And for the other part of the assertion, that appears upon two accounts; first, that the thing considered absolutely in itself, according to the greatness of it, did transcend all the rest of His works put together. Secondly, that it had a more intimate connection with His doctrine than any of the rest; and that not only as a sign proving it, but as enabling Him to give being to the things which He promised, viz., to send the gifts of the Holy Ghost upon His disciples to fit them to promulgate the gospel, and to raise up those that believed in Him at the last day, which are two of the principal pillars of His doctrine. But for Him to have done this not rising from the dead, but continuing under a state of death, had been utterly impossible. (b) His miracles did not convince men so potently, but that while some believed, more disbelieved, and assigned them to some other cause, short of Divine power, either devilish or magical (Matthew 12:24). But now, when they came to His resurrection, they never attempted to assign any cause besides the power of God, so as to depress the miraculousness of it; but denied the fact, and set themselves to prove that there was no such thing; allowing, tacitly, that, if real, His Godhead could not be denied. Their scepticism in regard to the other miracles arose from--first, the difficulty of discerning when an action is really a miracle; i.e., above the force of nature, and therefore to be ascribed to a supernatural power. For who can assign the limits beyond which nature cannot pass? Then, secondly, supposing that an action is fully known to be a miracle, it is as difficult to know whether it proves the truth of the doctrine of that person that does it, or not. For it is by no means certain but that God may suffer miracles to be done by an impostor, for the trial of men, to see whether or no they will be drawn off from a received, established truth (Deuteronomy 13:1-5). But now neither of these exceptions take place against the resurrection. For first, though we cannot assign the determinate point where the power of nature ends, yet there are some actions that so vastly transcend it, that there can be no suspicion that they proceed from any power but a Divine. I cannot tell, e.g., how far a man may walk in a day, but I know that it is impossible for him to walk a thousand miles. Now reason tells us that the raising of a dead man to life in reference to the force of natural causes, that is not in their power to do it. And secondly, should God suffer a miracle to be done by an impostor, there is no necessity hence to gather that God did it to confirm His words; for God may do a miracle when and where He pleases. But since Christ had so often laid the stress of the whole truth of His gospel upon His resurrection, and declared to those who sought for a sign that it was the only sign that should be given to that generation, God could not have raised Him but in confirmation of what He had said and promised, and so have joined with Him in the imposture. In a word, if this does not satisfy, I affirm that its not in the power of man to invent, or of God to do any greater thing to persuade the world of the truth of a doctrine and he who believes not upon Christ’ s resurrection from the dead would scarce believe, though he rose from the dead himself. (R. South, D. D.)The resurrection of Christ: its evidence, and its bearing of the truth of Christianity I. It was predicted beforehand. In the Old Testament (Psalms 16:9-10; Isaiah 26:19), and by Himself (Matthew 17:9; Matthew 17:23). This was not understood by His disciples (Mark 9:10; Luke 18:33-34), and they were slow to believe the tact when it took place (Mark 16:11-14; Luke 24:21; Luke 24:25). II. It occurred under circumstances which rendered imposture impossible.1. Christ’ s death was real.2. The story of the Jews in regard to the resurrection is absurd. III. The idea of falsehood is contradicted by the whole life and conduct of the apostles. IV. The existence of Christianity the proof of Christ’ s resurrection. The institution of the Christian Sabbath is due to it, and all its other institutions and distinctive doctrines stand or fall with it. The resurrection is true, or Christianity is built on a lie, to believe which requires greater credulity than the resurrection itself. (T. Robinson, D. D.)The secret of the success of Christianity The theophilanthropist Larevellere Lepeaux had laboured to bring into vogue a sort of improved Christianity, which should be both a benevolent and rational religion. He went to Talleyrand, and, with expressions of mortification, he admitted that he had failed, for the sceptical age would have nothing to do with religion. “ What, my friend, shall I do?” he mournfully asked. The wily ex-bishop and diplomat hardly knew, he said, what to advise in a matter so difficult as the improvement of Christianity. “ Still,” said he, after a moment’ s pause, and with a smile, “ there is one plan you might try.” His friend was all attention, but there was a somewhat prolonged pause before Talleyrand answered. “ I recommend to you,” he said, “ to be crucified for mankind, and to rise again on the third day!” It was a lightning flash, and the reformer stood, at least for the moment, awed and reverent before the stupendous fact suggested by the great diplomat. (W. Baxendale.)Christ’ s Holy Spirit The word “ spirit” is in contrast with “ flesh,” and “ according to” (Gr.) limits the assertion “ who was marked out as Son of God” to the spirit which animated the body born of David’ s seed. Looking at the material of His body, we call Him David’ s Son; looking at the Spirit which moved, spoke, and acted, in that human body, we call Him Son of God. In every man there is a mysterious linking together of two worlds, of that which is akin to the clay, and that which is akin to God; of flesh and Spirit. In Christ on earth we have this in a still higher degree. The flesh of Christ was ordinary flesh; and therefore needs no further description. But the Spirit which animated that flesh is altogether different from all other human spirits. Spirit of holiness is chosen, perhaps, to distinguish the personal Spirit of Christ from the Holy Ghost, and to show that it was a personal embodiment of holiness (Psalms 51:11; Isaiah 63:10), i.e., absolute devotion to God is a great feature of the nature of Christ, that of Him every thought, purpose, word, act, points directly towards God. This agrees with the words of Jesus about Himself (John 4:34; John 5:19; John 5:30; John 6:38). With Him holiness was not accidental or acquired; but was an essential element of His nature, arising directly from His relation to God (Romans 5:19). When we look at Christ’ s body, we find Him like ourselves; and we call Him David’ s Son; but when we look at the Spirit which moved those lips and hands and feet, which breathed in that human breast, and when we see that Spirit turning always and essentially to God, we declare Him to be the Son of God. (Prof. J. A. Beet.) Romans 1:5 By whom we have received grace and apostleship: Grace and apostleship I. Grace of apostleship, i.e., the favour of being an apostle. Given to the twelve (Matthew 10:1-2); to Paul (Acts 9:15; Acts 13:2). The ministry of the Word is given as a mark of Divine favour. So Chrysostom deemed it when he said, “ Not by our labour and industry, but by His grace” ; and Philip Henry, after his ordination, “ I received this day as much honour and work as I shall be able to know what to do with.” Especially was this a grace to one who had been a blasphemer and persecutor. II. Grace with apostleship, i.e., apostleship with the necessary gifts and graces, extraordinary gifts as well as spiritual grace (2 Corinthians 12:9; Galatians 2:9; Ephesians 4:8-11). The grace which calls also qualifies for office (Romans 12:3; Romans 15:5 : Ephesians 3:2). This is necessary, as was felt by Augustine when he said, “ The ministry is a weight from which even an angel might shrink” ; and by Luther, who, “ though an old preacher, trembled each time he ascended the pulpit.” III. Grace, then apostleship, i.e., saving grace necessary to apostleship. Grace and office not to be separated (Psalms 50:16). A graceless ministry a grievous curse to the Church and to the minister himself. Of all callings the ministry is the most dangerous to an unconverted man, and more likely to destroy men’ s souls than to save them. How dreadful to preach to others and be at last a castaway (1 Corinthians 9:27). Noah’ s workmen refused to enter the ark and perished. (T. Robinson, D. D.)Apostleship 1. Its source.2. Its privilege.3. Its object.4. Its sphere.5. Its motive. (J. Lyth, D. D.)For obedience to the faith.--Obedience to the faith Or (Gr.) obedience of faith:-- I. Obedience. The gospels thing to be obeyed (Romans 6:17; 1 Peter 1:22; Acts 6:7). In it God commands as well as invites and offers (1 John 3:23). Men are commanded to believe the gospel (Mark 1:15); in Christ (1 John 3:23). Unbelief and rejection of Christ rebellion against God. II. Faith viewed--1. Subjectively is-- (1) Credit given to the gospel as God’ s message.(2) Trust reposed in Christ and His finished work as God’ s plan. 2. Objectively--the doctrine of the gospel to be received in faith (Galatians 1:23; Galatians 3:23-25). Gospel truth is only to be known and learned by a Divine revelation. III. Obedience to the faith.1. Obedience, in which faith consists. Faith is itself obedience. When God speaks men are not to reason, but to believe and accept. The Jews asked for a sign, Greeks for wisdom; God demands faith, and faith cordially submits to His method of salvation by Christ. 2. Obedience as the fruit of faith. Faith in Christ is the mother of all true and acceptable obedience (Romans 15:18; Romans 16:19; 2 Corinthians 7:15; 2 Corinthians 10:5; 2 Corinthians 01:6; 1 Peter 1:8). Works without faith, faith without works, both alike dead (James 2:26). God seeks evangelical, not legal obedience, because the gospel, not the law, produces the love that alone fulfils it. Faith in Christ proved by obedience to Him as a tree by its fruit (James 2:18-26). Faith is the obedience of the understanding to God revealing its effect, the obedience of the will to God commanding. (T. Robinson, D. D.)Faith measured by obedience Our obedience being the child of faith, partakes of its parent’ s strength or weakness. Abraham was strong in faith, and what an heroic act of obedience did he perform in offering up His Son! (W. Gurnall) Romans 1:6 Among whom are ye also the called of Jesus Christ.The called of Jesus Christ This expression denotes--1. That the change is wholly of the Lord, that it is the effect of His own good pleasure, and accomplished by His Almighty power. Others may attempt it, but none can do it effectually but Himself. The Word may be the instrument, but its success is of Him alone. 2. The ease with which this great work is accomplished, for what more easy than to do it with a word. In the morning of creation God said, “ Let there be light, and there was light.” In the morning of conversion His mandate is equally sovereign and efficacious. 3. The great difference that is made between the former and present state of the person called. It clearly implies that a separation existed between the parties, and that in virtue of this call the sinner is brought nigh to God. I. The nature of this holy calling. There are various calls mentioned in the Scriptures.1. To particular services of a civil nature. God called Cyrus to the conquest of nations, and to be the protector of Israel. A person’ s secular employment is said to be his calling; it is the work to which Providence invites him (Isaiah 45:4; 1 Corinthians 7:20). 2. To office, as when Paul was called to the apostleship (Romans 1:1). Thus every faithful minister of the gospel, in an inferior degree, is called of God (1 Corinthians 12:7-11). 3. To mankind, wherever the gospel comes, to believe in the Lord Jesus Christ and be saved. But though all without exception are thus invited, few are chosen (Proverbs 8:4; Isaiah 55:7; Matthew 22:1-10; Acts 17:30). But the call mentioned in our text is peculiar to true believers. It implies--1. A conviction of the evil of sin, of the utter insufficiency of the creature, and of the want of a Saviour. 2. A sweet and powerful inclination of the whole soul towards God. The compliance is voluntary, while the energy is efficient and almighty. “ I drew them with cords of a man, with bands of love.” 3. A solemn surrender of ourselves to be the Lord’ s. 4. Certain effects. Sinners are hereby called out of darkness into marvellous light; from the bondage of sin, Satan, and the law, to the glorious liberty of the sons of God. It is said to he a holy and a heavenly calling, whereby we are called to the attainment of glory and virtue. It is that by which we are meetened for heaven. A partial but real conformity to God in this world will be followed by a perfect conformity to Him in the next; for whom He called, them He also glorified (Romans 8:30; 2 Peter 1:3). II. The means employed. These are diverse, but it is the same God which worketh all in all. Some are called into the vineyard at the third hour, some at the sixth, some at the ninth, and some even at the eleventh hour of the day. Sometimes remarkable providences have become the messengers of unexpected mercy; sometimes fearful dreams, or the edifying discourse of pious friends, but more frequently the public ministry of the Word. The Lord calls some in thunder, others in the still small voice. III. Its distinguishing properties. It is--1. Personal and particular. The general call of the gospel is addressed to all who come within its sound, but this singles out the object and speaks to him as it were by name. “ Zaccheus, come down.” “ Saul, Saul, why persecutest thou Me?” The former is drawing the bow at a venture, the latter directs the arrow to the mark. The one is the act of man, the other the sole work of God: the one is directed to the ear, the other to the heart. 2. Secret and internal. It is visible only in its effects (John 3:8). Saul’ s companions heard a sound of words, but knew not what was spoken. 3. Effectual. Many other calls are not so, even where God Himself is the speaker; for he speaketh once--yea, twice--to our senses, to our reason, in the works of creation and providence, and in the ministry of the Word, but man perceiveth it not, or does not regard it. But when God speaks to the conscience and the heart the sinner is made to hear and to obey, His language is, “ Call Thou and I will answer--speak, Lord, for Thy servant heareth.” 4. Irrevocable. Not only the gifts, but the calling of God is without repentance (Romans 11:29), God is said to repent that He gave man a being, but never that He gave him grace, Improvement:1. How necessary and important is it that we give all diligence to make our calling and election sure (2 Peter 1:10). 2. Let us learn our obligations to Divine grace. Whatever we are enabled to do for Christ is the fruit of what He has done for us. 3. Let our gratitude for God’ s distinguishing grace be exemplified by a course of universal obedience. (B. Beddome.)The inspiring energy of a Divine call Great heroes of history have often been represented as urged on, stimulated, or inspired by some influence beyond themselves. Whether it has been called a genius or a spirit, a demon or an angel, fate or providence, the principle is the same. They have either themselves believed, or the superstition of their followers has given birth to the idea that some overruling and irresistible power was leading them through the intricacies of their earthly course and directing their every step towards a predetermined end. Thus Joan of Arc, a simple rustic country maid, was led on by imaginary voices which she heard to seek the deliverance of her country from the hand of her enemies. She believed herself inspired to take the lead of armies and to place the crown of France upon the head of the rightful monarch. Nor did she cease or fail in her endeavours till she had roused her countrymen to vigorous action, led them on to victory, and restored the kingdom to him whom she regarded as its true and lawful king. (Harvey Phillips.)The Christian calling ascertained To every Christian man there is a heavenly calling, a Divine mission, a sacred consecration, and it behoves him to see, to contemplate, to study what that calling is and how he can best perform its sacred obligations. (Harvey Phillips.)Life not to fall below the heavenly calling A being already invested with a deathless life, already adopted into the immediate family of God, already enrolled in the brotherhood of angels, yea, of the Lord of angels; a being who, amid the revolutions of earth and skies, feels and knows himself indestructible, capacitated to outlast the universe, a sharer in the immortality of God--what is there that can be said of such an one which falls not below the awful glory of his position! Oh, misery, that with such a calling, man should be the grovelling thing that he is that, summoned but to pause for awhile in the vestibule of the eternal temple ere he be introduced into its sanctuaries, he should forget, in the dreams of his lethargy, the eternity that awaits him! Oh, wretchedness beyond words, that, surrounded by love, and invited to glory, we should have no heart for happiness, but should still cower in the dark, while light ineffable solicits him to behold and enjoy it! (Prof. W. A. Butler.)The Christian calling should lead to service Like as if the Queen, to show her puissance against a foreign power, should call forth some of her subjects who are most beholden to her to combat in her presence for her honour, they would, no doubt, strain all their strength in this service, yea, and their lives too: even so, much more ought we that are Christians to perform this duty to our God and Prince, who hath called us out by name to fight for His honour, to be a chosen and peculiar people unto Himself, to stand on His posts, to show forth His virtues and to be zealous of good works; yea, and, that we might the better perform this service, He had furnished us with His own armour and weapons, yea, and His own holy hand is with us too, though all men see it not; therefore we must endeavour to do valiantly, and to do our best, to answer the expectation of our heavenly King and Prince. (Cawdray.)The gospel is I. The call of God.1. He provides it.2. Speaks in it.3. Sends it. II. Addressed to all.1. Of every nation.2. To you in particular. (J. Lyth, D. D.) Romans 1:7 To all that be in Rome.The apostolic greeting I. Its contents.1. Grace. (1) Favour bestowed by God in conviction, conversion, sanctification, comfort, help, etc. (2) Consciously enjoyed. Not something placed to our account in a heavenly record, but actually experienced in the heart and life. (3) Through the use of means. Not a mysterious endowment, but received by the exercise of a rational faith working through prayer, meditation, communion, etc. (4) Exhibited in the ever ripening fruits of the Spirit. Not an inward enjoyment merely, but an outward expression by which, in grace of character and usefulness, a Christian is read and known of all men. (5) Issuing in glory. As grace originates in heaven, so it works through our earthly experience only to return to its source. Its final issue is eternal fellowship with the God of all grace. 2. Peace. (1) Its nature. (a) Reconciliation with God--indifference of fear replaced by love and confidence. (b) Inward tranquillity--freedom from mental and moral disturbance; all can cast upon God. (c) Amity with all men. When men are at peace with God they will be at peace with each other. Wars and dissentions are utterly foreign to the family of the God of peace. (2) Its relation to grace. (3) It originates in grace. God makes overtures of peace; says, “ roll thy burden upon the Lord” ; “ the fruit of the Spirit is … peace” ; as grace ripens, peace increases. II. Their source.1. God as Father delights to bestow-- (1) Grace. It is His pleasure-- (a) To confer the highest benefit. (b) To see its blessed operation. (c) To contemplate its lovely effects. (d) To enjoy its everlasting fruits. (2) Peace. The supreme desire of a father is to see his children in amity with himself and with one another and free from care. 2. God as our Father is the warrant for our confidence in-- (1) Supplicating these highest blessings. (2) Anticipating their presence here and their full perfection hereafter. III. Their medium--“ The Lord Jesus Christ.”1. As God He has grace and peace to give. 2. As Man He exhibited the perfect enjoyment of these blessings. He was “ full of grace” ; and He had peace to such an extent that He regarded it peculiarly as His own--“ My peace.” 3. As God-Man Mediator He is qualified and commissioned to bestow them. (1) He purchased both by the blood of the Cross. (2) He gives both (2 Corinthians 12:9; John 14:17; John 14:27; John 20:19; Philippians 4:7). (J. W. Burn.)This salutation is I. Rich in its import.1. Grade.2. Peace. II. Divine in its efficacy--from God, etc. III. Special in its application and design--to all that are beloved, etc. (J. Lyth, D. D.)Christian salutation Many persons say, “ What is the use of salutations? When I meet a lady in the street, why should I raise my hat?” And, by the by, young men, it is worth your while either to salute a lady, or not to. The habit of touching your hat is a vulgar habit. It is like, in letter writing, using “ gent” instead of “ gentleman.” It is a kind of contraction that is indicative of a lack of proper information. A man says, “ Why should I say ‘ Good morning’ to a man when I meet him?” or, “ Why should friends say ‘ Good-bye’ when they part?” That very expression, “ Good-bye,” shows what the Western literalising tendency is. There was a time when friends at parting looked gravely at each other, and said, “ God be with you” ; but now they say “ Good-bye,” which is the same thing abbreviated. In the “ God be with you” of the West there is no “ God,” no “ with you,” no anything, except “ Good-bye,” which is what a bird is when its feathers have all been plucked off. But why should we have so many of these salutations? Well, for my part, I think that even good folks, without such little ceremonies, are like grapes packed for market without leaves between them. They will crush and come in mashed. Even good folks need to have little courtesies between them to keep them from attrition. And to take society and divest it of all these little civilities would be to deteriorate it, and carry it toward the savage state. I do not think that the bushmen of South Africa trouble themselves about such things. They economise speech and conduct. And as you go up in civilised and Christian communities, you will find more and more, and not fewer and fewer, of them. And when you come to the very height of civilisation and Christianity--the family--you will not only find more of them, but you will find that they are not conventional. There you will hear the mother talking to the little child, and the child talking back; and you will hear them calling each other all manner of fond epithets. The whole of society is chased by golden figures of those civilities that tend to make life rich and happy. And if you think that these things are of no use, it is because you never put your heart into them. When you see a friend coming, and you say, “ Good morning,” mean good morning. Let your heart go in kindness toward him. If you meet a person, and you choose to uncover your head, let your heart be uncovered too. When in honour you prefer others to yourselves, put more goodwill, more Christianity into it. Please men more, desire to please them more, and it will swell up the shrunken proportions of these civilities, and make them put new buds and new blossoms out. We need not fewer, but more of these things in human life, to take away its vulgarity, and its hard surfaces, and to enrich it with more flowers and perfumes. (H. W. Beecher.)Beloved of God. Beloved of God This is the glorious distinction of believers. So of Israel (Deuteronomy 33:4). God’ s love the origin of believers’ salvation (John 3:16; Ephesians 2:4; 1 John 3:1). God has a common love to all men (Deuteronomy 10:18; John 3:16; 1 Timothy 4:10; Titus 2:11; Titus 3:4); a special love to believers (1 John 3:1; Jeremiah 31:3; Ephesians 1:3-6; Ephesians 2:4-8). This special love is seen in making them His people and blessing them as such. This love is-- I. Distinguishing (1 Corinthians 4:7; Romans 8:28-29). II. Free and spontaneous (Ephesians 1:2-6; Ephesians 2:4). III. Unchanging and everlasting (John 13:1; Jeremiah 31:3; Isaiah 54:10). IV. Infinitely costly (Zechariah 13:7; Isaiah 53:6; Isaiah 53:10; Romans 8:32). V. Operative and efficacious (2 Thessalonians 2:16 2 Timothy 1:9). VI. All-conquering (Psalms 110:3; Romans 8:30; Romans 8:35-39). VII. Existing in and for the sake of Christ (Romans 8:39; Ephesians 1:8; Ephesians 1:6; John 17:23). To be beloved of God is a creature’ s highest blessedness, secures every blessing, and, when realised, is bliss itself (Psalms 63:3; Psalms 30:5; Son 1:2). (T. Robinson, D. D.)Called to be saints.--Called to be saints The text might have been rendered “ called saints.” It is requisite to remember this, because you might think that it means “ called to be saints” hereafter, as though it would be impossible to be a saint here. I. Where and by what means are we called to be saints?1. By the election of God and the providence of birth in a Christian land. 2. By the dedication and grace of baptism, 3. By those inward calls felt in the heart. 4. By the many voices of affliction and the constant gentle operations of the Comforter in the soul. II. What is the process?1. Stands the pardon of sin and the sense of pardon. Many greatly increase the difficulty of saintliness by putting holiness before peace. 2. But forgiveness is not merit; it is not even acceptance. You must be acceptable and pleasing in God’ s sight, And for this you must have righteousness not your own, and be able to present yourself to God in Christ, and be pleasing even to Him, because He sees the Christ in whom you are. 3. When you are so justified, an act of union takes place between Christ and your soul, Through that union the Holy Ghost, who is the fountain of all saintliness, flows into you, and the flow will vary according as the Spirit is grieved or honoured in you, 4. And now saintliness, properly so-called, begins. You are a thing dedicate, (1) There is intercourse set up between your soul and God, You feed on spiritual food, Your Bible is a home--worship is the atmosphere of your love, especially the Holy Communion. (2) Meanwhile the natural appetites are being subdued, and the body subjugated. The besetting sin, by the power of a wonderful alchemy, is being gradually turned into a characteristic grace. The temper which was hot, is meek--the spirit which was restless, is patient--your appetites first changed, then turned, go upward. (3) You have become devoted to good works; you love the brethren; whatever is holy, it is akin to you; you yearn for souls and to extend the Church. (4) And now men are beginning to “ take knowledge of you.” (5) I do not venture now to look where those blessed ones, in the dazzling lustre of their white robes, are still pursuing their saintly offices. But I do ask, “ Out of what material is that holy saintship made?” And He who makes the rainbow from the mist, and the pearl from the shell, and the butterfly from the grub, and the diamond from the charcoal gives the answer. “ These are they which came out of great tribulation,” etc. (J. Vaughan, M. A.)Called to be saints. Why? Because-- I. They lived with Jesus. II. They lived for Jesus, and therefore-- III. They grew like Jesus. (T. Guthrie, D. D.)Saints What is a saint? A celebrated wit, who was asked this question, replied, “ A saint is long-faced piety, which has neither the smile of friendliness, nor the tear of pity.” It is to be regretted that the word “ saint” is a sort of nickname for that which is mean and spurious; but when people know a man to be really saint-like they give him reverence. I remember, one day, asking a little orphan girl, “ What is a saint?” After a little thought, she answered, “ Please, sir, my mother was a saint!” To that child’ s mind saint meant somebody good, holy, and loving; and the person whom she had known to fulfil that description was her mother. Every mother should try to be to her daughters the panorama of what a saint should be, and every father too. A saint is-- I. A repenting child of God. II. A changed child of God. That man who is honest, because it is the best policy, is in a very low state of morality; is he not at heart a thief? The prodigal may desire pardon as a policy which saves him from hell and admits him into heaven; but the saint acts from a nobler motive. The saint yearns for heaven more as a state of holiness than as a place of freedom from pain. Napoleon once said, “ If you would truly conquer, you must replace.” This is true of morals as of nations. If you wish to take away the craving for sin, whatever it may be--drink, or anything else--you must replace it with a craving for something higher and better. You remember the old fable of the Isle of Sirens, whose songs lured the sailors from their ships to sin and death; and the shore of the island was covered with the bleached bones of tempted men. We are told that Ulysses, when sailing past, in order to see and not be captivated, ordered that his crew should have wax put into their ears, and then stopped up his own ears, and had himself tied to the mast. When his ship sailed by the island the Sirens sang their most bewitching melodies, but Ulysses and his crew did not hear; and were, therefore, not tempted as other sailors who had both seen and heard. But, some time afterwards, there came another ship, commanded by Orpheus, who was a master of music, Orpheus did not attempt to resist the temptation by putting wax in his ears, or by tying himself to the mast. The Sirens sang their most melodious strains; but Orpheus played a sweeter music, which, like a magnet, kept his crew from having the slightest desire to go to the island. The song of the Sirens charmed the ear; but the music of Orpheus thrilled the soul. Such is the change which has taken place in the soul of the saint. The joys of religion are sweeter to him than the pleasures of sin; to be beloved of God is more precious than the applause of erring men. You may ask, “ How is this accomplished?” Just by the love of God being inspired in the spirit of the forgiven penitent. III. A forgiven child of God. A young man went headlong into evil courses, and stole some of his father’ s money, and ran away from home. Some time afterwards his father solemnly crossed the prodigal’ s name from the family register at the beginning of the Bible. After many years the son, like the prodigal, “ came to himself,” and when he knocked at the door was received with a loving welcome. Tim following morning the father opened the Bible at the first page, wrote the name of his son, and after it, “ Everything forgiven.” This is like what takes place when a penitent cries for pardon; but the page where the forgiveness is written is in the heart of the penitent. (W. Birch.)Sainthood now being prepared for glory They who are not made saints in a state of grace shall never be saints in glory. The stones which are appointed for that glorious Temple above are hewn and polished and prepared for it here, as the stones were wrought and prepared in the mountains for building the temple at Jerusalem. (T. H. Leary, D. C. L.)Grace.-- Grace 1. The word is from the French, who got it from the Romans. And the Romans got it under the old parental roof, at that remote period which preceded the migration both of Latins and Greeks from their common Oriental home. The Greek form of the word is χάρις, connected with χαίρω, “ I rejoice.” So that the word, in its etymology, means “ that which gives joy and pleasure, that which is delightful.” 2. Hence it was, at a very early period of its career as a word, applied to that which was beautiful. Beauty gives delight. It is grace. A beautiful movement of the body is graceful. If a dress is beautiful in its fabric, and if it fits beautifully, it is graceful. The fertile Greek imagination constructed three distinct personifications of beauty, “ the Graces.” The echo of their idea continues, and we still speak of the three Christian graces--faith, hope, charity. When our Queen visits some private home, we sometimes say that the royal lady graces the home with her presence. She lends charm and beauty to it; and the charm and beauty occasion delight. 3. But Greeks, Latins, French, and English, were not slow to perceive that there is an inner as really as an outer beauty. There is beauty of character, of moral deportment, of moral feeling and acting; and this beauty is fitted to give great delight and joy. Hence all united in calling it grace. Kindness and loving kindness is grace. It is really most graceful. It is the most beautiful possible ornament. Justice is admirable. It cannot be dispensed with. Its presence lends dignity to character; and dignity is a species of grandeur; and grandeur is a species of beauty. Thus there is beauty in justice. But it is by a circuitous logical process that we find out “ the beauty of holiness,” and the corresponding beauty that is inherent in the hatred of sin. But not so is it with kindness. It inspires us, on the spur of the moment, with delight and joy, especially when we find ourselves the objects of the loving kindness. It is the grace that belongs peculiarly to God. God’ s favour is grace. 4. But man, too, as well as God, can be gracious. Our Queen and Princess of Wales are gracious. It is their pleasure to be kind; and their loving kindness is delightful, and, because delightful, is grace; so that they are gracious. Even a very humble man can be gracious, or show favour to his fellow men, when, e.g., his fellow men have injured him. Such graciousness is the reflection in man of the peculiar glory which is inherent in the character of God. 5. Again: We speak of grace before and after meals. The meaning is the utterance of thanks or gratitude to God, the bountiful Benefactor. This gratitude is grace. How significant! With what charm it invests the idea of gratitude! Gratitude for favour received, as a token of loving kindness, is as truly graceful as is loving kindness itself. In nothing is there greater deformity and unloveliness than in ingratitude. Hence both Greeks and Romans freely combined in calling gratitude grace. “ For if ye love them who love you, what thank have ye? for sinners also love those that love them. And if ye do good to them who do good to you, what thank have ye? for sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners to receive as much again.” We read in another part of the New Testament those glorious and glowing words of the Apostle St. Paul, “ Thanks be unto God for His unspeakable gift.” In these passages the term employed is grace. In the sayings of our Saviour, as is evidenced by the parallel expression in St. Matthew, the word is tantamount in import to reward. What thank or reward do ye deserve? In the saying of the apostle it simply means thanks; and thanks is expressed by this term “ grace,” just because thankfulness is always, as a manifestation of character, a grace, delightful to God and to all other beings who are Godlike. (J. Morison, D. D.)The beginnings of grace Trace back any river to its source, and you will find its beginnings small. A little moisture oozing through the sand or dripping out of some unknown rock, a gentle gush from some far away mountain’ s foot, are the beginning of many a broad river, in whose waters tall merchantmen may anchor and gallant fleets may ride. For it widens and gets deeper, till it mingles with the ocean. So is the beginning of a Christian’ s or a nation’ s grace. It is first a tiny stream, then it swells into a river, then a sea. There is life and progression towards an ultimate perfection when God finds the beginning of grace in any man. (J. J. Wray.)Grace necessary for human perfection The nature of a seed is such that when it is thrown into the ground it unfolds itself without culture, without any exterior influence beyond the light and air and soil, to be just that thing which it was meant to be. Every flower comes to its own nature; and although culture may make it larger and finer, yet it expresses the radical idea involved in the seed. It is so with every insect and every animal But man is not a creature that, according to this analogy, being born into the world opens and develops himself to that which God meant manhood to be. When left in the most favourable conditions man does not, and will not, so develop himself; for that which is required to make manhood is not in him. There were elements left out of the nature of man without which that nature never can come to its perfection. For, as in fruits sugar comes from the sun, so in man grace comes from the Sun of righteousness, working in us, and elaborating the things that we need. But they are never wrought out by any process that takes place by the natural faculties in the soul. (H. W. Beecher.)Peace.--The peace of God Hence the worldling does not understand our peace, and frequently sneers at it because he is puzzled by it. Even the Christian is sometimes surprised at his own peacefulness. I know what it is to suffer from terrible depression of spirit at times; yet at the very moment when it has seemed to me that life was not worth one single bronze coin, I have been perfectly peaceful with regard to all the greater things. There is a possibility of having the surface of the mind lashed into storm while yet down deep in the caverns of one’ s inmost consciousness all is still: this I know by experience. There are earthquakes upon this earth, and yet our globe pursues the even tenor of its way, and the like is true in the little world of a believer’ s nature. Why, sometimes the Christian will feel himself to be so flooded with a delicious peace that he could not express his rapture. (C. H. Spurgeon.) Romans 1:8-16 First, I thank my God through Jesus Christ for you all.True Christian zeal I. As it respects God is--1. Thankful.2. Sincere.3. Constant.4. Prayerful.5. Dependent (Romans 1:8-10). II. As it respects man is--1. Earnest.2. Communicative.3. Loving.4. Unquenched by difficulties.5. Expansive.6. Humble, not a merit but a debt.7. Self-sacrificing. (J. Lyth, D. D.)Paul’ s desire to see Rome I. The facts of the passage.1. “ I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world” (Romans 16:19). The “ world” here means, in the first place, the Roman Empire. But the term must be limited further to a particular class in the empire; though even at this time the general population were alive to some of the great Christian facts. The expression however, does not mean that the people in all parts of the empire were all talking about the “ faith” of the Romans, because as you know there are twenty distinct worlds even in this London of ours. There are different classes that actually intermingle, but do not touch. There may be a world close to you that may have connections all over the nation and yet you know nothing abort it. Literary men have a world of their own, and they are known one to another all over the world; and there are religious teachers who are known all over their world, and yet they often know nothing of one another, So the meaning is that every city wherever Paul went, amongst the Christian people with whom he mingled, the faith and obedience of the Roman Christians was spoken of. And when I was in America I did not enter a single town but I met with some one or more persons who had been in this place. I was mingling with a certain class; they found me out and I found them out, because we had sympathies in common; but there are many millions of people who never heard either of them or me. Well now, three years after the apostle wrote that he got to Rome, and called a number of most respectable Jews, yet these men seemed to know nothing of the “ faith” or “ obedience” of the Christians at Rome; but only knew concerning the “ sect” that it was “ everywhere spoken against.” Now these two accounts may at first seem rather startling, but they are perfectly in harmony, with each other if properly viewed; and the entire naturalness of the two convinces me of the truth of both statements. The Jews and the Christians at Rome lived in different worlds. 2. “ God is my witness” (verses 9-12). (1) The two points in the passages are these--that the apostle was very earnest in his prayers that he might get to Rome, and have a prosperous journey. The other point is that he wished to impart some spiritual gift and to be comforted by mutual faith. I think he means not to confer any miraculous gift as an apostle, but that as an authoritative teacher by preaching the truth, they might be rooted and grounded in the faith. There is an exquisite delicacy of feeling here. Paul had been uttering a great thing about what he wished to get to Rome for. And then, as if he had uttered nothing that might imply apostolic authority and distinction, but as if he had simply placed himself on a level with the people, he says, “ that is, that I,” etc. (verse 12). (2) Now I very much doubt whether these things came to pass; and it may do us much good to learn that the prayers even of an apostle, and long continued, were not answered. We must always be ready for disappointments, and be prepared for a very different state of things from that for which we pray. Instead of getting to Rome “ soon,” it was three years (two of them in prison), then he was shipwrecked, and when he got to Rome he was a prisoner. You will find in chap. 15 that he asked the people at Rome to join their prayers with his for the same thing. But their prayers were unanswered. And so with respect to the other point. The letters written from Rome contain some alarming statements about how things had gone. He says that there were some who preached the gospel out of envy and strife, wishing to add affliction to his bonds; and although the things that happened to him turned out for the furtherance of the gospel, yet those hopes which he had formerly cherished were disappointed. 3. The apostle goes on--“ Now I would not have you ignorant, brethren, that oftentimes I purposed to come to you (but was hindered), that I might have some fruit among you, even as among other Gentiles.” He wanted to have men converted as well as to comfort and impart spiritual gifts to the Church. The apostle felt that he had “ a dispensation committed to him.” “ I am called and commissioned, and, therefore, am a debtor to all men; I am, therefore, ready to preach the gospel to you at Rome also. For I am not ashamed of the gospel.” II. The lessons.1. In regard to the Christian life we perceive here its-- (1) Peculiar nature in opposition, generally, to philosophic theism, or anything else. “ I thank my God through Jesus Christ,” says Paul. That means God contemplated as revealed by Christ; and it is well known that the apostles and early Christians conducted their worship in the name of Christ, as a mediator and advocate. (2) That it is habitually earnest and devotional; praying in everything; in everything giving thanks; committing everything to God, asking even for a prosperous journey, believing in the gracious presidency of God over human affairs; expecting answers, but being prepared for disappointments. (3) Its peculiar sympathies, as becomes the children of the same father; an interchange of affection, fellowship and union, “ and be comforted together by mutual faith.” 2. In relation to the apostle. (1) The union of prayer and preaching; and he did both with earnestness. He preached as if the conversion of the world depended upon it, and as if he was able to convert the world. But we find him equally earnest in prayer. (2) He is always modest but manly. He says, I want to comfort and establish the Church, and I want to be comforted together with you by mutual faith. (3) He served God in his spirit in the gospel of His Son, with earnestness, with sincerity, and with faith. Paul had a great idea of duty, and the word “ debtor” comes from duty: that which is due to another is duty from me. (4) He was not ashamed of the gospel because of the commission which he had received from on high. (T. Binney.)Thankfulness for the blessings of others The expression of thanks to God for His mercy to them was fitted to conciliate their feelings and to prepare them for the truths he was about to communicate to them. It showed the deep interest he had in their welfare, and the happiness it would give him to do them good. It is proper to give thanks to God for His mercies to others as well as to ourselves. We are members of one great family, and we should make it a subject of thanksgiving that He confers any blessings, and especially the blessing of salvation, on any mortals. (A. Barnes.)Standard of thankfulness As physicians judge of the condition of men’ s hearts by the pulse which beats in their arms, and not by the words which proceed from their mouths; so we may judge the thankfulness of men by their lives rather than by their professions. (Dictionary of Illustrations.)The bond of Christian union is a bond of-- I. Brotherly love (Romans 15:8-10) II. Mutual help (Romans 15:11-12). III. United effort for the spread of Christ’ s kingdom. (J. Lyth, D. D.)Thanksgiving I. Is every Christian’ s first duty. II. Should be offered through Jesus Christ. III. Should be presented for every blessing and for all. IV. Is especially due for the success of the gospel. (J. Lyth, D. D.)Personal religion “ My God,” is--1. The Author of my being and my well-being.2. The object of my worship.3. My covenant God in Christ. The text is the language of-- I. Faith in Christ. God is only ours through faith in Him, only according to the new covenant (Jeremiah 31:33; Hebrews 8:10). Receiving Jesus and trusting in Him God becomes our God (John 1:12; Galatians 3:26). II. Love. That is our God which we most love and esteem (Psalms 73:25). III. Trust (Psalms 18:2). The object of our confidence is our God (Job 31:24; Habakkuk 1:16). IV. Subjection, dedication, obedience (Isaiah 44:5; Acts 27:23). Conclusion:1. Thanksgivings to be presented to God as our God in Christ.2. The gospel teaches us not only to say “ our Father,” but “ my God.”3. God as our God, the most glorious and only satisfying portion. (T. Robinson, D. D.)Thankfulness for faith spoken of I. Faith spoken of proves--1. Its nobility.2. Its boldness.3. Its fruitfulness. II. Thanks given for this on account of--1. Honour bestowed on the Romans.2. Benefit likely to accrue to others.3. Glory redounding to Christ. (T. Robinson, D. D.)Exemplary faith I. Its features--Consistent; earnest; loving. II. Its effects--a good report; glory and thanks to God. (J. Lyth, D. D.) Romans 1:9 For God is my witness, whom I serve with my spirit in the gospel of His Son.Paul’ s appeal to God I. Its ground is the consciousness of entire consecration to the service of that God whom he had found in the revelation of His Son.1. These are the two thoughts which are stamped on the whole of this introduction, and which everywhere else are prominent. (1) Before he knew Christ his God was always the object of his fear and devotion. But how different was that God and his knowledge of Him--without his love in Christ, and His Triune essence. The service he offered was sincere, but ignorant and bigoted, a service which rejected Christ and persecuted His saints. But now in Christ all this had undergone a change. It had pleased God to reveal His Son in Him, and the Son had revealed the Father, and both revelations had been made perfect in the gift of the Holy Ghost. God in Christ became the Alpha and Omega of Divine things to Him. (2) To that God whom the gospel revealed the apostle gave the service of his renewed spirit. Not merely in the sphere of his intellect, because that was convinced, nor in the sphere of the emotions, because they had been stirred, but in the very inmost self of his self he had given his life to the God of the gospel. 2. Let the richest treasure of your experience be “ God is my Witness.” Paul had no grace that we may not claim. But the real secret which enables us to dare this Omniscient scrutiny is the habitual revelation of the Fatherly love of God in Christ which enables us to say, “ My God.” “ If Thou, Lord, shouldst mark iniquity!” carried to an extreme would take away all confidence. “ God is my witness,” but He is “ my God” in Christ. II. Its special emphasis rests upon the words ‘‘ in my Spirit.”1. The terms are liturgical, for Paul never forgot the ancient temple. The soul is regenerate because inhabited by God. Where He dwells must be a temple; and all glorious things spoken about the ancient dwelling place of Jehovah may be transferred to the spirit of the believer. But He is Priest as well as Temple. “ Sanctify the Lord Christ in your hearts.” The great concern of our life must be to preserve our spirit inviolate for the sacred Indweller. The apostle lived in his body as in a temple: “ an earthly house” which should be dissolved, but then built again. He lived in his spirit, however, as in a temple which should never be dissolved; and he lived in hope that both should be reunited and glorified as the eternal dwelling place of God in Christ. 2. This service that he offered in his spirit was the service of God in the gospel of His Son. (1) He served God for himself. In a certain sense he was a solitary worshipper, presenting in secret his whole devotion before it was translated to the outer sanctuary and the visible life. Habituate yourself to an interior life, hid with Christ in God. (2) With this, however, we must connect his supplications for others. In the temple of his spirit he offered a systematic, persevering intercession with thanksgiving for the Churches of Christ. It was a house of prayer for all nations. 3. Cultivate this habit of prayer for yourself, your own communion, Christendom and the world in general; cultivate also the habit of mixing mutual prayer with all your engagements. 4. Remember that God alone is the witness of your fidelity, but men will be the witnesses of its results. (W. B. Pope, D. D.)The true service of God I. Respects the spread of the gospel. II. Is rendered with the Spirit. III. Is constant. IV. Prayerful. V. Is discharged as in the sight of God. (J. Lyth, D. D.)The nature of Christian obedience We all serve something or someone, self, passion, prejudice, sin, business, ambition, etc., and we find the service pleasant enough. But the only service worth entering upon is that of Christ. I. The claims which God has upon our service. These are--1. Self-interest. God is a good Master. 2. Gratitude. A child that turns his back on a kind parent, a servant who repays affection by insult, a rebel who plots against a munificent king--all these is the man who forgets God. II. The principles which should direct and govern our service to God. “ Whom I serve with my spirit,” implies--1. Voluntariness. We are not so much influenced by the command which addresses the ear, or the threatening which alarms the conscience, as by love. 2. Sincerity. The “ spirit” is that which commands the whole of man. Often we see the affections dormant and the will persevering. How much of God’ s worship is performed outwardly when it is inwardly disliked. The body without the spirit is dead; service without love is hypocrisy. 3. Universality. It had respect to every precept of God’ s Word. The carnal mind will only obey such commands as seem pleasing to us. 4. Perpetuity. Not in prosperity only nor in adversity only. It is only by continuousness that perfection is arrived at. III. The rule by which the service should be governed. The gospel is not only the means of salvation, but it is the rule which regulates our life. To serve God in the gospel is to--1. Serve God in light. The gospel is the light which shows the Christian’ s safety and danger. 2. To serve God in faith. The whole principle of the gospel is faith, the principle of life, thought, and action. 3. To serve God in love. Love is the great rule of life and sanctification. 4. To be rewarded by God according to the gospel. (J. J. S. Bird, B. A.)My spirit 1. There was an auction one day of the books and furniture of a very celebrated author, and a vain but rich young man, having induced the auctioneer to offer them in one lot, paid several thousand pounds for the books, shelves, carpet, and in fact everything except the room itself. He directed the things to be taken carefully to his house and fitted up in a room, and placed in the same positions as in the author’ s study. The young man then sat down with reverence on the author’ s chair, took up the author’ s pen, dipped it in the author’ s ink, and bent his head over the paper on the author’ s table. But nothing came; the paper remained a blank. The genius of the author was in neither his pen nor his surrounding, but in his spirit--the gift of God. We may be unable to create in our spirit the genius of a celebrated man; but we may develop our own faculty; and, if we do this, we shall bless the world exactly as God wishes us to do. The little forget-me-nots which grow in the quiet nook of the steep rock do their work as effectively as the great oaks which grace the park of a king; and as the tiny flower does its best, it is as worthy of praise as the gigantic tree that does no more. 2. But though we cannot obtain the special genius of another man’ s spirit, we can receive as our own the disposition of the greatest man who ever lived--Christ can be received by all, and the breathings of His Spirit within us shall mould our thoughts, fashion our desires, and develop our lives like His own. If a man would occupy the place in the world for which he has been specially created, it is absolutely needful for him to have the breathings of Christ in his own spirit; and when undertaking any sacred mission for the benefit of our fellow men, our inquiry should not be, Have I bags of money? but, Is my spirit influenced by Christ? Christ direction is the first and most important step in the kingdom of God. 3. One day a young soldier went to visit the tomb of Scandenberg and the sword of the famous warrior was placed in his hand. The soldier lifted it saying, “ Is this really Scandenberg’ s sword? Why there is nothing in it more than mine!” The old clerk exclaimed, “ You see only the sword; you should have seen the hand that grasped it!” Likewise, the preacher may be only an ordinary man, he is only an earthen vessel; but in his spirit there should be a power which can move men’ s hearts and influence their lives--God should breathe within him. 4. Christ and the angels do not look on us as we look on each other. We value a man’ s surroundings rather than the man himself, An artist whose soul loves beauty does not value a picture by its frame. Seeing the picture to be a gem, he buys it, and does not care twopence for the frame, So, when the Lord looks on you, He does not value your bank book, your dress, your bodily strength and beauty; he values you--your spirit. “ A man is measured by his soul!” (W. Birch.) Romans 1:10-12 Making request, if by any means … I might have a prosperous journey.Prosperous journey What is necessary to render a journey, or a voyage, prosperous in the estimation of a real Christian? Is he satisfied if by it his temporal interests are advanced, if he enjoys worldly pleasure, if he meets with kind friends, if he be preserved from calamity, and return home with invigorated health? These are blessings which require his grateful acknowledgments to God. With these he ought to be contented, if this world were his home. But when he remembers that heaven is his true country, and religion his great business, he must feel that something more is necessary. I. We should seek more affecting and admiring views of the Creator, as displayed in His works. When our minds are employed upon the works of nature, it is generally only to make them subservient to our worldly interest, or to administer to our earthly gratification; and not to warm our hearts by the contemplation of that infinite power, wisdom, and goodness, which appear in the formation of them. If such conduct at all times is inexcusable and ungrateful, it is doubly so in our journeys, in which the works of God are presented to us in rapid succession. II. We should acquire a more deep and grateful sense of the goodness and care of that Providence on which we depend. Though in God “ we live, and move, and have our being,” yet the majority of mankind think but little of this guardian providence. And even Christians, when nothing occurs to interrupt the regular course of their lives, are too apt to forget their dependence; but surely in our journeys we must, from their unseen dangers, feel that we need each moment to be shielded by the power of God. III. It should deepen our conviction of the value and uniformity of the religion of Jesus. The various objects presented to him will be calculated to produce this conviction. Far from home we meet with the disciples of the Redeemer. IV. We should embrace opportunities of acquiring and doing good. Sometimes even believers, during their journeys, have found their graces withering, because they neglected these means of spiritual improvement. Carefully guard against this. Let the Word of God not be disregarded. Let nothing interfere with prayer, Sabbath duties, etc. Be not ashamed to avow your attachment to the blessed Saviour. A word spoken in season may be the means of saving a soul. V. Remember that our whole life is a journey towards eternity. Frequently think, when far from home, that you are only sojourners upon earth; that heaven is your country. (S. Davies, D. D.)A prosperous journey I. Depends upon the will of God. II. Supposes God’ s care, direction, and blessing. III. Can only be secured by earnest prayer. (J. Lyth, D. D.)By the will of God Or in the will, etc. Paul seemed to regard the will of God as a straight course, in which he was desirous of sailing; or as a circle, outside of whose radius he would not steer, through selfishness, impatience, and self-judgment. The track marked out on God’ s chart must be followed, for out of it were shoals and rocks, where he would founder and make shipwreck of his faith. (C. Nell, M. A.)Prayer and the will of God There is nothing with which Christians should be more habitually impressed than that God is the disposer of events. They should look to His will in the smallest concerns of life, as well as in affairs of the greatest moment. Even a prosperous voyage is from the Lord. In this way they glorify God by acknowledging His providence in all things, and have the greatest confidence and happiness in walking before Him. Here we also learn that, while the will of God concerning any event is not ascertained, we have liberty to desire and pray for what we wish, provided our prayers and desires are conformed to His holiness. We also learn in this place that, since all events depend on the will of God, we ought to acquiesce in them, however contrary they may be to our wishes; and likewise that in those things in which the will of God is not apparent, we should always accompany our prayers and our desires with this condition if it be pleasing to God, and to be ready to renounce our desires as soon as they appear not to be conformed to His will. “ O how sweet a thing,” as one has well observed, “ were it for us to learn to make our burdens light by framing our hearts to the burthen, and making the Lord’ s will our law!” (J. Haldane.)For I long to see you that I may impart unto you some spiritual gift.--Paul’ s desire to see the Roman Christians Note-- I. The longing of an earnest mind for engagement in Christ’ s service. Paul wished to see them--1. That he might impart some spiritual gift. Some suppose reference is made to those supernatural gifts in which the Church at Corinth was so rich, and were they still in the Church some would be tempted to say, “ Give me this power,” with a view to usefulness. But why do you not use those you already have? It is not that our Churches come behind in gifts, but that so many are unemployed. Everyone has some gift--use it. Some mistake their gifts and hinder. If you have no gift for public prayer, pray in silence. But all have the gift of tongues. Everyone can speak a word in season to them that are weary. Pray that they may be baptized with fire. That will purge from detraction, etc., and make meet for the Master’ s use. 2. That he and they might be comforted by the faith of each. There is a law pervading God’ s works by which the giver becomes the receiver. The seed comes back in the harvest; the ocean receives the rain it gives off in evaporation. Nothing is so injurious as selfishness; nothing so remunerative as benevolence. No prayer is so profitable as intercession for others; no Bible knowledge so rich as that derived from exposition to others. How many have been recompensed for efforts made to attend the prayer meeting! II. The delays often met with in the accomplishment of our work. Do not suppose that because your motive is pure your end will be achieved at once. Paul planned long ago to visit Rome, but found his plans set aside by God. In all your undertakings do what he did--pray to, and then wait for, God to make the way plain. The opportunity will come in His, i.e., the best time. III. Our desire for employment in Christ’ s work may be realised in a way least expected. The spirit, rather than the letter, of the prayer is answered. How little Paul thought that he would enter Rome a prisoner; but the sequel shows that God was right. What a rich experience Paul brought with him, and accumulated for the benefit of the Church of all ages. How invaluable is the record of his shipwreck! We could ill have spared the incidents of his history even for more sermons and epistles. Then he tells us how that all fell out for the furtherance of the end he had in view (Philippians 1:1-30). IV. To accomplish Christ’ s work we must have a powerful conviction--1. Of our personal indebtedness.2. Of the glory and power of the gospel. (J. S. Pearsall.)Personal intercourse I. Its advantages. It accomplishes more than a letter--hence reading the Word at home does not supersede the necessity of the living ministry. II. Its objects.1. The communication of some spiritual good.2. Mutual edification. III. Its attractions.1. Mutual love.2. Love to Christ. (J. Lyth, D. D.)Pastoral visitation 1. Supposes personal communication about Divine things.2. Contributes to the development, increase, and communion of faith.3. Secures mutual comfort--the minister needs it--can impart it.4. Promotes unity of affection and effort. (J. Lyth, D. D.)The bond and purpose of the ministry I. Notice the manly expression of Christian affection which the apostle allows himself here. Very few Christian teachers could or should venture to talk so much about themselves as Paul did. The strong infusion of the personal element in all his letters is so transparently simple, so free from affectation or unctuous sentiment, that it attracts rather than repels. He had never been in Rome when he spoke these words; he had no personal relations with any of the believers there; but still his heart went out towards them, and he was not ashamed to show it. “ I long to see you.” II. Note the lofty consciousness of the purpose of their meeting. The word he employs here, “ gift,” is never used in the New Testament for a thing that one man can give to another, but is always employed for the concrete results of the grace of God bestowed upon men. The very expression, then, shows that Paul thought of him self, not as the original giver, but simply as a channel through which was communicated what God had given. In the same direction points the adjective which accompanies the noun--a “ spiritual gift” --which probably describes the origin of the gift as being the Spirit of God, rather than defines the seat of it when received as being the spirit of the receiver. Notice, too, as bearing on the limits of Paul’ s part in She gift, the delicacy of the language in his statement of the ultimate purpose of the gift. He does not say, “ that I may strengthen you,” which may have been too egotistical, but he says, “ that ye may be strengthened,” for the true strengthener is not Paul, but the Spirit of God. And now, what are the lessons that I take from this?1. No Christian teacher has any business to open his mouth unless he is sure that he has got something to impart to men as a gift from the Divine Spirit. And no Christian organisation has any right to exist unless it recognises the communication and farther spreading of this spiritual gift as its great function. That is the one lesson, and the other one is this-- 2. Have you received the gift that I have, under the limitations already spoken of, to bestow? That is, have you taken Christ, and have you faith in Him. The purpose of the Church, and the purpose of the ministry, is that spiritual gifts may be imparted. And if that purpose be not accomplished, all other purposes that are accomplished are worse than nothing. III. Note the lowly consciousness that much was to be received as well as much to be given. The apostle corrects himself after he has said, “ that I may impart unto you some spiritual gift,” by adding, “ that is, that I may be comforted (or rather, encouraged) together with you by the mutual faith both of you and me.” If his language were not so transparently sincere, and springing from deep interest into the relationship between himself and these people, we should say it was exquisite courtesy and beautiful delicacy. But it moves in a region far more real than the region of courtesy, and it speaks the inmost truth about the conditions on which the Roman Christians should receive, viz., that they should also give. There is only one giver who is only a giver, and that is God. All other givers are also receivers. Paul’ s was a richly-complicated nature--firm as a rock in the will, tremulously sensitive in its sympathies; like some strongly rooted tree with its stable stem and a green cloud of fluttering foliage that moves in the lightest air. So his spirit rose and fell according to the reception that he met from his brethren, and the manifestation of their faith quickened and strengthened his. And he is but one instance of a universal law. All teachers, the more genuine they are, the more sympathetic they are, are the more sensitive of their environment. The hearer reacts on the speaker quite as much as the speaker does on the hearer. If you have got ice in the pews, that brings down the temperature up here. And the unbelief and low-toned religion of a congregation is always pulling down the faith and the fervour of their minister, if he be better and holier, as they expect him to be, than they are. On the other hand, the true encouragement to give a man when he is trying to do God’ s will, to preach Christ’ s gospel, is not to pat him on the back and say, “ What a remarkable sermon that was of yours! What a genius; what an orator!” not to go about praising it; but to come and say, “ Thy words have led me to Christ; and from these I have taken the gift of gifts.” (A. Maclaren, D. D.)Sharing happiness Men of the noblest disposition think themselves happiest when others share with them in their happiness. (Jeremy Taylor.)To the end ye may be established.--Christian establishment I. The object which we all should have in view--“ that we may be established.”1. In knowledge. This kind of knowledge Paul terms “ the full assurance of understanding to the acknowledgment of the mystery of God,” etc. When we attain this, comprehend the gospel of Christ so completely that we see its adaptation to all our wants, it becomes its own evidence; doubt vanishes, the heart and the mind are both at rest. 2. In holiness (1 Thessalonians 3:12-13) So that we get a fixed abhorrence of evil, and love good for its own sake, and be like God and those holy beings who minister to Him perpetually. 3. In all those external habits which flow from holiness. The holiness of the Christian’ s heart must be manifest in his daily habits and conduct, “ in every good word and work.” II. The means which may be employed to further that object. God Himself is the source of the establishment of His people, but the Word of God is explicit as to the part which men should take in the same. While, therefore, it is frequently a prayer of the apostle that the Churches might be “ established in the faith,” this is no less the subject of exhortation (1 Corinthians 15:58). While we are using the prescribed means, we may look to Him for His needful blessing; the grace of God cooperates with the energy to which He brings His people. And among these means which God has provided are--1. The ministry of the gospel. This is perhaps a less important means than it once was, because of the accessibility of the Word of God to all; and now each parent, each master, may become a minister of Christ in his own household. Yet still ministers have been appointed by Christ as instruments in the building up of their fellow Christians. 2. The summoning into activity all the individual powers. If you have any earnestness, decision, promptitude, courage, in prosecuting any common business, try the sincerity of your spirits by seeking whether they are manifest in seeking your spiritual progress daily. 3. Prayer. (Baptist Noel, M. A.)That I may be comforted together with you.--Christians mutual helpers The relations of Christians to each other are like the several flowers in a garden that have upon each the dew of heaven, which being shaken with the wind, they let fall the dew at each other’ s roots, whereby they are jointly nourished, and become nourishers of one another. (J. Bunyan.)The joy of imparting joy And I might add that service in itself, through the blessing of the Holy Spirit, is always a means of comfort, because of the blessedness which it yields to a generous heart to be doing good to others. Oh! you little know how much pleasure you would derive from the kindly endeavours to impart joy to others. I passed a brother yesterday whose eyes sparkled, and his cheerful face was lit up with smiles. Though I did not know the man, I seemed to read his character in his countenance. Surely, thought I, he is a busy one who is trying to dispense some blessings to the needy. Again this morning I fell in with him, and this time I made his acquaintance. His cordial greeting pleased me, and his lively manner induced me to ask on what good errand he had been. “ Well,” said he, “ I have just been visiting some poor people, and talking with some sick ones, and I have had a sweet time with them.” Yes; that is the way to get sweet times. (C. H. Spurgeon.)The communion of saints As in the case of fire, if anyone gather together many lights, it is a bright flame that he kindles; thus also does it naturally happen with the faithful. For when we be by ourselves, torn away from others, we are somehow in worse spirits. But when we see one another, and are entwined with the members of our own selves, great is the comfort we receive. (Chrysostom.)By the mutual faith both of you and me.--Mutual faith Faith is the all-inspiring element of work everywhere! No man long pursues any work which he does not believe in. No man invests his money in something he does not believe in. Faith is not misty imagination, nor is it a mere mystical meditation about God; it is built upon what God is and what God has said and what God has done. But then there comes in this other consideration; faith is a thing of degree. Here, then, it touches the point of mutuality! If you and I engage in a commercial enterprise, I find my faith weakened or strengthened. I say I wish you knew a little more about that enterprise. If we do business with a great firm, the doubt of others affects us. It was a terrible thing when the crew of Columbus said, “ We do not believe.” The heroism of that man is seen in the fact that he found the land in spite of the mutinous crew! But where there is this element of mutuality in faith, there is wonderful strength. I. Successful enterprises need the faith of every one of us. The unbeliever is a weakness wherever he is. Do you believe that yourself? Masses are not strong in and of themselves. The unity of the spirit in the bond of faith--that is strength.1. Men who are engaged on gospel enterprises can only do it in proportion as they believe in Christ, and in each other as true men in Christ. 2. If you are mated to another, take care your friend believes with you, or, young woman, you will regret it. You cannot row to heaven with one oar comfortably; both must row together. It is a terrible revelation to some. “ I am yoked to an unbelievers.” 3. The enterprises of home-life demand mutual faith. II. The best faith needs refreshment. Even Paul gained strength by another’ s faith. The rivulet feeds the sea, as well as the mountain feeds the river! The little child feeds my faith--I cannot hear a child’ s prayer without being helped. The increase of faith is made up of quiet influences! When you went to the seaside out of health, you wonder how it was you got better. You breathed the pure oxygen; you looked up to the broad heavens and forgot meaner things; your nature was influenced by a million little touches along the nerves. So you may be in an atmosphere of faith; and Paul wanted to see them to be in such an atmosphere and to contribute to it. III. Faith brings comfort. When we voyage to America, “ Do you believe in the captain, too?” Then, when evening comes, “ Good night,” and we are all comforted. The vessel is safe in which we voyage to heaven. All believe in the same Divine Lord over the storm. You are going home without trepidation tonight, but if you had lived in some parts of Italy some time ago we might have asked, “ Are you afraid of being stabbed tonight? Which way are you going? We will walk together!” We are comforted by mutual faith in each other. The same thing holds good in regard to religion. What a glorious triumph over fear the early Christians enjoyed. IV. Faith gives courage. There were a few people inside Rome who believed in Jesus, and the apostle took courage from the thought that he should not be alone, but be surrounded by a loyal few. In the army everyone helps the other’ s courage. There is no talk about danger, but only of taking the battlements! So wherever you are, by the exercise of your faith you are sustaining that poor fellow there who has the same battle to fight as you have. V. Faith means prayer. “ Making request,” etc. You cannot work yourself up into love or faith! It must be something that comes to you. Every good gift comes from God. What we want to make request for is faith, and if we have it as a possession, may God enlarge it. (W. M. Statham.) Romans 1:13 Oftentimes I purposed to come unto you. Paul’ s purpose I. Its history. “ Oftentimes.” The project doubtless early formed. What more natural than that so distinguished a Christian citizen should desire to see the gospel firmly planted in the centre of the empire. This would be strongly opened by the conviction that from Rome the gospel would perforce radiate more powerfully. A Christianised Rome would mean a Christianised world. The purpose was originated or confirmed by Divine revelation (cf. Acts 19:21; Acts 27:24; Romans 15:23). His eye would never be off this great object. II. Its temporary frustration.1. Doubtless by Divine interpositions. He was kept from Rome as he was kept from Asia, etc. (Acts 16:6-7). Sometimes God’ s purposes are best answered by the frustration of our own when they are of the highest. Perhaps it was best for Paul to work his way to Rome by a circuitous route, coming in contact with diverse peoples, and so preparing him for dealing with the heterogeneous population of the capital. Anyhow, no ministry at Rome would have compensated for the loss of his brilliant history. 2. Certainly by necessary engagements (Romans 15:20-21). It is always best to do the duty which is nearest to hand, and follow it up by proceeding to the next. All Paul’ s career seems an illustration of this. He never seems to have gone out of his way. One event leads to another by a perfectly natural sequence. 3. Possibly Satan may have hindered. If at one time, why not at another (1 Thessalonians 2:18; Daniel 10:13)? Did he hinder at Illyricum (Romans 15:20) when Rome was so temptingly near? III. Its ultimate object. “ Fruit.”1. This fruit was-- (1) The conversion of sinners (Colossians 1:6; Philippians 1:11). (2) The comfort and advancement of believers (John 15:16; Philippians 1:25). (3) The growth of the Church, both inwardly and outwardly. 2. Much fruit he had reaped already (Romans 15:18-21). 3. Yet he yearned for more. He could have no rest while one field remained unplanted, and he knew that the most fruitful field yet remained. IV. Its accomplishment. Read Philippians 1:1-30, and remember that Philippians, Colossians, Ephesians, and Philemon were written at Rome. Who shall estimate the fruit reaped by this visit to Rome? Only the Great Husbandman at the Great Day. (J. W. Burn.)But was let hitherto.--The true estimate of hindrances 1. Distinguish between the imaginary and the real.2. Do not be discouraged by them, nor seek to evade them.3. Conquer them by prayer.4. Convert them into means of advancement--among other things the apostle’ s difficulties occasioned this Epistle to the Romans. (J. Lyth, D. D.)That I might have some fruit.--Anxiety for souls Brainerd could say of himself on more than one occasion, “ I cared not where or how I lived, or what hardships I went through, so that I could but gain souls to Christ. While I was asleep I dreamed of these things; and, when I waked, the first thing I thought of was this great work. All my desire was for the conversion of the heathen, and all my hope was in God.” Earnestness in seeking for souls When Judson carried the message of salvation to the villages and jungles of India, he declared his conviction that men mast be redeemed to God by personal, individual contact with those who knew the grace of Christ; and he said, “ I am determined to preach the gospel wherever I can find a congregation of one.” Romans 1:14-16I am debtor both to the Greeks and to the Barbarians.I am debtor The text raises a question on points which, in mercantile phraseology, would be designated-- I. The business.1. A merchant, embarked in an extensive foreign trade, has fallen into the habit of doing a good deal of petty business at home on which the profit is small; but it is near, and therefore occupies time out of all proportion to its worth. In the meantime rumours are rife that in one foreign market prices had suddenly fallen before his goods arrived; that in another his agents had sold his cargo and absconded; and that in a third direction an investment, not insured, had been lost at sea. He declines to examine these reports, because he does not like the subject; and to keep his mind free from painful reflections he throws himself with redoubled energy into his huckstering, and exults over the halfpence of profit which each transaction produces. The man is mad, you say. He is. But probably “ thou art the man.” 2. We are all merchants. We have business with both worlds; but our stake in the one is slight, in the other all but infinite. It becomes, therefore, an important question whether our attention to these two is in due proportion to their comparative worth. Alas! there are many foolish traders who are anxious about the balance of their accounts for time, and leave the interests of eternity to sink or swim. 3. Paul was a diligent and energetic man. Had he been a merchant, the keenest wit in all the Exchange could not have overreached him. He closely examined the worth of an article, and nicely calculated how much it would bring. He embarked all in one business, and then pushed it to the uttermost. He did not neglect the necessary affairs of this life, but his treasure was in heaven, and his heart followed it. II. The debt.1. However good men’ s position in the present world, in their greatest business all begin in debt, and no efforts of their own can ever discharge it. Some heirs would fain get quit of their heritage. When a man discovers his property is burdened beyond the worth of all that he has or can ever hope to win the consequences are disastrous. If there were any hope of success, he might strive by industry to diminish gradually his burden; but the debt is obviously so great that, in spite of all his efforts, its amount will grow greater every year. He loses heart, and abandons himself to his fate. Such is the condition of men in relation to God. We are born with a debt, and the amount of our liabilities has increased and is still increasing day by day. In this extremity a Daysman comes in between the Judge and the guilty and pays the debt. “ There is therefore now no condemnation to them that are in Christ Jesus.” The handwriting that was against us is blotted out; the bond is cancelled, and we are free. 2. The forgiven sinner is clear in the book of God’ s judgment; but he owes much to his Redeemer. He is as deeply in debt as ever, but it is now a debt of gratitude. It is greater than he can ever pay; but the more he realises its greatness the happier he grows. 3. But Paul confesses here that he is a debtor to man--to every man. How comes this? Thus: In the complicated processes of modern merchandise a man often finds himself in debt to unknown persons. You have done business with a merchant at a distance, and the result is a pecuniary balance in his favour, while in transactions with another party the balance is against him. With a view to the convenience of himself and his correspondent, instead of getting money from you and paying it to his creditor, he hands over to that creditor the claim which he holds against you; or, to make the analogy more complete, the merchant to whom you owe money desires to help certain destitute persons in your city, and to them makes over the bill as an equivalent for money. The person who possesses that claim so transferred presents it for payment, and you must pay. Thus you become debtors to persons whom you never saw. Thus Paul became a debtor to the Greeks; and he owed all that he had and was to Christ, who transferred his claim, and Paul was bound to honour it. So wherever there is a man in want, spiritual or temporal, there a legal claim is presented to the disciples of Christ; and if they repudiate they dishonour their Lord. This principle is exhibited in the story of the woman with the alabaster box of ointment (Mark 14:3-9). 4. The root and life of true religion is personal devotion to a personal Redeemer; thereafter and thereon grows active service in his cause. These are the first and second commandments of the New Testament decalogue. Neither of these can thrive alone. Devotion without work degenerates into monkery; work without devotion sinks into a shallow, fitful secularism. If we have got mercy from Christ, we owe mercy to men. 5. Nor does the world’ s apathy release a Christian from his obligations. If a company of poor people held a claim against a citizen, and if he should take advantage of their ignorance and poverty to evade the payment, he would be a dishonourable man. In like manner, although those who now hold Christ’ s claim on us, not knowing its value, do not present it for payment, we are bound in honour to seek them out and discharge our obligations. III. The composition; in what manner and to what amount the insolvent proposed to pay. Carefully observe that the most devoted life is not offered as an adequate return to the Saviour. As well might a man purchase his pardon at first from the Judge as repay the Redeemer for it afterwards. He pays, not in the spirit of bondage, but in the spirit of grateful love; not that he looks to a time when the debt will be paid off, but that he delights in the act of paying it. Having announced his principle, Paul plunged at once into its practical details (Romans 1:15). Adopting the natural and Scriptural order, we shall suggest first some installments of the debt that are due to parties--1. At home. It is not necessary that the debtors should go far away in order to find a person authorised to receive the payments. The original creditor has secured that properly qualified receivers should be at band. Wherever there is being in wretchedness within your reach, to that human being you am a debtor. Behold the open spring of all home mission effort! When certain institutions which at first were supported by voluntary contributions were transferred to a tax imposed on the community by imperial authority the difficulties of the managers disappeared. Ah, the treasury of mission would always be full if the authority of Christ were as effective in the hearts of Christians as that of the government! But let it not be supposed that it is in money only or chiefly that Christians should pay their debt. Personal service is the legal tender, and it is only to a limited extent that money may be received as an equivalent. Personal dealing is the need of our day. 2. Abroad. A rich man dies, leaving a large family of young children, of whom another rich man obtains the guardianship. Partly by law and partly by violence he drives off all competitors and constitutes himself sole trustee of the wealthy minors. He then proceeds to enrich himself out of the inheritance of his wards. We have masterfully, not to say unjustly, ousted all other claimants, and assumed absolute guardianship over the vast populations of India. We have enriched ourselves by the inheritance of those little children. As a Christian nation, therefore, we are debtors to them. (W. Arnot, D. D.)Debtor and creditor The text suggests that Christian missions are “ a new way to pay old debts.” The debts are indeed old; the way to pay them is new. The creditors have been increasing in numbers, while the debt, with interest, has been growing. The debtors, too, have been growing in numbers and in ability to discharge their obligations. But still the debt is, to a large extent, unpaid. I. The debtor and his debt. The apostle used these words as representing the whole Church. The Church is not a company under the Limited Liability Act, but is a partnership, and each partner is involved to the uttermost of his possessions. Consider--1. The ground of this indebtedness. Paul’ s words are not used directly of his relation to God. Yet we must remember that there is an intimate connection between our debt to God and our debt to our fellow men. The question, “ How much owest thou unto thy Lord?” must ever precede the other, “ How much owest thou to thy neighbour?” Because we are debtors to God we are debtors to man, and just in proportion as we recognise the one shall we recognise the other. The true ground of this indebtedness is found, therefore, in the relation of the regenerate man to God as a subject of “ the exceeding riches of His grace, in His kindness toward us through Christ Jesus.” 2. Looked at in this light, the debt is a debt of honour. I do not use the term, as is often done, in such a way as to imply that there may be no dishonour in neglecting debt in other forms. But as in this case no writ can be issued, it is therefore peculiarly a debt of honour. When God gave us His salvation it was not for ourselves alone, but for the family of man, of whom we are but members. Our honour is concerned, therefore, in fulfilling to the utmost the purpose of God thus made known. A trustee has a charge committed to him by another whose representative he is. The due administration of the trust is with him a point of the highest honour. Every Christian is, in virtue of his Christianity, a trustee of the gospel for mankind at large, and therefore in honour bound to see that the members of the race get their full share. 3. Granted this, I think you will admit that to the man of honour it is a sad thing to be in debt. Paul was no pessimist; but he was far too true a man to shut his eyes to the real state before God of those who knew not Christ. There were, therefore, two sides to his experience, as there must be to that of every Christian. Looking Godward, he was gladdened by the rays of the Sun of Righteousness; looking manward, he was saddened by the thick darkness of his unregeneracy and death in sin. So it came about that he was “ sorrowful, yet always rejoicing,” and his sorrow wakened in him a deep sense of responsibility which found expression in the words “ I am debtor.” 4. The Christian debtor, seeing the true ground of his indebtedness, moved by a sense of honour to Christ, and saddened by the thought of his responsibility, will make strenuous and self-denying efforts to discharge his debt. Thus it was with Paul. In spite of the scanty means of transport at his disposal he managed to reach nearly all the chief centres of the then known world. Brief as was his Christian course, it was packed full of action. “ He flew across the world,” and at every point he touched he held meetings of his creditors--meetings the object of which was, not to offer a composition, but to pay twenty shillings in the pound--as he unfolded to them “ the unsearchable riches of Christ.” The debt is owing still. There is no “ statute of limitations” cancelling our obligations to preach the gospel to every creature. II. The creditor and his claim.1. Where is he? The touching cry of the widow to Elisha was, “ The creditor is come,” Aye, the creditor is come. Civilisation has brought him, Time was when the heathen was afar off; but railroad and steamboat, telegraph and telephone, have unified the race. In three weeks you may be among the teeming millions of India. You may know today what took place in China yesterday, as William Carey could not have known in Northampton what had transpired in London the day before. The discoveries of science have laid fresh and weighty burdens of responsibility on the Church of God, but at the same time help us to discharge our obligations. 2. Who is he? “ I, too, am a man,” he says; “ no evolutionised ape, much as appearances are against me, but of the creation of God. Your father Adam was my father too.” The common brotherhood constitutes the claim of man upon man in regard to the gospel. When God, in the mystery of the Incarnation, was pleased to take humanity into union with Himself, it was not English humanity or civilised humanity, but humanity as such. The brotherhood of the race, established in creation in the person of the first man, is confirmed in Incarnation in the person of the Second Man. The creditor, then, is your long-lost brother asking for his share of that salvation which God came near to man to secure. 3. His claim. This is emphatically the day of the people. The day of oligarchy and of aristocracy has set; the day of democracy, whether we like it or not, has dawned. The few have had their day, the many are now to have theirs, The rights of man as man are being rapidly brought to the front. He who discerns the signs of the times hears the ever-swelling cry of the proletariat claiming a larger share of privilege, and alongside of it the equally eager though silent cry from the heathen world for a fuller communion in Christian privilege and blessing. He who notes these things will still have sounding in his ears the cry, “ Come over and help us!” 3. How is this claim to be met? The claims of the widow’ s creditor were met by a supply given by God. The debts we owe to the heathen must be paid by that which we receive from the same Divine source. When God had multiplied her oil, the prophet said, “ Pay thy debt and live, thou and thy children, of the rest.” Home work will not suffer because the demands of the outside world are met. I do not undervalue money nor men; but in order to the bringing out in fuller measure both of men and money we need that which neither money can buy nor men create--a fuller measure of Divine power in the whole Church. (W. P. Lockhart,)Debtors 1. The language is commercial, and yet the obligation is not precisely that which a merchant commonly understands. Debt is that which a man owes to another for something received. But Paul was not in any such way indebted to the Gentiles, He owed no one a penny. Neither did he owe the Gentiles any gratitude, for in almost every city he had suffered wrong. It was not, therefore, on this ground that Paul acknowledged himself to be a debtor, but solely on the ground that he had received something for them. “ The glorious gospel of the blessed God” had been “ committed” to his “ trust” ; he had been “ allowed of God to be put in trust with the gospel.” This, therefore, he could not honestly hold back. On the one hand he had been signally blessed by Christ. Then, on the other side, were the needs of the Gentile world. The vision of the Macedonian crying, “ Come over and help us,” was, indeed, a special Divine indication of what the Lord would have him to do; but it came in that form and time because it was already in the line of all his desires. He knew the hollowness and degradation of the idolatries of the Gentiles, and having learned the value of his own soul at the Cross of Christ, he was eager to be the means of communicating the same revelation and conveying the same life to them. Whether they should accept it or not rested with themselves. But as for the proclamation, necessity was laid upon him, and he felt that it was at his peril if he should hold his peace, 2. How that motive operated is seen by his course at Athens. He was there alone. He had not intended without companions to do anything publicly there; but when he saw the state of things his spirit was so stirred that, at the risk of scorn and persecution, he could not but speak. He was always on the outlook for opportunities of paying this debt, He was not afraid to speak to men like Sergius Paulus or Festus; and yet he was not above seeking the salvation of a runaway slave like Onesimus. He was equally earnest in the little prayer meeting at Philippi and upon the summit of Areopagus, and even in Rome he found a congregation large enough for his ambition in the soldier that was chained to his right arm. He never saw a man without remembering that he had a debt to pay to him, and so, not more for the benefit of the stranger than for the exoneration of his own conscience, he sought his highest welfare. When I put it so, I cease to wonder at the unwearying assiduity of the great apostle, while at the same time I am filled with shame at the paltry littleness of our modern Christianity. 3. His was only a specific instance of a principle, which holds for us as really and powerfully as it did for him, viz., that personal possession of privilege is of the nature of a trust, and involves the obligation to use it not for individual profit merely, but for the welfare of others. The greatness of exceptional endowment carries with it an obligation to exceptional service. The highest of all, by virtue of his very elevation, is to be the servant of all. The power of the strong is Divinely mortgaged in the interests of the weak; the sufferer has a God-given claim upon me for relief and the ignorant for instruction. This is clearly the true interpretation of the parable of the good Samaritan; and indeed it is the true and proper outcome of the gospel itself. I know that selfishness would repudiate all such indebtedness. The man of wealth, rank, learning, power, says he has won his position, and that he has a right to use it as he will, no matter what may become of others. 4. But Christ has reversed all that by introducing the principle on which I am now insisting, and already we see indications of its operations among us. Take power, for example; and how readily now men assent to the statement that it has its duties, i.e., debts, as well as its prerogatives! Then as to wealth: the conviction is becoming stronger among us that the man who is blessed with it is a debtor to the community of which he is a member. The same is true of education, etc. True, we are a very long way yet from a full recognition of this principle; but it is making its way. 5. The principle has had its origin in the gospel, for until Christ came men cared little for anything outside of themselves. The question of Cain, “ Am I my brother’ s keeper?” gives the key to the explanation of all the enormities Of the ancient civilisations. But Christ taught His followers to look “ not every man on his own things, but every man also on the things of others.” And this principle furnishes what is needed to meet the perils of our modern civilisation. The tendency of the times is to increase the separation between different classes. We continually hear it said that the rich are becoming richer and the poor are growing poorer. The gulf which has long yawned between employer and employed is widening. Now some of that is no doubt inevitable. We can never have a dead level of absolute equality. What we have to do is to bring the gospel principle to bear upon this subject with more force; for see how it takes the poison out of all this diversity of condition. It makes the powerful man the trustee for the weak, the rich man the guardian for the poor, the learned man the teacher of the ignorant, and the free man the emancipator of the enslaved. When His followers disputed among themselves which should be greatest, the Lord, instead of seeking to uproot ambition, gave a new definition of greatness as service, and bade them be ambitious of that. And in precisely the same way here the gospel, far from blotting out all distinctions in society as the Communist would do, makes the very privileges which mark the distinction between a higher class and a lower the basis of obligation, so that the one is the debtor of the other, and the obligation increases with the increase of the privilege. 6. But we should expect to find the highest manifestation of this principle in the Christian Church. And here, though it has not attained anything like its legitimate development, we are not entirely disappointed, for it has originated and sustained the great missionary enterprise; and though the Church as a whole has not yet anything like come up to the level of Paul, still there have been individuals who are not unworthy to be compared even with the great apostle of the Gentiles. While we here at home are enjoying our privileges with self-complacency and satisfaction, and thinking that we perform our part by giving a small annual donation, missionaries are labouring with devoted heroism to carry the gospel into benighted lands. (W. M. Taylor, D. D.)Every Christian a debtor to the pagan I. The nature and strength of that particular motive to labour for the spread of the gospel which is presented in the text. The feeling of indebtedness in an honourable mind is--1. A powerful one. It lies under all the commerce of the world, and is the spring which impels all the wheels of secular business. Never are the secular abilities of a man braced up to a more vigorous activity than when, under the sense of obligation, he proceeds with perfect integrity to obey the injunction, “ Owe no man anything.” 2. A cheerful and an encouraging motive. Men distinguished in the monetary world have described the gush of pleasure which they experienced in the earlier days of their career from the excitement incident to a gradual but certain overcoming of their liabilities. II. Its source and foundation. Every Christian owes the gospel to the pagan--1. Because of’ the deep interest which Christ takes in the pagan. In the account of the last judgment we are taught that all neglect of human welfare is neglect of Christ, and that anything that is done for human salvation, in any nation or age, is done for Him. We have no conception of the immensity of that Divine compassion for man which moved Christ to “ take our infirmities and bear our sicknesses.” So absorbed was He in His merciful work that “ His friends went out to lay hold on Him.” This compassion originated partly from His Divinity and partly from His humanity. The Divinity in His complex person gave the eye to see, and the humanity the heart to feel and suffer; and when such an eye is united with such a heart the sorrow and the sympathy are infinite. As God, the Redeemer was the Creator of men, and as Man He was their Elder Brother; and therefore He can so unify Himself with mankind, as He does in these wonderful utterances, “ Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me,” etc. 2. Because of his own personal indebtedness to Christ. Language fails to express the absoluteness of the right which the Redeemer has to the service of His redeemed people. The right to man’ s service which He has by virtue of His relation as a Creator is immeasurable; but this claim which God as Redeemer possesses upon a human being who He has saved from eternal death is even greater. This it was that made Paul say, “ I am debtor,” etc. “ I owe the knowledge of this great atonement which my Redeemer has made for the sin of the whole world to every creature.” Conclusion: Every Christian--1. Should look upon the work of evangelising the world as a debt he owes to Christ and to his fellow man. He should heartily acknowledge this debt and not attempt to free himself from it by explaining it away as a figure of speech. “ Freely ye have received, freely give.” This was the command which the Saviour gave to His twelve disciples when He endowed them with miraculous powers “ against unclean spirits to cast them out, and to heal all manner of sickness and all manner of disease.” Suppose now that they had attempted to use this supernaturalism for their own selfish purposes, how instantaneously would the wrath of the Redeemer have fallen upon them! But the case would have been the same had they neglected to make any use of their gifts. They were debtors, and owed these healing mercies to the sick and the dying, and the mere non-use of them would have been a sin and a crime. Precisely such is the relation which every Christian sustains to that power of healing spiritual maladies which is contained in the gospel of Christ. We cannot too carefully remember that the work of missions is not an optional matter; it is a debt. “ Woe is me,” said St. Paul, “ if I preach not the gospel.” It is like the manna, which, so long as Israel used it, was the bread of heaven; but when they hoarded it, it became corruption in their very hands. If this sentiment of indebtedness declines, then the Church will lapse back into indifference and apathy, and these are the harbingers of a corrupt Christianity, which will be buried in one common grave with paganism, Mohammedanism, and all forms of human sin and error. 2. Should labour zealously to discharge this debt. The debt which the believer is to pay is not his debt to eternal justice. That he can never discharge. Christians are not to send the gospel to the Greek and the Barbarian for the purpose of making atonement for their sins, and thereby cancelling their obligations to law and justice. That debt Christ Himself has paid. But our debt is to “ preach the gospel to every creature.” If the providence and Spirit of God indicate that we are to go in person, then we are to go in person. If the providence of God has placed in our hands the silver and the gold by which we can send our representative, then we are to give our silver and our gold, with our prayers for the Divine blessing upon it. And, by the grace of God, this can be done. The labour is of that moderate and proportioned species which consists in giving back to Christ what we have received from Him. 3. Will be rewarded for his discharge of his obligations. “ Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.” God rewards His own grace. (G. T. Shedd, D. D.)The Christian a debtor to mankind I. How was Paul a debtor?1. Not for special benefits conferred. He had the Roman citizenship, indeed, an he was not unmindful of its privileges; but he did not have it as a peculiar grant in consequence of any peculiar favour of the Roman people. He had received benefits from contact with the Greek literature and art, the influence of which pervaded the atmosphere of the world in that age; but even this was not a benefit which was conferred upon him as separate from others. And these benefits, whatever they were on any human calculation, were wiped out by the treatment which Roman and Greek alike gave to him. 2. Still less was he indebted to the barbarian who had nothing whatever to give him. 3. He felt the obligation of those who have special gifts of power or grace entrusted to them of God to use them for the benefit of others. (1) He had a knowledge which the world as yet had not attained--the knowledge of God, in the person of His Son, by the power of His Spirit, giving redemption to the world, providing for man purification from sin, into the white beauty of God’ s holiness. It was the knowledge most necessary of all to personal welfare, for the guidance of men in this life, and for their preparation for the great life beyond. It was the knowledge most prolific of public benefit; under whose transforming energy the empire itself should be purged of its savageness and converted to Christ. (2) He had extraordinary power, too, given him of God for the proclamation of this knowledge; and because he had such eminent gifts he felt himself under proportionate obligations to others destitute of them. II. The important and helpful suggestions which flow from this.1. What reason the poor and the weak always have to bless God for the gospel. It is simply the gospel of Christ taking the current of man’ s natural inclination--arresting it, and then reversing it--which gives to the poor, the weak, and the friendless their recognised claim upon those who are stronger. 2. What a beautiful civilisation it is which the gospel contemplates as its result in the world--a civilisation the key of which is in this doctrine; that weakness confers right, and power simply imposes obligation. 3. What the test is of the progress of Christian civilisation in the world. Not in the multiplying inventions of mechanism; in the accumulating wealth of cities; in the extension of free institutions; in the spread of literature, and the steady advance of science in the earth; but in the answer to this one question: How far does society recognise its obligation to the weakest and the poorest in it? 4. Here is the practical test of our individual Christian experience. Not in outward belief; not in ecstasy of spirit, but here: How much have I of the feeling of Paul toward all around me that, by whatever of power and grace, and of His supreme knowledge God has given to me, I have become the more indebted to them? (R. S. Storrs, D. D.)Christian debt I. Its nature and our power to pay it.1. When a footpad starts to relieve a traveller of his purse he says to himself, “ The world owes me a living, and a living I must have.” Many a one cherishes the same feeling. A scholar murmurs, as he gazes upon his unsold volume, “ The world owes me fame and a hearing!” The woman of fashion declares, “ The world owes me a position!” As the politician clamours for votes he insists, “ The world owes me a place!” The ancients exercised themselves much in the attempt to answer the question, What is man? One said, It is the animal which laughs. Another said, It is the animal who cooks his food. A truer answer is, It is the animal who never is appreciated. There lives not the man who is restful under the estimate he receives. And if that great burden bearer--the world--should attempt to pay all the bills for undervaluation presented to it from day to day, it would be hopelessly bankrupt in a single generation. 2. Now precisely here the gospel meets our race. When Jesus hears the cry, “ The world owes me,” He answers, “ Well, I will pay you all it owes; I will pour out upon you such a wealth of resource that the balance due shall be reversed; then you will in turn owe the world.” Here is a man who has been wont to say, “ The world owes me a competence, for it is the duty of the strong to take care of the weak.” To him Christ says in the gospel, “ I admit that principle. You shall have all you need. ‘ Seek ye first the kingdom of God,’ etc. Concern yourself no more about money. If you implicitly trust Me, I will see that the treasure never falls. Remember steadfastly your own principle. You owe the world a living. I have furnished you with vast resources. You are to spread the kingdom which crowns you.” Just so of everything else. If one demands happiness, influence, position, the gospel bestows it beyond any measurement. All that it ever says the world owes, is so copiously transcended that the obligation rushes across the ledger into a new balance. And now it is the Christian man who is in debt, and that upon his own showing; for he is strong, and the strong are to care for the weak. II. The parties who hold our obligations. The apostle specifies the ranks and the races he owes. He meant, simply, he owed everybody. As he says elsewhere, he was to “ do good to all men.” And all Christianity is embodied in Paul. “ Owe no man anything, but to love one another.” Love is the fulfilling of the law, and ye are the children of God! III. The purpose of all which has been said is this--1. There is a lesson of deepest importance here to all young Christians. Life is certain to be moulded by the ideal one has of it, and the principles which he makes to underlie it at the start. A child of opulent parents who goes forth into life saying, “ The world owes me honour, ease, flattery, and place,” will make a very different man from the child of many prayers who enters the conflict saying, “ I owe the world a work and a duty.” So the gospel sets the Christian on the search, not how much he may claim in the wrestle of existence, but how much he may give. 2. There is something instructive in those instances when men have put forth all their energies to pay their debts. Sir Waiter Scott once tried to rest his half-delirious brain. But he had no time to be sick, as the outstanding obligations matured. “ This is folly,” said he to the startled servant, as he sprang up from the couch; “ bring in the pens and paper!” There is no fertility of genius like the pressure of a great debt. Necessity is the mother of invention. 3. Note, also, the industry and thrift it promotes. That man pays most of his dues whose unfailing hammer rings earliest in the morning and latest at night. He lessens debt the most whose shuttle weaves the most yards in faithful toil. Diligence in business keeps the bailiff a stranger. Put this commonplace alongside of devout Christian life, and so learn the lesson. A child of God who really feels that he is a debtor to the whole world will surely find some shrewd way of his own to discharge the duly. Conclusion: Sometimes you notice a new church coming into being. Once a pastor was asked, “ When will this building be completed?” He easily gave the time. “ Will the congregation be in debt?” “ Oh yes, awfully; sometimes it frightens me to think of it!” Then came the question, “ Why did you begin when you had not the money?” Then the minister of God answered, “ Oh, we have money enough; we shall have no such debt as that; but think how much a church like this is going to owe the community and the world! How they will look to us for man’ s love and God’ s grace!” Is our church debt paid? How much owest thou? Souls are looking to us for help. The true test of piety is a sense of debtorship to souls. (C. S. Robinson, D. D.)Debtors to all men Then I am afraid there are a great many dishonest Christians who scarcely recognise, and never pay, their debts! What was it that Paul felt he owed to the whole world? It was the gospel, the message of God’ s love in Jesus Christ. I. We are all debtors by the possession of a common humanity. The differences between slave or free, cultured or uncultured, rich or poor, are but the surface. What lies beneath is the one human heart, with the same wants, the same weaknesses, the same aspirations, the same fears, the same possibilities. Here stand a range of Alps, separate, frowning, white-topped, the Jungfrau, the Eiger, and the Monch, and all the brother giants of that mountain system, parted from each other by profound gulfs. Yes! so they are, at the top; but at the bottom all rise up from the one formation. And so mankind. And that unity involves, as a distinct consequence, the thought that every man possesses all his possessions in order that through him the benefit and the use of them may pass to his fellows. II. We are debtors by the possession of a common salvation. God’ s purpose in giving you and me Christ for ours is that we should give Him to others. The world needs healing; you there have the healing that the world needs. Is anything more required to prescribe duty? What would you say about a man that, in the midst of famine, sat at home and feasted luxuriously whilst his brethren were starving, and then pleaded that nobody had bade him go out to supply their wants? III. We English Christians are debtors, in many cases, to the world, by benefits received. This great commercial, maritime, colonising nation, what does it not owe; what do your homes not owe; what does the business of Manchester not owe to the heathen, to whom you owe your Saviour? We have received our civilisation in its germs, our language, and much high thought, from that far off East which is still the possession of the English Crown. IV. We are debtors by injuries inflicted. That is a sad but, as it would appear, almost an inevitable law, that the contact of the superior, or, at all events, of the civilised, with the inferior or uncivilised races, shall result in the gradual fading of the latter from before the stronger conquerors. And, in addition to that injury, the vices of our modern civilisation are carried whithersoever our ships and our colonies and our commerce goes. “ How much owest thou unto thy Lord?” You pay Christ when you pay your fellows. (A. Maclaren, D. D.)Christendom’ s debt to the world If A gives me property to be employed for the use of B, my debt is to B. God has given the gospel to Christendom to impart to mankind, and Christendom owes it as a debt. This is a debt-- I. Whose magnitude is immense.1. It is the gospel. Who can estimate this treasure? It is the pearl of great price, God’ s unspeakable gift. 2. It is the consecration of life to the diffusion of the gospel. We owe not merely the gospel, but all our powers and circumstances in order to its diffusion. Not merely the preaching of it, but the living it, and that forever. What a debt is this! We are not our own. II. Whose justice is indisputable. Think of--1. The terms of its bestowment. It was given in trust; not to monopolise, but to diffuse, “ Go ye fate all the world,” etc. 2. The universality of its provisions. They are not for a class, but, like the elements of nature, for universal man--the bread and water of life to all. 3. The conscience of its possessors. All its genuine disciples feel that they ought to communicate it. “ Necessity is laid upon me.” 4. The condition of its claimants, Those to whom we owe it are perishing for the lack of it. III. Whose discharge is urgent. It is urgent as far as--1. The creditor is concerned--the whole heathen world, sunk in ignorance, superstition, and misery. The recovery of these fallen millions depends on our paying the debt. 2. The debtor. He who neglects to discharge it is injuring his own nature, character, prospects, and usefulness. Conclusion: Let us all rise to discharge this debt.1. It has long arrears.2. Is ever accumulating.3. May be on our hands at death. (D. Thomas, D. D.)Our debtorship I. Paul’ s estimate of the gospel.1. He designates it “ the gospel of Christ,” not so much because Christ is the author, as because He is the subject of it. It is the good news about Christ as our Substitute and Sacrifice. In this sense only is it “ good news.” Ignore the doctrine, and the bare facts of the history are no more a gospel than any other story of a life or death would be. Only when you speak of a Christ who has died for our sins will you put music into the heart of a sin and sorrow-stricken world. 2. In view of Paul’ s anticipated visit to Rome this expression is especially suggestive. The Romans prided themselves on power, and worshipped it, and Paul seizes on this historic fact to tell the Romans that he knew of a greater power even than theirs. The emblems of this power are the dew, the seed, the light, the leaven, things which work quietly; mighty forces, resistless in the might of their stillness. Sometimes, it is true, God comes to men in the thunders of the law, as when He made Felix tremble; but more frequently it is with the gentle persuasiveness which opened Lydia’ s heart to the gracious message as the flower unfolds its petals to drink in the dew. I have seen machines used in Nottingham lace work with power enough to rend the whole fabric into a thousand pieces, yet working with such exquisite nicety that they do not break the finest thread. So in the gospel, though God brings His Omnipotence to bear upon the soul, He influences men through means and motives so sweet yet strong that they willingly and gladly yield. 3. And the sphere of the gospel’ s operation is to be as broad as its power is boundless. “ To everyone,” etc. There is an old Turkish proverb which declares that Islam can flourish only where the palm tree grows. But there is no such legend for the gospel as that. The word of life which Paul sought to plant will grow in every soil. II. Paul’ s sense of the obligation in which the possession of the gospel involved him. “ I am debtor,” etc.1. Debt implies obligation, and obligation is-- (1) A law of nature. Nothing in the material world lives to itself. The flower made sweet by the breath of God is constrained to shed its fragrance on the air. The sun, filled with warmth and radiance, flings them abroad to gladden the dark places of the earth and to make her desert smile. Basking in his beams the birds sing, the corn ripens, and the trees bend down with rich ripe clusters. All the rivers run into the sea, yet the sea is not toll. Why? Simply because it is under the same beneficent constraint. Thus Nature everywhere and by everything proclaims with sublime though silent voice, “ I am debtor.” (2) An instinct of human life--the genial, gracious bond which unites all hearts. As no man liveth by himself, so no man may live to himself. We all live through others and are dependent on their ministries. And every generous nature feels that unless he gives back to the world as much service as he takes from it he is a delinquent. 2. Christianity enlarges and ennobles this feeling. (1) Sitting at the foot of the Cross men catch the spirit of Him who hangs upon it, who “ came not to be ministered unto, but to minister,” etc. Christ’ s life was love in action. And as His disciples we learn from His lips as from His life, that He designs sweet and sympathetic ministries to be the golden coinage of our new nature, the currency of our affections, and that if we try to be misers of such wealth we shall suffer the fate of misers. But if grace has rightly done its work in us we cannot help sharing it. It will flow forth from us as spontaneously as heat from a fire, or fragrance from a June rose. Like the box of ointment which Mary broke, it will shed its perfume all around. (2) The gospel, too, strengthens the instinct of debtorship by revealing men in a new light. Apart from the gospel we are almost ready to question whether some of our dark and depraved fellows are worth saving at all; but the gospel reveals the fact that the most depraved are men after all, and precious in God’ s sight. Outcasts and prodigals, as children of the same Father, have a claim on our brotherly sympathy and succour. As trustees of an inheritance to which they have an equal right, they demand that we share with them our riches. (3) Again we are laid under obligation by positive command of the Master. When the Crusades were being preached the one cry which provoked a response from every lip was this: “ God wills it!” The plea in our case is more urgent than in theirs, and shall our sense of obligation be less. “ It is not merely God wills it, but Christ commands it. It comes direct, not merely as the Divine wish, but as the Divine injunction.” When Christ says “ Go,” who will dare to stay? 3. And having laid the obligation on us, the Master has opened the way for its fulfilment. Never have the nations been so accessible as they are today. As Englishmen we mix with the world everywhere. Now, why has God thus brought us into touch with all the nations? Merely that we might fill the coffers of our merchants or sharpen to a keener point the boast about “ An empire on which the sun never sets” ? Conclusion: Do we realise our obligation, and, if so, are we ready and willing to discharge it? Paul said, not only “ I am debtor,” but “ I am ready.” So ready that neither pain, nor peril, nor privation could root out of him his eagerness. Thus “ ready,” like Paul, to proclaim the gospel, let us rejoice in the assurance that it will be as resistless in our hands as it was in his. When the knights of Germany offered their swords to Luther in behalf of his cause he replied: “ The Word shall do it.” And he was right. There is an old story about the conqueror of Rome, who dashed his sword down into the scales when the ransom was being paid; and Christ flings His two-edged sword into the scale when we are weighing resources, and the other scale kicks the beam. Only make sure that your hand grips His, and then nothing can withstand you. A young officer detailed by the Iron Duke for some dangerous service, asked for one grasp of the great commander’ s “ all-conquering hand,” to fit and fire him for the death-daring enterprise. (J. Le Huray.)The Christian’ s obligation to diffuse the gospel This declaration of the apostle implies-- I. The adaptation of the gospel to all the varieties of human character. There are three reasons which prove this fact, which fact constitutes the basis of all missionary duty, and gives encouragement to missionary exertion.1. The perfection of its evidence. There is no species of moral proof by means of which the understanding can be convinced, the heart impressed, the conscience affected--that is, not brought before us in that evidence which establishes and illustrates the divinity of the gospel. 2. The completeness of its discoveries. Jesus is expressly termed “ the Finisher of the faith.” He has not only announces it, but completed it. Whatever respects the character of God, the way of salvation, the rule of duty, the source of happiness--whatever belongs to the faith, the hope, the holiness of the Christian--is fully revealed in this sacred testimony. 3. The results of its influence. We can look back on the workings of this mighty system for eighteen centuries, and see how it has always been attended by the same gracious power, and secured the same spiritual results, and thus has been demonstrably proved the truth that it “ is the power of God to salvation unto everyone that believeth.” II. The obligations which Christians are under to secure by all practical and divinely appointed means its universal diffusion.1. The obligation respects yourselves. There is a question which should always take the precedency when we are contemplating any line of benevolent effort. Have you fled to the refuge of mercy? Is the gospel testimony cordially believed by you? Let these be your feelings, and then you will be at once prepared to appreciate the force of the apostle’ s statement: “ I am a debtor,” etc. Having yourselves tasted that the Lord is gracious, you will be delighted to invite others to partake with you in the rich banquet of mercy. The very fact of receiving it carries along with it the obligation to make it known as well as imparts to the mind receiving it an holy activity in its diffusion. 2. In what respects may we regard this obligation as a debt? (1) Gratitude to the Redeemer requires that we should regard this debt and attempt to discharge it. What is there that we do not owe to Christ? (2) It is a debt of honour. If there were no explicit command, yet recollecting how much you owe to the Saviour, and your high privileges, every honourable feeling should bring you to His service. (3) It is a debt of justice. You have what every man wants, and what has been given you for every man; therefore it is unjust to withhold it. What would have been the condition of this land, or our personal conditions, if others had acted towards us on the same feeling of selfish indifference and forgetfulness of this plain and palpable duty? (4) It is a debt for the payment of which we shall be amply compensated. No man lends in this work of labour and love without finding an abundant interest. To be in any measure instrumental, directly or indirectly, in saving the souls of men, will confer a great happiness compared with which all other sources of enjoyment are less than nothing and vanity. (5) It is enforced by the command and authority of the Divine Redeemer, It is not, therefore, left to your calculations or to your feelings. (J. Fletcher, D. D.)The Christian’ s obligation to propagate the gospel I. The obligation under which the apostle lay. “ I am a debtor.” Necessity was laid upon him (1 Corinthians 9:16). But there it was a necessity laid on him to Godward; here it is towards man. How so?1. There is an obligation in man towards man, established by the law of creation, which nothing can set aside. One proof of it will be seen in the character of the man who disowns the obligation. He is anti-social. He opposes the fundamental law of society by which it is seen that men are formed for each other. And, if so, no limitation either of country or peculiarity of condition, can supersede this law. The parable of the good Samaritan establishes and illustrates this position. It was the old commandment from the beginning, though in Christ new both as to motive, extent, and object. 2. But there is an obligation which results from the condition on which good is imparted by the great Giver of all good. “ Freely ye have received, freely give.” The apostle himself states that Christ was revealed in him, that he “ might preach Him among the heathen.” And in another place that “ a dispensation or stewardship was committed unto him” (1 Corinthians 9:17), “ to make all men know the fellowship of the mystery” (Ephesians 3:9). 3. But, while the apostle would quicken his own zeal by thoughts of responsibility and by the plea of necessity, he delighted rather to dwell upon the more constraining obligation of love. He was one of a redeemed brotherhood. He could honour all men. Hence he could look on everyone he met, whether “ Barbarian or Scythian, bond or free” (Colossians 3:11), as one of the families which are all blessed in Christ. II. The manner in which the apostle discharged the obligation. The proposition is, that the debt owing from every Christian man to another is the gospel: the preaching or communicating the gospel is the discharge of that debt. How so? The substance of all good is comprised in the gospel. Everything short of it leaves a man short of salvation, is an abridgment of human happiness. The gospel brings the sinner near to God (Ephesians 2:13; Ephesians 2:18; 2 Corinthians 5:21), and restores man to his former position of love to his fellow (Ephesians 2:19-22). The preaching of it satisfied all the claims, because it answered all the wants, of man. (Canon Jacob.)The duty of proclaiming the gospel I. An urgent Christian obligation. There is an obligation in man towards man which nothing can destroy. It is instituted and established.1. By mutual expediency. The interest of one demands the good of all. One bad man in a community will destroy the peace of all. One diseased person may infect a whole nation. 2. By the fundamental laws of society. All men are made for each other. 3. By the law of benevolence. Even heathens have felt the force of this sentiment, and among the early Christians it became particularly prominent. 4. By the condition on which all good is imparted to us. “ Freely ye have received, freely give.” II. The Christian’ s manner of carrying this obligation out. There is--1. Undaunted purpose. “ I am ready to preach the gospel to you that are at Rome also.” Rome had everything which was opposed to the nature and character of Christianity, and could endanger the apostle’ s life. How little do we imitate this example! Do we care for men’ s moral and social well-being to such an extent that we should be willing to sacrifice home, comfort, or even self, for their advantage? 2. A limitation of power. “ So far as in me is.” (1) This limitation has its use. It prevents us from despair when our talents are small or our opportunities few. Not all of us can go as ambassadors to Rome. But we can help so far as in us lies. If we cannot go, we can send those who can. (2) But this limitation is also made an abuse. Persons urge it as an excuse for their negligence, sloth, or parsimony. (Homilist.)The missionary spirit I. The missionary estimate. The “ power of God to salvation,” and from this the debtorship to extend it rises.1. You would not have expected that Paul would have had this estimate. The doctrine was incredible, the demand insupportable, the blessings impalpable and vague--belonging either to the world of the spiritual or of the future. And how could he expect such a gospel to he accepted? But Paul knew what it had been to himself and dared not despair. He took it everywhere, and the new power, wherever it went, although ignored by the better and despised by the worse forces of society, made its calm and even way. Its very incredibilities were the things that won credence of the human heart, and its insupportable demands came to men as a dignity Which they were proud to wear, and its impalpable blessings of peace with God of light, of heavenly hope came to them as the balm of heaven. 2. But it is not the acceptance that the apostle accentuates. A man may accept a creed, and if it has no influence there is no great importance in the acceptance of it; but this creed men accepted to a throne of mighty influence, It wrought marvels, It was “ the Omnipotence of God unto salvation.” You know how hard it is to touch the character; how that is the aim and the despair of all reform. The necessary thing is to lift men’ s manhood, then you lift everything about them. But it is just here that other reforms fail. But where everything else failed the gospel never failed, but lifted them up into what Paul calls “ salvation.” And it did this universally. Philosophers wanted specially fitted disciples to receive their truths, mysteries wanted some culture, other doctrines wanted some congruity; but the glory of the gospel was this--that whoever believed it in him it was omnipotent. 3. That was Paul’ s estimate of the gospel after twenty years’ experience; the estimate and experience of all that preached it. Let us today remember that what we have got in our hands is no feeble thing, but the omnipotence of God for salvation to everyone that believeth. II. The missionary instinct. “ I am debtor,” etc.1. This is not exclusively Christian, it is a human instinct; we all have to say, “ I am debtor.” From infancy to age no day passes but we are enriched with some comfort that comes to us from the service of our fellow men. We did not work our freedom; others wrought the laws which give us protection; others achieved the sciences which gives us delight; others opened wide those very avenues of trade by which men make their wealth. What would we be without the example, influence, sympathy of other men? We cannot pay the debt back to those that have gone; we can only pay it forward to those they make their heirs, and every generous nature feels that unless he gives back to the world as much service as he lakes from it, he is a delinquent and short of honour. 2. And this instinct blossoms into many forms--into neighbourly affection, into righteousness, patriotism, philanthropy, sympathy. Sometimes this instinct is thwarted in its growth. But in the degree in which there is nobility, in that degree men look not to society’ s duty to them, but to their duty to society. Sometimes thwarted by the action of pride and fear and weakness; when this sense of debtorship meets with the gospel, then it comes forth in all its lordly strength. Everything helps to develop it then--penitence deepens it; gratitude increases it; it thrives beneath the dew of Calvary and especially under the influence of grace, because it moves love, and sees men in the new light. Outside the light of the gospel men may almost question whether their fellow men are worth helping. But when we begin to see them precious in God’ s sight, then our fellow men put on a dignity which makes it worth our while to serve them. It has, therefore, been the singular mark of the Church of Christ. At Pentecost men saw the love of God and copied it, and none said that aught of the things that he possessed was his own. The widows’ hearts began to sing for joy with the new kindness that had dawned upon the world. Now it blossoms into the care of the infants cast out into the streets of the heathen cities; now in the redemption of captives; now in the ministry to the sick. All the fairest names in the Church’ s history are the names of those who felt that debtorship to proclaim the gospel of Christ to their fellow men. You do not wonder, then, that Paul should feel this debtorship. He saw a creditor in the face of every man--his creditor wanting gold that he could give him; and he woke glad and eager to pay his debt. III. The missionary consecration. “ I am ready” --that is Paul in three words. The first question at conversion was, “ What wilt Thou have me to do?” and that was the last, the hourly question. So ready was he that “ forthwith” he preached Christ in the synagogues of Damascus and in Jerusalem; so ready that God had to stop him and send him to Arabia to meditate and pray. So ready that if tonight he dreams of the Man of Macedonia, in the morning he is looking out for the ship that will carry him across the wave. So ready that nothing can root out of him his eagerness. He was ready always, and now--a battered, withered old man--he is ready to assail Rome itself, and believes in the possibility of converting that secular empire, and all its degradation, to Christ. Of what infinite value that readiness is in any man! Presence of mind is good, but presence of heart is better. It saves time, freshness, and penetrative power. What a different story there would have been in Christianity if Paul’ s readiness had not been so bright! The gospel grew richer with every new effort to proclaim it. Paul’ s heaven has grown larger and richer from that hour to this, as daily still the pilgrims have entered it who were led by him to know and to choose the Lord! He was “ ready,” but we are unready. We are rich, but not ready. Strong minds and warm hearts are ready for commerce, war, science, but the great ambition does not seem to touch them. (R. Glover.)The Grecian There are four departments of human nature spoken of in these verses, with only one of which we can now deal. Four characteristics marked Grecian life and religion. I. Restlessness.1. Polytheism divided the contemplation over many objects, etc. The Grecian was to obtain wisdom from one Deity: eloquence from Mercurius; purity from Diana, etc. Hence dissipation of mind: that fickleness for which the Greeks were famous. All stability of character rests on the contemplation of changeless unity. 2. And all the results of science have been to simplify and trace back the manifold to unity. It is ever tending towards unity of law. Hence science is calm and dignified, reposing upon uniform fact. 3. So also in religion. Christianity proclaimed “ One God and one Mediator,” etc. St. Paul’ s view of the gospel, the salvation of the Gentiles, was the eternal purpose, and his own personal election was part of an eternal counsel. Now see the effect on character. First, on veracity (2 Corinthians 1:18, etc.). He contemplated the changeless “ yea” of God--his own yea became fixed as God’ s. Again in orthodoxy--“ Jesus Christ, the same yesterday, today, and forever.” Be not carried about by divers and strange doctrines. Truth is one--Error manifold--many opinions, yet there can be but one faith. See how calm and full of rest all this spirit is. St. John’ s view of the gospel recognised it rather as the manifestation of love. Pain and pleasure, the sigh and smile, the sunshine and the storm, were but the results of eternal love. Hence came deep calm--the repose which we are toiling all our lives to find, and which the Greek never found. II. Worldliness. There are men and nations who live as if they had no aspiration above it. If ever there was a nation who understood the science of living, it was the Grecian. This world was their home and the object of their worship. The results were three fold.1. Disappointment. Lying on the infinite bosom of Nature, the Greek was yet unsatisfied. The worldly man is trying to satiate his immortal hunger upon husks. 2. Degradation. Had you asked the Greek his highest wish, he would have replied, “ This world, if it could only last--I ask no more.” This is to feed on husks: but husks which the swine did eat. 3. Disbelief in immortality. The more the Greek attached himself to this world, the more the world unseen became a dim world of shades. Accordingly, when Paul preached at Athens the resurrection of the dead, they “ mocked.” This bright world was all, and the Greek’ s hell was death. The dreadfulness of death is one of the most remarkable things that meet us in their ancient writings. And these men were startled by seeing a new sect rise up to whom death was nothing. For the Cross of Christ had crucified in their hearts the Grecian’ s world. The rise of the higher life had made this life nothing, “ and delivered those who, through fear of death, were all their lifetime subject unto bondage.” III. The worship of the beautiful.1. The Greek saw this world almost only on its side of beauty. He looked at actions in the same way. If he wanted to express a perfect man, he called him a musical or harmonious man. What was the consequence? Religion degenerated into the arts. Hence, necessarily, sensuality became religious. There is a peculiar danger in refinement of sensuous enjoyments. Coarse pleasures disgust and pass for what they are; but who does not know that the real danger and triumph of voluptuousness are when it approaches the soul veiled under the drapery of elegance? They fancied themselves above the gross multitude; but their sensuality, disguised even from themselves, was sensuality still--ay, and at times even, in certain festivals, broke out into gross and unmistakable licentiousness. 2. There is this danger now. Men are awakened from coarse, rude life to the desire of something deeper. And the God of this world can subtly turn that aside into channels which shall effectually enfeeble and ruin the soul. Refinement, imagery, witchery of form and colour, music, architecture: all these, even coloured with the hues of religion, producing feelings either religious or quasi-religious, may yet do the world’ s work. For all attempt to impress the heart through the senses, “ to make perfect through the flesh,” is fraught with that danger beneath which Greece sunk. This, too, is the ruinous effect of an education of accomplishments. An education chiefly romantic or poetical, not balanced by hard practical life, is simply the ruin of the soul. 3. If anyone ever felt the beauty of this world it was Christ, but the beauty which He exhibited in life was the stern loveliness of moral action. The King in His beauty “ had no form or comeliness” : it was the beauty of Divine self-devotion. The Cross tells us that it is the true beautiful which is Divine: an inward, not an outward beauty, which rejects and turns sternly away from the meretricious forms of the outward world, which have a corrupting or debilitating tendency. IV. The worship of humanity.1. The Greek had strong human feelings and sympathies. He projected his own self on nature: humanised it: gave a human feeling to clouds, forests, rivers, seas. In this he was a step above other idolatries. It was not merely power, beauty, or life, but human power, etc., which was the object of his profoundest veneration. His effort therefore was, in his conception of his god, to realise a beautiful human being. Much in this had a germ of truth--more was false. This principle, which is true, was evidently stated: The Divine, under the limitations of humanity, is the only worship of which man is capable; for man cannot conceive that which is not in his own mind. They wanted humanity in its glory--they asked for a Son of Man. Christ is Deity under the limitations of humanity. But there is presented in Christ for worship, not power, nor beauty, nor physical life, but the moral image of God’ s perfections. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 1:16 For I am not ashamed of the gospel of Christ.The gospel What grand truths lie concealed in this Scripture, as in a kaleidoscope! The gospel being its focal point, several easy turns bring into clearest view some of the most precious things of our Christian faith. I. The first turn presents its efficacy: “ It is … power.” II. The second its Divinity: “ It is the power of God.” III. The third its object: “ It is the power of God unto salvation.” IV. The fourth its impartiality: “ It is the power of God unto salvation to everyone.” V. The fifth its conditionality: “ It is the power of God unto salvation to everyone that believeth.” VI. The sixth the order in which it was to be preached to and employed by guilty man: “ To the Jews first, and also to the Greek.” A man who can define it so comprehensively and grandly, could not well be “ ashamed of the gospel of Christ.” In more than the sense of willingness he is “ ready to preach” it anywhere. (W. H. Luckenbach.)The apostle’ s estimate of the gospel I. Paul’ s estimate of the gospel.1. The gospel is a power. This power is manifested-- (1) In overcoming deeply rooted prejudices. Perhaps no man was more prejudiced than was Paul. Yet he embraced it. (2) In triumphing over cruel persecutions. (3) In overturning systems of long-established idolatry. Diana of the Ephesians, worshipped by the world, lost her adherents when the gospel was proclaimed. All the deities of Greece and Rome were soon dethroned. Buddhism, Brahminism, and other isms are furnishing unmistakable signs of decay. (4) In its influence over men’ s lives. When imprisonment, stripes, destitution, and disgrace have been powerless to reform, the gospel of Christ has succeeded. 2. The gospel is the power of God. The Jews said this power was of Beelzebub. The Pagans that it was the power of fanaticism. Paul said it was of God. (1) The gospel scheme was originated by God. (2) The success of the gospel is of God. “ Not by might … but by My Spirit,” etc. 3. The gospel is the power of God unto salvation, Nature exhibits His power in creation. The Deluge furnished proof of His destructive power. The gospel reveals His power to save. It saves-- (1) From present sinfulness. “ Thou shalt call His name Jesus, because He shall save His people from their sins.” (2) From future wrath. 4. The gospel is the power of God unto salvation to believers. The Lord has a perfect right to fix the terms of our salvation. 5. The gospel is the power of God unto salvation to everyone that believeth. II. Paul’ s personal feelings concerning the gospel. “ I am not ashamed.” Being satisfied of its Divine origin.1. The poverty of its adherents did not make him ashamed of it. Though our religion had a carpenter for its founder, fishermen for its advocates, and the poor for its supporters, yet Paul was not ashamed. 2. The illiterateness of its adherents did not make him ashamed of it. Paul was a learned man. The vast majority of Jewish rabbis and heathen philosophers despised the gospel. The bulk of Christians were unlearned and ignorant men. Yet Paul was not ashamed. 3. The persecutions of its adherents did not make him ashamed. Lessons:1. The apostle was not ashamed to profess the gospel.2. The apostle was not ashamed to live the gospel.3. The apostle was not ashamed to preach the gospel.4. Are you ashamed of the gospel? (W. Sidebottom.)Not ashamed of the gospel and why ?--The success of Christianity has won for it the respect even of its enemies. I. The subject which it emphasises--the “ gospel.” In the context we have clearest evidence that a knowledge of certain facts and truths associated therewith existed among those to whom the apostle wrote. These facts and truths all clustered around the person, life work, example, death, and resurrection of Jesus Christ. The bare historical record of these, however, was not the gospel any more than mere creeds or systems of Christian truth, however important these may be. The members of the body are the servants of the living soul; so the gospel is the animating spirit which employs as its instruments facts and doctrines, precepts and institutions. II. The reference which our text implies--Not ashamed of the gospel! Strange language, surely, for Paul to use, is it not? Did he not love the gospel with a most ardent affection? Did he not prize it above all things, and glory in it as an ineffable trust Divinely committed to his charge: How could Paul content himself with declaring that he was “ not ashamed of the gospel” ? The reference here implied brings us back to the words in which Christ described His mission to the world at its commencement (Luke 4:18), and also, when replying to the messengers sent to Him by John the Baptist, from the prison (Luke 7:22). Christ’ s heart glowed with love to all; but most intensely towards the poor, the vast struggling masses of humanity, denied universally the rights of citizens and of manhood. Slavery and class privilege were the cornerstone of that Pagan civilisation, then so powerful, and to these the gospel did not offer any terms of compromise; and so its advocates, as Paul tells us, were “ made as the filth of the world, the off-scouring of all things.” Enemies were constantly asserting that this “ new religion drew to it the dregs of the population--peasants, mechanics, beggars, and slaves.” Even long after the time of Paul, when Christianity had won many triumphs, we find Celsus, a haughty, heathen philosopher, remarking that “ even the Christian teachers were wool workers, cobblers, and fullers--the most illiterate and vulgar of mankind.” We can easily understand that some might waver in the good cause, and that others, though favourable, might shrink from embracing it through fear of being treated as persons who had degraded themselves in the social scale. So the apostle Paul comes down for the moment from his wonted high position of “ glorying “ in the gospel and adopts a lowlier strain; he “ was not ashamed of the gospel:” III. The argument upon which this declaration rests. (J M. Cruickshank.)The distinguishing features of Christianity Whether religion in general has any rational ground or not, it is certain that human society in the long run is quite impossible without religion. You have heard of the ten great religions of the world. Of these only three have been expansive and conquering religions--Buddhism, Mohammedanism, and Christianity. To these three the struggle is narrowed down. And as between the three, whether legitimately or illegitimately, the hard, historic fact is, that Christianity is certainly carrying the day. I. I name as the first distinctive feature of Christianity, the incarnation of God in Christ. History teaches that human nature cannot endure a bald spiritual theism. We have two thoughts of God equally necessary. We think of Him as an Infinite Spirit, wholly separate from matter and superior to it--wise, just, awful in holiness. Hence the pure monotheism now recognised as lying in the background of all the better mythologies. But human weakness, and, above all, human depravity necessitate another conception of God. The human heart, yearning for sympathy in its weakness, and stricken with terror in its defilement, cries out passionately for an Incarnate God. Call it reason and conscience, or call it finite limitation and guilty fear, this uniform importunate demand for an Incarnate God is answered only by our God in Christ. II. The second distinctive feature of Christianity is atonement. Both Testaments are full of it. III. The third distinctive feature of Christianity is regeneration. Confession of sin is not confined to Christendom. Universal sacrifice is universal confession. Christianity begins its curative work by a better diagnosis of the disease. It sets in clear light the original rectitude of man, discloses the tempter, and proclaims the fall. (R. D. Hitchcock, D. D.)On Christianity I. The character of its Author recommends Christianity to particular regard. II. The intrinsic excellence of Christianity marks its superiority to every other religious system. III. Consider the mode of its establishment. (T. Laurie, D. D.)The Christian evangel, its contents and results In these words we have exhibited the true spirit of this ambassador of Christ, and the nature of the message he was commissioned to make known. “ The gospel is no feeble utterance, no mere human speculation composed of sentiments light as air. It is charged with Divine energy, and works out the salvation of all who receive it.” I. Notice that by these words we are assured there is a Divine positive message to man. Paul did not appear before the world as a philosopher, who by the workings of a powerful intellect could solve all the problems of being and knowing which had baffled those who went before him. He did not assume the position of a reformer, whose business was to set in order those things which pertained to the social and political conditions of life. Neither did he maintain the position of an educator who should train minds in the mental products of human genius. Paul was a herald of the King of grace and of glory; he was an ambassador of Christ, a preacher of a positive message of truth and love to all mankind, and which came from the heart of the Eternal. God has looked down from His high and holy abode in tenderest love and righteous mercy, and has made known to us His purposes and desires. II. Our text teaches us that the burden of this Divine message to man is a person. The gospel is the gospel of Christ--concerning Christ. It came from Him and it is occupied with Him and nothing else. III. The Christian evangel is charged with Divine power. The magnetism of great men--which is the resultant of their personalities--has more power with those they influence than their wisest counsels. So it is with the gospel. It is powerful, not only because of its truthfulness, or merely because of the love it reveals, but because God in the person of His own Son is in it, and with it, dealing personally with the sinful and the lost. Its efficiency is from Heaven, and the spiritual revolutions it has wrought have been produced, not only by power as power, but by the living spirit of the Lord. IV. We advance a step further by noticing that the gospel is a saving power. The Roman power was in its outgoings, in very many instances, a power unto destruction. It pulled down, injured, and destroyed; and the more destruction it produced, the greater it was feared, and the more loudly it was applauded. This destroying power is a low, vulgar power. Any person--no matter how weak and wicked--is capable of destroying the finest work of art which ever proceeded from the reason and hand of man. On the other hand, it takes one who is wise, tender, and good inspired by more than human genius--to raise and to save the human soul, and secure the advance and development of the human race. Of all beings who ever appeared in this world, no one has ever been equal to this Herculean task except the Man of Sorrows. He alone can build up the temple of humanity which was pulled down by sin. V. Finally, it is to be observed that the salvation the gospel works out is to be possessed and enjoyed by faith. Faith is the door by which all spiritual power and upbuilding influences enter the soul. It is receptive in its nature, and takes into the inner man those thoughts, feelings, and persons, which regulate the heart out of which flows the issues of life. He that believeth the testimony of the gospel takes Christ and all that is in Christ into the deepest parts of his spirit. By faith Christ dwells in us the hope of glory and the power of an endless life. (W. Adamson, D. D.)God’ s power unto salvation If he had been ashamed, could we have so much wondered? Consider the time and the place, and the man and the message. The time was the hideous time of Nero; the place was the city of Rome, in which, as in a sort of moral sewer, all the detestable, and, to us, in many respects, inconceivable wickedness of the world festered. The man was a Jew, one of an ancient and indestructible race, which then, even more than now, the world despised, ill-used, and robbed. The message was this: that a crucified Hebrew had risen from the dead, being the Son of God, with power. And the apostle felt no sort of reluctance with this message. Of this gospel, the apostle tells us these magnificent statements. First, he calls it a gospel, a good news--a good news which could have been discovered only in one way, by revelation from heaven, a good news declared in a life sealed by death, confirmed by resurrection, and written in a book. And this great revelation, which none of the great thinkers of the day had been able to think out, tells us of three great things. It is a revelation of the fatherhood of God, of the redemption of Christ by the power of grace. Then, in the power of this grace, we go on free, reconciled, and strengthened for the duties of life and for the city of God. This is the gospel, there is no other--the free, full, present forgiveness of sin in Christ our Lord. And it is called the gospel of Christ; Christ is the gospel; Christ reveals the Father. “ And Christ is our Redeemer. He is the propitiation for our sins, and not for ours only, but for the sins of the whole world.” “ The gospel of Christ,” the apostle calls it, and he goes on to tell us that the gospel of Christ is the power of God. How is it the power of God? It is the power of God because God uses it to convert, and to instruct, and to console, and to inspire. This book that brings us to God makes us like God, it makes us thirst for God, it helps us to be filled with God. And once more it inspires ideas of the power that rules the world; and this power, with its lofty ideals, with its moral principles, with its wonderful history, with its life-giving promises, is the one book in all the world which has done more than anything else to break the chains of the captive, to lift up mortal man to the true dignity for which God intended him. It is the power of God; and yet there is another sense in which it is the power of God, because only God can make it powerful. I think it is upon this great truth that we preachers need to rely more than we have ever relied yet. “ Not by might, nor by power, but My Spirit, saith the Lord of Hosts.” The apostle further defines what he means by “ power” ; he says, “ unto salvation.” Salvation from the power of sin; from the dominion of the world; from the yoke of selfishness; from the misery of small, wretched faults which eat and ulcerate the soul like venomous insects; salvation from all that makes life poor and mean; salvation from low idea; salvation from forgetting God. It is the gospel which is the power of God unto salvation, because it tells us whence we came, and to what we go: that we are the sons of God. But there is a limitation to this--“ unto everyone that believeth.” God never makes a man good against his will, He never takes from any one of us our awful freedom. He knows that one day we shall stand to be judged for our works before His Son, to whom He hath committed judgment. How could He punish us for the evil we have done, how could He recompense us for the good which, by His grace, we may have done if He did not leave us free? To everyone that believeth is the gospel a power, and to no one else. It was of this gospel of which the apostle was not ashamed first to accept it for himself, and then to proclaim it to others. He knew, if any man ever yet knew, on whom he had believed. With these last three truths I will leave the subject in your hearts. First, St. Paul’ s reason for writing to Rome, and afterwards going to Rome, was the sense of his indebtedness. “ I am a debtor,” so we are debtors to God, to the world, to the Church, and in a sense to ourselves and to those who come after us; and just so far as we know what we owe to Christ, and what Christ has done for us, shall we feel the blessed duty and obligation of passing on to others what has been given to us. And then when this is the case, when we feel our obligation, and when each takes such share as we may in what Christ gives us to do, we shall feel the reasonableness of faith--the reasonableness of a reasonable faith. (Bp. Thorold.)Not ashamed of the gospel I am not ashamed of the gospel of Christ-- I. Because of the heroic character of its witnesses. II. Because of the influence it has had on civilisation. III. Because of its adaptability to human necessities. IV. Because of the promise it gives of eternal life. I. The heroic character of its witnesses. I think it is Thomas Carlyle who says that “ the history of a nation is the history of its great men.” On the same principle it may be said that the history of Christianity is the history of its heroes. For it is from them and by them that we have given to us practical illustration of the power and processes of the great God-sent religion. And first we turn to Him who was at once the Founder and Finisher of the faith, Jesus Christ, whose life may be said to epitomise the biography of mankind. But perhaps it may be said, “ Time has lent a fascination to their labours; what they did perforce has been transfigured into something done for love.” If it was done “ perforce,” it was the force of Christianity--the force of Jesus Christ, and that is the force of devotion and love. I do not know that history and the lapse of time have done anything to magnify their work. The gospel of Jesus Christ prompts men to acts of as great heroism today as it did in the darker times of history. II. Because of its influence on civilisation. So silently has this power been exercised, that we are very apt to lose sight of its influence upon the morals of men. And yet in its very secrecy has lain its strength. It began by enforcing the truth of universal brotherhood: the duties of each to all, and of all to each. It flung aside the superstitions of the age. Civilisation without religion! It is impossible. It is fire without warmth; it is motion without progress; it is existence, but it is not life. It becomes in time the very apotheosis of immorality. I have said that the influence of religion is spiritual. But all work which is spiritual eventually reveals itself in the natural, the material. So is it especially, I think, with the Christian faith. What has Christianity done for men in the mass? Each phase of its spiritual activity has its equivalent in the natural world, in society. III. Because of its adaptability to human necessities. Herein lies the beauty and the blessedness of our religion. It is to this that what in the most sacred sense may be called its success is due. To go back to its earliest days, how did it attract men? It gave rest to the weary, and comfort to the sad; it cheered the mourning and raised the dead to life. Today its methods are the same. How are we to account for this power? Simply, I think, because its Founder was “ the Man Christ Jesus.” He knew what was in man. IV. Because of the promise it gives of eternal life. It is not a reward; it is a development. And even if it were only a reward, I am too human to disregard its value as an element in the teaching of Jesus Christ. A religion which provides for this world only is no religion at all. (R. Barclay, M. A.)The nature and claims of the gospel I. What are we to understand by the gospel of Christ? Christianity, or the scheme of religion revealed in the New Testament.1. The things it proposes to our faith. These are of several sorts. Some of them are merely historical; others purely authoritative, and some partly historical and partly authoritative. Of this latter class are the truths relating to the Incarnation of Christ. 2. The things which the gospel commands to be practised. II. What are the reasons for not being ashamed of this gospel, but, on the contrary, for embracing it, and glorying in it, with all the heart?1. Its incontrovertible truth. 2. Its incomparable excellence. Compare the system, in its doctrines and duties, with all other systems. (1) What has been the worship of the heathen religions? Ceremonies, penances, and orgies; many that were puerile, painful, cruel, and obscene. And are these to be compared with a worship contemplative, devout, reverential, filial, such as that of Christianity? (2) What have been the duties inculcated by other religions? How questionable and scanty their moral code! But what weed escapes in the moral garden of Scripture? (3) It is, however, in its state of future rewards and punishments that the gospel far outshines every other system. 3. Its sovereign efficacy. “ It is the power of God unto salvation, to everyone that believeth.” Its objects and sentiments are not merely to fall upon the ear, or to remain before the eye, but to enter into the mind and accomplish its renovation. III. What are the objections urged by men against this system and by which they attempt to justify their neglect of it? These may be easily shown to be trivial.1. Do they object that they can arrive at the knowledge of the truth of the New Testament history, only in a secondary way--only from the testimony of others--and that, therefore, they are not so responsible for their unbelief as these other would be? This, however, is felt to be no prejudice to the truth of any other history, and no argument for its disbelief. 2. Do they object to severity of the gospel requirements? The gospel requires us to crucify only our sins; to deny ourselves only what would be injurious to us. The virtues it inculcates it renders easy to us by a new nature, and productive of a present happiness surpassing every other kind of happiness. 3. Do they object the incomprehensibleness of many things which the gospel states to exist? If God has not revealed them, reject them for their incomprehensibleness; if He has, receive them for His veracity’ s sake. Conclusion:1. How awful is their condition who oppose the gospel! What excuse can there be for this? What evil has the gospel done? What attestation does it lack? What good has it not done? 2. How pitiable is their condition by whom the gospel of their salvation is practically disregarded! We are about to be wrecked; the gospel is the only plank left for our escape to the shore; and while we neglect to seize it, our danger increases, and the destructive waves bear us nearer and nearer to our doom. 3. Let them who have received the gospel, and who, in addition to all other evidence, have that of experience in its favour, attach themselves closely to it. 4. The gospel is a subject of triumph to Christians, as through life, so especially at the hour of dissolution. Its grandest objects are those of another world. (J. Leifchild.)St. Paul’ s confidence in the gospel St. Paul’ s enthusiasm for Christ is one of the great problems of history. That such a man should deliberately renounce all his advantages, and embark on a career which involved obloquy and suffering, is a fact that has to be accounted for. His own explanation is clear enough, viz., that the Lord Jesus appeared to him under circumstances which left no room for doubt as to His person and His claims; that the evidences he received of Christ’ s love acted on him like an irresistible constraint to yield to those claims; and that to discharge them he had become a preacher of a gospel which he knew to be the power of God unto salvation to a perishing world. The world, therefore, was his creditor until the glad tidings had been everywhere proclaimed. By the time he wrote this letter Paul had been able to wipe off no inconsiderable portion of his debt. But he felt that until he had seen Rome the greatest portion of the debt must remain unpaid, and that at Rome the most favourable opportunities would be afforded for paying it. Once firmly rooted there the gospel would spread its branches everywhere. So he says, “ I am ready to preach the gospel to you that are in Rome.” Here the apostle seems to pause to take breathing time, so that he might calculate his resources for an enterprise the like of which he had never yet attempted. “ At Rome! Yes, at Rome also, for I am not ashamed of the gospel. I was not ashamed of it at sacred Jerusalem, at philosophical and artistic Athens, at commercial Ephesus and Corinth, any more than among my own friends at Tarsus, or among the unsophisticated heathen at Lystra. And now, although I shall have to confront in combination at Rome all the forces I have elsewhere met singly, I am not ashamed of the gospel.” I. The apostle’ s confidence in the gospel. To fully appreciate this we must--1. Reflect where the apostle was writing to. If St. Paul could have been ashamed of the gospel it would certainly have been when brought into juxtaposition with Rome. The incredible tenets of some obscure Hindoo or Chinese sect would hardly appear to greater disadvantage in London than would Christianity in that proud capital of the world. For Rome was now in the zenith of her glory. Yet before this wondrous city, where all that constituted what was then thought greatness existed in colossal proportions, the advocate of a creed which was everywhere spoken against, and to whom, as a provincial, the grand metropolis, we may be sure, would lose none of its glamour, says, “ I am ready to preach the gospel at Rome; for I am not ashamed of the gospel.” 2. Notice where the apostle was writing from. St. Paul had only recently been prosecuting a vigorous ministry in Ephesus which had been brought to a riotous close. From Ephesus Paul went to Corinth, where he wrote to Rome, and where there was enough to put a far less sensitive mind than his to the blush, and enough for some men to utterly discredit the pretensions of a religion claiming to be heavenly and Divine. And again, he had just learned how the gospel had fared among the Churches of Galatia, and the memorable Epistle to these Churches unfolds one of the most tragic of all the stories of early Christianity. Riot and scandal and failure had been the result of three of the most recent experiments of the gospel, and Paul knew the impression that they would make at Rome. And besides, were these results to be repeated there on a gigantic scale? But such was the apostle’ s faith in the gospel that, with Ephesus, Corinth, and Galatia behind him, and Rome, with its unmeasured and complicated problems before him, he nevertheless declares, “ I am ready to preach the gospel in Rome,” etc. 3. Consider what that gospel was of which he was not ashamed at Corinth when writing to Rome. (1) It was a system of vast pretensions, with no apparent means of supporting them. The Roman government was exceeding tolerant of the diverse faiths of its heterogeneous peoples. But the gospel scorned to ask for a simple toleration as it afterwards declined to receive an honourable patronage. It aimed at universal supremacy. And what were its means for furthering its amazing pretensions? There was no known force in the world beside which it did not look contemptible. It had no history. It was a word, and therefore could not compete with the power of arms. It had no public buildings, and scarcely anything that could be called a ceremonial. From a political, intellectual, and religious standpoint nothing seemed so feeble as the gospel. Nor did its advocates dissemble in the least in this particular. “ Not many wise, not many mighty, not many noble were called.” The chiefest among them were fishermen and tent makers, and the rest, for the most part, artisans or slaves. They “ came in much weakness,” and were content to let the gospel go on its own merits, and on those merits they insisted with a confidence that startled the world. (2) It was a system whose principles seemed least likely to succeed. Its Author belonged to a race nowhere so detested as at Rome, and yet the Romans were asked to accept the crucified Jew as the Son of God, who had died and had risen again to be their Saviour. Forgiveness and salvation, words of insult to patrician and plebeian alike, must be sought on the humiliating conditions of penitence and faith. In urging these the gospel appealed to sentiments which were a degradation for a Roman soldier to encourage, and to hopes and fears which he scorned to entertain, Those who embraced it were charged with duties alien to their nature, and with the exercise of virtues for which no existing vocabulary could provide a name. In return it offered privileges in this life on which the Romans would set no value, and a destiny in the next from which they would turn with scorn. And Paul had discounted all this, He had once himself regarded and persecuted the gospel as a foolish and offensive thing, And so had people everywhere. In Rome, of all places, was this general verdict least likely to be reversed. Nevertheless, he says, “ I am ready to preach the gospel in Rome,” etc. II. The grounds of the apostle’ s confidence in the gospel.1. Paul sounded the apparent power of Rome and found it weakness. As the apostle gazed at Rome he saw a colossal fabric whose foundations were sand. The empire was built up in utter disregard of the forces on which power has ultimately to depend. The mere lust of power was satiated; but with its gratification everything that made it worth the having went to wreck. (1) The nations poured their luxury into the lap of Rome; but with their treasures came their filth, and that which made her the embodiment of this world’ s glory, made her the receptacle of its corruption and its shame. Military plunder brought vast wealth into hands that knew not how to use it. It had, however, to be spent, and an era of extravagance set in. Family life was extinguished. Divorce, and worse, was rife, and infanticide was fearfully prevalent. What political life had become may be guessed by the positions to which a Caligula and a Nero, a Pilate and a Felix, might attain, and the means they employed to attain them. The consequences were inevitable. The age was fast wearing itself out. Wholesale indulgence was inducing an intolerable lassitude which refused relief from the ordinary means of excitement. A monstrous ingenuity had to be called into play to invent new pleasures and hitherto inconceivable vices, and the end could not be far off when death by suicide was recommended and embraced as a refuge from the tedious superfluity of a life which had exhausted all possible means of gratification. (2) Equally gigantic evils in another direction also sprang from the satiated lust of power. The swarms of captives who survived the butchery which celebrated the military triumphs had to be provided for. A system of slavery was therefore introduced, for which it would be impossible to find a parallel. Not the least evil of the system consisted in its wholesale adoption in trade and agriculture, from which the freemen were gradually driven, to the extinction of a middle class. Thus there grew up a free population, released from the obligations and opportunities of labour, and eventually despising it as beneath the dignity of a Roman citizen, who became mere loafers and parasites. This teeming, lazy, and because such, dangerous class had to be kept quiet. It was not enough that they were fed by the State, and that they received occasional doles from their lordly patrons. They caught the prevalent unrest and craving for excitement, and developed vicious instincts, which had, at all costs, to be gratified. Hence the savage amusements of the amphitheatre. Hence the open and unabashed practice of every form of moral abomination, of which there was an unlimited provision at a cheap rate. Is there, then, no relief to this terrible picture? Was there no salt that could purify this poisoned fountain? The answer is--none. Religion, which had been powerless to check the progress of corruption, became incurably tainted with it, and eventually succumbed to it. Worship was but one of the outlets for the passion for excitement, and was made the cover for the most licentious orgies. Of course, widespread infidelity prevailed; but the very Atheists surrendered themselves wholesale to still baser systems of superstition and imposture. Philosophy was the last hope of the age; but that, alas! was dying of despair. The apostle saw all this moral rottenness and had already predicted its doom. Christianity, however humble, he felt, could not suffer by comparison. He said, therefore, with the utmost confidence, “ I am ready to preach the gospel at Rome,” etc. 2. Paul proved the apparent weakness of the gospel and found it power. He knew that under the seeming weakness of its infancy lay the germs of a mighty manhood, which would soon measure itself with Rome and wrest from its senile grasp the sceptre of the world. This knowledge was born of a personal experience of its power. (1) It was the power of God. It might seem weak, but then he felt that “ the weakness of God is stronger than men.” The gospel was a word, but it was the word of God. A word of God brought the universe into being, and by the Divine word it is still upheld. It was but a word that was spoken at the grave of Lazarus, but at that word the power of death was shattered. To the Word of the gospel a Divine power was guaranteed in a special sense. Its preachers were filled with His inspiration, and were endowed by Him with tongues of flame. Mighty promises urged them forward with it; and so, as they preached it, their word was with power, and it grew mighty and prevailed. The want of this Divine power reduces the greatest human force to impotence. Rome was built up by force of arms, but were is Rome today? Our schools of thought are created by the power of intellect, but how many survive their own generation? Human power, like its embodiment, “ is as grass, and the glory thereof is as the flower of grass. The grass withereth, the flower fadeth; but the Word of our God shall stand forever.” And this Word is that gospel of which, in the presence of the splendid rottenness of Rome, St. Paul was not ashamed, because it was the power of God. (2) It was the power of God directed to the mightiest result. The weakness of Rome largely lay in the inability of its leading men to measure the world’ s needs, and in the inadequacy of the best systems of the age to supply them. But the power of the gospel consisted in the fact that it could penetrate the secret of the world’ s wretchedness and despair, and articulate it. The gospel met man at once with the most searching diagnosis of sin, but told how that God commended His love toward men in that while we were yet sinners Christ died for them. And men began to realise what it was to be saved. This was what men wanted, and what nothing else could give them. The gospel succeeded in accomplishing results that nothing else was competent to reach--nay, even to conceive. And the apostle was therefore “ not ashamed of the gospel,” etc. (3) It was a power available for all men. (a) It was offered to every man. It began, as it has continued, not by dealing with the mass, but by dealing with individuals. (b) This universal offer was to be accepted on the condition of faith. The embrace of the heart’ s faith was and is necessary to quicken it into a salvation. “ The word could not profit “ where it was not “ mixed with faith in them that heard,” but it worked effectually in them that believed. (c) This condition was within the compass of every man’ s ability. The evils which the gospel proposed to remedy were worldwide. If the remedy therefore were to be equal to the evil, the conditions of its application must be within the reach of all. All the gospel asks is to be embraced, and surely every man can do that. Paul lived long enough to repeat this boast after a ministry at Rome. With what emphasis would he repeat it could he stand where we stand today! And how he would endeavour to make those tongues which, eloquent on every other, are dumb on this great theme aflame with a live coal from off the altar, and the vehicles of this solitary boast, “ I am not ashamed of the gospel,” etc. (J. W. Burn.)Paul’ s holy audacity in regard to the gospel Courage is of two kinds. There is the hardihood which can face danger, and there is the intrepidity which can confront shame. The former can only be where the danger is without dishonour, and the latter where the shame is without desert. The former is an instinctive and animal endowment, while the latter is an acquired virtue and a moral quality possessed only by man. It is physical courage which we admire in the soldier who stands unmoved in front of blazing musketry; in the sailor, lashed to the wheel, and steering his tumbling vessel across the foaming waves, or in the traveller of science scaling untrodden heights: but it is a much higher, rarer, and Diviner quality which we admire in the pious workman who rebukes the ribaldry and oaths of his fellow craftsmen. Rarely does it happen that these two kinds of courage meet in the same individual. You may see the undaunted hero of a battlefield crimson with shame and rage to be twitted for his virtue, or the firm heroine of the household tremble to hear an unusual noise. In Paul, however, the union may be found; and it is this which ranks him among the kingliest of men. Let us ponder a few of the reasons of Paul’ s holy audacity. Note-- I. The end proposed: Man’ s salvation, an object not only aimed at but achieved.1. Salvation may be viewed either as an individual benefit or as a social one. On the one hand, it is a blessing for everyone that believeth; on the other hand, it is needed by the race at large, and the gospel proposes to accomplish the salvation of mankind in both these aspects. In saying this we oppose those who speak and act as if the whole aim of the gospel was to pick out themselves, and a few other individuals, from the mass devoted to destruction, and translate them one by one to a better world. And we also oppose the vague dreams of rationalistic philosophers who profess to be engrossed with a noble concern for the good of mankind at large. The peculiarity of the gospel is that it begins with the individual, and so seeks, as its last result, the salvation of the community. 2. It may be regarded as either an inward or outward process. Inward salvation is sanity or soundness; outward salvation is deliverance and safety. Each one of us needs to be both restored to righteousness and rescued from hell. 3. It is negative and positive. There is much sin and suffering from which we are saved by it; but there is also much of holy attainment and heavenly joy to which we are raised by it. II. The power employed.1. Its source is Divine; and this in so direct a way that its very nature is Divine. It is the power of-- (1) God’ s truth, revealing to us both His nature and our own state. (2) Love appealing to us to subdue our enmity and incite us to gratitude and trust. (3) All urgent motives addressed to our hopes and to our fears. (4) Precious promises whereby we are offered a filial position in God’ s family, and a final lot among all the sanctified. (5) The power of the Holy Ghost, who helpeth all our infirmities. This is the gospel, the power of God unto salvation, because it has God Himself in it and with It. 2. Its extent. The gospel is as strong as God. It can do all that He can do. (1) As to individual souls, it can save any and it can save all. It can deliver from all sin, and enrich with all the treasures of holiness. (2) And so for society generally and the world at large. Here is a Divine and all-availing expedient for the regeneration of the species, and the establishment of righteousness and peace through all the earth. (W. M. Taylor.)Not ashamed of the gospel We have no reason to be ashamed of-- I. The evidence by which it is supported.1. Historical. Take the testimony of Paul. He was a contemporary of Christ; he conferred with the apostles; he saw the Lord. In his four undisputed Epistles he embodies all the facts of gospel history. His testimony is unexceptionable, for he was too sane to be imposed upon, too disinterested to be an impostor. 2. Prophetical. The canons of prophecy are that it should be long anterior to the event; that it should be so constructed that the story of its fulfilment could not be manufactured out of the mere study of its terms, and that its fulfilment be undesigned and in full correspondence with it. Apply these to Isaiah 53:3. Moral. How can we account for the difference between the character of Christ and that of His age? The age could produce a Nero, but not a Christ. II. The intellectual calibre of its chief representatives. Although not exclusively fitted for intellectual giants, but for the least intelligent also, yet in every age it has produced champions able to cope with the most gifted of its opponents. III. The effects it has produced.1. Individually. It has made the drunkard sober. 2. Domestically. It has given sanctity to the marriage tie and blessed little children. 3. Socially. It has stood between class and class as the good Samaritan. 4. Politically it has laid the foundation of liberty. (W. M. Taylor, D. D.)Not ashamed of the gospel I. The nature of this avowal. “ Not ashamed.”1. Of what is this spoken? Of the gospel’ s-- (1) Doctrines.(2) Precepts.(3) Threatenings.(4) Promises.(5) Privileges. 2. By whom? Paul-- (1) The gifted.(2) The disinterested.(3) The self-sacrificing. 3. To whom? Rome-- (1) The great.(2) The intellectual.(3) The cruel. 4. What is implied in it? (1) That he gloried in the gospel.(2) That he held everything else in comparative contempt. II. Its ground.1. The Divine energy of the gospel.2. The powerful combination against which it has to contend.3. Its saving efficacy.4. Its impartiality. Learn--1. The evil of religious cowardice.2. The necessity of consistency in religion.3. Your obligation to make it known.4. Your duty to expect that your efforts will be successful. (R. Newton, D. D.)Not ashamed of the gospel I. What there is in the gospel, to make carnal men ashamed of it.1. It proceeds upon principles so contrary to the natural man, and so brings down human reasoning and the pride of intellect, that men are shocked at its positions and requirements. 2. It exposes a man’ s great idol. 3. It demands absolute submission. 4. The world attributes regard to it to weakness of either the head or heart. 5. It levels men. II. Why Paul was not ashamed of it. Because he knew it to be--1. The power of God. 2. The power of God to the greatest end--salvation. (R. Cecil, M. A.)Not ashamed of the gospel The solitary grandeur of the imperial city; Paul’ s knowledge of Rome’ s own and its borrowed glories, as a centre of power; his courage in meeting the contemptuous estimate which ancient society passed upon the truth of God. I. Some elements of power in the gospel.1. Great in-- (1) Motives.(2) Penalties.(3) Sacrifices.(4) Inspirations. 2. These forces Paul had seen exerted on individuals and on communities. They were-- (1) Moral forces.(2) Universal.(3) Permanent. II. Having seen and felt these beneficent influences, Paul gloried in the same. We urge--1. Paul’ s interpretation of the gospel is vital in its power. The doctrines of sin, atonement, the Holy Spirit and eternal retribution, cannot be eliminated and any power remain. A glass crowbar could as well tunnel the Alps. 2. That each of us trust the gospel as heartily as did Paul. Exemplify its power here, and enjoy its fruition in the perfect felicity of heaven. (R. S. Storrs, D. D.)Not ashamed of the gospel There were reasons which made it needful for Paul to say this. The gospel was then a “ contemptible thing.” Its Author had been despised and executed. Its character was at variance with the traditions of men, and, above all, of the Pharisees. Its followers were looked upon as the scum of the earth. But, amid all this, there was a man of the highest intellect and the noblest powers, who knew the gospel and knew the world, standing forth and declaring in the face of all that he was not ashamed of it. Consider it-- I. Intellectually. As a scheme it is more magnificent than any mind of man could have conceived. No systems of philosophy possess its grandeur or power. The gospel is no puny, drivelling, or paltry imitation. Other systems have been propounded, but all are borrowed more or less from the gospel. II. Morally. It is the purest system of morality which the world has known. God’ s spotless purity is made the model for human conduct. But the gospel is not only a system of morality, it is a means thereto. It teaches men how they may become holy. Its chief object is to purify and to destroy the evil which is in the world. III. Historically. It affords an outline of history of which but for it we should know nothing. That which it is requisite for us to know--the life of Christ, and the particulars of the way of salvation--are fully developed. IV. Its purpose. It is the “ gospel” --good news, and it is the power of God unto salvation. Salvation is a great word. What can we wish for more than it includes? Its object is to transform human nature. It is to glorify the soul, to exalt the spirit, to give us thrones in the kingdom of heaven, to purge us from the dross of sin. Is this a thing whereof to be ashamed? (D. Thomas, D. D.)Not ashamed of the gospel of Christ There are three gradations of artists. The lowest is one who is able to reproduce an exact representation of natural objects as they appear to ordinary eyes. A higher type is where one brings to objects a clearer eye than belongs to most men. There is a third and rare artist power, where the things represented are, as it were, but instruments to represent the effect produced upon the mind of the artist by the scene, or the event, or the thing. Now, upon this scale Paul was the greatest moral artist of the world. All the way through, it was the unconscious endeavour of the apostle to represent truths as they reflected themselves upon the sensitive surface of his glowing soul. Instead of showing what were all the wonderful elements that in his view constituted it, he reflects what the impression was of the whole gospel of Christ upon his sensitive soul. “ I am not ashamed.” Well, why should he have been? Every one of us would say it now; but not one of us would have said it in his time, perhaps. In our time, yes. And it is a matter of much interest to imagine what would be Paul’ s thought if he were permitted to discern the Christianity of the present age and all its triumphs, its monuments, its power, its wealth, its learning, its refinements.1. If he had looked out into the world and at the external forms and organisations of the Church, what would he have had occasion to be ashamed of? 2. And if Paul had seen the pomp of their worship, and their worship in the pomp of architecture which had been inspired and created by them, he would not have occasion to express a feeling of shame. 3. Still less could he have been insensitive to the literature and the learning that have been inspired among devout scholars all over the world, and that have sprung from Christianity. 4. And still more would he have been in sympathy with the outpouring of the spirit of manhood, “ the enthusiasm of humanity,” that has sprung from the temper of the gospel, and has gradually crept into the laws, and ameliorated the theory of morals, and softened and sweetened the whole intercourse of human life; and that, moreover, has made man helpful to man. 5. More beautiful still to Paul, who had the art of discerning much from little, would have been the exhibitions of the Christ spirit in its humbler workings among Christian men and in Christianity unorganised, or but slightly organised. 6. More yet, to him, would it have been to have seen what a class of men and women had arisen in every household, and become scattered up and down through every village and hamlet of the land. Domestic life, its purification and its exaltation, would have been a glorious sight to his eyes. As one that should go across a prairie and carry a bag filled with the rarest seeds and give them to the north wind that scattered them south, and to the south wind that scattered them north, every whither, might, years afterwards, when he goes over the same ground, rejoice to see, in the midst of many coarse weeds and much choking grass, here and there ledges and beds of flowers; so if Paul should come down to our day, and see the seeds he has sown which are every day springing up in the household, would not he be filled with more than gratitude and wonder--with transcendent transport? Of course he would not be ashamed. Nobody is ashamed of the gospel now except those of whom it is ashamed. (H. W. Beecher.)Not ashamed of the gospel We are not ashamed of the gospel because it is-- I. Divine power.1. The history of Christianity among the nations of the earth has established its claim to power. Its progress has often been in the face of bitterest hostility, without the help of worldly patronage. It proved more than a match for the iron despotism of Rome, and it has never failed for eighteen centuries to make its enemies its footstool. 2. The secret of this amazing power is that God is behind it. Nothing but Divine influence could account for such uniform and unfailing triumphs. Other systems may show the power of man, but the gospel shows the power of God. It brought into the world a force unknown before. II. Saving power. The power seen in creation and providence is truly Divine, but not necessarily saving. Nor will the power that resides in the gospel result in salvation, unless it is accompanied by the influence of the Spirit. The gospel--1. Comes with a message of forgiveness to guilty man. Sin is the disease, and in God’ s hands alone is the remedy. 2. It is a power for the renewal of man’ s nature. “ Who can bring a clean thing out of an unclean?” This is a task beyond unaided human resources. Man can neither begin the work of grace in his heart nor carry it on after it is begun. III. Universal power. “ To everyone that believeth.” The glory of the gospel consists not only in its Divine origin or saving efficacy, but also in its universal adaptation. It suits the needs of mankind everywhere. It reaches out a helping-hand to all, without respect to nation or social standing. (D. Merson, M. A.)Not ashamed of the gospel I. Justify the high claim here made for the gospel. Paul was not ashamed of--1. Its origin. The advocates of other systems had reason to be ashamed of their origin. 2. Its sentiments-- (1) Of God. God is light, love, purity. (2) Of man. His degradation, guilt, helplessness. (3) Of salvation and of the influences of the Spirit to make that salvation known with power to every heart. (4) Of a future state. Which of these sentiments can cause shame? 3. Its practical tendency. It is a system of purest morals springing from the purest motives--gratitude and love. It shows us a temper without a flaw, and a life without a stain; and it says, “ We ought to walk as He also walked.” 4. Its efficacy. The efficacy of the ancient systems was nothing. But the gospel is “ the power of God to salvation.” II. Who are guilty of being ashamed of the gospel? One would suppose that none could ever be ashamed of it; but, alas! there is reason to fear that some are.1. Such are those preachers and writers who know the truth, but conceal it by specious arguments. 2. In the social circle how many are ashamed of the gospel! 3. In private life there is not that attention to religion which there should be. Young Christians are too often ashamed because of the sneers of those around them. (B. Rayson.)Not ashamed of the gospel The botanist is not ashamed of the insignificant plant which he prefers before the rose and the jasmine, because of its healing properties and powers. The gardener is not ashamed of the tiny, dusky little seed, because he knows that God has endued it with hidden virtues which He has denied to the diamond and ruby. Thus the apostle was not ashamed of the gospel, because it could accomplish what the law was powerless to do; and because from his own personal experience he knew that it was able to produce a mighty and spiritual change in a man’ s whole character and life. (C. Nell, M. A.)Not ashamed of the gospel of Christ 1. Years ago the subject of the extension of the Church would have suggested questions of one kind only--viz., that it was desirable, and possibly discussions would have turned upon the best means of carrying it out. Now you only raise in certain minds the previous question, whether it is worth the effort. 2. St. Paul is led to use this expression by an association of ideas which is easy to trace. “ In Rome also.” Before his imagination there rises the imperial form of the mistress of the world. And this vision for a moment produces a momentary recoil, so that, like a man whose course has been suddenly checked, he falls back to consider the resources at his disposal. There is a moment’ s pause and then, “ I am not ashamed,” he says. 3. He is not ashamed of the gospel. We are struck at first by the reserved and negative phrase. It seems to fall so far below the requirements of the occasion and the character of the man. Elsewhere the apostle uses very different language from this. He loves to call the gospel, just as the Jews call their law, his boast. The truth is the apostle is not using a rhetorical figure at all. His negative and measured phrase is imposed on him by the thoughts which rise before him. He is resisting the feeling which threatens to overawe him, and it is in protesting against this feeling, and in thus disavowing it, that he cries, “ I am not ashamed of the gospel of Christ.” Why, you may ask, should he be ashamed of it? Note-- I. The apparent insignificance of the gospel relatively to the great world of thought and action represented by and embodied in Rome.1. The very name was a symbol of magnificence and power. Rome was the seat of empire, the centre of society, the home and the patroness of learning and thought, the great centre of the current religions. She was in ancient civilisation what Paris is to France; everything else was provincial. 2. And the gospel--how did it look when placed in juxtaposition with Rome? Was it not relatively to everything else, as far as the natural sense and judgment of man could pierce, poor and insignificant? (1) The estimate which a French academician might be supposed to form of Quakerism is probably not unlike the estimate which approved itself to the most cultivated minds in Rome respecting the religion of St. Paul. (2) And then if it meant to propagate itself, what was its organisation? How could a few unnoticed congregations challenge any sort of comparison with the mighty system of the imperial rule? (3) Where was its literature? How could it compete with the genius of poets and historians who had the ear of the world? (4) Where were its leading men when set side by side with the accomplished statesman who had created, and who still from time to time ruled the empire? Yes, Rome must overawe, by the magnificence of its collective splendours, the pretensions of any system, or of any teacher coming from an out-of-the-way corner of the empire, on a commission to illuminate and to change the world. 3. True enough Paul had his eye on higher things; but his was too sympathetic a nature not to be alive to what was meant by Rome. Yet the splendours of Rome do not overawe him. He is not enslaved by the apparent at the cost of the real; he knows that a civilisation which bears a proud front to the world, but which is rotten within, is destined to perish. Already, five years before, he has shown in one line in 2 Thessalonians that he forsees the end of all this splendour. In Christian eyes Alaric and his Goths were at the gates of Rome before their time. 4. St. Paul was well aware of the insignificance of the gospel when measured by all ordinary human standards. It was his own observation that not many mighty, not many noble, are “ called.” But then, in his estimate of the relative value of the Divine and the human, this did not matter; for “ God hath chosen the weak things of the world to confound the things that are mighty.” II. The appearance of failure which had clung to the gospel.1. Remember that he was writing from Corinth, and what was the Church there a short year before in the judgment of the apostle himself. Its discipline forgotten; its unity rent by schisms; fundamental articles of the faith were denied among its members; scandals permitted such as were not even named among the heathen. Of all this the apostle was sufficiently conscious; and yet with Corinth behind him, and Rome with its gigantic and unattempted problems before him, he still exclaims, “ I am not ashamed of the gospel of Christ.” 2. And the truth is that in this matter St. Paul distinguished between the ideal revealed from above as in his Master’ s mind, and the real, embarrassed by the conditions imposed on it by fallen human nature. He “ knew that the treasure of the faith was deposited in earthen vessels, that the excellency of the glory might be of God and not of us.” And, therefore, Paul for his part was not surprised. The failure lay not in the gift, but in the recipient. It was still possible to believe that a new power had entered into human nature which was not therefore incapable of raising and saving human nature, because it did not suspend man’ s free will and overrule his instincts of resistance and mischief. III. The substance of the message.1. Paul was well aware that there were features in the Christian creed which were in the highest degree unwelcome. Less than this he cannot mean by “ the offence of the Cross,” or “ Christ crucified foolishness to the Greeks.” How was this teaching, familiar enough to our generation but strange beyond all measure to the men who heard it from its first preachers, to compass acceptance and victory? Was it the cogeny of the evidence? No doubt much of the earliest teaching of the apostles was devoted to enforce this. Certainly the resurrection of Christ was sufficiently well attested, and yet its witnesses were not believed. Mere demonstrative evidence, although at first hand, has no effect against a strong and hostile predisposition of the will. 2. And here it is that the apostle may give us his own reason for not being ashamed of the gospel of Christ, for not despairing of its capacity to win a cynical and scornful world. He says that it is the power of God unto salvation to everyone that believeth. There is lodged in it a secret impetuosity which pours forth from it into the human soul, with the result of bearing down all opposition and landing it safely on the eternal shore. And by this gospel he means no mere fragment of it, such as Christian morality without Christian doctrine, or as the atonement without the grace and power of the sacraments. For all, all is really included in that free unmerited gift of righteousness which faith receives at the hands of Christ, and which robes the believer in the garments of salvation. St. Paul knew that this had been his own experience. Since that scene on the road to Damascus he had been another man, he had lived a new life. Old things had passed away, and all things had become new. And as with himself, so with others. The gospel had made many a man, whom he knew, utterly unlike his former self. The religion of Jesus Christ is here upon ground peculiarly its own. There are many claimants in our modern world for the throne which it has owned for eighteen hundred years. But whether the eye rests upon the masters who have done so much for mind, or upon the masters who have spent themselves in manipulating matter, what has been achieved by these great and distinguished men that could be described as the power of God unto salvation? No: the deeper aspects of human life, and much more the grave and real significance of death, are quite beyond them. 3. And yet, even here, a lingering feeling might well be experienced, I do not say of shame, but of hesitation. Those to whom the saving power of Christ’ s gospel is intimately certain, cannot without difficulty bring themselves to talk about it. We do not any of us readily talk about that which really touches us. Men have no objection to talk politics, because politics address themselves to those common sympathies and judgments which we share with others. But no man will consent to discuss, if he can help it, his near relations or some family interest in public. This motive operates not infrequently in the case of religion. Religion twines itself round the heart like a family affection. The relations of each soul to the Lord of souls are quite unique; and therefore the very best of men are not unfrequently the least able to talk freely on the one subject respecting which they feel most deeply. Doubtless so human and sympathetic a nature as St. Paul’ s would have felt this difficulty in its full force, and yet we know how completely he overcame it. If he did not yield to the instinct which would have sealed his lips and stilled his pen, this is so because he knew that the gospel of his Lord and Master was not really, like some family question or interest, a private matter for him. The friend of his soul was the rightful, the much-needed friend of every human being. And therefore no false reserve could permit St. Paul to treat the gospel as a private or personal interest. Conclusion: In their degree the feelings which may have been present to St. Paul’ s mind will have been our own. Pagan Rome has perished, and yet that which it represented to the apostle’ s eye is still in a modified form before us. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 1:17 For therein is the righteousness of God revealed from faith to faith.Righteousness revealed I. The gospel is a revelation of God’ s righteousness.1. Righteousness is a regard to what is right. 2. God is essentially a righteous Being. He knows what is due from each to the rest, and from all to Himself, and also sees and acknowledges what is due from Him to them. The foundation and standard of all righteousness are to be found in His nature and character. He has no desire, and can have no temptation to do that which is unjust. The Judge of all the earth must do right. 3. He loves righteousness in others, and hates iniquity. Whether we rob God or our neighbours, it is alike abhorrent to Him. He shows His love of righteousness-- (1) By rewarding it; this He has done among the angels in heaven. (2) By punishing unrighteousness; this He has done among the lost spirits in hell. (3) By seeking the recovery of those who have fallen from righteousness; and this He is doing upon earth through the gospel of His Son. 4. The gospel is not merely a display of mercy, but of righteousness. He could not bestow forgiveness on sinners in violation of righteousness. (1) He must therefore devise some way of satisfying the demands of justice before He can deliver the ungodly from the doom which they deserve. This He has done in the surrender of His Son as a sin offering for the world. (2) He must provide--which He has done through the Holy Ghost--for the restoration of pardoned rebels to personal purity and holiness; and so will His righteousness be displayed and His law magnified in the salvation of a ruined race. Shall we say that His righteousness is the handmaid of His love, or that His love is subservient to His righteousness? Let us not attempt to settle the law of precedence; it is enough for us to know that in the salvation of sinful men both God’ s righteousness and God’ s love are resplendently revealed--the righteousness through His love, and the love through His righteousness. II. The object of the gospel is to raise man to righteousness.1. Man was at first made upright. In the enjoyment of this righteousness he possessed life. But by transgression he fell. Instantly his understanding was darkened, his conscience perverted, his heart disordered, and his happiness destroyed. He lost his life. 2. God’ s purpose in the gospel is to make us again righteous; to deliver us from condemnation and renew our souls in virtue and truth. This is the same thing as to recover us from death to life. By being righteous we live, by being unrighteous we die. III. Faith, as the instrument of man’ s recovery to righteousness.1. Faith is mentioned in opposition to legal works. We might be righteous if we could keep the whole law unfalteringly and unceasingly. But we have not, and cannot do so. Hence we are shut out from works, and shut up to faith. We cannot acquire a righteousness of our own, but must be content to let God give us one. 2. Faith is not to be confounded with feelings. It may lead to certain emotions of the soul, but it does not consist of them. The object of faith is not to be found within ourselves; it lies without. 3. What, then, is faith? (1) It is belief, and nothing more, when it is directed to a doctrinal statement or alleged fact of the past, and then we may call it intellectual or historical faith. (2) But suppose its object to have some immediate and powerful bearing upon our duty and interests; then will our faith necessarily lead to action. Such faith may be called practical or ethical. (3) But the object of faith may be something more than either statements or precepts: it may be a living person. We then have faith in him, or on him, as well as belief about him; our faith takes the form of confidence, reliance, trust. It is through faith in all its forms, but especially through the last one, that we lay hold on the righteousness of God in the gospel, and appropriate it as our own. 4. Faith is a noble and worthy instrument of our salvation. It is not to be disdained as inferior to reason. Rather it is reason’ s highest and most enlightened exercise. Faith gives reason wings, wherewith she mounts to regions of truth otherwise beyond her reach. 5. Faith is necessary as the means of salvation. It is not an arbitrary condition of salvation, but indispensable in the very nature of things; and, being such, it is all that is demanded, for “ whosoever believeth,” whatever else he lacks or hath, “ shall not perish, but have everlasting life.” (T. G. Horton.)The righteousness of God The two statements of the previous verse are here explained and confirmed. The gospel is the saving power of God, because it reveals a Divine righteousness which is itself salvation. The first of these propositions declares to us what gives the gospel its saving property. It has many excellences which may well recommend it. It inculcates a morality which in purity and completeness is unapproached. It presents us with its historical embodiment in a character equally lofty and unique. It contains the noblest and most attractive conception of God which has ever dawned upon the world, while it invests men with a new and unspeakable dignity by bringing life and immortality to light. Yet while all this is true, it remains that what constitutes the gospel saving power is that revelation of righteousness of which the apostle here speaks, Whatever else it may do for you in awakening conscience, in haunting you with an ideal which you have never really embraced, in sobering you with convictions of judgment and eternity, it will not save you unless this righteousness be apprehended. And what in the last resort will it have done for you if it has failed to save you? I. What, then, is the righteousness of God?1. The ostensible meaning might seem to be the righteousness which is an attribute of God. But it cannot be said that this in any special sense is a revelation of the gospel, for it was the great theme of Old Testament teaching. Moreover, it is impossible to see how the revelation of it could constitute a saving power. We can understand how it might awaken conscience and deepen the conviction of sin. But this would only make our condemnation more obvious and inevitable. 2. The righteousness of God, as is evident from the quotation in Habakkuk, as well as from other parallel expressions, is the righteousness of which God is the author, which He provides and bestows, so that the man who acquires it becomes thereby a righteous man. Now, this is precisely what we need. (1) The testimony of the apostle is that the whole world is guilty before God. None, accordingly, is clear in the eye of the law. God cannot count us as anything else than transgressors until we stand guiltless in His sight. The great question is, How can this be accomplished? And the only answer, independently of the gospel, is, By our own efforts or not at all. It is no part of the righteous judge, as such, to assoil the transgressor. It might be a palpable breach of his duty to do so. Hence man has never looked to God alone to clear him but always to some sacrifice or endeavour of his own, which might cancel or atone for his offence. But no sacrifice could ever assure him that his relation to God had been rendered satisfactory, because he has never received any Divine promise to that effect. The same is true of every effort after repentance or amendment of life. At the best, therefore, one could only hope that such expedients might attain their object. And this hope has been the root and spring of almost all religions. But the gospel shows that the desired prospect is not to be secured by any such means. (2) But what the world could not do for itself God did for it. And if the gospel passes its sentence of impotence upon us, it is only to direct us to its provision of saving grace. This position has been secured by the mediation of Christ, whom God gave to be the Saviour of the world. Every demand of the law was satisfied in His life of obedience. And He gave Himself for us, to bear, as our Representative and Substitute, the penalty of our disobedience, so that everything the law might claim at our hands might be infallibly and fully met. By His resurrection the Divine satisfaction was openly declared, and He passed through the heavens to enter into the presence of God on our behalf. There He appears, the eternal pledge of a righteousness fulfilled, presenting to His Father a humanity clear of every ground of accusation, and securing to everyone who will trust in Him a safe standing in His sight. He is the Lord our righteousness. This, then, is what the apostle means when he says that in the gospel is revealed a righteousness of God. 3. Thus understood, it is not difficult to see how the gospel becomes thereby the power of God to salvation. For-- (1) It lays the foundation of fellowship with God. So long as sin is unforgiven fellowship is impossible. Sin compels Him to treat us as offenders. Therefore it is that the broad foundation and starting point of all religion lies in being right with God. (2) Further, if being right with God is essential to fellowship with Him, so also it is fellowship with Him that secures the growth of spiritual life. As the branch must abide in the vine to receive the sap and nourishment that circulates through the tree, we must abide in connection with God to be partakers of His Spirit and power. This it is that enables us to bring forth the fruits of holiness. The expulsive power of the new affection will purge the soul of its fleshly desires. As the soiled and crumpled leaves are pushed off the tree by the rising sap that swells the buds with the foliage of the coming summer, so it will cleanse us from dead works to serve the living God. II. The gospel is the saving power of God because it is from faith to faith.1. This righteousness of which the apostle has spoken is not due to our own works, which do not contribute to it anything whatever. When it becomes ours it is due entirely to faith, which appropriates Christ, and by resting upon Him enters into it and invests us with all its prerogatives. “ We are found in Him, not having our own righteousness,” etc. 2. And just as it is due to faith, so also it is designed to produce faith. The more thoroughly its character is understood, the more perfectly its completeness and satisfactoriness in all points is perceived, the more will faith be confirmed. For if anything weakens faith it is just our not being sure of our rightness with God, or of the foundation on which that rightness depends. On the other hand, if the ground of our acceptance be clearly distinguished and seen in its length and breadth in Christ Jesus, we learn more boldly to appropriate the contents of His salvation. Here lies the secret of its power to transform you and lift you up. There is no other sure foothold for us. But this is sure. (C. Moinet, M. A.)The righteousness of God for justification revealed in the gospel as being by faith I. There is a righteousness of God available foe sinful men. This righteousness is revealed as a “ free gift” of God (Romans 5:16-17), of which they become possessed “ in Christ” (2 Corinthians 5:21), and this, not as a result of their own striving or legal obedience (Romans 10:3; Philippians 3:8-9), but simply by faith in Him (Romans 3:21-22).1. It is manifest therefore that this “ righteousness of God” does not denote-- (1) That perfect personal righteousness which is required of us by law. That can exist only where there has been maintained perfect innocence and obedience. But “ there is none righteous, no; not one.” And therefore, “ by the deeds of the law there shall no flesh be justified” (Romans 3:9-20). (2) That righteousness which is implanted and perfected in believers by the grace of God. Clearly, indeed, there is such a righteousness, but it is surely not one which is so by faith as to be “ not of works,” and “ without the law.” (3) “ God’ s method of saving sinners,” nor “ that authorised and attested method of justifying the ungodly,” which is revealed in the gospel. For how manifestly absurd to declare that “ God hath made Him who knew no sin to be sin for us, that we might be made” God’ s method of justifying sinners in Him! (4) The active obedience or positive righteousness of our Lord Jesus Christ, as distinguished from His negative righteousness, or innocence, and His sufferings and death. The Scriptures know nothing of such a parting and distribution of the Redeemer’ s one seamless robe of righteousness. They do not teach that a believer, as such, has a right, in the positive righteousness of Christ, to the rewards of eternal glory. A right, in Him, every believer has to the position and immunities of innocence, but the positive rewards of righteousness are to be conferred on each “ according as his work shall be.” (5) “ The justification which is of God.” For that fails to bring out the most central thought of the expression, viz., the ground upon which God saves or justifies. It confounds effect with cause. 2. What then is this “ righteousness of God” ? It is that one righteousness of Christ which He affected for us in His obedience unto death. To establish valid ground for the justification of the sinner, it is obvious that mere innocence was not enough; nor the most splendid achievements of active righteousness. That which law demands, in regard to an offender, is the endurance of penalty. When that has been endured, the law relaxes its grasp, and sets the prisoner free. Then he goes forth justified, so as that he cannot be again legally touched on account of the offences for which he has already suffered. It is quite true that such a righteousness could never be won for himself by a sinful man; for a sinful act in him induces at once a sinful character, and the fact and guilt of sin go on increasing with the progress of his being. Hence, in the Scriptures, the possibility of any man being justified before God on the ground of his own righteousness, however accomplished, is never once imagined. But these Scriptures do maintain that “ as by the offence of one judgment came upon all men to condemnation, even so by the righteousness of One, the free gift (namely, of righteousness) came upon all men unto (or for) justification of life” (Romans 5:18). But that righteousness is preeminently the righteousness of suffering. Therefore it is written that “ He was delivered [namely, to suffer unto death] on account of our offences, and [that having so suffered, and thereby earned the legal claim for our discharge, He] was raised again on account of our justification” (Romans 4:25). This, then, we apprehend, is “ the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe” (Romans 3:22). It is this which, being conferred upon believers as a free gift of grace, secures for them the legal ground on which they can be justified. To impute this to them is to put them in possession of that which insures for them a full discharge from all liability to arrest, imprisonment, or punishment on account of their own past offences. In Christ, the demand of the law has been met on their behalf. They were arrested in Him, condemned in Him, led forth to be crucified in Him, suffered the extreme penalty of the law in Him, and are now also “ made the righteousness of God in Him.” II. This righteousness is revealed in the gospel, not indeed exclusively, but specially, preeminently, and perfectly. The righteousness itself, in its true ground and nature, had not been before revealed. Indeed, till the Holy One and the Just had given exhibition of it in His own actual human history, it could not be. Yet, even in the Old Testament times, thus much was known, namely--1. That no man could, in his own right, claim to be legally justified--he had no righteousness which could command that result; and yet-- 2. That some men should, through gracious Divine provision, inherit the rewards of righteousness; righteousness should be imputed to them; they should be justified and treated as righteous (Psalms 24:5; Isaiah 45:24-25; Isaiah 61:10). What constituted that righteousness had not yet been disclosed. It was indeed faintly foreshadowed by those perpetual sacrifices, which could not make the offerers perfect, but without reference to which the plea for mercy could not be successfully urged. This plea failed indeed to supply any solid ground of hope, and yet there was hope, a hope which in some sense was sustained by it (Psalms 51:16-17). But that hope was ever reaching onward into the coming age, for that One who would make an end of transgression and bring in an everlasting righteousness, and whose name was fore announced as “ The Lord our righteousness” (Daniel 9:24; Jeremiah 23:6). But now, in the gospel of Christ, this Hope of Israel has actually come, and accomplished His work of righteousness for sinners. III. This righteousness is here revealed to be from faith to faith, or by faith for belief.1. Of faith, or by faith. Men attain possession of it by faith, and by faith only (Romans 4:16). Hence the protest of St. Paul to the “ dissembling” Peter (Galatians 2:15-16). 2. By faith for belief. The righteousness of God, as the ground of justification, is proclaimed to men in the gospel, as being by faith, in order that they may believe and be justified. So the testimony that the faith of Abraham was counted to him for righteousness, had been put upon record, not for his sake alone, but for ours also (Romans 4:23-25). And the whole mystery concerning the righteousness of God is made known to all nations for the obedience of faith (Romans 16:25-26). Conclusion:1. A salvation grounded in the righteousness of God must, when clearly apprehended, afford an equal satisfaction to reason, judgment, and conscience. 2. A salvation which is by faith is possible to all. 3. Salvation on any other terms would be impossible. (W. Tyson.)God’ s righteousness of faith It is a “ righteousness” because on it the acquittal of accused and sinful men justly proceeds. It is “ God’ s righteousness” because provided by the Triune God through the human passion of the Second Person. It is “ God’ s-righteousness-of-faith,” because, in order to our becoming justified by it, faith is the solitary condition. The relation of gospel righteousness is thus expressed by its very name on both sides. As it respects God, it is His, as opposed to its being mine: He is its Author, Achiever, Proprietor. But it comes to me, stands me in stead, is reckoned to me for acquittal “ by faith.” This expression stands opposed to another often recurring--“ by law-works” (Romans 3:20), i.e., personal acts of obedience carrying with them some merit in God’ s sight. If men could accomplish these they would have a righteousness of their own, not God’ s, arising out of such “ law works.” But in sharp contrast to this self-provided righteousness stands the gospel righteousness provided by Another. Thus the whole of this composite title, “ God’ s-righteousness-by-faith,” is at every point clean contrary to “ Man’ s-righteousness-by-works,” and accordingly the apostle through nearly three following chapters endeavours to abolish the latter that he may establish the former, and shut us up to accept it. (J. Oswald Dykes, D. D.)The righteousness of God All our conceit about our past righteousness must be completely overthrown. Perhaps we flatter ourselves that all is well, because we have been baptized, or have come to the communion, like one who was visited, a few days ago, by an elder. Seeing that she was sick, and near to die, he asked her: “ Have you a good hope?” “ Oh, sir, yes; a good and blessed hope.” “ And pray,” said he, “ what is it?” “ Well,” she said, “ I have taken the sacrament regular for fifty years.” What think ye of that in a Christian country, from the lips of one who had attended a gospel ministry? Her confidence was built upon the mere fact of her having attended to an outward ceremony, to which, probably, she had no right whatever! There are hundreds and thousands who are thus resting upon mere ceremonies. They have been churchgoers or chapel goers from their youth up. They have never been absent, except under sickness, from their regular place of worship. Good easy souls! if these are the bladders upon which they hope to swim in eternity, they will surely burst, to their everlasting destruction. Some base their confidence on the fact that they have never indulged in the grosser vices; others that they have been scrupulously honest in their commercial transactions. Some that they have been good husbands; others that they have been charitable neighbours. I know not of what poor flimsy tissue men will not make a covering to hide their natural nakedness. But all this must be unravelled--every stitch of it. No man can put on the robes of Christ’ s righteousness till he has taken off his own. Christ will never go shares in our salvation. God will not have it said that He partly made the heavens, but that some other spirit came in to conclude the gigantic work of creation, much less will He divide the work of our salvation with any other. He must be the alone Saviour, as He was the alone Creator. In the wine press of His sufferings Jesus stood alone; of the people none were with Him: no angel could assist Him in the mighty work; in the fight He stood alone, the solitary Champion, the sole Victor. So too thou must be saved by Him alone, resting on Him entirely, and counting thine own righteousness to be but dross and dung, or else thou canst never be saved at all. It must be down with Shebna, or else it cannot be up with Eliakim. It must be down with self, or it can never be up with Christ. Self-righteousness must be set aside to make room for the righteousness of Jesus; otherwise it can never be ours. (C. H. Spurgeon.)From faith to faith indicates I. The exclusiveness of faith. Faith all in all in a man’ s justification. Works not in the account. Not from faith to worlds, but from faith to faith (Romans 3:22; Romans 3:28). II. The growth of faith. From one degree of faith to another. Advance made in clearness, simplicity, strength. III. The many sidedness of faith. From one kind of faith to another. From faith which saves to faith for still further blessings. From faith which justifies to faith which sanctifies. From faith of the intellect to faith of the heart. (T. Robinson, D. D.)The just shall live by faith. The life of faith. The harmony of the Old Testament teaching and the New The apostle quotes from Habakkuk, who mourns the vileness and lawlessness around. He foresees as its retribution the rapid and complete conquest by the Chaldeans. He appeals to the character of God; and expresses for himself and the godly in Judaea an assurance of deliverance grounded on God’ s character, “ We shall not die.” He betakes himself to the watchtower, and awaits the reply of God. In solemn tones God proclaims the destruction of the proud Chaldeans; and declares that while others perish, the righteous man shall live, shall live by his faith. In the Old Testament, as in chap. 3:3, the words “ faith” and “ faithful” denote, not belief--as almost always in the New Testament--but faithfulness, that constancy and stability of character which makes a man an object of reliance to others. In these words God assumes that faithfulness is an element of the righteous men’ s character; and declares that by his faithfulness he shall survive. It is quite evident that this faithfulness arises from belief of the Word of God. Habakkuk 1:12 is an expression of belief. The prophet is unmoved because he leans upon the veracity of God. “ Shall live” refers primarily to the present life. The righteous shall escape when others perish. But in this sense the promise is only partially fulfilled. And the incompleteness of its fulfilment in the present life was a sure proof that there is a life to come. Thus in the Old Testament God proclaims in face of the coming storm, that the righteous man will survive by his faith. In Paul’ s day God spoke again. In face of the tempest so soon to overwhelm the Jewish nation, and some day to overwhelm the world, God proclaims that the man of faith shall live. Therefore God’ s word in the gospel is in harmony with His word to Habakkuk. This harmony, amid so much divergence, confirms the words both of prophet and apostle. (Prof. J. A. Beet.)The life of faith 1. The soul is the life of the body.2. Faith is the life of the soul.3. Christ is the life of faith. (J. Flavel.)High living The secret of all living is living by faith. Faith is the Christian’ s vital principle. “ No man’ s religion,” it has been said, “ survives his morals” ; and it is equally true to assert that no man’ s religion survives his faith, for the just shall live by faith, if he lives at all in the higher sense of the word. Other graces may be necessary to his comfort, to his completeness as a man of God, but faith is necessary to his very existence.1. This faith by which the just are to live is to be in continual operation from first to last. The just shall live by faith, and that not at any one stage of their career, but all the way through, from the moment they leave the house of bondage till they plant their footstep on Canaan’ s happy shore. Faith is not to be exercised only occasionally. It is not to be kept for great occasions, or for dire emergencies. It is to resemble not the rushing torrent of Kishon’ s brook, sweeping all before it for the time, but the steady flow of Siloah’ s quiet waters, which make glad perpetually the city of God. 2. Faith as a principle of living is intensely practical. It is not a garment to be worn on Sundays, but the ordinary workday garb, which we are to wear in the farmyard and the field, in the shop and in the marketplace. 3. This principle of faith is exclusive of every other that may compete with it. There is not a word here in favour of living by feeling. Our feelings are too variable to rely on. Such a one must needs live jerkily, inconsistently, uncomfortably. But, behold, I show unto you a more excellent way. The just shall live by faith. That is a form of living which is not liable to the ebbs and flows incident to a state of emotionalism, for faith fixes on a Saviour who never alters, on a righteousness which is always the same, and on a promise which is forever sure. There is another class who are accustomed to live by experience. The same objection applies here. There are so many ups and downs, even in the best experience, that to build upon it is to build upon a quaking bog. The just have more stable comforts, for they live by faith, and faith walks above experience, singing of heaven’ s brightness when earth is dark around her, and boasting of pardon when sin makes itself felt most consciously. When Ralph Erskine lay upon his death bed one of the bystanders said to him, “ I hope, sir, you have some blinks of sunshine to cheer you in the valley.” The answer was: “ I had rather have one promise of my God than all the blinks of sunshine that ever shone.” “ The just shall live by faith.” 4. The faith here spoken of is applicable to all kinds of living. If the just are to live by faith, the faith must be capable of adjustment to every variety of life that the just may be called upon to lead. “ We talk of human life as a journey,” says Sydney Smith, “ but how variously is the journey performed.” Variously indeed. It is a Pilgrim’ s Progress to us all, but to no two pilgrims is the progress the same. (1) Whether it be high life or life on a lower plane it is to be lived by faith. I have seen a bird on the topmost bough of a tree, and very sweetly he sang. But I have seen another bird perched on the lowest bough of that same tree, and he sang just as sweetly. And so you may put the just person on the uppermost branch or the undermost, but in either position he will live by faith. (2) Whether life be ordinary and commonplace, or exalted and heroic, it is to be lived by faith. Those humble duties of yours--you must look up to Heaven for strength to discharge them with fidelity. Your little cares--you must cast them all on Him who careth for you. It has been beautifully said, that “ while God is great in great things, He is greatest in little things.” Take to Him, therefore, the ounces of trouble as well as the pounds and the tons. But assuming your life to be lived on a more elevated platform and on a much grander scale--what then? Living by faith is still the rule. If you are summoned to Abrahamic duty, you have need of Abrahamic faith. (3) Whether life is long or short it is to be lived by faith. Length of life is a great blessing, but it is also a great trial. To hold out is often a harder thing than to hold fast or to hold on. How the unjust get on with that problem I do not know, but as for the just--I can speak for them--they live by faith; and there is nothing so strengthening as faith. In the case of short life I do not alter the prescription. (4) May we not add to this, that life at its highest pitch is to be lived by faith. There are periods of inspiration when we are alive at every point in our character, when there is no death in us at all, and we feel forceful, triumphant. We are strong for service, we are brave for endurance. Faith provides the channel by which God’ s life flows into our life. It is the link between our weakness and His almightiness. 5. But it is time to ask the question, By faith in what? (1) I answer, first and foremost, by faith in God. “ Sever my connection with God,” says Prince Bismarck, “ and I am the man to pack up my trunks tomorrow, and go back to my country residence.” The great statesman feels that he cannot occupy his difficult position, unless he has God to fall back upon. (2) Do not the just live also by their faith in Providence? It would be a great mainstay to us if we could only resign all things into God’ s hands and sweetly rest upon the promise. During the American war a poor coloured soldier came to General Grant in a state of great anxiety and asked him, “ How are things getting on, General?” The General’ s answer was, “ Everything is going right, sir.” These words acted like magic. They were passed round the whole camp as a watchword, and one soldier might be heard cheering his fellow soldier with the assurance, “ Everything is going right, sir.” Christian, let that be a watchword with you also. Cherish a stronger faith in Providence. (3) Do we not also live by our faith in prayer? (4) Above all, let us live by faith in the Son of God. When we can trust in nothing else we can trust in Him: and when no comfort can be quarried out of our own hearts, we can always find comfort at the Cross. (S. L. Wilson, M. A.)Faith: life (text and Habakkuk 2:4; Galatians 3:11; Hebrews 10:38):--When the Spirit frequently repeats Himself, He thereby appeals for special attention. A doctrine so often declared--1. Must be of the first importance.2. Should be constantly preached.3. Should be unhesitatingly received by the hearer. We will treat the four texts-- I. As one:1. Life is received by the faith which makes a man just. A man begins to live-- (1) By a full acquittal from condemnation and penal death so soon as he believes in Christ. (2) As one raised from out of spiritual death so soon as he has faith in Christ o form of works, or profession, or knowledge, or natural feelings, can prove him to be an absolved and quickened man; but faith does this. 2. Life is sustained by the faith which keeps a man just. (1) He who is forgiven and quickened lives ever after as he began to live, viz., by faith. Neither his feelings, devotions, nor acquirements ever become his trust; he still looks out of himself to Jesus. He is nothing except so far as he is a believer. (2) He lives by faith as to all the forms of life. (a) As a child and as a servant. (b) As a pilgrim proceeding and a warrior contending. (c) As a pensioner enjoying, and as an heir expecting. (3) He lives by faith in every condition. (a) In joy and sorrow. (b) In wealth and poverty. (c) In strength and weakness. (d) In labouring and languishing. (e) In life and death. (4) He lives best when faith is at its best, even though in other respects he may be sorely put to it. He lives the life of Christ most blessedly when most intensely he believes in Christ. 3. Hearty belief in God, His Son, His promises, His grace, is the soul’ s life, neither can anything take its place. “ Believe and live” is a standing precept both for saint and sinner (1 Corinthians 13:13). II. Separately.1. Habakkuk exhibits faith as enabling a man to live on in peace and humility, while as yet the promise has not come to its maturity. While waiting, we live by faith and not by sight. We are thus-- (1) Able to bear up under the temporary triumphs of the wicked (Habakkuk 1:1-17).(2) Preserved from proud impatience at delay. (3) Filled with delight in confident expectation of good things to come. 2. Paul in the text exhibits faith as working salvation from the evil which is in the world through lust. The chapter presents an awful view of human nature, and implies that only faith in the gospel can bring us life in the form of-- (1) Mental enlightenment of life as to the true God (verses 19-23). (2) Moral purity of life (verses 24, etc.).(3) Spiritual life and communion with that which is Divine and holy. Naturally men are corrupt. The law reveals our death (Romans 3:10-20); but the gospel imparts spiritual life to those who receive it by faith. 3. Galatians exhibits faith as bringing us that justification which saves us from the sentence of death. Nothing can be plainer than the declaration that no man is justified before God except by faith. 4. Hebrews exhibits faith as the life of final perseverance. (1) There is need of faith while waiting for heaven (verses 32-36). (2) The absence of such faith would cause us to draw back (verse 38). (3) That drawing back would be a fatal sign. (4) From that drawing back we are saved by faith. Conclusion:1. What can you do who have no faith? In what other way can you be accepted with God?2. On what ground can you excuse your unbelief?3. Will you perish sooner than believe? (C. H. Spurgeon.)Rectitude and faith The just man is the righteous man--the man who is right--right with God, with man, with his environments, with himself. Faith is what keeps a man right in every department of life. A man can only live rightly as he lives by faith. I. On what may be called his secular side.1. Intellectually. Faith is necessary to mental soundness, and to efficient mental work. First principles must be taken for granted; results of previous workers must be accepted. To be ever digging foundations and discussing axioms not only wastes time, but unsettles and enervates the mind, and incapacitates it for healthy work. The just thinker works from established conclusions to first results. 2. Commercially. All business would be at a standstill but for faith--faith in self, faith in others, faith in success. The distrustful man is unjust to himself and all concerned, and eventually dies in bankruptcy. 3. Domestically. Family life is dead where the members distrust each other, but flourishes in full vigour when there is honest and implicit faith between husband and wife, etc. 4. Politically. Where there is no faith in principles, but only a scramble after place and power, political injustice supervenes and political life dies. II. His spiritual side.1. As a religious character. (1) Faith makes a man right.(2) Faith keeps him right. 2. As a Christian worker. His is preeminently a work of faith, and only as such can he rightly perform it. He requires faith which-- (1) Lays hold of Divine strength.(2) Supports him in the midst of discouragements.(3) Relies on the Divine promise.(4) Confidently anticipates future results. 3. As a Bible student. Faith-- (1) Accepts its mysteries without questioning.(2) Transunites its truths into spiritual food. Without faith he is both unjust to the Bible and to himself. Instead of the Word of life it becometh the letter which killeth. 4. As an immortal being. Faith links the future with the present, makes both one, and sets the believer right with both. (J. W. Burn.)The office of faith It is not dead: but living and active. It is not something by which we conceive of ourselves as interested in that which is infinitely removed from us. It is the hand by which we grasp the Saviour near to us; making Him, with all His wealth and all His righteousness, our own; so that, in having Him, we become both righteous and rich. It is the tendrils by which the branches of the vine do cling around their all-supporting stem; it is also the common vessels by which, from the root, the sap is conducted to the branches and leaves. It is that system of nerves by which all the parts of the body are consciously connected with the head. It is very artery, the aorta, by which from the heart life is conveyed; so that by its habitual action the very lowest extremities are continually invigorated and warmed. (Wm. Elliott.)The conversion of Martin Luther Near the splendid church of St. John de Lateran is the famous Scala Sancta, or Sacred Stair, supposed to have been brought from Jerusalem--the same steps down which our Saviour walked from Pilate’ s hall of judgment to the hill of Calvary. These steps are twenty-five in number, made of solid marble, and covered with wood to keep them from being worn away by the knees of the climbing pilgrims. These pilgrims on Easter week come from all parts of the world. They are of different colours, and ranks, and ages, and I watched them beginning to climb this “ holy stair,” slowly creeping up, counting their beads, crossing their faces, and muttering their “ Ave Marias and Paternosters” as they went. Near the top was a full-sized image of the Saviour made of wood, crowned with thorns, and wearing the marks of His wounds on His temples, and hands, and side, and feet. Around this “ image” of Jesus a group, of women were gathered. It was sad to see their pitiful looks and hear their groaning prayers, as they beat their breasts and kissed each wound, from the pierced feet to the thorn-crowned head. Poor people! they were quite in earnest, but they were sadly self-deceived. They thought that for every step they climbed, they received indulgence or pardon for the sins of a year! Therefore, when they reached the top, they thought that sins of twenty-five years were blotted out; so that, taking their average life at fifty, two visits to the Sacred Stair would carry them to the “ gates of heaven.” I thought of a noble man--namely, Martin Luther--who, three centuries ago, found the light of the gospel on that same stair. Dressed as a monk, with his shaven head and bare knees, he was creeping up those marble steps, hoping thereby to calm his troubled conscience and work his way to heaven, when all at once the voice of God was heard crying in his soul, “ The just shall live by faith.” Obedient to the heavenly voice, he saw his error of trying to earn his title to salvation by his own pains and works; and leaving the city in disgust, he went home to nail his “ Theses” to the church door at Wittenberg, and to kindle the fire of the glorious Reformation. Faith Now we talk so much in Christian teaching about this “ faith” that, I fancy, like a worn sixpence in a man’ s pocket, its very circulation from band to hand has worn off the lettering. And many of us, from the very familiarity of the Word, have only a dim conception of what it means. It may not be profitless, then, to remind you, first of all, that this faith is neither more nor less than a very familiar thing which you are constantly exercising in reference to one another, that is to say, simple confidence. You trust your husband, your wife, your child, your parent, your friend, your guide, your lawyer, your doctor, your banker. Take that very same emotion and attitude of the mind by which you put your well-being, in different aspects and provinces, into the hands of men and women round about you; lift the trailing flowers that go all straggling along the ground, and twine them round the pillars of God’ s throne, and you get the confidence, the trust of praises and glories of which this New Testament is full. There is nothing mysterious in it, it is simply the exercise of confidence, the familiar cement that binds all human relationship together, and makes men brotherly and kindred with their kind. Faith is trust, and trust saves a man’ s soul. Then remember, further, that the faith which is the foundation of everything is essentially the personal trust reposing upon a person, upon Jesus Christ. You cannot get hold of a man in any other way than by that. The only real bond that binds people together is the personal bond of confidence, manifesting itself in love. And it is no mere doctrine that we present for a man’ s faith, but it is the Person about which the doctrine speaks. We say, indeed, that we can only know the Person on whom we must trust by the revelation of the truths concerning Him which make the Christian doctrines; but a man may believe the whole of them, and have no faith. And what is the step in advance which is needed in order to turn credence into faith--belief in a doctrine into trust? In one view it is the step from the doctrine to the Person. When you grasp Christ, the living Christ, and not merely the doctrine, for yours, then you have faith. (A. Maclaren D. D.) Romans 1:18 For the wrath of God is revealed from heaven against all ungodliness.The wrath of God I. Its objects.1. Unrighteousness.2. Impenitence. II. Its revelation.1. In the conscience.2. In the Word of God.3. In Divine providence. III. Its consummation.1. Certain.2. Terrible. (J. Lyth, D. D.)The wrath of God I. Of a holy God, whose hatred of sin is infinite. II. Of a just God, who cannot but punish sin according to its true desert. III. Of an omniscient God, whose eye there is no eluding, who is “ greater than our hearts and knoweth all things.” IV. Of an almighty God, whose ability to punish no created power can resist. V. Of an unchangeable God, whose nature must continue eternally opposed to sin, whose knowledge no forgetfulness can ever impair, and whose power eternity cannot weaken! “ Who knoweth the power of His anger?” (R. Wardlaw, D. D.)Wrath in God and wrath in man I. The difference of wrath as it is in God and as it is in man.1. In man it is an exciting passion. It shakes him to the very centre of his being. It is seen in his countenance; sometimes in a ghastly pallor, and sometimes in scarlet fire. Not so in God; it wakes no ripple on the infinite rivers of His being. He is ever of one mind. 2. In man it is a malignant passion. It burns with a desire to make its object miserable. But there is no malevolence in the heart of God. “ Fury is not in Me.” “ God is love” ; and all His other attributes are but so many forms of His love. All His threatenings are but love raising its warning voice to prevent His creatures from falling into rum. 3. In man it is a painful passion. The man who treasures anger inflicts a greater injury on himself than he can on the object of his hate. But nothing can disturb the peace of the “ ever blessed God.” 4. In man it is a selfish passion. Man’ s wrath is excited because something has occurred which he supposes injuriously affects him in some way or other. There is nothing of this kind in the wrath of God. No creature can injure Him. II. The agreement of wrath as it is in God and as it is in man.1. Repugnance. Wrath in man raises his whole nature against the offence, or the offender, or both. There is at once a recoil, and an antagonism. Is there nothing answering to this in the wrath of God, in relation to sin? There must. Wickedness is repugnant-- (1) To His nature. He is essentially holy, and moral evil in all its forms must be necessarily disagreeable to Him (Proverbs 6:6). (2) To His procedure. The construction of the universe, the moral constitution of souls, the essential conditions of happiness, personal, social, and national, show that God’ s whole conduct as Creator and Governor is opposed to sin. As wrath in man separates him from his offender, wrath in God detaches Him from wickedness. He has no fellowship with wrong. 2. Retribution. There is in the wrath of man an avenging instinct. There is this retributiveness in the wrath of God. Not as a passion, but as an eternal and unalterable principle. The principle of retribution runs through the whole universe, so that the wrong never fails to meet with punishment. Thus the wicked now and here are “ going away into everlasting punishment.” Every sin is a step adown. Every sinful feeling is a nest where the furies hatch their swarming brood. Conclusion: This subject--1. Corrects a theological error. The error is that Christ’ s death was an appeasement of Divine vengeance. Christ’ s mission was the effect, not the cause, of God’ s love. 2. Supplies a terrible warning to sinners. “ Be sure your sins will find you out.” 3. Urges the necessity of regeneration. The only way to avoid wrath is to avoid sin, the only way to avoid sin is by repentance towards God and faith in our Lord Jesus Christ. (D. Thomas, D. D.)On ungodliness and unrighteousness I. The wrath of God is revealed from heaven against all ungodliness and impiety of men. This description of sinners use the name of God irreverently, in vain, and for criminal purposes. It is a consequence of such impious representations, to arraign the dispensation of Divine mercy by a Mediator, and to become incapable of salvation, by an unrighteous rejection of the best means Infinite Wisdom has appointed for its attainment. II. The wrath of God is also revealed from heaven against every species of injustice and crime. Under injustice I comprehend every injury done to character and to fidelity, as it respects promises and engagements; and it may be extended to every mean and insidious art by which another is overreached and circumvented. III. In what manner the judgments of God are made known and executed. Man, by the moral constitution of his nature, is susceptible of various and intense punishment; and his corporeal frame subjects him to another species of it. The constitution of things is adapted to the nature of man, and is either adverse or friendly in proportion to his obedience or disobedience to the laws of his Maker. (A. Stifling, LL. D.)God’ s wrath against wickedness I. The world’ s abounding wickedness.1. Its exhibition. (1) Men have renounced their Creator, receiving His gifts without acknowledging His kindness, and wilfully withholding from Him both homage and thanks. (2) The renunciation of Jehovah soon led to gross and palpable idolatry. Men must worship something; and when they refused to acknowledge God, they were driven to find substitutes for Him. For awhile they were content to adore the works of His hands; but ere long they set up the works of their own. So low did they sink that they worshipped images of themselves. Nothing has been too mean, or too obscene, for man to worship. He has taken and set up for his god that which he should only have shrunk from in disgust or cast away with shame. (3) With idolatry is connected-- (a) The most reckless profligacy of manners. (b) Abandonment to every selfish and malignant passion. 2. Its guiltiness. It was wilful. Men had the truth, but stifled it in their unrighteousness; and therefore they were “ without excuse.” The race began with a sufficiency of Divine knowledge; but it interfered with their bad passions and propensities, and so they resolved to adapt their theology to their base practices. This disposition, started at an early period, was maintained by every succeeding generation. In each age the light diminished; but still in each enough remained to convict the human conscience of wrong. “ God left not Himself without witness.” Ever since the creation of the world His “ eternal power and Divine supremacy” have been displayed in the material universe. Besides which, other means of religious instruction have always been accessible. Once in Judaism, and since in Christianity, God has maintained a testimony for Himself. Hence the wickedness of the world brings with it an infinite culpability. II. God’ s anger revealed against it.1. Its mode. This is various. It was declared of old by the prophets. It was displayed in the great crises of the world’ s history, as the Deluge, the destruction of Sodom and Gomorrah, the overthrow of the Egyptians in the Red Sea, and the downfall of Babylon, etc. Besides, there were the acknowledged miseries of life bewailed by philosophers and poets; could these be pondered by the thoughtful without the conviction that God was “ angry with the wicked every day” ? Above all there was death. Was it not in His wrath that the Almighty consumed the nations? All these evidences of God’ s anger, backed by the internal monitions of every man’ s conscience, were patent to all long before the time of Paul, but they had all been cast into the shade by a still mightier and more convincing demonstration furnished by the gospel of Christ. 2. Its burden. The thing revealed is that He hates sin, and is resolved severely to punish those who practise it. Each individual who persists in his iniquity will die, and after death be judged, condemned, and banished into “ the outer darkness,” etc. So also there is a day of wrath appointed for the world at large. Conclusion: Let the subject-- 1. Convince you of sin.2. Inspire you with salutary fear.3. Turn you to the gospel of Christ. (T. G. Horton.)The revelation of the wrath of God I. The wrath of God.1. Its nature. It is no easy thing to speak of wrath in connection with God. Among us it is known to be a passion, and seldom a righteous passion. But it is not a passion in God: “ Fury is not in Me” ; in Him it is principle, the love of order, a determination to maintain equity, a resolution to punish sin. It results, therefore, from the perfection of His nature. The legislator is not angry when he promulgates his laws, nor the judge when he pronounces sentence. But the case is that society cannot be maintained without laws, and laws are nothing without penalties and sanctions. In all well-ordered countries crime is punished; and can it escape in the empire of a Being who is “ righteous in all His ways, and holy in all His works” ? And this we contend to be essential to the very character of God. We could not esteem nor love Him if we supposed that He viewed equally truth and lies, honesty and injustice, cruelty and benevolence. 2. Its dreadfulness. If “ the wrath of a king” be, as Solomon says, as “ the roaring of a lion,” what must the wrath of God be? “ Who knoweth the power of His anger? Even according to Thy fear so is Thy wrath.” In many cases the evil is far less than the fear; and when the reality comes it is found to be nothing compared with the apprehension. But here the reality will equal, will surpass all imagination. II. The revelation of this wrath to our very senses.1. To our faith. This is done by the Scriptures. There hell is naked before it, and destruction has no covering; there faith beholds the outer darkness where there is weeping and wailing and gnashing of teeth. 2. To the conscience. Thus it is revealed in those uneasinesses and apprehensions which attend the commission of sin. When Joseph’ s brethren were in the hold, they said one to another, “ We are verily guilty,” etc. What was there here to remind them of Joseph? Oh, there was enough. Inhumanity deserves and demands punishment, and conscience knows it. And when Belshazzar saw the handwriting his face gathered terror, the joints of his loins were loosed, and his knees smote one against another. Why? How does he know but that it is an eulogium upon his character, or an announcement of the raising of the siege, or a prediction of the extension of his reign? There was something within him that foreboded of evil; and the interpreter, therefore, only came in to confirm the exposition of his own feelings. So was it with Herod, who, when he heard of the fame of Jesus, said, “ It is John the Baptist.” 3. To our senses. All nature abounds throughout with tokens of God’ s displeasure against sin. And before we dismiss this part of the subject we will observe that, while the existence of this wrath shows us the holiness and justice of God, the revelation of it displays His mercy and His grace too. He would not take you sinners by surprise. He has revealed the wrath before that you may escape it. III. The objects against which this wrath is revealed.1. Ungodliness. Ungodliness comprehends all the sins against the first table of the law. The ungodly do not fear God, do not love Him, worship Him, confide in Him. God is not in all their thoughts; they practically say unto Him, “ Depart from us; we desire not the knowledge of Thy ways.” 2. Unrighteousness. Unrighteousness comprehends all the sins against the second table of the law. Unrighteousness is injustice in your regards and in your dealings with your fellow creatures. 3. All ungodliness, and all unrighteousness--the concealed and the open, the refined and the gross. You do not worship a graven image, but then you take the name of your God in vain. IV. The class of victims peculiarly obnoxious to it. “ Who hold the truth in righteousness.”1. The heathen themselves never lived up to the light they possessed. This is the charge directly brought home against them by the apostle in this chapter. 2. It was not otherwise also with the Jews, they never practised what they knew. This is the charge the apostle brings against them in the next chapter. 3. There is not a man that lives up to his own principles; he does many things which he knows to be wrong, and he omits many things which he knows to be right. The plea of ignorance therefore can only be admitted in the case of idiots. The original is, “ who imprison the truth in unrighteousness” ; that is, the truth would speak in them, and struggles to be heard; but it is confined, imprisoned. Fashion, the god of this world, the love of fame, the love of money, the love of pleasure, these are the jailers that confine the truth in prison. Saul knew it belonged not to him to offer sacrifice; his conscience told him, therefore, that it was a sin; he struggled hard, but yielded. “ I forced myself.” Herod knew John and revered him, yet for the oath’ s sake, and them which sat with him at meat, he sent and beheaded John. It was the same with Pilate. Conclusion:1. What then shall we say to the state of many born in a land of light, who have from children known the Holy Scriptures? With what accusing and condemning consciences you have forced yourselves on, you and God only know. I have read of a captain who, when he found his men begin to waver, threw himself on the ground, and exclaimed, “ Well, if you will flee, you shall tread me under foot.” Conscience has done the very same with regard to some of you. 2. Let me beseech you to practise what you know. Do you believe that covetousness is a sin? Let the conviction go free; be ready to distribute. If you believe it your duty to make a profession of religion, and to join the Church of God, why, then, go immediately and give up yourselves, not only “ to the Lord,” but “ to His people,” and be concerned to walk in all the ordinances of the Lord blameless. 3. Is there nothing else revealed from heaven but the wrath of God? We deserve nothing else; but is there no way of escape from it? We have a revelation of mercy and of grace too. Jesus delivers us from the wrath to come. (W. Jay.)The revelation of wrath I. It is here assumed, the position being presently fully established, that all men are both unrighteous and ungodly.1. They are ungodly. For, being the creatures of God, they owe to Him perpetual allegiance and service. Those who withhold this violate their moral obligations, and rob God of His due. 2. They are unrighteous. Indeed, it is hardly to be supposed that it could be otherwise. The more completely men are cut off from the fear of God the less regard do they have for the rights and happiness of their fellows. Besides, the claims of God being first and supreme, there can be no true righteousness where those claims are denied. II. This being so, what aspect does the administration of the God of nature assume towards ungodliness and unrighteousness. Is it one of complacency? or of indifference? or not rather of active and resolute antagonism? Paul is not here writing of a revelation of righteous wrath which is to be made at the close of human history, but of one which is present and preparatory. It is made openly and incontestably “ from heaven.” Not that it comes glistering down from on high as the shaft of livid lightning. When M. Arnold affirms that “ there is an eternal Power, not ourselves, which makes for righteousness” ; and when the Psalmist exclaims that “ the face of the Lord is against them that do evil,” they but set forth, in varied form, the truth that “ the wrath of God is revealed from heaven.” For heaven is the throne of God; and that throne is but the symbol of His supreme legislative and executive dominion. From that heaven--that throne--the wrath of God is being perpetually revealed--1. In the human conscience. What but the manifested power of conscience, as an actual revealer of the wrath of God from heaven, gave occasion to the Proverbs, that “ the wicked trembleth at the shaking of a leaf,” and “ fleeth when no man pursueth” ? Why fled our first parents, but that conscience had already revealed a coming wrath? Why that whispering, pallid terror in those ten bronzed Bedouins in the Egyptian treasure city? (Genesis 42:21; Genesis 42:12). Why does that agitated man in the temple treasury so vehemently press those officials to take from him his thirty pieces of silver? And why, when he finds that it cannot be recalled, does he hasten away to hang himself? Who knows not that conscience has compelled many a man to reveal secrets of iniquity, from whom no rack or torture could have extorted the disclosure? And though many a guilty conscience becomes so accustomed to its load as to be little incommoded thereby, it requires but that startling touch which Providence may, at any moment, give to cause it to awaken from its slumbers. 2. In the general moral sentiments of mankind--those sentiments as they are exercised in reference to those who invade human rights. It is quite true that, as human nature now is, it is not safe to leave the administration of justice in private hands. Therefore society has combined for the purpose of maintaining private rights by public power. This power for the administration of justice is ordained of God (Romans 13:1-7). And hence the penal laws and all the instruments of punishment are but so many mediums, through which the wrath of God is revealed against all ungodliness and unrighteousness of men. 3. In the general course of providence, or of God’ s own administration of the universe in reference to men. (1) While those vices which terminate upon the individual himself, or which elude the vigilance of society, are subject to the remorse of conscience; and while those which prey upon the general community are repelled and punished by the officers of public justice; those which arise from the perversion or over-indulgence of bodily appetites are sooner or later overtaken and avenged by bodily disease and death. Now all these bear unmistakable testimony to the fact that the face of the Lord is indeed against them that do evil. But have we not also further proof of this in His more general government of nations and the race? Do we not find that so soon as any nation has become morally degenerate Providence has at once planted His standard and “ hissed” for the gathering forces which should humiliate and punish that people? 4. In the Scriptures. In the Pentateuch the principles of the Divine government, including the revelation of wrath against sin, are clearly set forth. In the prophets those principles are so expounded and enforced as to warn against misapprehension and perversion; while in the historical books, the principles not only receive abundant illustration from God’ s actual treatment both of Gentiles and Jews, but the additional information is given, on God’ s own authority, that such and such calamities which had overtaken particular men and nations were revelations of His wrath from heaven against the ungodliness and unrighteousness of the sufferers. By these Scriptures the general truth is established beyond all contradiction, that “ verily there is a God who judgeth in the earth” ; and that, “ though hand join in hand, the wicked shall not be unpunished.” Conclusion: But--1. It should ever be remembered that this revelation of wrath is but preparatory and predictive. It is neither perfect nor universal. Many criminals remain undetected, and, in this respect, unpunished, and sometimes the innocent are wrongfully convicted and punished. The whole effect, therefore, of the present revelation of the wrath of God from heaven is to remind us that we are under moral government; and that all are hastening onwards towards that day in which “ every one of us shall give account of himself to God.” 2. And in prospect of that final retribution, this present revelation of the wrath of God from heaven may prove to us what ample and tremendous powers of punishment are provided for the unrighteous and ungodly. (W. Tyson.)Who hold the truth in unrighteousness.--Holding the truth in unrighteousness The word “ hold” signifies “ to restrain or hold back.” Under the influence of “ unrighteousness” they restrained or held back the truth from exerting its proper power. They laid it, as it were, under arrest, because its imperative dictates were such as opposed the inclinations of their depraved hearts. It is not merely that they kept the truth to themselves--holding it in concealment and captivity, and instead of disclosing to others what they knew, criminally leaving them in error and delusion, which some of the philosophers have justly been charged with doing in regard to the unity and other attributes of the Divine Being; but more generally that both philosophers and others refused to frame their lives even according to such knowledge of truth as they actually possessed, or had the ready means of attaining. They acted towards the truth, in voluntarily resisting its control, and shackling its freedom, as a foolish and unprincipled king does towards his best and wisest counsellor, whom he throws into prison to have him out of the way, resenting his past fidelity, and determined to be no longer troubled with his salutary but unpalatable admonitions. (R. Wardlaw, D. D.)Holding down the truth The heathen world would not allow the truth to exercise its proper and legitimate influence upon them. They failed to educate their minds to perceive it, or their hearts to love it. The eye can be trained to discover beauty in the landscape and in works of art; or it may have its very powers of vision impaired and destroyed by gazing at the sun or on the snow. So man, by a holy walk and conversation, may fit and prepare his soul to discern and value the truth concerning the eternal power and character of God; or by unrighteousness he may injure his spiritual faculties and be unable to read the revelation of God, though plainly written in the book of nature. The following are some of the steps by which men keep back the truth:--1. They are prejudiced against it.2. They positively hate it.3. They neglect or misrepresent it.4. They deny and dethrone it in order to enthrone and exalt falsehood.5. They revile it. (C. Nell, M. A.)Repression of God’ s truth Two interpretations: One, that a man may be of unrighteous life and yet have a knowledge of the truth; he holds the truth, but is unrighteous in spite of it. The other, that men keep down the truth by their unrighteousness. Compare 2 Thessalonians 2:6, where the word here translated “ hold” is translated “ withhold.” We take the latter. Man’ s unrighteousness “ withholds,” “ keeps back,” “ represses God’ s truth.” This is evidently the view of the revisers of the Authorised Version, for they translate: “ Who hold down the truth in unrighteousness.” I. All things demand for their proper development suitable conditions and surroundings. Truth no exception to this rule. We observe that it requires--1. An appreciative spirit--love for truth. 2. A receptive spirit--openness to truth, 3. An earnest spirit--zeal for truth. Such, and such alone, attain truth; into such minds only will truth enter or come to anything. This with respect to truth generally. Religious truth requires something more. 4. An obedient spirit (John 7:17; John 8:31-32). II. Trust involves a moral element because it does not concern the intellect alone, but regulates the life. The text declares that unrighteousness--sin--represses the truth. This appears from the following considerations: Sin--1. Destroys the love of truth.2. Sensitiveness to truth.3. Zeal for truth.4. Obedience to truth. Hence it destroys the conditions necessary to the development and progress of God’ s truth. III. It follows from all this.1. That a sinner is disqualified for pronouncing upon Divine truth. 2. That our doubts--all scepticism--are finally referable to a sinful nature in ourselves rather than to any inherent difficulties in the truth itself. 3. That the progress of Christ’ s religion is hindered not only by outward sin, but by the imperfections and inconsistencies of those who profess it. (H M. Jackson.)The truth held prisoner I. What is that truth which men hold prisoner? Religious and practical truth which tends to the right ruling of the heart and life in obedience to the will of God. The truth is two fold.1. The truth of natural religion, or the dictates of a natural conscience, agreeable to those common notices of good and evil left in man since the Hall. 2. The truth of revealed religion, which comprehends the whole truths of the law and of the gospel also. II. How men hold truth prisoner.1. In others. (1) By putting truth into an ill name, casting reproach and disgrace upon it, on whatever pretences. (2) By resisting and opposing the truth. (3) By an authoritative shutting up of truth. This often follows as a judgment. 2. In themselves. This is what the text mainly aims at. It is kept prisoner-- (1) With respect to others, when it is kept back from preventing sin in them. This is done two ways. (a) When it is restrained by undue silence. If the Lord call men to bring it forth, silence in that case is a bond laid on truth. “ Whosoever therefore shall be ashamed of Me and of My words,” etc. When is truth held prisoner by undue silence? (i) Negatively, not when one has no sufficient call to bring it forth. “ There is a time to keep silence, and a time to speak.” And in discerning these times there is much spiritual wisdom. Truth kept in silence, during the proper time of silence, is not kept prisoner, but entertained in its lodging suitable to its character. “ A fool uttereth all his mind, but a wise man keepeth it in till afterwards.” Truth is too sacred a thing to bring forth just to make a show of, and far more to prostitute to men’ s lusts and humours. There is an unseasonable venting of truth, by which truth and holiness gain nothing, but lose much (1 Samuel 22:10). Our Lord forbids it. “ Neither cast ye your pearls before swine.” (ii) Positively, when the honour of Goal requires the bringing it forth (Mark 8:38). When the Lord’ s honour is at stake, truth is like a fire that will seek a vent, and get it in a tender soul. Thus speaks Jeremiah, “ His word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay.” And it exposes men to the wrath of God, to hold in truth in that case, for that is to sacrifice God’ s glory to men’ s own interests. Again, to hold it in when the good of our neighbour requires it to come forth, is to hold it prisoner, “ Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.” Where there is any probable appearance of sin’ s being prevented in others, by means of the coming forth of truth, it is not to be held in, nor can it be so, without the guilt of imprisoning it. (b) When by words or actions, one holding in the truth, leads another into sin. This is to hold truth prisoner with a witness, shutting the prison door with double bars. (2) In themselves several ways. As by-- (a) Neglecting, overlooking, and not adverting to it in the management of their hearts and lives. The light shines about them, but they take no notice of it to order their steps by it. This is put the Lord’ s candle in them, under a bushel. (b) Not obeying truth speaking to them in their consciences. (c) Going on in opposition to known truth, knowing the right and doing the wrong. “ They are of those that rebel against the light.” (d) By overcoming the truth in their war against it. Many a battle there is betwixt truth in the conscience and a man’ s lusts, till the man taking part with his lusts against the truth, convictions are murdered, the troublesome light in the soul is put out, and truth is taken and held prisoner, that it can no more disturb the man in the enjoyment of his lusts. III. Truth is unjustly thus treated, wrongly held prisoner by sinners. This is clear, for that--1. It is God’ s messenger to men and His deputy in the soul, over which they have no power and authority. So that one cannot hold it prisoner but in unrighteousness, or in rebellion against the God of truth. 2. It is never guilty of any crime against men, that it should be so treated. Falsehood and lies are ever contrary to men’ s true interest, but the truth is never so. 3. It cannot be held prisoner but for an unrighteous cause, and in favour of some lust or other. 4. A just God will clear it, and set it free at the cost of those who hold it prisoner. “ They shall know, saith the Lord, whose word shall stand, Mine or theirs.” If truth prevail not to men’ s reformation, it will prevail to their destruction. IV. To confirm the doctrine. Consider--1. A person’ s treating truth thus is rebellion against God, who is the God of truth and Lord of light. “ If our heart condemn us, God is greater than our heart, and knoweth all things.” 2. It exposes men to severe temporal judgments. It was our first parents holding truth prisoner which brought in the flood of miseries on the world (see also 1 Peter 3:19-20). 3. It exposes to spiritual judgments (Isaiah 6:8-10; Romans 1:21-23). 4. It exposes to eternal judgments. Conclusion: Consider--1. The evil of it. (1) It is ingratitude to God of the deepest dye.(2) It is direct disobedience to God, a flying in the face of His orders.(3) It is a rising up against God in open rebellion and war.(4) It is working against our own interest in favour of Satan and our lusts. It is the putting out of the candle which God in compassion to our darkness has lighted unto us. It is like one travelling through a wilderness of pits, rising up against his guide, binding him and casting him into one of them. Like captives conspiring against their deliverers, or sick men against their physicians, to their own ruin.2. The greatness of the hazard. (1) Men so doing grow worse and worse.(2) It brings on judicial blindness.(3) It brings on judicial hardness (Isaiah 6:10).(4) It provokes God to give up with men and to give them over to their own lusts. Ephraim is joined to idols, let him alone.(5) It paves the way to the unpardonable sin (Hebrews 6:1-8).(6) It is often punished with the prevailing of the spirit of error and delusion (Isaiah 66:3-4).(7) It provokes God to remove the gospel from among a people, and to leave them in darkness (Revelation 2:5).(8) It will aggravate a person’ s torment in hell. “ It shall be more tolerable for Tyre and Sidon at the day of judgment than for you.” Remember the doom of the servant who knew his master’ s will, but did it not. As the sharpest vinegar comes of the most generous wine, so the most fierce wrath comes from the despising of truth revealed to one in the gospel.3. Set truth free, loose its bands that it may reign freely in your hearts and lives. That is-- (1) Resist not truth laid before you.(2) Slight not nor overlook truth in the conduct of your lives.(3) Submit to the truth, to the truth in the Word, and to truth in your conscience, as the ruler of your life. (a) It will set you at liberty. “ Ye shall know the truth, and the truth shall make you free.” (b) The way of truth is the way of holiness and happiness. (T. Boston, D. D.)God’ s truth and man’ s treatment of it I. The thing spoken of here as “ the truth.”1. Truth in the spheres of science, literature, art, philosophy, is an object worth attaining. But it is not in reference to such truth that Paul writes. Truth, indeed, is one, in whatever you may find it, whether in geological records or in the Bible. It means universally the reality as opposed to that which is not real. Now we want to know what the reality is in everything that comes before our minds. We want the historian to give us the reality as he narrates for us the events of history. So also in the higher matters of religion. The truth about God and His relation to man; truth bearing upon our duties, destiny--this is our supreme want. That which distinguishes us from the brutes is the possession of a religious nature with its moral capacities. 2. It is only as this religious nature grows that the man himself can be said to truly grow; and this growth can proceed only in connection with religious truth, which is its proper food. Take away light and moisture from the plant, and it dies. So our spiritual being can live and grow only in the light and under the vitalising influence of religious truth. Christ assigns two functions to Divine truth in relation to our fallen humanity. (1) A liberating work. Christ says, “ Ye shall know the truth, and the truth shall make you free.” With all the progress of civilisation, and the spirit of civil and political liberty, moral slavery still prevails among every people. And men are not very adverse to it. A very real slavery this; because, while the body may be free, the man himself is fettered by the love of sin and the spirit of worldliness. How shall he be made free? The truth is the only instrument to effect his liberation. “ The truth,” not any truth. The truths of physical science or of political philosophy, however precious for other purposes, are wholly insufficient for the liberation of a soul from sin and guilt. (2) A sanctifying work. “ Sanctify them through Thy Truth.” Growth in holiness of character is the great thing--greater than any advancement in culture, than brilliant talents and genius; than the acquisition of material wealth or social rank and power. As we grow in holiness we grow in real greatness and in real happiness. II. Man’ s conduct in reference to “ the truth.” It does not get access to the heart, does not get its rightful power and ascendancy; it is checked, hindered, held back in its design to bless by unrighteousness. In what way? Notice--1. That sin extinguishes the love and desire for the truth. It does not do so in regard to secular truth. The astronomer in his observatory, the chemist in his laboratory, the geologist among the rocks--each in his own way seeks the truth and desires it. But it is very different in regard to “ the truth” as it comes to us in God’ s Word, and sounds in the conscience. Why? (1) Because it does not offer itself as mere abstract truth, to excite speculative interest; it comes with great demands; it is truth which claims obedience; and it is not so easy always to obey the truth as to talk about it and admire it. (2) “ The truth” is a rebuke to a life of sin; and we do not like to be rebuked for that which we know to be wrong. (3) “ The truth,” again, reveals to man the peril to which a life of sin exposes him. The sinner, therefore, closes his eyes to it. He desires to be undisturbed and at peace in his sin. 2. Sin destroys the soul’ s sensitiveness to the truth. It weakens the soul’ s power of moral perception, beclouds the inner vision. (A. Bell, B. A.) Romans 1:19-21 Because that which may be known of God is manifest in them, for God hath showed it unto them.What acquaintance man can have of God without Divine revelation Consider-- I. His means of information. Conscience; nature; providence. II. The extent of his information. God’ s natural perfections, eternity, power, wisdom, etc.; even something of His justice, etc.; but nothing of His infinite holiness and mercy. (J. Lyth, D. D.)Ignorance of God is I. Criminal Because every man has the opportunity of knowing something of Him; is only hindered by his corrupt nature and love of sin. II. Never total God reveals Himself in the conscience, in nature. III. A judicial consequence of sin. Sin darkens the heart, eclipses the intellect. IV. A precursor of final judgment. They are without excuse. (J. Lyth, D. D.)Divine revelation is I. Limited. “ That which may be known” --hence some things may not be known. Do not pry into the mysteries of the Divine existence, futurity, etc., but be humble and contented with what may be known. II. Sufficient. “ That which may be known.” God knows best what this is. Enough has been revealed to make us holy and happy; let us be thankful. III. Manifest to reason and conscience. Reason approves the contents of revelation as true, and conscience accepts them as good. IV. Clear. Therefore--1. Study it.2. Embrace it.3. Carry it out. (J. W. Burn.)The limit of nature’ s revelation Nature proclaims the existence of a God; but concerning what that God is to us, nature is altogether silent. Nature tells us that there is a God, possessed of boundless wisdom and of vast benevolence; but nature’ s oracles do not announce that that God will pardon sin. It gives us intimations from our conscience that He is just; it gives us intimations from the mechanism of our frames that He is infinitely wise; it whispers to us from the broad surface of the world we gaze on that He is a benevolent God; but conscience, while it tells us that God is holy, tells us, too, in the tones of a despair that it cannot dissipate, that man is a fallen, guilty, miserable sinner. I ask philosophy, How shall God be just while He justifies the ungodly? I ask of physiology, with all its bright and brilliant announcements, Will God forgive me my sins? I ask of astronomy, as it discloses world piled on world, If amid the brightness and the glory of those stars, if amid the splendour of those ten thousand lamps, it has discovered that there is “ a just God and yet a Saviour” ? And all nature is dumb; astronomy is dumb; the mechanism of a man’ s frame is dumb. Still the great proposition that must be solved before my dying pillow can be peace remains unexplicated, unreconciled, unknown. (J. Cumming, D. D.)Our knowledge of God limited A young child, who has hitherto fancied that the rim of the sky rests on the earth a few miles away, and that the whole world lies within that circle, sails down the Forth there, and sees the riverbanks gradually widening and the river passing into a frith. When he comes back, he tells his young companions how large the ocean is. Poor boy! he has not seen the ocean, only the widened river. Just so with all creature knowledge of God. Though all the archangels were to utter all they know, there would still remain an infinity untold. (J. Culross, D. D.)For the invisible things of Him from the creation of the world are clearly seen. Invisible things clearly seen See here, I hold a Bible in my hand, and you see the cover, the leaves, the letters, the words, but you do not see the writers, the printer, the letter founder, the ink maker, the paper maker, or the binder. You never did see them, you never will see them, and yet there is not one of you that will think of disputing or denying the being of these men. I go further; I affirm that you see the very souls of these men in seeing this book, and you feel yourselves obliged to allow that they had skill, contrivance, design, memory, fancy, reason, and so on. In the same manner, if you see a picture, you judge there was a painter; if you see a house, you judge there was a builder of it; and if you see one room contrived for this purpose, and another for that, a door to enter, a window to admit light, a chimney to hold fire, you conclude the builder was a person of skill and forecast, who formed the house with a view to the accommodation of its inhabitants. In this manner examine the world, and pity the man who, when he sees the sign of the wheat sheaf, hath sense enough to know that there is a joiner, and somewhere a painter, but who, when he sees the wheat sheaf itself, is so stupid as not to say to himself, “ This had a wise and a good Creator.” (C. S. Robinson, D. D.)The illustrious manifestations of God and the inexcusable ignorance of men I. It is more knowable that there is a God than anything else is knowable.1. In respect of the fulness of being that is in Him. We sooner find out the sun than a lesser light, the sea than a little fountain. 2. In respect of the ways of knowing Him. We come to a more certain knowledge of God-- (1) By way of perfection. We need not fear to say too much of God. If we speak of man’ s soul, or of an angel, we may speak too much; but of God we cannot speak too much. (2) By way of negation. We can never remove imperfection far enough from God. When we have done our most we must say, God is beyond what finite and limited understandings can lay out. 3. In respect of our relation to Him. We stand nearer related to God than to anything in the world; our souls and bodies are not nearer related than our souls and God (Acts 17:28). 4. In respect of our dependence upon Him, and His conservation of us and cooperation with us. Any man that is in any degree spiritual and intellectual, and not altogether sunk down into sense and brutish affections, seeks in himself foreign suggestions and whispers that direct him better and carry him beyond his own mind and resolves (Job 32:3; Job 35:27). II. I infer--1. The excellency of religion. It is no stranger to human nature, nor any of the eminent notable acts of it. Man contradicts his own principles and departs from himself when he falls off from God. 2. The use of reason in matters of religion. In religion there is the natural knowledge of God, and the knowledge of the revelation of His will. In the former we are made to know; in the latter we are called to partake of God’ s counsel. In the former we know that God is and what His nature is; and in the latter we know what God enjoins in order to oar future happiness. 3. That there is no invincible ignorance as to the great rights, viz., that God is to be worshipped and adored, and that there is a difference between good and evil. If a man varies from these laws, he contracts guilt to his conscience, and is condemned by the sense of his own mind. 4. That reason is so far from doing any disservice to Christian faith, that it fits men to receive it. For man in the true use of his reason, knowing that he hath not performed his duty to God, reason puts him upon deprecating God’ s displeasure, and to think that God, who is the first and chiefest good, will certainly be ready to commiserate the case of him who repents and returns to duty. And this is gospel, that Jesus came into the world to confirm. And taking up the Bible and finding that “ God is in Christ reconciling the world to Himself,” Reason says, “ This is that I did expect: I did believe such a thing from the first and chiefest good; and now I am assured of it by the gospel.” 5. Since the great things of religion and conscience are committed to reason to keep and secure, why should we think the reason of a man may not be trusted with those things that are of lesser moment. III. The impious and profane are therefore without excuse. There is a natural sense of Deity in every rational soul; and this is fundamental to all religion. The eternal power and Godhead are clearly seen, being understood by the things that are made. If men are ignorant, it is through their own fault; either through the neglect of their own faculties, or through an inobservance of the great effects of God in the world, which show and declare what He is. To pursue the argument a little further. The Scripture doth thus represent the state of man’ s creation that the proper employment of mind is to inquire after God (Acts 17:27). God did never intend that reason should ever be adjudged to be a hewer of wood or a drawer of water, but for observance of God and attendance upon Him. “ The spirit of man is the candle of the Lord.” A candle is a thing first lighted, then lighting; so that mind is first made light by Divine influences, and then enlightens a man in the use thereof to find out God, and to follow after Him in creation and providence. And we find degeneracy is thus described: “ They have no fear of God before their eyes.” “ Without God in the world.” And it is the fool’ s sense that “ there is no God.” There is therefore no plea for want of the sense of Deity.1. No invincible difficulty lies upon any man but that he may come to the cognisance of a God. Not the difficulty of-- (1) Ignorance; for we are made to know there is a God. (2) Impotency; for every man may use his natural parts and powers. (3) Foreign impediment; for it is a transaction performed within a man’ s self. If anyone be devoid of all sense of Deity, I declare it is the malignity of the subject upon a three-fold account. First, because of the nearness of God to us. Secondly, because of the sagacity of our faculties. And thirdly, because of the nearness of light of knowledge. 2. There are invitations everywhere afforded us to acts of acknowledgment and taking cognisance of God. (1) The communications of God awaken us. All we have and are is by a voluntary communication from God. We are nowhere but receivers. (2) The very principles of man’ s make do incline him to God. All things move to their centre, and God is the centre of immortal souls. Caesar’ s money was no more properly his than mind is God’ s; for it bears His impress. The soul of man, ally ways by violence torn off from God, is like leaves fallen off from the trees, that wither away; but in God, who is their centre, they have rest, perfection, and quiet. (3) If we consider the whole creation about us, they contribute, by way of object, to God’ s glory; for they have not ability to do it by way of efficiency. And this is the sense of the Psalmist. For mind in man is to see and observe the wisdom and power and goodness of God. 3. To speak a little more home, and only to the Christian world. There is God’ s superadded instrument, the Bible, which contains matter of revelation from God whereby also our natural notices of God are awakened and enlivened. Being disposed by the two former arguments, this Book gives further assurance. So that here are my three arguments. (1) The language of our own souls within. (2) The impressions of the Divine wisdom throughout the whole creation, and objective acclamations of all creatures, carry us strongly on to the knowledge of God. (3) Holy Scripture comes in to the pursuance of these, to repeat and reinforce them, so that he must needs be of a stupid mind, or a havocked conscience, or dissolute in his life and manners, that lives in the midst of so many arguments, and doth not spell out God and understand the audible language of heaven and earth. Conclusion: Note--1. The infinite patience of God to endure men of stupid minds, havocked consciences, and profligate lives (Hebrews 12:3). 2. The business of the Day of Judgment is very easy on God’ s part, but very sad on degenerate men’ s part. For God’ s work is prepared to His hands; all sinners are self-condemned. 3. The greatness of the work of reconciliation. A man must be made whole in himself, or else he cannot be kept out of hell. A man cannot be at ease until all that he hath sinfully done be undone, and until right judgment hath been renewed which hath been violently forced, and regular life and conversation be restored. Now these are the materials of regeneration. (B. Whichcote, B. D.)The doctrine of correspondences The science of correspondences is little understood at the present day; yet it is in truth the grandest of all sciences. For it is founded on the relation that exists between heaven and earth, between the Creator and His creation. There is nothing existing in the material world, whether of the animal, vegetable, or mineral kingdom, which does not correspond to something spiritual, as an effect corresponds to its cause. Here is the foundation of what is called figurative writing, in which human thoughts and feelings are described by natural images. Thus we say in ordinary conversation, “ bold as a lion,” “ cunning as a fox,” etc.; and the Lord Himself is called, in the Divine Word, a Lion, and also, in other places, a Lamb. He calls Himself also a Vine: “ I am the Vine, ye are the branches.” The Scriptures, indeed, are written throughout according to this science, and it is only by means of an understanding of its laws and principles that we can rightly interpret Scripture. Thus the sun, moon, and stars are all used in Scripture as metaphors or correspondences, and a knowledge of their signification is a key to many singular passages. As for instance, when it is said, “ that the sun and moon shall be darkened, and the stars shall fall.” By the sun is here meant Divine love, because love is spiritual heat, of which Divine love is the sole source. Hence the Lord is called the “ Sun of Righteousness.” The moon, again, is the emblem of faith, because all the light of faith is derived from love, as the moon derives all her light from the sun. The stars signify the various forms of knowledge in the mind with reference to Divine truth: for as the stars are little points of scintillating light scattered through the sky, so these truths in the mind are as little points of spiritual light, whereby the young Christian may be guided in his dark way, ere yet the brighter light of faith of the glowing sun of love has arisen in his soul. The declaration, therefore, that at the “ end of the world the sun and moon shall be darkened, and the stars shall fall,” means, when spiritually understood, that at the end of the Church love and faith should be extinguished, and that even the very knowledge of truth should be lost. Other things also in the visible heavens, or in the atmosphere, as rain, snow, clouds, etc., are all correspondences. Water refers in a general sense to truth; hence rain, which is water falling from the skies, signifies truth descending from heaven into the human mind. As the objects above the earth are correspondences, so are all things upon the earth itself, whether in the mineral, vegetable, or animal kingdom. A knowledge of this will explain innumerable difficult passages in the Scriptures. Let us look first at the mineral kingdom. The Lord says in Isaiah, “ For brass I will bring gold, and for iron I will bring silver.” Brass corresponds to natural goodness, and gold to celestial goodness. Iron, again, refers to natural truth, and silver to spiritual truth. The meaning, therefore, is that when the Lord came to publish the gospel, and to establish Christianity, then instead of only natural or external goodness and truth, which had prevailed in the Jewish Church, He would bring to men celestial and spiritual goodness and truth--in other words, that the Christian Church was to be an internal or spiritual church. Let us now turn to the vegetable kingdom. We know that the olive, the vine, and the fig tree are very often mentioned in Scripture, and frequently simultaneously. The same general meaning is implied as in the case of the metals already explained. By the olive is signified celestial, by the vine spiritual, and by the fig tree natural goodness; for there are three distinct degrees or regions in the human mind. Turn now to the signification of the animals mentioned in Scripture. The Lord Himself is compared both to a lion and a lamb; a lion from the power of His Divine truth, and a lamb from the innocence of His Divine love; for a lion in a good sense signifies the power of truth, and a lamb the principle of innocence. In a bad or opposite sense, a lion is used to denote the power of falsity and its destructive influence in the Church; for false doctrines have a powerful effect in leading men into evil practices. Birds represent generally thoughts and intellectual faculties. Thus where it is said in Jeremiah, “ I beheld, and there was no man, and all the birds of the heaven were fled,” the meaning is that the Jewish Church had come to an end; there was no wisdom left, and no thought of spiritual things. From the views here set forth, we learn how all things in nature are representative of things in the spiritual world; how the outward universe reflects, as in a mirror, the inward and unseen, and how the whole creation is an image of the great Creator. (P. Hiller.)The inexcusableness and unreason of unbelief The law of manifestation is that there must always be hidden powers and forces adequate to produce the manifestation. The law is worthy of all honour, and commands our reverence; it is the basis of faith in invisible things. Whatever we see is but the face, or expression, which the unseen substance and energy, have made for themselves. If men are dubious about there being an invisible universe behind the veil of the visible, they are mentally and spiritually blind. Our houses, ships, steam engines and whatever is mechanically fabricated are made out of things which appear; but living, breathing organisms could only be evolved by an invisible spirit. Bells on the stem of the lily, the petals of the rose, equally with the constellations of the heavens, could only be played into form by an inscrutable mind. Not only is the visible creation a birth from the invisible; but it is every moment fed and kept alive by the communication and inbreathing of the invisible potency. To scientists who affirm “ We can know nothing but phenomena,” I reply we can know, and do know, the invisible world of our affections, of our thoughts a great deal better, and with much more certainty, than we can ever know phenomena. If we speak of an imaginary world, it must be the world that, is outside of us rather than the unseen world of our consciousness. We all know the hidden world of our likes and dislikes, our designs and motives, our hopes and fears, much more indubitably than we can ever know external appearances. Aspirations, reasonings, and intuitions are constantly coming to birth within us, and are very living realities; but they can neither be seen nor handled. Nor can they be ascribed to the solids and fluids of our physical structure. By physical observation a man can no more find himself than he can find God, who is to the universe what man is to the organs of his natural body. Observe that the conclusions of our very knowing, but unknowing, friends empty the universe of all real contents, and the soul of all reverence and hope. Yet it is somewhat instructive to find many of these cold sciolists surrendering and even bowing down the invisible fire of love which they find embodied in woman, and pulsing through woman. Man’ s admiration of woman has no adequate ground, nor can it endure, unless she be regarded as a shrine for the love and beauty of eternal God. Suppose a man has actually come to such a conclusion,” and that his” final positivism is, There is no infinite understanding in and over the universe, nor is there any enduring spirit in man” ; what in that case has he done for himself and the human race? He has set up reasonless atoms above reason; for he has made them to be the cause of reason. He has exalted icy indifference to the throne of the universe. In effect, he says, “ I have searched creation through, and I find everywhere complicated contrivance, realising most admirable results; and from beginning to end law reigns, all-comprehending, but there is no Lawgiver, no supreme Fount of Life, no God and Father of the spirits of men.” Now if that be reason, I earnestly pray that I may be forever and ever void of such reason. The truth is, that men who magnify material forms, above spiritual and personal entities, suffer the penalty in the infatuation of their own minds. Strictly speaking, education is not the acquisition of knowledge from without; but consists rather in awakening and leading out the latent and superior powers which are in the man, that he may be able to correct the conclusions of his outer senses--a work this involving a vastly higher estimate of humanity than the wretched postulate that you can catalogue the contents of a man by the analysis of his physical form. There is a path of entrance to the sacred substance and centre of life; but neither the lion nor the vulture of materialism will ever find it. And let me press the inquiry here: How could there be in nature such a scope for the researches of the human mind, unless she were a revelation of mind? If the heavens and the earth do not show forth the wisdom of God, how is it they are so attractive to mind? And surely, if we admire mind and wisdom in the men, who are no more than appreciative observers, we must much more ascribe mind and wisdom to the originating genius and architect. If mind, and mind only, can read and study the book of the heavens, how is it possible to escape the conclusion that mind, and mind only, could have composed the book? Our friends, therefore, who say that they can discover no evidence of mind in the structure of the universe are, as it appears to us, strangely illogical. We are afraid also that they are answerable for some degree of perverseness. For they treat not the works of man as they treat the works of the Infinite. They see man’ s mind in his machinery, and in his manipulation of the forces of wind and water; steam and electricity; but fail to see the Mind of minds in the forces and the laws, the processes and beneficent results of nature. The infinite soul which streams through and through nature, blending with our souls, gives us an intense feeling of at-homeness in the universe. It is our Father’ s house and our house. Light, hope, and joy reign in our bosoms. And, by a like law of cause and effect, all human souls who turn to God as the earth turns to the sun, and whose affections attract the Spirit of His love, become absolutely conscious of a new summer in their breasts, which is their heaven begun. We compassionate greatly all blind and paralysed souls who never see what is best worth seeing, and never taste the sublime, the undying human joy. (J. Pulsford.)The universe a manifestation of God Some may ask, “ What has this to do with our sins and our salvation--with this life or the life to come?” I answer, “ Much,” for the root of them all lies in the nature of God and in the state of man; and as we should know more of our own selves if we knew more about humanity, so should we know more about humanity if we knew more of the great truths which God has written upon the tablets of the universe. The beauty of the works of God is one of the most signal manifestations of the Creator’ s handiwork, and the recognition of this is one of the purest sources of human happiness, and one of the surest proofs that the universe is a revelation of its God. The reason why I am not sorry thus to touch on this theme is because in these great cities, where we lose nine-tenths of the lessens of nature, we are more liable to be feverishly absorbed in our personal and material interests, and because we should be much purer, wiser, larger-hearted men if we looked more lovingly and thoughtfully at the great works of God. The remedy for much personal sadness, narrowness, irreligious spirit of much that calls itself religion, is that deeper knowledge of God to be found not only in Scripture, but in nature, history, conscience, and the reason of mankind. For them who have the knowledge and the humility to read His awful signature, God has written His name upon the universe. I. Even the heathen read it there. The mythology of Greece, in its purer and earlier stage, was but an expression of the sights they saw and the lessons they read therein. In Homer, the earliest of Greek poets, we see throughout this cheerful piety. St. Paul himself appeals to the holy lessons which the Greek poets had learnt from the works of God. “ We are all God’ s offspring” ; “ God giveth us rain from heaven and fruitful seasons, filling our hearts with food and gladness” ; and, in my text, he argues with the Romans that God was manifest even to the heathen, because “ the invisible things of Him,” etc. Many an age had intervened between the early Greek singers and the late Stoic philosophers; yet in them, too, we find exactly the same feeling to the works of God. “ All things,” says Marcus Aurelius, “ come from that universal power. Everything harmonises with me which is harmonious to thee, O universe! Everything is fruit to me which thy seasons bring.” Is not this the language in every age of natural piety? And if, in all ages, it has been thus that the best and wisest have interpreted the universe, is not that alone a proof that God meant it to be so interpreted? II. The scriptures leave us in no doubt upon that matter. Read over Psalms 104:1-35, which has been called the natural theology of the old Jews. It is eminently refreshing, at all times, to turn from the wordy strifes, and petty jealousies, and miserable interests of earth, to these sweet and wholesome truths of natural theology. When God speaks to Job out of the whirlwind to console his sorrows, to revive his sinking faith, He points him to the sweet influences of the Pleiades and the bands of Orion, etc. And is it not thus in our Lord’ s own sermon on the Mount? Did not our Lord speak there of the fowls of the air and of the lilies of the field? And does He not draw parables from the simplest objects of nature? Why should He have done so if it were not to show us that this universe is a parable of God? III. God’ s true saints in all ages have not been unmindful of the lesson. They have ever regarded nature as a revelation of God’ s awfulness and goodness, of God’ s care and love. When St. Anthony was asked how he could exist without books, he replied that to him who read the two books of Scripture and of nature no other teaching was necessary. Take the medieval saints. St. Bernard said that the oaks and beeches of Clairvaux had been his best masters in theology. St. Francis thanks God “ for our brother, my lord the sun, and for our sister, the moon, and for the jocund strength and irresistible brightness of our brother, the fire, and for the sweet, chaste usefulness of our sister, the water.” Take the outburst of our own Milton, “ These are Thy glorious works, Parent of good,” etc.; and the sweet hymn of the poet-statesman, “ The spacious firmament on high,” etc.; and the touching story of the dying Livingstone, revived into the effort which saved his life by seeing there, in the African desert, the little tuft of moss, and thinking that if God could water that little beaming moss, and keep it moist with the dew and bright with the sunshine, He surely would care for him. IV. And this also has ever been the attitude of all true science. It is the attitude of Bacon, praying that after labouring in God’ s works with the sweat of his brow, God would make him partaker of His rest and Sabbath. It is the attitude of Faraday, worshipping Sunday after Sunday in his little, quiet Dissenting chapel. It is the attitude of Linnaeus falling on his knees under the open sky to thank God for the unspeakable beauty of fields, golden in the sunshine with a summer gloss. V. And such, also, is the intuition of genius. The great poets, painters, musicians of this and the close of the last century, seem to have been specially commissioned to interpret nature to man. Who that has heard the thrilling jubilance of the “ Creation,” has not seen, as it were, a new door opened into heaven--has not been drawn nearer to the presence chamber of God? To Wordsworth it was given to make others feel that “ the meanest flower that blows can give thoughts that do often lie too deep for tears.” To Turner it was given to perpetuate the most transient glories of nature, and the scenes he painted became an apocalypse of the splendour and the meaning of the world. The greatest thing which Ruskin’ s writings have done for us has been to show us how all creation testifies to its God, and that we miss the happiness which His mercy has provided when we fail to trust Him, and to learn of Him as we drink in the delights of the hearing ear and the seeing eye. Conclusion: Believe me, it is often the most humble and obvious arguments which are most irresistible; and the simple earthwork stops the cannon ball which shatters the buttress into dust. Once when the great Napoleon was sailing to Egypt, he sat on the deck with a circle of distinguished savans around him, who were openly boasting of their infidelity. He listened in silence; but as he rose to leave them, he raised his arm towards the starry canopy of night, and he asked them the simple question, “ It is all very well to talk, gentlemen, but who made all those?” And if this natural conviction has been shaken in some minds by the pride of science, it has, as we have seen, been simultaneously intensified in others; and that is why the great painters, and poets, and musicians have not only saved many of us from being crushed by the revelations, or inflated by the discoveries, of science; but, pouring on every realm of nature a flood of Divine illumination, they have opened our eyes to beauties before unnoticed, and filled our souls with melody, which heaven only can excel. (Archdeacon Farrar.)God in nature I. Wherever we see a change, we are forced by the very constitution of our mind to believe that it had a cause. If we see a plant growing today where there was none a short while ago, we conclude that some hand has planted it there. If we feel pain we at once ascribe it to some cause, and immediately set about to discover what it is. And so with every change. I take the book geologists have opened for me, and I find there that innumerable changes have passed upon our globe. Science takes us back to a time in its history when there was no life upon it. Nothing, therefore, is more certain than that life had a beginning on our globe. What produced it? The most distinguished scientific men have to confess that there is a gulf here which they cannot bridge. “ The present state of knowledge,” says Professor Huxley, “ furnishes us with no link between the living and the not-living.” “ I am,” says Sir W. Thomson, “ ready to adopt, as an article of scientific faith, true through all space and through all time, that life proceeds from life and nothing but life.” So far, then, as science is concerned, the origin of life remains a mystery. “ Give me matter,” said Kant, “ and I will explain the formation of a world; but give me matter only, and I cannot explain the formation of a caterpillar.” I contend, therefore, that the existence of life on our globe proves its origination by a living Being. II. Wherever we see order, we see an evidence of mind.1. When we see that changes have been produced through which there runs a principle of order, we are compelled, by the very constitution of our nature, to say, Here is not only a power which causes these changes, but one which has intelligence. (1) “ One day at Naples,” says a French writer, “ a certain person in our presence put six dice into a box, and offered a wager that he would throw sixes with the whole set. I said that the chance was possible. He threw the dice in this way twice in succession; and I still observed that he had succeeded by chance. He put back the dice into the box for the third, fourth, and fifth time, and invariably threw sixes with the whole set. Then I exclaimed, ‘ The dice are loaded!’ and so they were. And when I look at the order of nature, and consider that there is but one chance which can preserve the universe in the state I now see it, and that this always happens in spite of a hundred millions of other possible chances of perturbation and destruction, I cry out, ‘ Surely nature’ s dice are also loaded’” ; which is just saying that order is due to intelligence. (2) Or suppose you come upon a quantity of type lying in confusion. You say these types have been thrown together by accident. But close beside this confused mass you find a form of types, which are so placed as to make words, and the words sentences, and the sentences a continuous story. What would you be constrained to conclude? That it was the result, not of chance, but of intelligence. (3) Or let us take this building. There you have window, doorway, wall, roof, forming a structure in which you see unity, order, and beauty. All this, you know, is the result of intelligence, and any man who would try to persuade you that as much order and beauty can be produced by mere blind force acting on matter, might as well ask you to give up using your reason altogether. 2. Now, when we turn to nature, we find order everywhere. There may be much in the world of which we do not know the precise use, except that of ornament. The architect who planned this building designed much which was not needed, except to please the eye. And so, in the works of nature, we find precisely the same thing. As Professor Le Comte puts it, “ The law of order underlies and conditions the law of use” ; and he illustrates this in the following way. (1) He goes back to the period when fishes were the only representatives of the vertebrate plan of structure. This machine, as he calls the fish, was a swimming machine, fitted for locomotion in the water. Ages pass away, and then reptiles appear; but there is no new organ created to enable them to crawl upon the land. The swimming organ is so modified as to become a crawling one. Ages again pass away, and then birds are introduced. Here again the same order is modified, and becomes a wing which enables them to move in the air. Ages again pass away, and at last man appears on the scene. What is wanted now is not a fin, nor a wing, but a hand; and this is obtained by another modification of the same organ. “ And thus, in the hand of man, in the forefoot of a quadruped, in the paw of the reptile, in the wing of a bird, and in the fin of the fish, the same organ is modified for different purposes.” (2) Dr. M’ Cosh arranges order under four heads--number, time, colour, and form. Take-- (a) Number. You find seven bones in the vertebrae of the neck of all mammalia, whether the neck be short or long. (b) Colour. Seldom or never are the two primary colours, blue and red, found on the same organ, or in contact on the same plant. Every dot in the flower comes in at the proper place, every tint and shade and hue is in accordance with all that is contiguous to it. (c) Form. All minerals crystallise in certain forms, and every living object, though composed of numerous parts, has a definite shape as a whole, and a normal shape for each of its organs. (3) But take a wider view. Sweep the universe with your eye, and you will everywhere find order. “ Our own planet is so related to the sun and moon that seed time and harvest, the ebb and flow of tides, never fail. The countless millions of suns and stars are so arranged and distributed in relation to one another, or in accordance with the profoundest mathematics, as to secure the safety of one and all, and to produce everywhere harmony and beauty” (Prof. Flint). Now can you think of that universal order and beauty without thinking of a mind behind it to which they are due? 3. But all this, we are told, is the result of evolution, in which force is revealed but mind dispensed with. But evolution only describes a process, and does not account for it. It is not enough to point to force as the explanation; it may account for change, but not for order. Force throws no light upon the evolution of protoplasm now into a fish, now into a bird, and now into a man. The prevalence of order is the “ reign of law” ; and the “ reign of law” is the reign of mind. III. In the arrangements and adaptations to ends which we find in matter we have also the evidence of mind.1. Take the simple illustration of a rude hut. The materials are so placed and adapted that you have not only order, but a useful end; you have a contrivance, an evidence here of design, and this means that you have here a proof of mind. Or take the steam engine. There you have iron, water, coal, and fire; but observe how they are arranged. The iron is so disposed as to furnish a receptacle for the water, and a chamber into which coals can be put and lighted. You have also cylinders, pistons, connecting rods, and wheels. And then the connection of all the parts is such that, when the coals are lighted, the water is changed into steam, which gives motion to piston, rod, and wheel, and sends the engine along its track, or propels the vessel over the ocean. No mere shaking of coal, iron, and water, for any period, however lengthened, and by any forces, however mighty, could ever have resulted in forming such an engine. No union and adjustment of them, such as we have, could have been brought about by mere chance. This adaptation and arrangement of different elements of matter, so as to accomplish this end, the production of motive power, required mind, ay, and vastly more of it than the construction of a rude hut. 2. Now, let us turn to the works of nature, and we shall see that whether we look to earth, or ocean, or sky, or man, we meet everywhere with arrangements for distinct ends, which reveal the highest intelligence, and not only constrain belief in the Divine existence, but rouse to admiration and praise. (1) We take this globe, which revolves around the sun. There are two forces acting upon it, which balance each other--the one tending to draw it towards, and the other to draw it away from, the sun. If the first of these had been greater than it is, the earth would have been drawn into the sun and destroyed; and if the second had been stronger than it is, then, just as a stone slung round the head flies off when the string is let go, so the earth would have rashed from its orbit into darkness and ruin. In this adjustment of forces, then, which preserves our world, do we not see the manifestations of a controlling mind? (2) We take the book which the geologist has opened. The great convulsions it records prove to have been but the birth throes of a world fitted for the varied necessities of the living creatures which inhabit it. The coal and the iron, for example, which, more than anything else, have contributed to human civilisation and comfort, have had their strata tilted up by these, so that man could reach them. The disposition of land and water; the elevation, slope, and direction of the mountain ranges; the scooping out of the valleys; the elevation of vast plateaus; the formation of the lakes; the streams; the oceanic currents--all these affect the temperature, rainfall, and vegetation. (3) Turn to the atmosphere, which is essential to life. (a) Its chemical elements are being constantly abstracted in the vital processes of vegetable and animal; but what the one consumes the other supplies; and so, by this and other arrangements, the balance of elements in the air is maintained, otherwise it would become unfit to support life. (b) Look at it us the medium for the diffusion of light and heat and sound. If we had no atmosphere, then, while every object on which the sun’ s rays fell would dazzle us by its brightness, everything else would be in the deepest darkness. Nor could we hear, for the air is necessary to the transmission of sound. Nor could the heat of the sun’ s rays be retained and diffused without an atmosphere. (4) From dead matter let us turn to organic or living matter. Take vegetable life. When a certain cycle of existence has been passed, vegetable growths die; but before they die they make provision for the continuance of their species. (5) Let us ascend to a higher region. The structure of the human body. “ How complicate I how wonderful is man!” The writer of one of the old Hermetic books called “ The Divine Poemander” puts the argument from man’ s structure in this way: “ Consider, O son, how man is made and framed in the womb; and examine diligently the skill and cunning of the workman, and learn who it was that wrought and fashioned the beautiful and divine shape of man. Who circumscribed and marked out his eyes? Who bored his nostrils and ears? Who opened his mouth? Who stretched out and tied together his sinews? Who hardened and made strong the bones? Who clothed the flesh with skin? Who divided the fingers and the joints? Who flattened and made broad the soles of the feet? Who digged the pores? Who stretched out the spleen? Who made the heart like a pyramid? Who made the liver broad and the lungs spongy and full of holes? Who made the belly large and capacious? Who set to view the more honourable parts and hid the filthy ones? See how many arts in one matter; and how many works in one superscription, and all exceedingly beautiful, and all done in measure, and yet all differing. Who hath made all these things? What mother? What father? Save only God that is most manifest--that made all things by His own will.” Now, “ Who in the world is a verier fool,” as Jeremy Taylor puts it, “ than he who is an atheist?…Can anything in this world be more foolish than to think that all this rare fabric of heaven and earth can come by chance for blind force when all the skill of art is not able to make an oyster? To see rare effects and no cause; an excellent government and no prince; a motion without an immovable; a circle without a centre; a time without an eternity; a second without a first; a thing that begins not from itself, and therefore not to perceive that there is something from whence it does begin, which must be without beginning; these things are so against philosophy and natural reason, that he must needs be a beast in understanding who does not assent to them; this is the atheist. ‘ The fool hath said in his heart, There is no God.’“ (A. Oliver, B. A.)Nature’ s revelations overlooked in their commonness If the stars should appear one night in a thousand years, how would men believe and adore and preserve for many generations the remembrance of the city of God which had been shown. (R. W. Emerson.)God seen in the order of nature A clergyman asked an old negro his reasons for believing in the existence of a God. “ Sir,” said he, “ I have been here going hard upon fifty years. Every day since I have been in this world, I see the sun rise in the east and set in the west. The north star stands where it did the first time I ever saw it; the seven stars and Job’ s coffin keep on the same path in the sky, and never turn out. It ain’ t so with man’ s works. He makes clocks and watches: they may run well for a while; but they get out of fix, and stand stock still. But the sun and moon and stars keep on the same way all the while. There is a power which makes one man die, and another get well; that sends the rain, and keeps everything in motion.” The existence of God I. Grounds of belief in the existence of God. God reveals Himself--1. By the works of nature. (1) Every effect must have a cause. You see the picture of a flower or a bird, and you ask at once, Who drew it? You behold a statue, and you inquire, Who was the sculptor? But how much more is a real flower, bird, man, the proof of a Creator! (2) The same conviction is only confirmed when you observe the adaptation of means to ends. The plant is designed to be stationary, and accordingly its roots are firmly fixed in the earth. The bird was designed for locomotion, and hence in its wings we find a perfect apparatus for transporting it from place to place. Man was intended to govern all creatures, and accordingly he is endowed with an understanding that renders him capable of doing so: the human understanding--the most wonderful of the works of nature--cannot be accounted for, but upon the ground of the existence of an Infinite Mind. Vegetation was to be sustained, and hence roots have so many mouths to extract nourishment from the soil, while their leaves are for lungs to inhale from the atmosphere those gases that are congenial and to exhale those that are unwholesome. Vegetation was to be propagated, and hence every plant is made to produce its own seeds; and in the work of sowing them, winds, waves, and animals, are all made to do their part. The construction and furnishing of this world were intended mainly to promote the welfare of the human family--and how admirably is this object accomplished! Do our lungs need air? Nothing is so free. Do we need food to satisfy our hunger? It springs up all around us. Do we require water to slake our thirst? Its limpid currents murmur at our feet. Do we want clothing to defend us against the changes of the seasons? It grows in our fields, or is brought to our doors upon the backs of the bleating flocks. 2. In providence. (1) Which connects vicious habits with disease, disgrace, and poverty, and a virtuous life with health, wealth, and honour. (2) Which leads to the detection and punishment of crime, and which pursues every criminal with the scorpion lash of self-condemnation. (3) As exerted in favour of that best and purest system of morals, the Christian religion. 3. In the Scriptures. Here we have the portraiture of His moral character. 4. To the soul by His Spirit. II. Improvement. This doctrine lies at the foundation of all religious truth. This established, and the most important inferences follow.1. To the impenitent hearer. If there is a God, He is your Creator, Preserver, and Redeemer; and you are under infinite obligations to serve and obey Him. 2. To Christians this doctrine is the source of great consolation. If there is a God, the Christian’ s hopes are all safe; death loses its terror, and the bright visions of heavenly bliss are a glorious reality. (N. Rounds, A. M.)The existence of God; evidence for Basil called the world a school, wherein reasonable souls are taught the knowledge of God. In a musical instrument, when we observe divers strings meet in harmony, we conclude that some skilful musician tuned them. When we see thousands of men in a field, marshalled under several colours, all yielding exact obedience, we infer that there is a general, whose commands they are all subject to. In a watch, when we take notice of great and small wheels, all so fitted as to concur to an orderly motion, we acknowledge the skill of an artificer. When we come into a printing house, and see a great number of different letters so ordered as to make a book, the consideration hereof maketh it evident that there is a composer, by whose art they were brought into such a frame. When we behold a fair building, we conclude it had an architect; a stately ship, well rigged, and safely conducted to the port, that it hath a pilot. So here: the visible world is such an instrument, army, watch, book, building, ship, as undeniably argueth a God, who was and is the Tuner, General, and Artificer, the Composer, Architect, and Pilot of it. (J. Arrowsmith.)No effect without a cause A man of talent was supping one evening with some atheists. The philosophers spoke of their denial of the existence of God, but he remained silent. They asked his opinion, and while they were speaking the clock struck. He answered them by pointing to the clock and saying, “ Clocks do not make themselves.” (A. G. Jackson.)So that they are without excuse; because that when they knew God they glorified Him not as God, neither were thankful.--Natural religion, without revelation, sufficient to render a sinner inexcusable I. The sin here followed--Idolatry. “ They glorified not God, as God,” which general charge is drawn into particulars: as, that they “ changed His glory.” etc. (Romans 1:23); where, by glory, he means God’ s worship; that by which men glorify Him, and not His essential glory, which is not in men’ s power to change or debase. Note that the persons charged with idolatry are affirmed to have known and worshipped the true God. From whence it follows that they did not look upon those images, which they addressed, as gods. So idolatry is a worshipping the true God in a way wholly unsuitable to His nature--viz., by the mediation of corporeal resemblances of Him. For the defence of which no doubt but they pleaded that they used images, not as objects of worship, but only as instruments by which they directed their worship to God. But the distinction, which looks so fine in the theory, generally miscarries in the practice; especially where the ignorant vulgar are the practisers. II. The persons charged with this sin. The old heathen philosophers, who “ professed themselves to be wise.” Their great title was σοφοί, and the word of applause, still given to their lectures, was σοφῶς. Pythagoras was the first who brought φιλόσοφος down to φιλόσοφος, from a master to a lover of wisdom, from a professor to a candidate. These grandees and giants in knowledge looked down upon the rest of mankind, and laughed at them as barbarous and insignificant, yet blundered and stumbled about their grand and principal concern, the knowledge of their duty to God, sinking into the meanest and most ridiculous instances of idolatry--having confessed a God, and allowed Him an infinite power and an eternal Godhead, they yet denied Him the worship of God. Had the poor vulgar rout only been abused into such idolatrous superstitions, it might have been detested or pitied, but not so much to be wondered at: but for the stoa, the academy, or the peripaton to own such a paradox; for an Aristotle, or a Plato, to think their Eternal Mind, or Universal Spirit, to be found in the images of four-footed beasts; for the Stagirite to recognise his gods in his own book, “ De Animalibus,” this, as the apostle says, was “ without excuse.” III. The cause or reason of their falling this sin: their holding of the truth in unrighteousness.1. What was the truth here spoken of? There were these six great truths, the knowledge of which the Gentile philosophers stood accountable for: as-- (1) That there was a God; a being distinct from matter, perfect, omniscient, omnipotent, eternal, good and holy. And this was a truth written with a sunbeam, clear and legible to all mankind, and received by universal consent. (2) That this God was the Maker and Governor of this visible world. The first of which was evident from the very order of causes; and the second followed from it; for that a creature should not depend upon its Creator in all respects (among which, to be governed by Him is one), is contrary to the common order and nature of things. Besides all which it is also certain that the heathens did actually acknowledge the world governed by a Supreme Mind. (3) That this God was to be worshipped. For this was founded upon His omnipotence and His providence. (4) That this God was to be worshipped by virtuous and pious practices. For so much His essential holiness required. (5) That upon any deviation from virtue and piety, it was the duty of every rational creature to repent of it. The conscience of every man, before it is debauched and hardened by habitual sin, will recoil after the doing of an evil action, and acquit him after a good. (6) That every such deviation rendered the person liable to punishment. And upon this notion, universally fixed in the minds of men, were grounded all their sacrifices. 2. These truths they held in unrighteousness. (1) By not acting up to what they knew. As in many things their knowledge was short of the truth, so almost in all things their practice fell short of their knowledge. The principles by which they walked were as much below those by which they judged, as their feet were below their head. By the one they looked upwards, while they placed the other in the dirt. For they neither depended upon God as if He were almighty, nor worshipped Him as if they believed Him holy. For the proof of which go over all the heathen temples, and take a survey of the absurdities and impieties of their worship, their monstrous sacrifices, their ridiculous rites and ceremonies. And then so notoriously did they balk the judgment of their consciences, in the plainest duties relating to God, their neighbour, and themselves; as if they had owned neither God nor neighbour, but themselves. (2) By not improving those known principles into the proper consequences deducible from them. For surely, had they discoursed rightly but upon this one principle, that God was a Being infinitely perfect, they could never have been brought to assert or own a multiplicity of gods. Nor could they have slid into those brutish immoralities, had they duly cherished these first practical notions and dictates of right reason. But they quickly stifled and overlaid those seeds of virtue sown by God in their own hearts, so that they brought a voluntary darkness and stupidity upon their minds (verse 21). (3) By concealing what they knew. For how rightly soever they might conceive of God and of virtue, yet the illiterate multitude were never the wiser for it. Socrates was the only martyr for the testimony of any truth that we read of amongst the heathens. As for the rest, even Zeno and Chrysippus, Plato and Aristotle swam with the stream, leaving the poor vulgar as ignorant, vicious, and idolatrous as they first found them. And thus I have shown three notable ways by which the philosophers held the truth in unrighteousness. This disposed them to greater enormities; for, “ changing the truth of God into a lie,” they became like those who, by often repeating a lie to others, come at length to believe it themselves. They owned the idolatrous worship of God so long, till, by degrees, even in spite of reason and nature, they thought that He ought so to be worshipped. But this stopped not here; for as one wickedness is naturally an introduction to another, so, from absurd and senseless devotions, they passed into vile affections (verse 24, etc.). God knows how far the spirit of infatuation may prevail upon the heart, when it comes once to court and love a delusion. IV. The judgment, or rather the state and condition penally consequent upon the persons here charged by the apostle with idolatry: “ they were without excuse.” The last refuge of a guilty person is to take refuge under an excuse, and so to mitigate, if he cannot divert the blow. It was the method of the great pattern and parent of all sinners, Adam, first to hide, and then to excuse himself. But now, when the sinner shall have all his excuses blown away, be stabbed with his own arguments, and, as it were, sacrificed upon that very altar which he fled to for succour; this, surely, is the height and crisis of a forlorn condition. Yet this was the ease of the malefactors who stand here arraigned in the text; they were not only unfit for a pardon, but even for a plea. An excuse imports the supposition of a sin, and--1. The extenuation of its guilt. As for the sire itself, we have already heard what that was, and they could only extenuate it on the ground either of ignorance or unwillingness. As for unwillingness, the philosophers generally asserted the freedom of the will, which, in spite of the injury inflicted by sin, has still so much freedom left as to enable it to choose any act in its kind good, as also to refuse any act in its kind evil. This is enough to cut off all excuse from the heathen, who never duly improved the utmost of such a power, but gave themselves up to licentiousness. The only remaining plea therefore must be that of ignorance, since there could be no pretence for unwillingness. But the apostle divests them even of this also (verses 19, 21). Conclusion: Note--1. The mercy of God to those to whom He has revealed the gospel, since there was nothing that could have obliged Him to it upon the account of His justice; for if there had, the heathens, to whom he revealed it not, could not have been thus without excuse. 2. The unspeakably deplorable condition of obstinate sinners under the gospel. The sun of mercy has shined too long and too bright upon such, to leave them any shadow of excuse. (R. South, D. D.)Sin without excuse How fearful an evil is sin! Its nature precludes all apology for it. And yet all men “ with one consent make excuse.” Apt scholars of the first apologist! Adam and his fallen race, rather than condemn themselves on account of transgression, will venture to charge the Holy One with the occasion of it. Many lines of Scriptural argument might be adduced to show the inexcusableness of sin. But we know of none more answerable than that of the text--man’ s impiety and ingratitude. Take the case of-- I. The first silence. Whatever was the occasion of Satan’ s sin, the text gives a clue as to its nature. “ The first estate” of the fallen angels was doubtless one of extensive knowledge. In their present condition what craft, what subtlety do they display! And yet angels were made to live even in His unveiled presence--to know Him, to love, serve, and glorify Him. But from some unrevealed cause, their knowledge did not beget humility, their surprising privileges did not ensure gratitude; whilst standing before “ the high and lofty One who inhabiteth eternity,” they were “ lifted up with pride,” and rebelled against Him. And God, who created them and had blessed them, spared them not, and “ they are without excuse; because that when they knew God, they glorified Him not as God, neither were thankful.” II. Our first parents. Their nature was one degree lower than that of the angels. They were created after the image of God in holiness and happiness. What bounds could have been fixed to that mind which held daily converse with God? What privileges were there! The body and soul united in blissful harmony, and both united in the God of love! But notwithstanding, impiety and ingratitude were the sin and ruin of Adam! He credited the word of “ the father of lies” before the word of the God of truth. Ambition made him forget his privileges. And “ they were without excuse, because that,” etc. III. The heathen. The apostle proves that though they are ignorant of the revelation of grace (and they will not be condemned for rejecting that which was never offered to them), yet they cannot be ignorant of the revelation of nature. The present awful and ruinous state of the heathen has arisen from the depravity of human nature; the love of sin, and consequent hatred of holiness. They abused their privileges, “ loved darkness rather than light, because their deeds were evil.” IV. The jews. What nation was ever so blessed as they! Raised from obscurity to The dignity of a theocracy, they passed on from one degree of glory to another, till the Lord of glory appeared as “ the King of the Jews.” And notwithstanding all this, impiety and ingratitude were the sin and the ruin of Israel. V. Nations professing Christianity. Have we not known God. Are we not blessed by Him with extraordinary and peculiar privileges? To what modern nation has God revealed Himself so signally as the God of love has unto us? And how great our temporal prosperity, and our influence and power over the whole world! Such are our privileges. And what use do we make of them? If we “ know God,” by what national acts do we “ glorify Him as God” ? Does He receive the glory due unto His holy name in the calm deliberation of our senators? Is His Word alone the acknowledged and the supreme rule of faith and practice? Is truth and piety upheld and protected, and are falsehood and idolatry trampled under our feet? This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 1:22-23 Professing themselves to be wise they became fools.The follies of the wise Futility of thought has reached the character of folly. What, in fact, is polytheism, except a sort of permanent hallucination, a collective delirium, a possession on a great scale? And this mental disorder rose to a kind of perfection among the very peoples who, more than others, laid claim to the glory of wisdom. When he says, “ professing to be wise,” Paul does not mean to stigmatise ancient philosophy absolutely; he only means that all that labour of the sages did not prevent, the most civilised nations--Egypt, Greece, and Rome--from being at the same time the most idolatrous of antiquity. The popular imagination, agreeably served by priests and poets, did not allow the efforts of the wise to dissipate this delirium. (Prof. Godet.)Boasting of wisdom In every department of knowledge, but especially in religion, boasting of wisdom is alike the proof and parent of folly. I. It leads a man to go beyond the limits of his own powers, and to meddle with matters too high for him, or else to refuse to believe in anything which he cannot understand or grasp.1. In either case this ends in folly. For the wisest and the most ignorant are on a par when they speculate upon subjects which transcend human thought, or over which God has been pleased to place an impenetrable veil. 2. He who believes in truth taught by nature and revelation is wiser than the so-called philosopher, who declines to receive anything but what his human intellect and finite powers can explain or fully grasp. II. It leads a man to dispense with the help to be derived from the labours, remarks, or suggestions of others, as well as to advance the most absurd opinions, and to maintain them with the most inveterate obstinacy for the sake of notoriety. III. It makes a man too willing to accept his own conclusions without sufficient and searching examinations. IV. It ignores God’ s law that the temple of Divine knowledge must be entered only by the gate of humility. (Biblical Museum.)And changed the glory of the incorruptible God into an image. Degradation of God’ s glory The glory of God is the splendour which His manifested perfections cast into the heart of His intelligent creatures; hence a bright image which is to man the ideal of all that is good. This image had been produced within them. What did they make of it? The sequel tells. While holding the Divine person, they wrapped it up, as it were in the likeness of its opposite; it would have been almost better to leave it in silence--it would not have been so great an affront. The preposition å̓í exactly describes this imprisonment of the Divine glory in a form ignoble and grotesque. The epithet “ incorruptible” is, as it were, a protest beforehand against this degradation. (Prof. Godet.)Idolatry a retrogression, not an advance in religious though Idolatry according to Paul is not a progressive stage reached in the religious thought of mankind starting from primeval fetishism. Far from being a first step towards the goal of Monotheism. Polytheism is, on the contrary, the result of degeneracy, an apostasy from the original Monotheism, a darkening of the understanding and heart which has terminated in the grossest fetishism. The history of religions, thoroughly studied nowadays, fully justifies Paul’ s view. It shows that the present heathen peoples of India and Africa, far from rising of themselves to a higher religious state, have only sunk, age after age, and become more and more degraded. It proves that at the root of all pagan religions and mythologies there lies an original Monotheism, which is the historical starting point in religion for all mankind. (Prof. Godet.) Romans 1:23 Who changed the truth of God into a lie.The truth of God exchanged into a lie å̓í, signifies the workshop, or matrix, where the exchange took place. Everything, of course, effected in and coming out of the workshop or matrix of falsehood is falsehood itself. How ridiculous would it be for us to exchange the present knowledge of science for the crude notions and false theories of savages or of the ancients! How absurd for us to strip the walls of our national galleries of the masterpieces of such artists as Raphael and Titian and the like, and to put up in their places paintings without true perspective, worthy conception, or correct execution! Or, again, what an act of madness would it be to abandon springs of clear and crystal waters for impure and poisonous ponds! (Isaiah 44:20.) But such instances of folly and madness in exchanging the true for the false, the good for the evil, were nothing in comparison to the exchanging the positive and precious knowledge of God in the workshop of falsehood, and, as a matter of course, into falsehood itself, such as idols, the tales of mythology, and heathen systems of philosophy and religion. (C. Neil, M. A.)Idolatry a lie against God’ s truth The number of the gods of the heathen is a lie against the Divine unity; their corporeal nature a lie against His pure invisible spirituality; their confined and local residence a lie against His omnipresence and immensity; their limited and subdivided departments of operation a lie against His universal proprietorship and dominion; their follies and weaknesses a lie against His infinite wisdom; their defects and vices and crimes a lie against His unsullied purity and perfection. The entire system, in all its diversity of modes, is a sacrilegious robbery of Heaven, a universal slander on the character of the Most High. Every framer and every worshipper of idols, or of real or imaginary beings represented by idols, has “ changed the truth of God into a lie.” (R. Wardlaw, D. D.)A lie I. An idol is a lie.1. As professing to be what it is not.2. As deceiving him who trusts in it. II. Everything opposed to God is a lie. III. Everything is a lie which--1. Disappoints man’ s hopes.2. Fails to satisfy the cravings of his immortal soul. IV. That life is a lie which is not--1. According to God’ s will.2. Directed to His glory.3. The realisation of His enjoyment. (T. Robinson, D. D.)And worshipped and served the creature more than the Creator. Nature worship 1. There is no fact in the history of the Jews more certain or familiar than their propensity to lapse into idolatry, yet after the return from Babylon they have never been reproached with any tendency to idol worship. While a large part of the Christian world has resumed the form, if not the substance of idolatry, the Jews have borne witness against their defection. 2. This extraordinary contrast prompts the question, How and why is it so? What has become of the idolatrous propensity which once appeared inseparable from the corruptions of the human heart? There might be less cause to propound this question if a corresponding change had taken place among the heathen. But the heathen world is as idolatrous as ever. Is it because we are too civilised? If by this we mean intellectual refinement and cultivation of the taste, we have only to remember Greece. Or if a civil and political wisdom, military force, and practical sagacity, then look at Rome! 3. Since none of these solutions explain why idolatry is now so rare among ourselves, it may not be without its use to inquire whether, after all, we are so free from idolatry as supposed. Let us then inquire what is idolatry. We must reject the etymological definition which would restrict it to the worship of images. Then they who adored the host of heaven, who invoked the winds, bowed down at the fountains, whispered their devotions to the air, and called upon the mountains, are excluded from the catalogue. On the other hand, idolatry is not to be resolved into a purely spiritual act, the preference of some other supreme object of affection to our Maker. This, though the soul of all idolatry, is not the whole of it, and exists now just as much as in ancient times. Covetousness is idolatry, but idolatry is not covetousness. What imparted to the ancient Paganism its distinctive character, and gave unity to it, was the worship of nature. However they might differ in their symbols, rites, theology, or ethics, they are all reducible to this. 4. This view does not exclude a vast variety of forms and of gradations. The lowest stage, above that of mere stupid fetishism, may be described as the religious worship of particular natural objects or their artificial representatives, rising from the shapeless stone to plants, to trees, from the meanest brutes to the most noble, from the clod to the mountain, from the spring to the ocean, from earth to heaven. A still more intellectual variety would be that which, instead of individual sensible objects, paid its adorations to the elements or mysterious powers of nature. By a still higher act of philosophical abstraction some worshipped Nature itself, including all the objects which have been already mentioned. 5. These views as to the essential character of ancient heathenism derive at least some countenance from the solution which they seem to afford of the disappearance of idolatry. On this hypothesis, if on no other, it may certainly be said that there is still a strong taint of idolatry perceptible. I. In our language; for to what strange accident can it be owing that in common parlance and in current literature there should be so constant, so instinctive an aversion to the name of God as a personal distinctive appellation. Can it be reverence? Alas! this explanation is precluded by the levity with which the same men often make that venerable name the theme of jests and the burden of imprecation. No; the name seems to be shunned because it means too much. Not only is the grand and simple name of God exchanged for a descriptive title, such as Supreme Being--or an abstract term, the Deity--but still more readily and frequently is God supplanted by a goddess, and her name is Nature. It is Nature that endows men with her gifts and graces, that regulates the seasons and controls the elements. Whatever explanation may be given of this, it is still an odd coincidence that this darling figure of speech or philosophical formula should so exactly tally with the spirit and language of idolatry considered as the worship of nature. II. But this coincidence may, in some, be the effect of classical studies, and need excite no serious alarm if confined to the fanciful creations of romance or poetry. But we find these analogies also in real life and its least imaginative walks. The compulsory dependence upon seasons and weather often takes the form of an extreme anxiety, a breathless watching of the elements, a superstitious faith in something quite distinct from God, and a constant disposition to invest this something with an individual existence and with personal attributes; although it may prove nothing with respect to any formal belief, it certainly presents another strange approximation to the spirit and the practice of the old idolaters. The fisherman who feels himself to be the slave of the winds and tides, without a thought of God as his Creator, is not so very far removed from the old Greek or Phoenician, who sacrificed to Ocean ere he launched his bark. The mariner who spends whole nights in whistling for the wind, may do it from habit or in jest; but he may also do it with a secret faith, by no means wholly different in kind from the emotions of the ancient pagan, as he poured out his libations to Eolus, or his prayers to the particular wind of which he stood in need. The social and domestic superstitions which have lingered in all Christian countries, as to signs of good and evil luck, and the methods of procuring or averting it, are the relics of a heathenism which we sometimes look upon as finally exploded. III. But objection may be made to sweeping influences from the errors of the vulgar. Well, admitting that the uninstructed multitude must always embrace errors, some of which may accidentally resemble those of heathenism, let us ascend again into the region of intellectual cultivation in reference to scientific observation. The philosophical explorer often looks upon God’ s place as empty, or as filled by another--yet the same--viz., Nature. No one supposes that astronomers ever formally adore the stars, or geologists earth, or chemists the elements, or botanists trees and flowers. But let the evidence that some of all these classes recognise a Nature, quite distinct from God, by whose mysterious virtues these effects are all produced, and whose authoritative laws are independent of His will, be gathered from the language, actions, and feelings of these votaries of science, and then it will appear whether the prophets and the high priests of material wisdom are or are not in heart and practice worshipped of nature. IV. Another class adore nature as the source of sensible and imaginative pleasure. These are the worshippers of beauty. The voice that whispers in the trees or roars in the tornado may, to some ears, be the voice of God; but they may also utter other inspirations, and bring responses from another oracle. Instead of calling us to God, they may but call us to themselves, or to the place where nature sits enthroned as God. This form of idolatry has all the aid that art can yield to nature. The idolater of nature cannot but be an idolater of art. The high art of the ancients was a part of their religion. It was nature that they represented, beautified and worshipped. The gradual return in modern times to this view of the arts, and the impassioned zeal with which it is pursued, is one of the most startling analogies to heathenism that can be produced, and threatens, more than any other, to result in an exterior resemblance corresponding to the essential one described already. It may no doubt be said that this apotheosis, both of art and nature, has resulted by reaction from the barbarous and unscriptural contempt, especially of God’ s material works. This is in some sense true. But the idolatry itself springs from a deeper and remoter source. As long as man retains the sensibilities which God has given him, and yet remains unwilling to retain God in his thoughts, the voice of nature will be louder than the voice of God. V. From the agreements which have now been traced, it may reasonably be expected that the principle of this idolatry will also avow itself in doctrine. It has done so already in the pantheistical philosophy of Germany. Conclusion: From all this it becomes us to take warning, that whatever we do we do with our eyes open, to see to it that we incur not the reproach, “ Ye know not what ye worship,” and to see to it that we are not led into idolatry by any specious figments or delusions, lest we be constrained to take up the lament of those confessors in the times of heathen persecution, who, though proof against all menace and persuasion, were at last miserably cheated into sets of worship at the altar of an idol, when they thought themselves kneeling at the altar of their God. (J. A. Alexander, D. D.)Scepticism and superstition There is a very close connection, as all history proves, between theoretical disbelief in a future life and spiritual existence, and superstition. So strong is the bond that unites men with the unseen world that if they do not link themselves with that world in the legitimate and true fashion, it is almost certain to avenge itself upon them by leading them to all manner of low and abject superstitions. (A. Maclaren, D. D.)Heart idolatry Worship is the attribution of supreme excellence to, and the entire dependence of the heart upon, a certain person. And the people or the things to which a man attributes excellence, and on which he hangs his happiness and his well-being, these be his gods, no matter what his outward profession is. You can find out what these are for yourself, if you will honestly ask yourself one or two questions. What is it that I want most? What is it which makes my ideal of happiness? What is it which I feel that I should be desperate without? What do I think about most naturally and spontaneously, when the spring is taken off, and my thoughts are allowed to go as they will? And if the answer to none of these questions is “ God!” then I do not know why you should call yourself a worshipper of God’ s. It does not matter, though we pray in the temple, if we have the dark subterranean pit, where our true adoration is rendered. Oh! I am afraid there are a great many of us nominal Christians, connected with Christian churches, posing before men as orthodox religionists, who keep this private chapel where we do our devotions to an idol and not to God. If our real gods could be made visible, what a pantheon they would make! All the foul forms painted on that underground cell would be paralleled in the creeping things--which crawl along the low earth, and never soar nor even stand erect, and in the vile bestial forms of passion to which some of us really bow down. Honour, wealth, literary or other distinction, the sweet sanctities of human love dishonoured and profaned by being exalted to the place which Divine love should hold, ease, family, animal appetites, lust, drink--these are the gods of some of us. (A. Maclaren, D. D.)Who is blessed forever.--The blessedness of God I. The blessedness of God. To bless is to make happy, and to be blessed is to be happy. God is necessarily happy--1. In His benevolent feelings. God is love. Benevolence always gives pleasure to the mind. There is a selfish benevolence, which is a happy feeling so long as it continues. There is also a pure, disinterested, and universal benevolence, which yields a purer, higher, and more lasting satisfaction to the mind. And such is the benevolence of the Deity. His benevolent feelings, therefore, must be a source of pure and permanent felicity. 2. In expressing His benevolent feelings. There are emotions which are not productive of any external act. Good men have a thousand affections which they never could express by any external actions, but God is both able and disposed to express His benevolence. He diffuses as much happiness among His creatures as His mighty power, guided by His unsearchable wisdom, can produce. And all these expressions of His goodness are extremely gratifying to His benevolent heart. He makes Himself happy by making His creatures happy. Do parents feel peculiar satisfaction in expressing their love to their children? So does the kind parent of the universe. 3. In beholding the effects of His benevolence. As He loves to promote the happiness of His creatures, so He loves to see the happiness which He bestows and they enjoy. II. God is perfectly and forever blessed. This blessedness is--1. Without the least alloy, or mixture. It is as pure as His perfect benevolence, from which it flows. God is love, and in Him is no malevolence at all. Though the benevolence of saints in this life affords them some real happiness, yet it is mixed with many painful feelings, which arise from the mixture of their selfish with their benevolent affections. But all the affections of God’ s heart are uniform and harmonious. 2. Uninterrupted. There are many things which serve to interrupt the happiness of saints in this imperfect state. But there is nothing to interrupt the pure and unmixed felicity of the Divine Being. He never finds any difficulty in the way of extending His benevolent regards to any of His creatures, who are always in His sight and His reach. He never sees a good to be done which is out of His power to do. He never sees an evil to be removed which it is out of His power to remove. 3. Unlimited. The happiness of created beings never can be unlimited. Their finite natures will forever set bounds to their enjoyments. But the blessedness of the Deity can admit of no limitation. This is evident from the great scheme which God formed from eternity. Among all possible modes of operation which stood present to His omniscient eye, His infinite wisdom chose the best, to give the most free, full, extensive expressions of His perfectly benevolent feelings. Among all possible things to be done, He determined to do all those which would diffuse the greatest sum of happiness through the universe. And by forming this scheme which would give the most unlimited indulgence to His benevolent feelings, He laid a foundation for His own unlimited felicity and self-enjoyment. 4. Everlasting. He is blessed forever. He can never see any reason to alter His designs, and therefore it is certain that He never will alter them. He can never meet with any insurmountable difficulties in carrying His designs into effect, and therefore He will infallibly accomplish them. And if He does eventually accomplish all His purposes, His joy will be full. He was blessed in forming His benevolent designs; He has been blessed in carrying them on; He will be blessed in bringing them to a close; and He will be blessed in contemplating them, through interminable ages. III. Improvement:1. If the blessedness of God essentially consists in the benevolence of His heart, then we may clearly understand what is meant by His acting for His own glory. His creating the universe for His glory, means His creating it for His own most benevolent and perfect blessedness. 2. If God’ s blessedness, which consists in the gratification of His benevolence, be His glory, which He seeks in all His works, then His glory and the good of the universe cannot be separated. His acting for His glory is acting to express His pure benevolence to His creatures, in promoting their highest happiness. It is impossible that God should promote His own glory to the highest degree, without promoting the highest good of the universe. 3. If God means to gratify His own benevolence in all His conduct, then we may be assured that He never has suffered, and never will suffer anything to take place but what will promote the greatest good of the whole system of moral beings. Since He has caused both natural and moral evils to exist, we may be sure that no more shall exist than He sees necessary to promote His benevolent purposes. As He designs that the wrath of man shall praise Him, so the remainder of wrath He will restrain, or not cause to exist. 4. If it be God’ s supreme design to make Himself and His creatures as happy as possible, then we have reason to rejoice that He is absolutely sovereign. If any of His selfish creatures could guide or stay His hand, they would not suffer Him to seek His own happiness, nor the greatest happiness of the universe, but constrain Him to promote their own private, personal, selfish happiness. 5. Since God places His highest happiness in promoting the highest happiness of His creatures, we have solid ground to believe that He will fulfil all His great and precious promises to believers. He has inseparably connected their happiness with His own. 6. We learn from what has been said that none can be miserable, in time or eternity, but those who are unwilling that God should promote the highest good of the universe. (N. Emmons, D. D.)The Divine blessedness I. Let us approach this subject from the easiest standpoint, that of the future. We project our vision through dim ages yet to come. The curse has gone from the universe. Terrible whilst it lasted, God’ s tenderness has at last abolished it from the hearts and lives of men. God’ s innate blessedness has been transfused into numbers no arithmetic can compute, and they are eager to copy the beneficence that has won their supreme adoration. If there were fresh worlds to be redeemed, not one would decline the task, for the Son who gave Himself a ransom for many is in them. In spirits many as the sands of the sea, He has implanted the foundation motives of His own saving love, and has drawn them into the same circle of sacred joy with Himself. When we look at God from this standpoint, it is not difficult to conceive of Him as infinitely and endlessly blessed. But the subject is not without its difficulties.1. On the far-off confines of all this blessedness, is there not the smoke of a torment that ascendeth up forever and ever? Whilst there is one world of guilt and pain, can God’ s great pitying heart be quite at rest? Well, do not suppose that the ratio between good and evil will always be what it was when Christ spoke of the few that were saved, or even what it is now. Evil will shrink to ever-diminishing proportions in the uncounted centuries yet to be. In the quiet night the heavens breathe their wealth of dew upon the fields and moors and forests, but you can scarcely find the dewdrop that has distilled itself into the cup of the nightshade. For many a hundred miles the trellised vines spread their proud clusters before the sun, You may travel for days before you find the one vine that has been smitten with mildew. Uncounted suns glitter through the Milky Way. The astronomer may search for months before he can find the sun whose light has been quenched. And so evil will be lost in the prevalence of good, and God’ s blessing prove itself measureless. 2. But does not this view run counter to that of the Good Shepherd who left the ninety and nine to seek that which was lost? Yes, if the lost one could still be brought back. But I know of no law of beneficence that compels the Shepherd to tarry in the wilderness when the wanderer fights the hand that seeks to guide it back, or rushes into thickets where it is impossible to follow it. I know of no law of beneficence which compels the Shepherd to sit down by the carcase of His lost sheep, like Rizpah by the bones of her son, and rend the air with incessant lamentation. God would be untrue to the claims of the saved if He were so full of regrets for the lost few, that He could not rejoice with infinite gladness over the saved multitudes. 3. But was not God the Father of these lost ones, and can a father be perfectly blessed whilst a single child remains in uncancelled sin and abiding torment? But what is it that haunts the mind of the parent? The sense of possible failure in himself. “ If I had guided more wisely, spoken more softly, prayed more faithfully, sympathised more ungrudgingly, possibly the issue might have been otherwise.” But no thought akin to that can be awakened in the Divine mind. Whatever suffering convulses the world of impenitence, He has not contributed to it. In respect of the damned He has the blessedness of knowing that He has done for them all that infinite love and patience and resource could. 4. But He might have withheld the freedom through the misuse of which these men have damned themselves. Yes, but that would have been to create a vast negative hell of privation and frustrated gladness, in place of a limited positive hell of incurable perversity and woe. If God does all that His great heart can devise, and all that His mighty hand can achieve, and if what He has done issues in the sanctity and blessedness of a vast preponderating majority, God is without qualification infinitely blessed. II. Contemplate God’ s blessedness from the standpoint of the present. That is much more difficult. How are we to reconcile God’ s blessedness with suffering and sin? If a mother lay in a trance, conscious of all that was going on around, but unable to move, and heard the cry of pain from her little one, could she be blessed? And God seems to be blessed? And God seems to be present in every scene of human woe. The human parent is spared the pain of looking upon the actual circumstances of the child’ s profligacy. But God is looking with unveiled eye upon every offence. One hot summer morning, long before daybreak, I wandered through the streets of a Japanese city. The houses are built of thin board, and the rooms separated by paper partitions only. I cannot describe the strange sensations that took possession of my mind. I could hear the tick of every clock, the very breath and movements of the sleepers. And I thought, Is it not thus with God as He walks through this world of ours? How can He be perfectly blessed? The least sensitive man in our midst could not bear it for an hour. Is not God’ s present relation to pain a qualification of His blessedness?1. No; for He is ever exercising a ministry of pity and healing. A nervous woman in the presence of disaster is brought by the excess of grief to the verge of madness; but commit to her some trifling ministry of help, and she becomes calm as an angel. The people whose lives are employed in mitigating pain are always the happiest. And so the blessedness God realises through His secret ministry to sorrow, protects Him against the shadow that the spectacle of widespread suffering might otherwise cast upon His gladness. 2. God’ s blessedness can suffer no eclipse from contact with pain, because it is His will to make it the vehicle for the manifestation of conspicuous tenderness. How many cynical people have only felt the sympathy and affection of their kind in the hour of affliction? Although the human heart in its perversity may make of suffering a curse, it is God’ s will to make it a point in our wilderness lives at which sweet, secret springs of Divine and human sympathy shall arise and blend with each other, and create magic balm and beauty and freshness. When God’ s purpose is accomplished, He makes His servants glory in their tribulations; and when men glory in their tribulations God glories with them, and in that case His blessedness is not impaired. 3. God’ s blessedness is not overshadowed by human pain, because by it He is teaching us sympathy with each other, and conformity to His own pattern of beneficence. God very often does not help and heal because He wants us to do it. God is blessed in the very pains of His creatures, when they teach His people to be full of kindness. 4. God looks upon pain from the standpoint of that wider epoch when sorrow and sighing shall have fled away, (1) Pain so viewed cannot darken His gladness. What a little thing the pain and sickness of your childhood is, when you look at it through the vista of years! Pain is nothing when passed, and, regarded from the standpoint of the Eternal, it is as though it were passed already. (2) So with death--so sad, solemn, unknown to us, it is a very different thing as God sees it. Some time ago a young lady was operated upon who had been blind from her childhood. The operations themselves were not painful, but the terror created by the returning power of sight was excruciating. She wished to remain in blindness. She felt as though she were always standing upon the brink of a precipice. But the doctor felt no remorse. He knew that his patient would by and by rejoice in the faculty of sight. So when death takes the scales from our sight, the revelation is full of terror. But the beneficent issue of the process is more than a counterpoise to its pain. The work of death does not embitter the blessedness of God. By and by death, like pain, will be no more. (3) And so with sin, which would otherwise be a qualification of the Divine blessedness. It is in the hearts of parents that the sweetest joys as well as sharpest sorrows are to be found. The father, by his relation and process of loving his children, has given to those children a strange power of wounding him through their disobedience. But the very same love attunes his nature to gratifications that may reach him through the conduct of dutiful and loving children. God looks upon the race in Jesus Christ, and in regard to their future. He may see the prodigal in his unholy riot. That is the fleeting image of the moment. He sees the restored prodigal welcomed back within the household. That is the reality that abides. He may hear the music to whose seductive strains the prodigal is listening in the haunts of harlotry, and that is the murmur in the sea shell. He hears also the music and gladness in the homes whose vacant places have just been filled again, and that is the pealing anthem of an everlasting ocean. In that anthem the faint murmurs in the shells that strew the shore are swallowed up and forgotten. There are terrible contingencies connected with the gift of free will. But we must never forget the profound theology in the simple parable of the marriage feast. God will find countless recipients for the bounty His great love has made ready; if not amongst Pharisees, then amongst publicans; if not amongst Jews, then amongst Gentiles; if not in the men of this generation, then in uncounted generations yet to come. III. Realise God’ s blessedness in relation to the past. We go back to the epochs when the worlds had not issued upon their courses. How can we reconcile the Divine blessedness with solitude? There can be no blessedness without beneficence, and no beneficence without a relation.1. Well, the beneficence of character that was the spring of all after triumph and achievement was there. The righteousness and purity and love that were exercised in the relations to be afterwards constituted, were already living and conscious forces. And God could not be morally perfect without being infinitely blessed in Himself. 2. More still: the Son, who was to be the instrument for the accomplishment of all the Father’ s vast and holy and loving purposes, was already a willing instrument in the Father’ s bosom. And in the life of that Son every soul was reflected that was to be afterwards united by faith to Him as its Saviour and Head. Literary artists sometimes identify themselves with the creatures of their imagination. They have shed tears over their pains and reverses, and been in ecstasies over the good fortune to which they thought fit to bring them at the breaking of the clouds. And the mind of God has been peopled from the beginning with the forms of those who were afterwards to be, not the figures of a romance only, but profound realities upon the platform of human life and action. And towards all these, the Divine love has been pouring itself out from everlasting. Conclusion: But it may be asked: “ Does not this view of the eternal blessedness of God preclude the possibility of sympathy? How can the eternal God enter into the fleeting sorrows of time? Can He grieve for us in our grief and shame? Does not the vast perspective in His vision seem to exclude every trace of affinity and sensitive relation with our mortal life?” Just as the human eye has different focal lengths, and can adjust itself to the different degrees in which light may be diffused, so the Divine mind can mysteriously combine into one the view of life opening itself at the standpoint of time, and that other view opening itself at the standpoint of eternity. Indeed, in the Person of Jesus He has given us proof of the fact that He can bring Himself under the conditions of time, looking at sorrow and sin from our own levels, and transcending all human brotherhood and friendship in the perfectness of His sympathy. (T. G. Selby.) Romans 1:24-25 Wherefore God also gave them up to uncleanness. The consequences of the Divine abandonment You have merely to loose the connection, and the trucks by their own weight rush down the incline, and dash themselves to a thousand pieces. A physician has merely to retire when his orders have been repeatedly disregarded, to deliver his refractory patient over in his disease to protracted suffering and possibly to a premature grave. In like manner, if God judicially delivers over men who wilfully reject Him to their lusts, they will sink into the lowest depths of degradation, and come to everlasting destruction. (C. Neil, M. A.)The Divine penalty attached to sin Here Paul expresses the feeling of indignation raised in his heart by the thought and view of the treatment of God by the creation to whom He had revealed Himself so magnificently. There is something here of that “ exasperation of heart” (Acts 17:16), felt at Athens. This feeling is expressed forcibly by the conjunctions, διὸ, “ on account of which,” i.e., of the sin just described, referring to the justice of the punishment in general. Καί, “ also,” brings out more especially the relation of congruity between the nature of the punishment and that of the offence. They sinned, “ wherefore” God punished them; they sinned by degrading God, wherefore also God degraded them. The word “ gave over” does not signify that God impelled them to evil, to punish the evil committed. The holiness of God is opposed to such a sense, and to give over is not to impel. On the other hand it is impossible to stop short at the idea of a simple permission. God was not purely passive in the terrible development of Gentile corruption. Wherein did His action consist? He positively withdrew His hand; He ceased to hold the boat as it was dragged by the current of the river. This is the meaning of the apostle in Acts 14:16. It is not a simple abstention, but the positive withdrawal of a force. Such is the meaning of Gen 6:3. As Meyer says, “ The law of history, in virtue of which the forsaking of God is followed by a parallel growth of immorality, is not a purely natural order of things; the power of God is active in the execution of this law.” If it is asked how such a mode of action harmonises with the moral perfection of God, the answer undoubtedly is that when man has reached a certain degree of corruption he can only be cured by the excess of his own corruption; it is the only means left of producing what all preceding appeals and punishments failed to effect, the salutary action of repentance. So it is that at a given moment the father of the prodigal lets him go, even giving him his share of goods. The monstrous character of the excesses about to be described confirms this view. The two prepositions ἐν, “ through,” and εἰς, “ to,” differ from one another as the current which bears the bark along, once it has been detached from the shore, differs from the abyss into which it is about to be plunged. Lusts exist in the heart; God abandons it to their power, and the legions that fall which must end in the most degrading impurities. “ You have dishonoured Me; I give you up that you may dishonour your own selves.” (Prof. Godet.) Romans 1:26-32 For this cause God gave them up to vile affections. Human depravity I. The cause of all this gross ignorance and corruption is assigned in Romans 1:28. “ They did not like to retain God in their knowledge.”1. The expression plainly assumes God’ s having been known, and that the cause of corruption and loss of the original knowledge was entirely of a moral nature. This will appear-- (1) From the word itself--“ they did not like.” Inability: whether arising from the want of evidence, or opportunity to observe, or capacity to understand it, is not alleged. The word clearly expresses the voluntariness of the defection, the indisposition to keep the knowledge as the true cause of the loss of it. (2) From the consequence which followed in the Divine procedure: “ God gave them over to a reprobate mind,” etc., is clearly judicial. Nothing of this description could ever be inflicted on account of mere deficiency of intellect, but must be connected with the disposition or state of the heart. 2. The true character of God it is impossible that corrupt creatures should relish. As a creature in love with sin, he wishes to believe that God is “ such an one as himself.” In this way idolatry becomes an evidence of the deep and universal depravity of the human heart. This view of the case accords well with the character of the “ gods many and lords many of the heathen world.” Men love sin; and they make their gods sinners, that they may practise evil under their sanction and patronage. The worship of their gods is such as might be anticipated from their characters. They consist, not merely of the most senseless fooleries and extravagances, but of the most disgusting impurities, and the most iron-hearted cruelties. II. The consequences are clearly represented in Romans 1:26; Romans 1:28, as bringing upon them the just displeasure of a forgotten and insulted God.1. “ God gave them over to vile affections,” “ to a reprobate mind.” God is not represented as infusing any evil principles; but simply as leaving them to the unrestrained operation of the principles of evil already in them. What an awful curse this was, will sufficiently appear from the portrait in the passage before us. The various evils are represented as “ not convenient” --not becoming--against all propriety and all law; and as abounding--personal and social life being “ filled” with them. The description shows the fearful length to which the corrupt affections of “ a reprobate mind” will carry those who are given up to their unchecked dominion. We are not, it is true, to suppose all the evils enumerated to exist in individual characters. Many of them are of such different kinds that they could not exist together. It is with nations as with individuals. Some of the features of the picture may appear with more or less of characteristic aggravation or diminution, according to particular circumstances. But of the general state of the Gentile world, at that time and still the outline here drawn, hideous as it is, is not overcharged, but faithful to nature and to fact. 2. The displays of “ eternal power and Godhead” in the works of God rendered men’ s forgetfulness and ignorance of Him “ without excuse.” In like manner, the wickedness here described was also rendered inexcusable by what is stated in Romans 1:32. The judgment originally pronounced by Jehovah against sin was death. Of this tradition could not fail to carry down some remembrance, and tradition had the assistance of natural conscience. And while the sentence of death was thus engraven on the memories and consciences of sinful men, the early and singular institution of animal sacrifices spoke the very same language. And so did the regular fulfilment of the original sentence against sin--“ Dust thou art, and unto dust shalt thou return” ; together with all the judgments by which the Supreme Ruler manifested His displeasure against sin. Men, then, knew, and ought to have kept in mind, “ the judgment of God, that they which commit such things are worthy of death.” Yet, instead of this, they cast off all restraint. Instead of “ striving against sin” they strove to rid their minds of every check to the commission of it. (R. Wardlaw, D. D.)Sin I. Its name is legion. II. Its nature is devilish. III. Its effect is demoralising. IV. Its judgment is death. (J. Lyth, D. D.)Sin its own punishment I. In the sins here enumerated. Which were--1. Senseless;2. Filthy;3. Inhuman;4. Self-deceptive;5. God dishonouring. II. In their effects, such as--1. Health impaired and bodily frame debilitated.2. Mental faculties enfeebled.3. Conscience seared, and moral sense weakened and degraded.4. Finer feelings and delicate sensibilities blunted and extinguished.5. Incapacity to appreciate the natural affections.6. Insensibility to the noble and good, the beautiful, and true. (T. Robinson, D. D.) Romans 1:28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind.The state of heathendom Idolatry is essentially the same in every age and place.1. In its origin. It flows from a corrupt heart, desirous not to retain the knowledge of God. 2. In its nature. However great the variety, or modes of worship, there is a grand generic likeness in them all. The Greeks may worship Jupiter, and the Hindoos Vishnu; one class a god, and another a goddess; but still all agree in this one point, they “ like not to retain God in their knowledge.” 3. In its effects: “ God gave them over to a reprobate mind” ; and, as the necessary consequence of that, they did “ those things which are not convenient” (Romans 1:29-32). Such were the effects produced by idolatry in ancient times. And we ask those who object to this language to show us by idolatry, by being continued in for nearly two thousand years, has grown better than it was in the days of the apostle? I. The state of the heathen as here described.1. God has given them over to “ a reprobate mind.” The term signifies disapproved. The mind which God approves must be one which has correct views of the Divine character--a just idea of the plan of salvation; and these views must have a holy influence on the heart and life. The views of the heathen on these points prove that they are given over to a reprobate mind. (1) What are their views of the Supreme Being? The heathens of India believe that all things exist in God, and that God exists in them all. Hence, when you charge a Hindoo with sin, he answers with the greatest gravity, “ Sir, it is not I that sin, but God that does all these things in me.” If you ask them, Why, then, are you punished for what is not done by your agency? they answer, “ Because there must be a certain consequence from all actions, like fruit from a seed; and it is not in the power of all the gods to prevent it.” Surely they are given over to a reprobate mind! The same may be said with regard to their views of the gods and goddesses they worship. Seeing in these nothing that is excellent, they become objects of terror only to their minds. And to those whom they consider as having the greatest power, and as doing the greatest mischief, they pay the greatest respect, and make the most frequent offerings. All their gods and goddesses have been guilty of the greatest excesses. How must this strengthen their minds in sin, when they find themselves encouraged by such examples! So that their very religion is a curse to them. As for their visible embodiments, they know that “ they have eyes, but see not,” etc.; and yet such is their infatuation, that when the priest has pronounced certain formularies over these images, they imagine that the beings whom they represent become completely identified with the stocks of wood or of stone which stand before them. Is not this a proof that they are “ given over to a reprobate mind?” (2) Being ignorant of God, they are ignorant of the way in which His favour may be secured. They suppose that they can obtain absorption into the supreme Being, by meditating upon Him. Hence some of them plunge into the forest, and stand in one posture meditating upon Him, till their hair becomes grown like eagles’ feathers, and their nails like birds’ claws. Thus they remain till they believe that their souls have passed into the structure of their skulls, and are completely absorbed into it. Those who are not able to enter into this sublime course of study, found the same hope on the performance of a number of rites, such as bathing in the river Ganges; repeating thousands of times the names of their chosen gods, counting over a vast number of beads, building some temple, making some god, offering fruits and flowers to some deity. By some, or all, of these duties they hope to heap up a stock of merit for a future world; and they have no other idea whatever of anything in the way of atonement. As merit is attached to suffering as well as to actions, many of the heathen have entered on certain penalties, and inflicted severe pains upon themselves. Some hold their hands towards heaven till their arms become fixed in their sockets. Some travel hundreds of miles to visit some sacred place; others measure the whole length of their journey with their bodies on the ground. Thousands die every year by these penances. Do not these things prove that they are “ given over,” etc. (3) Ignorance of the means to be adopted argues ignorance of the end that is to be obtained. The heathen have no idea of a pure and eternal heaven. Those who live in meditation maintain that when the soul goes out of the body it mingles as completely with the Deity as water mingles with the ocean, and suppose that they shall be as incapable of pleasure as of pare. Those who depend on rights and ceremonies believe that in proportion to their attention to these duties will be their future degree of pleasure in a heaven that is as sensual in its nature as it is short in its duration; and that then they shall return back again to earth to suffer again. Those who are left unburied, they believe will be cast into one of the nine hells, and will then come back to earth in the form of a reptile, a bird, or a beast, before they can again assume a human form. Thus, when there is no true knowledge of God or Christ, there is no true notion of eternal life. “ This is life eternal,” etc. 2. God has given them over “ to do those things which are not convenient,” Without entering into all here stated, we may instance-- (1) Their lying. The character of a people must always be in accordance with the things they believe. The Hindoos believe tales the most monstrous and absurd, and what wonder that they, who receive such lies, should be themselves given to lying? They consider the sin to consist, not in lying, but in being detected. So much does it prevail in civil life, that in the courts of judicature it is almost impossible to administer justice. In mercantile concerns, after telling many lies as to the value of an article, and what it cost them, they will sell the article for one-third less than they at first demanded. And the inconveniences of this practice are almost endless. (2) So are those which arise from the free and unrestrained indulgence of vicious appetites and propensities. The sins which are specified in this chapter are the very sins which they commit. I have gone through it with the Pundits, and have found, from their own confession, that this is really the case. (3) Their covetousness must be noticed also. They believe that money is everything, both for this world and the next. When urged to become Christians, it is not uncommon for them to say, “ Give us fine houses, and gold, and we will become Christians.” They will submit to anything, however base and mean, for money. It is contrary to their Shasters for any Brahmin to become the servant of a foreigner; and yet, for the sake of gain, there is not a priest among them but will acknowledge a barbarian for his master. They will offer up prayers to the goddess Kalee, to be assisted in their depredations on the property of others; and I know of one instance in which, when these prayers were supposed to be unanswered, the goddess was herself robbed. (4) Their cruelty. Some of them they practise on themselves. In many eases they will see misery and distress, without moving to afford the least relief. I have seen men fastened to a long pole by hooks, and then swung round by a rope with a swiftness which deprived them of their reason. Some have iron spits run through their tongues, or sticks passed through their sides. But the greatest of all their cruelties is the burning of widows, infanticide and murder of parents. II. What effect ought this view to produce in our minds? We ought to learn--1. How evil and dreadful a thing it is to separate God from our thoughts. If we exclude God from our thoughts, we must expect that He will east us out from His presence. It became the righteous God to give over to a reprobate mind those who “ did not like to retain Him in their knowledge.” (1) That others may see the folly of such conduct, and avoid the rocks on which they have split. (2) That He might show His just abhorrence of idolatry. God had tried all means with the heathen, and all in vain; and at last He said, “ They are joined to their idols, let them alone!” 2. To be truly thankful for our superior state and privileges. Contrast your state with theirs: they have no Bible, you have the Word of God. Their sacred books countenance the most unhallowed feelings, while the Bible teaches you to “ deny ungodliness and worldly lusts,” and to “ follow holiness.” Your Bible reveals an immortality of purity and bliss, their Bible reveals nothing except a sensual heaven. You have teachers to guide you in the way to heaven, but ignorance is perfect bliss compared to the knowledge which they obtain from their Brahmins. The priest will visit them at their houses, and covet some article which he sees in the room; and if it be not given to him, he will leave a curse instead of a blessing. You have Sabbaths, but the Sabbath never shines on Hindoostan! 3. To pity and to pray for the heathen. We ought to look on them as Christ looked on us when in our sins and our blood. If your feeling of pity be genuine, it will lead to prayer. 4. To make the most strenuous exertions for the amelioration of their condition. It is well to pity them and to pray for them; but if you do no more, it will be difficult to prove to God or man the sincerity of your pity and your prayers. (1) We should do so from a regard to the glory of God. The Word of God declares that He has given His Son “ the heathen for His inheritance.” He has placed the heathen of India in our hands, that we may bring them to the knowledge of the truth. (2) To this we are bound by the greatest obligations. “ Freely have ye received, freely give.” What a disgrace to the Christian army if volunteers be not found to engage in this service! Some may perhaps say, there are so many discouragements. But we should remember that God does not despise “ the day of small things” ; and that from some of our saddest exercises, the most glorious prospects may arise. (3) We call upon you, by the memory of those noble servants of the Lord who have laid down their lives in His service. (4) We exhort you, by the example of our Lord Jesus Christ, “ who, though He was rich, yet for our sakes became poor.” (W. Yates.)God lost to the sight of an evil heart The heart that is addicted to evil, that is in love with sin, that is clogged and burdened with guilt, has lost the capacity of discerning God as it has lost the wish to be near Him. His name is not welcome, the idea of Him is not pleasant; we are neither willing nor able, when we are plunged in our selfish sinfulness, to cherish the bright and purifying thought of our loving Father. As a cloud darkens the heavens, the mist of our own evil hearts rises up and fills our sky, and blots out all the starry intentions of our spirit, and drapes the face of God Himself in a blackness that can be felt. (A. Maclaren, D. D.)Diminishing light but not diminishing responsibility We would infer from this account that men, in the first instance, had a far more clear and convinced sense of God; but, not liking to retain it, committed the sin of a perverse disposition against the light which they had, and in part extinguished it--that they of course left their own immediate posterity in a light more shaded than that which shone around the outset of their own progress through the world--that these still disliked the remainder of truth which they enjoyed; and, by their wilful resistance inflicted upon it a further mutilation, and transmitted it to their descendants with a still deeper hue of obscurity thrown over it; but still with such glimpses as were enough at least to try the affection of man towards it, to stir up a distinct resistance on the part of those who disliked it, to keep up the responsibility of the world, and to retain it in rightful dependence on the judgment of Him who made the world--so as to make it clear on the day of reckoning, that men, even in their state of most sunken alienation from the true God, were never so destitute of all capacity for discerning between the good and the evil, as to render them the unfit subjects of a moral sentence and a moral examination. With every human creature who shall be pronounced worthy of death on that day, will it be seen that there was either a light which he actually had and liked not to retain, or a light which he might have had and liked not to recover. To whom much is given of him much shall be required; and there will be gradations of punishment in hell. (T. Chalmers, D. D.) Romans 1:29-31 Being filled with all unrighteousness.The prevalence of evil All is full of crime and vice; there is more committed than can be healed by punishment. A monstrous prize contest of wickedness is going on. The desire to sin increases, and shame decreases day by day. Vice is no longer practised secretly, but in open view. Vileness gains in every street and in every breast to such an extent that conscience has become not only rare but extinct. (Seneca.)Wickedness. With and without the gospel The worst kind of religion is no religion at all; and these men, living in ease and luxury, indulging themselves in the “ amusement of going without religion,” may be thankful that they live in the lands where the gospel they neglect has tamed the beastliness and ferocity of the men who, but for Christianity, might long ago have eaten their carcasses like the South Sea Islanders, or cut off their heads and tanned their hides like the monsters of the French Revolution. When the microscopic search of scepticism, which has hunted the heavens and sounded the seas to disprove the existence of a Creator, has turned its attention to human society, and has found a place on this planet ten miles square where a decent man can live in decency, comfort, and security, supporting and educating his children unspoiled and unpolluted--a place where age is reverenced, infancy respected, manhood respected, womanhood honoured, and human life held in duo regard; when sceptics can find such a place ten miles square on this globe, where the gospel of Christ has not gone and cleared the way and laid the foundations and made decency and security possible, it will then be in order for the sceptical literati to move thither and then ventilate their views. But so long as these very men are dependent upon the religion which they discard for every privilege they enjoy, they may well hesitate a little before they seek to rob the Christian of his hope and humanity of its faith in that Saviour who alone has given to man that hope of life eternal which makes life tolerable and society possible, and robs death of its terrors and the grave of its gloom. (J. R. Lowell.)Spreading tendency of sin I need not, I suppose, spend any time in illustrating the vividness and truthfulness of that metaphor which compares any kind of evil in a man’ s character to the silently, gradually, surely working leaven. The cancer spreads; the fungus creeps steadily through the rotting timber; the smallest hidden speck of evil in a man’ s nature has in it a demoniacal transforming and assimilating power which works underground, unconsciously even to the man himself, until some strain of temptation and stress of trial comes; and lo! he finds that what he thought was solid timber is all eaten out in the heart of it, and has no strength to resist or to bear. The smallest sin may corrupt a man’ s whole nature, and change, as it were, the chemical composition of every part of it; though in itself it be but an infinitesimal and almost invisible atom that has been dropped into the hole. (A. Maclaren, D. D.)Whisperers, backbiters.-- Detraction These two words agree that they both wound the fame of our neighbour, and they both do it behind his back or in his absence. But they differ--1. In that whispering doth it secretly and closely, but backbiting openly. 2. Whispering tendeth to breed strife among our friends, but backbiting to our general disgrace before the world. The one seeketh to deprive us of the goodwill of our friends, the other to destroy our service. They are often conjoined (2 Corinthians 12:20). I. What is detraction?1. The nature of it in general. It is an unjust violation of another’ s reputation. God, that hath bidden me to love my neighbour as myself, doth therein bid me to be tender not only of his person and goods, but of his good name. Therefore certainly this is-- (1) A sin against God, who hath forbidden us to bear false witness against our neighbour, and to speak evil of others without a cause (Ephesians 4:31); (2) A wrong to man because it robbeth him of his good name, which is so deservedly esteemed by all that would do anything for God in the world (Proverbs 22:1; Ecclesiastes 7:1). (3) The causes it proceedeth from are-- (a) Malice and ill-will, which prompteth us to speak falsely of others, so to make them odious, or do them wrong or hurt. Now, to hate our brother is inconsistent with that charity which the love of Christ should beget in us (1 Peter 4:8; 2 Peter 1:7); (b) Uncharitable credulity, whereby men easily believe a false report, and so convey it to others (Jeremiah 20:10); (c) Rashness and unruliness of tongue (James 1:26). Possibly it may not come from downright malice, but (Proverbs 11:13) whisperers must be talking, and be it true or false, out it comes; (d) Passion for our different interests and opinions. Bitter envying (James 3:14) hath made mad work in the world as to strifes, and confusions, and quarrels, and bloodsheds, and persecutions. But usually it venteth itself in evil-speaking (2 Corinthians 12:20). 2. The kinds of it are two in the text. (1) Whispering, which is privy defamation of our brother. Now this is a great sin-- (a) Because it is here reckoned among those which reigned among the heathen, and God hath expressly forbidden to His people (Leviticus 19:16; Jeremiah 11:4). (b) It is against natural equity, because they do that to others which they would not have done to themselves (Matthew 7:2). (c) It is a cause of much mischief in the world, as--Grief to the party wronged (Proverbs 18:8); much debate and strife (Proverbs 26:20; Proverbs 16:28; Proverbs 6:19); sometimes even the destruction of another’ s life (Ezekiel 22:9; 1 Samuel 22:9). But here ariseth a question, whether all private complaints and informations against others come under the name of whispering? I answer--No, with these cautions-- (i) If the party be duly admonished; for, before we go any further, the rule is (Matthew 18:15). (ii) If it be made to such as have power to redress the fault by the most discreet and gentle means (Genesis 37:2). (iii) If the complainer seeketh nothing but the amendment of the party. (iv) If he grieve that he hath cause to complain, and pray for his conversion.3. Backbiting is a more public speaking evil of our absent brother, to the impairing of his credit. Now, this may be done-- (1) With respect to the good things found in him. There are four degrees in this: (a) When we deny them. This is not only to wrong our neighbour, but to rob God of His own praise. (b) When we lessen them. To extenuate and clip another’ s due praise is envy, but in honour to prefer them above ourselves is charity and humility (Philippians 2:3; Romans 12:10). (c) When we but deprave them by supposing a sinister intention (Job 1:9). (d) When we enviously suppress them. (2) With respect to evil supposed to be committed by them. (a) When we publish their secret slips, which in charity we ought to conceal (Proverbs 11:13). (b) When, in relating any evil action of another, we use harder terms than are required, and make beams of motes, and mountains of mole hills. We should lessen sins all that we can (Acts 3:17). II. The heinousness of the sin.1. In general, that is evident from what is said already. I shall urge two arguments more. (1) That men shall be called to an account for these sins as well as others (Jude 1:15; 1 Peter 4:4-5). (2) It is the property of a citizen of Zion not to be given to backbiting (Psalms 15:3). 2. More particularly, it is the more heinous. (1) From the person against whom it is committed. As suppose the godly and irreprovable for the main, who by their life and conversation have the best right to honour and esteem (Psalms 64:3; Numbers 12:8; 1 Timothy 3:7). Against these it is not only unjust, but noxious and hurtful to God’ s service. (2) From the persons before whom the slander is brought; so that they are deprived not only of private friendships, but the favour and countenance of these under whose protection they have their life and service (Esther 3:8; Psalms 52:1). (3) From the end of it. Some men have no direct intention of mischief, but are given to tattling. It is a great sin in them, and an unprofitable waste of time; but it is a greater in those that make it their business to disgrace others or sow discord. (4) From the effect or great hurt that followeth, be it loss of estate, as in the case of Mephibosheth, or a general trouble and persecution on the people of God. When their good names are buried their persons cannot long subsist afterward with any degree of service. Conclusion: Note--1. How good natured Christianity is, and befriendeth human societies; it condemneth not only sins against God, but sins against our neighbour (Philippians 4:8). 2. That we should not speak evil of others behind their backs, but tell them their faults plainly in love and wisdom, nor encourage others in this sin (Proverbs 25:23). (T. Manton, D. D.)Haters of God.-- Hatred of God Enemies of God in heart and work (Romans 8:7). Hatred of God is the essence of sin, as the love of God is the essence of holiness. Hatred to God is shown in dislike--1. To His character as just and holy.2. To His government as opposed to evil-doers.3. To His laws as forbidding what is sinful.4. To His people as bearing His image. Hatred of God is the cause of men’ s rejection of Christ (John 15:21-24). Written in characters of blood in times of persecution (Psalms 79:2-3). Shows the intense wickedness and madness of the human heart. God is hated who is supremely excellent, and man’ s greatest benefactor. An unholy nature is at the root of such hatred, which is aggravated by conscious guilt and dread of God. It is only overcome by the belief of God’ s love as seen in Christ. (T. Robinson, D. D.)Hatred of God: its futility The inventions of a hater of God are as the proud engines and presumptuous artillery of a Titanic warfare of defiance against Heaven, which recoil on himself, like mountains which are hurled back on the heads of the giants who attempted to scale the skies, and which crushed them beneath the ruins. (Bp. Chr. Wordsworth.) Romans 1:32 Who knowing the Judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. The displeasure of God with all who are pleased with sin I. Sinners do things which they know are displeasing to God. The heathen do things which God has forbidden by the law of nature; the Jews those which are forbidden by the God of revelation: both, therefore, do things which they know must be displeasing to Him. And this is true of all men now. They know that God forbids them to love themselves and the world supremely; but they do both. God forbids them to disobey His commands; but they do disobey them. God forbids them to disbelieve and reject the gospel; but they do disbelieve and reject it. And they will persist in displeasing Him, notwithstanding death appears to be their certain doom. II. They take pleasure in seeing others take the same path to ruin. It will be easy to account for this if we consider--1. That they love one another. They are all by nature possessed of the same selfish heart. And it is therefore reasonable to suppose that, notwithstanding the great diversity in their external conduct, they love one another because they are sinners, and not saints. Christ says repeatedly, “ that sinners love those that love them.” And He tells His disciples that this selfish spirit is essential to their character. “ If ye were of the world, the world would love his own.” Men of the world universally approve the spirit of the world, and are pleased to see one another act it out without the least reserve; though they know it is infinitely displeasing to God. 2. As sinners possess one and the same selfish and sinful heart, so they are heartily united in opposing one and the same holy and benevolent cause. The greatest nations have been, and still are, united in their views, and feelings, and conduct, towards the Church of Christ. As all sinners wish that God’ s gracious designs may be defeated; so they have pleasure in seeing any of their fellow men doing what they think has a tendency to frustrate them. 3. Those who do things which they know are displeasing to God, take pleasure in seeing others do the same. Those who disbelieve the existence of God are pleased to hear others say that they believe there is no God. Those who disbelieve the inspiration of the Bible are pleased to hear others say that they believe it is a cunningly devised fable. Those who disbelieve the doctrines of the Trinity, of atonement, of total depravity, of regeneration, etc., are always pleased to hear others say that they disbelieve all these doctrines. Those who disbelieve in the Sabbath, who practise tavern haunting, vain and sinful amusements, like others to do the same. Those who are ambitious love to see others ambitious. Those who are worldly minded love to see others worldly minded. Those who despise all religion love to see others despise it. III. Improvement.1. If sinners love to do things which they know are displeasing to God, then they never refrain from doing anything merely because they know it will be displeasing to Him. They know what is pleasing to themselves, and they mean to do what is pleasing to themselves, though they know it will be displeasing to God. They are like disobedient children and servants, who will always do what is agreeable to their own corrupt heart, though they know it will be disagreeable to their parents or masters, unless they fear their displeasure. It is the fear and not the love of God that restrains sinners from doing any evil action or pursuing any evil course. 2. If sinners love to do things which they know are displeasing to God, then, though they do a great many things which He has required, yet they never do anything merely for the sake of obeying or pleasing Him. They labour to please themselves, and not Him. 3. If sinners love to do things that they know are displeasing to God, and take pleasure in seeing others act from the same principle, then no external means nor motives are sufficient to restrain them from sin, and induce them to love and please God. They sin with their eyes wide open. They know what would please God, but they do not desire to please Him. 4. If sinners not only do things which they know are displeasing to God, but take pleasure in seeing others do the same things, then they are guilty not only of their own sins, but of all the sins of others, which they see and approve. And the approvers are often more guilty and criminal than the actors. Parents who allow their children to profane the Sabbath, to game, to attend balls and haunt taverns, are more guilty than their children that do these things. Executive officers, who see and approve of those who break the laws of the land, are more guilty than the actual transgressors. The reason is, that in all these cases the approvers know more than the actors, and are under stronger obligations to condemn and restrain those who are under their care, than the transgressors are to refrain from their evil courses. 5. If men are guilty of all the sins which they know and approve of, then we may see what it is to be guilty of national sins. It is to approve of those sins, which the majority of a nation commit and approve of. And, in this view, it is easy to see that one nation may be guilty of the sins of another nation. (N. Emmons, D. D.)The heinous guilt of taking pleasure in other men’ s sins From the beginning of Rom 1:18 to the end of Rom 1:31 we have an abridgment of the lives and practices of the whole heathen world. And yet, as comprehensive as this catalogue of sin is, it is but of sin under a limitation; sins of direct and personal commission. Is not this a sufficient comprehension? For is not a man’ s person the compass of his actions? Or, can he operate further than he does exist? Yes; he may not only commit sins, but also take pleasure in the sins of others. Which implies, first, that thus to take pleasure in other men’ s sins is a distinct sin from all the former; and, secondly, that it is much greater--the furthest that human pravity can reach. For surely, that sin that exceeds idolatry, monstrous unnatural lusts, etc., must needs be such a one as must nonplus the devil himself to proceed further. I. What it is that brings a man to such a disposition of mind as to take pleasure in other men’ s sins.1. In order to show this I shall premise-- (1) That every man naturally has a distinguishing sense of what is fit, and what is not fit to be done--the candle of the Lord, which discovers to him both what he is to do and what to avoid. (2) That there is consequently upon this an inward satisfaction, or dissatisfaction, after a good or an evil action. And this, no doubt, proceeds not only from the real unsuitableness of sin to the nature of man, but also from a foreboding fear, that evil will follow the doing of that which conscience disallows, which, no question, is the voice of God Himself, speaking in the hearts of men, and by secret intimations giving the sinner a foretaste of that direful cup, which he is like to drink more deeply hereafter. (3) That this distinguishing sense of good and evil, and this satisfaction and dissatisfaction is a principle not easily extinguished. It is founded in nature, and the great important end that God designs it for shows the necessity of its being put beyond the danger of being torn up by ordinary violence. (4) That that which weakens this principle is an inferior, sensitive principle, which receives its gratifications from objects clean contrary to the former, and which affect a man much more warmly and vividly than those which affect only his nobler part, his mind. 2. From these considerations we naturally infer-- (1) That no man is easily brought to take a full pleasure in his own sins. For though sin offers itself in never so alluring a dress at first, yet the remorse of the soul, upon the commission of it, infinitely overbalances those transient gratifications it affords the senses. The fine colours of the serpent by no means make amends for the smart and poison of his sting. (2) That as no man is easily brought to take a full pleasure in his own sins, so much less easily can he be brought to take pleasure in those of others. The reason is because the chief motive that induces a man to sin--the gratification of his sensitive part--cannot be had from the sins of another. For certainly another man’ s intemperance cannot affect my sensuality any more than the meat and drink that I take into my mouth can please his palate. 3. What, then, are the causes that corrupt the mind of man as to take pleasure in other men’ s sins? (1) A commission of the same sins. This is imported in the words, “ They not only do the same things.” It is acquaintance that must give delight in actions, as well as in persons. And it is trial that must begin the acquaintance. None look with so much pleasure upon the works of art as artists. In like manner no sober man can look with complacency on drunkenness. No; he must first be a practitioner. It is possible, indeed, that a sober or a chaste person, through ill will, envy, or spiritual pride, may be glad to see the intemperance and debauchery of some about him, but he rejoices not in it, as in a delightful object, but as in a means of his neighbour’ s ruin. (2) A commission of them against the conviction of conscience. The persons charged in the text are such “ as knew the judgment of God, that they who committed such things were worthy of death,” such as broke through all mounds of law, and laughed at the sword of vengeance, which Divine justice brandished in their faces. For God has set a flaming sword not only before paradise, but before hell; and conscience is the angel into whose hand this sword is put. But if now the sinner shall not only wrestle with this angel, but throw him too, his heart lies open, like a broad road, for all the sin in the world freely to pass through. (3) Continuance in them. For God forbid that every single commission of a sin should so far deprave the soul and bring it to such a condition. David and Peter sinned against the dictates of their conscience; yet we do not find that either of them delighted in their own sins, and much less in other men’ s. Before a man can come to be pleased with sin, because he sees his neighbour commit it, he must have had such a long acquaintance with it as to create a kind of friendship; and we know a man is naturally glad to see his old friend wheresoever he meets him. It is generally the property of an old sinner to find a delight in reviewing his own villainies in the practice of other men. An old wrestler loves to look on the lists, though feebleness will not let him offer at the prize. An old huntsman finds a music in the noise of hounds, though he cannot follow the chase. An old drunkard loves a tavern, though he cannot go to it, but as he is supported by another, just as some are observed to come from thence. And an old wanton will be doting upon women when he can scarce see them without spectacles. Their great concern is, that the vice may still go on. (4) That meanness and poor spiritedness that naturally and inseparably accompanies all guilt. Whosoever is conscious of sin, feels, whether he will own it or not, shame and depression of spirit. And this is so irksome that he is restless to rid himself from it; for which he finds no way so effectual as to get company in the same sin. A vicious person, like the basest sort of beasts, never enjoys himself but in the herd. Company, he thinks, abates the torrent of a common odium by deriving it into many channels; and, therefore, if he cannot wholly avoid the eye of the observer, he hopes to distract it at least by a multiplicity of the object. (5) A certain, peculiar, unaccountable malignity. This we see in those who secretly rejoice when they hear of the calamity of their neighbour, though no imaginable interest can be served thereby. And as this occurs in temporals, so there is no doubt but that with some it acts the same way also in spirituals. So he acted who made a poor captive renounce his religion, in order to the saving of his life; and when he had so done, presently ran him through, glorying that he had thereby destroyed his enemy, both body and soul. II. The reasons a man’ s being disposed to do so comes to be attended with such an extraordinary guilt.1. That naturally there is no motive to tempt a man to it. The lesser the temptation the greater the sin. For in every sin, the freer the will the more sinful the act. If the object be extremely pleasing, though the will has still a power of refusing it, yet it is not without some difficulty. Now this pleasure springs from the gratification of some desire founded in nature. An irregular gratification it is often; yet still the foundation of it is, and must be, something natural. Thus drunkenness is an irregular satisfaction of the appetite of thirst; and covetousness a boundless, unreasonable pursuit of the principle of self-preservation. There is hardly any one vice but what is the abuse of one of those two grand natural principles; namely, that which inclines a man to preserve himself, or to please himself. But now, what is, or can be, gratified by another man’ s pursuit of his own vice? All the pleasure that naturally can be received from a vicious action can immediately affect none but him who does it. And therefore the delight that a man takes for another’ s sin can be nothing else but a fantastical, preternatural love of vice, as such, a delighting in sin for its own sake. “ If a man plays the thief,” says Solomon, “ and steals to satisfy his hunger,” though it cannot wholly excuse the fact, yet it sometimes extenuates the guilt. But when a man shall, with a sober, diabolical rancour, enjoy himself in the sight of his neighbour’ s sin and shame, can he plead the instigation of any appetite in nature inclining him to this? No, for he may as well carry his eyes in another man’ s head, and run races with another man’ s feet, as directly and naturally taste the pleasures that spring from the gratification of another man’ s appetites. Nor can that person, who accounts it his recreation to see a man wallowing in his filthy revels, allege for a reason of his so doing that it leaves the least relish upon the tip of his tongue. What can we then assign for the cause of this monstrous disposition? Why, that the devil and long custom of sinning have superinduced upon the soul new, unnatural, and absurd desires, that relish things not at all desirable. In fine, there is as much difference between the pleasure a man takes in his own sins, and that which he takes in other men’ s, as there is between the wickedness of a man and the wickedness of a devil. 2. A second reason is, from the boundless nature of this way of sinning. For by this a man contracts a kind of a universal guilt, and, as it were, sins over the sins of others; so that while the act is theirs, the guilt of it is equally his. Personal powers and opportunities of sinning comparatively are not great; for at greatest, they must still be limited by the measure of a man’ s acting, and the term of his duration. But now, for the way of sinning which we have been speaking of, it is neither confined by place nor weakened by age; but the bedrid and the lethargic may, upon this account, equal the activity of the strongest sinner. A man, by delight and fancy, may grasp in the sins of countries and ages, and by an inward liking of them communicate in their guilt. 3. It presupposes and includes in it the guilt of many preceding sins. For a man must have passed many periods of sin before he can arrive to it, and have served a long apprenticeship to the devil before he can come to such a perfection and maturity in vice as this imports. It is the wickedness of a whole life, discharging all its foulness into this one quality, as into a great sink. So that nothing is, or can be, so properly and significantly called the “ very sinfulness of sin,” as this. III. What kind of persons are to be reckoned under this character? In general whosoever draws others to sin. But to particularise--1. Those who teach doctrines directly tending to a sinful course (Matthew 5:19; cf. Matthew 15:5-6). Now these are of two sorts. (1) Such as represent actions that are sinful, as not so--e.g., Antinomians, who assert that believers cannot sin. (2) Such as represent many sins much less than they are--e.g., those who assert that all sins committed by believers to be but infirmities. 2. Such as endeavour to allure men to sin, either by formal persuasions (Proverbs 7:13-22), or by administering objects and occasions fit to draw forth a man’ s corrupt affections; such as are the inflaming of a choleric person into a fit of rage against his neighbour, the provoking of a lustful person by filthy discourse, books, and pictures. 3. Such as affect the company of vicious persons. For otherwise, what is there in such men, which they can pretend to be pleased with? For generally such sots have neither parts nor wits. It is clear, therefore, that where a man can like the conversation of debauched persons, amidst all the natural grounds of dislike, it can proceed from nothing but the inward affection he bears to their lewd humour. It is this he enjoys; and for the sake of this the rest he endures. 4. Such as encourage men in their sins. This may be done-- (1) By commendation. No man commends another any further than he likes him. He who writes an encomium Neronis is but a transcript of Nero. From whence we see the reason of some men’ s giving such honourable names and appellations to the worst of men and actions, and base, reproachful titles to the best. (2) By preferment. None certainly can love to see vice in power, but such as love to see it also in practice. IV. The effects of this sin.1. Upon particular persons. (1) It quite alters and depraves the natural frame of a man’ s heart. (2) It peculiarly indisposes a man to repent and recover himself from it. For the first step to repentance is a man’ s dislike of his sin; and how can we expect that a man should dislike that which has taken such possession of his affections, that he loves it, not only in his own practice, but also in other men’ s? (3) The longer a man lives the wickeder he grows, and his last days are certainly his worst. To delight in other men’ s sins is most properly the vice of old age, and may be truly called the old age of vice. For, as first, old age necessarily implies a man’ s having lived many years, and withal, this sort of viciousness supposes the precedent commission of many sins, so it has this further property that, as when a man comes once to be old, he grows every day older and older; so when a man comes to such a degree of wickedness, as to delight in the wickedness of others, it is more than ten thousand to one if he ever returns to a better mind. Tiberius is a notable instance, who was bad enough in his youth, but monstrously so in his old age; and the reason of this was because he took a particular pleasure in seeing other men do vile things. And, therefore, let not men flatter themselves that though they find it difficult to combat an ill practice, yet that old age shall do that for them which they in their youth could never find in their heart to do for themselves, for a habit may continue when it is no longer able to act. The longer a blot continues the deeper it sinks. And it will be found a work of no small difficulty to dispossess and throw out a vice from that heart where long possession begins to plead prescription. (4) Many perish eternally who never arrived at such a pitch of wickedness as to take any pleasure in, or indeed to be at all concerned about, the sins of other men. But they perish in the pursuit of their own lusts, and often not without a considerable mixture of dislike of themselves for what they do. 2. Upon communities. Some men’ s taking pleasure in other men’ s sins will cause many men to sin to do them a pleasure, for-- (1) It is seldom or never that any man comes to such a degree of impiety as to take pleasure in other men’ s sins, but he also shows the world, by his actions and behaviour, that he does so. (2) There are few men in the world so inconsiderable, but there are some who have an interest to serve by them. (3) The natural course that one man takes to serve his interest by another is by applying himself to him in such a way as may most gratify and delight him. (R. South, D. D.). Romans 2:1-16 Wherefore thou art inexcusable, O man, whosoever thou art that judgest.Man’ s inexcusableness I. Because--1. He has a knowledge of his duty.2. He was created with ability to perform it.3. He knows the consequences of neglecting it.4. He condemns others for doing what he does himself. II. What ever be--1. The nation to which he belongs.2. The profession he makes.3. The privileges he enjoys.4. The position he occupies. (T. Robinson, D. D.)Jews as bad as pagans The tests of the Jews’ pretentious lay to hand in the facts of Jewish life. Did the morals of his countrymen fit them to stand before the righteous tribunal of Eternal Justice? Had they so kept their boasted law as to attain by it to practical righteousness? Let the observation of the Roman world reply. The appeal is a rough and ready one--fit for the occasion. In his own case, Paul’ s Hebrew life had been outwardly pure. Like a good many of his contemporaries, especially among the Palestinian schools, he could accuse himself of no patent vices. Here, however, he is writing to a community familiar with foreign Jews resident in a city where of all others the basest elements from every land flowed together to make one another worse; and he could appeal to the observation of the Roman Christians whether the Jews of Rome were not as bad in morals as any pagan--nay, whether the very name of Jew had not come to be on Gentile lips a word of opprobrium and reproach. A vagrant life, association with the servile population of great towns, an equivocal position in the eyes of Roman law, social exclusion, the necessity of living by their wits and amassing bullion instead of stable property, these causes were already at work creating that deteriorated type of Hebrew character which has long been fixed in Europe. From independent witnesses we know that the Jews were at that day the gipsy, the usurer, the fortune teller, the pander, and the slave agent of the Roman world; everywhere living on the vices of the heathen whom he despised; one of the most restless, turbulent, and despicable elements in that corrupt society. And this is what has come of Israel’ s religious privileges and ancestral glories. This was the upshot of the national attempt to attain to the righteousness of God by the works of “ the law.” An open rupture betwixt profession and performance, between religion and morals; on one side, a faith which was mocked by their life; on the other, a life which was condemned by their faith. For while in morals they were a byword even to the heathens, these same Jews were eaten up with religious self-importance, and looked down on heathens as outcasts and unclean. Arrogant and bigoted zeal for proselytysing went hand in hand, therefore, with personal profligacy. It was nothing to be a cheat or a procurer: it was everything to know the true God, and to be circumcised and to be instructed in the law. (J. Oswald Dykes, D. D.)Censoriousness I. Its prevalence. II. Its folly. III. Its inexcusableness. (J. Lyth, D. D.)Unconscious hypocrisy Hypocrisy is almost always unconscious: it draws the veil over its own evil deeds, while it condemns those of others, not intentionally, but because human nature is strangely gifted with the power of deceiving itself. It is popularly described as “ pretending to be one thing, and doing, thinking, or feeling another” ; in fact it is very different. Nobody really leads this sort of divided existence. A man does wrong, but he forgets it again; he sees the same fault in another, and condemns it; but no arrow of conscience reaches him, no law of association suggests to him that he has sinned too. Human character is weak and plastic, and soon reforms itself into a deceitful whole. Indignation may be honestly felt at others by men who do the same thing themselves; they may often be said to relieve their own conscience, perhaps even to strengthen the moral sentiments of mankind, by their expression of it. So that hypocrisy, though the worst of sins, is for the most part weakness and self-deception. The Scribes and Pharisees, “ hypocrites,” regarded their own lives in a very different light from that in which our Lord has pictured them. Their hypocrisy, too, might be described as weakness and self-deception, only heightened and made more intense by the time and country in which they lived. It was the hypocrisy of an age and a state of society--blinder, perhaps, and more fatal in its consequences for this very reason, but less culpable in the individuals who were guilty of it. Those who said, “ We have a law, and by it He ought to die,” were not without a zeal for God, though seeking to take away Him in whom only the law was fulfilled. But although experience of ourselves and others seems to show that hypocrisy is almost always unconscious, such is not the idea that we ordinarily attach to the word. The reason is--1. That the strong contrast we observe between the seeming and the reality, between the acts and words of the hypocrite, lead us to speak as though the contrast were present and conscious to himself. We cannot follow the subtle mazes through which he leads himself; we see only the palpable outward effect. 2. The notion that hypocrisy is self-deception or weakness is inadequate to express our abhorrence of it. 3. Our use of language is adapted to the common opinions of mankind, and is incapable of expressing the finer shades of human nature. (Prof. Jowett.)The self-righteous and the hypocrite tried and condemned by I. Conscience (Romans 2:1-3). II. The mercy of God (Romans 2:4). III. Eternal justice (Romans 2:5-11). (J. Lyth, D. D.)Judging others I. This sin is to be avoided, because--1. We are incapable of judging accurately.2. We are not invested with the office of judge (Romans 14:4; James 4:12).3. Judging others is generally the effect of uncharitableness; and--4. Is expressly forbidden by Christ. II. In order to avoid this sin--1. Be slow to judge, and do not condemn without evidence.2. While different motives are possible, do not ascribe an action to the worst.3. When there is just ground for doubt, suspend your judgment.4. When you are obliged to condemn, do it with regret.5. Listen calmly to apology, and readily admit every explanation.6. Confound not in one general censure all of a party or sect.7. View men’ s actions in the sunshine of charity, not in the shade of moroseness. (T. Robinson, D. D.)Judging others By doing so a man-- I. Demonstrates his own guilt.1. He knows the law.2. He violates it. II. Denies the justice of God.1. Its equity.2. Its severity. III. Despises God’ s mercy.1. As if he needed it not.2. He will not repent.3. He treasures up wrath. (J. Lyth, D. D.)The judges judged I. To whom the expostulation is addressed. The disposition here reproved shows itself in--1. Worldlings towards-- (1) Each other.(2) Professing Christians. 2. Religious persons towards-- (1) Each other.(2) The world. II. The address itself. Concerning uncharitable persons it shows--1. How vain their hopes.2. How aggravated their guilt.3. How fearful their prospects. Application:1. Do not occupy yourselves too much about others, but rather take heed to yourselves.2. Above all things seek to know your need of a Saviour. (C. Simeon, M. A.)The final judgment foreshadowed It had been clearly established against the Gentiles that they were inexcusable, and that there could be no hope of their escape but on the ground of the salvation revealed in the gospel. But of such salvation the Jew stood in equal need. Only to convince him of it a different process was required. Confident that he should escape the just punishment of sin, it was necessary to convince him that the grounds of his expectation were false. He is, therefore, reminded-- I. That, in pronouncing judgment upon the sins of others, he was but foreshadowing his own doom, for that the judgment of God is always according to truth. It is true that Paul’ s reasoning would be equally conclusive against Jew or Gentile, but there is no intimation that the latter meted out condemnation only to others; or that he flattered himself that, while they were justly punished, he should escape. But the fond thought of many a Jew was that his interest with the Eternal Judge was too intimate, powerful, and well assured to render it possible that he should be punished as other sinners (Matthew 3:9; John 8:33-44). Now the apostle would have him understand that such a hope was vain. No external connection with the kingdom of God; no attention to the requirements of religious ritual can possibly avail to deliver any man from wrath if it does not avail to save him from his sins (Isaiah 1:11-20). Neither circumcision nor baptism, neither the sacrifices of Judaism nor even the precious blood of Christ, will screen a man from wrath who does not honestly consent to abandon his sinful practices. II. That the riches of God’ s goodness were intended to lead him to repentance, and that, therefore, his continued sinfulness would but serve to enhance his guilt.1. In specifying “ the riches of God’ s goodness,” etc., the apostle refers to those aboundings of grace which pertained specially to the Jews. The words of Moses indicate at once their character and purpose (Deuteronomy 4:5-8). The Mosaic institutions, the Abrahamic covenant, the whole of the Old Testament, and the disciplinary dealing of God with the nation, had but this one object, “ That they should fear the Lord,” etc. (Deuteronomy 10:12). To this end mercy was promised them upon repentance; and, for the like purpose, all gracious instruction, aid, defence, and supply were assured to them. But should they, notwithstanding all this, refuse to repent and to become a holy people, then they should be overtaken by wrath. 2. The purpose and tendency of the goodness of God was to lead them to repentance. But it required the concurrence of their own wills, which, however, they would not render. Their hearts were hard and impenitent. They valued their religious institutions only so far as they supposed that, through their magic influence, the consequences of their sins should never overtake them. Moses had clearly foreseen this abuse of God’ s goodness, and had strongly warned the people against it (Deuteronomy 29:18-20). Yet, notwithstanding this, the people, from generation to generation, did bless themselves in their hearts, saying, “ Peace! peace!” when there was no peace (Jeremiah 23:16-17). Therefore was sent to them the scathing rebuke (Isaiah 6:9-10). III. That the day for the revelation of wrath is fixed and that the decisions shall then be in accordance with the strictest equity. This day is not one of probation, in which, along with a revelation of wrath, there is also a revelation of mercy; but one in which, probation being concluded, its lasting results will be disclosed. It is stated--1. That the judgments of that day shall proceed upon character and works alone. Such is the uniform and consistent doctrine of Scripture. The question of questions will be not to what nation or Church the man belonged; not, “ Was he duly circumcised or baptized?” This, too, was the teaching of the Old Testament (Ecclesiastes 8:12-13; Ecclesiastes 12:14; Proverbs 11:18; Proverbs 11:21; Psalms 1:5-6) and of Christ Himself (Matthew 7:21). If a man despise the goodness of God, and continue in his sins to the end of life, then all his sins, with all their evil influence upon his own character, must go with him to the judgment, and he must bear the punishment of all. But if, softened by the riches of that goodness, he yields to the gracious influence, then, by virtue of the Atonement, his iniquity shall be taken away (Ezekiel 18:21-22; Matthew 18:3). 2. That the rule of judgment shall be administered without respect of persons. That which is pronounced wicked in a heathen will be pronounced equally wicked in a Jew or a Christian. Nay, more so (Luke 12:47-48). Therefore, “ as many as have sinned without law, shall also perish without law,” etc. 3. That the judgment of that day will be so far from opening up a way of escape for the Jew that it will disclose for his portion a “ how-much-sorer punishment.” And this according to the solemn warning of the Judge Himself (Matthew 11:21-24). His sin is greatest who has sinned against the fullest light and the richest grace. Therefore there must be provided a deeper hell of “ tribulation and anguish” for the obdurate Jew than for the impenitent Gentile; but the deepest must needs, on the same principle, be reserved for those who have sinned away the day of Christian light and salvation. 4. The results of the judgment, shall be to the righteous eternal life, i.e., an immortality of supremely blessed existence. To the impenitent and disobedient it shall be a revelation of “ indignation and wrath,” producing “ tribulation and anguish.” And as the award shall be final, so too the results shall be ever-enduring (Daniel 12:2; Matthew 25:46; Mark 9:43-48; 2 Thessalonians 1:9). One way there is, but only one, by which sinful men may escape from the terrors of that great day--the way of repentance. Obviously that way of escape was open to the Jew even before the advent of Christ (Ezekiel 18:30), and was assumed by Paul to be available for the sinful Jew still, and also for the sinful Gentile (Romans 2:26-29). (W. Tyson.)Judgment--human and Divine I. Human judgment is pronounced by inconsistent men. The men who judge, often those who judge most sternly, are themselves guilty. David and Nathan. The accusers and the woman taken in adultery. In the light of the Sermon on the Mount we are all inconsistent. II. Divine judgment is pronounced by a perfectly righteous Being. We notice--1. The standard by which God judges--truth. 2. The spirit in which God judges. His judgment is-- (1) Long suffering;(2) Impartial;(3) Thorough. 3. The character of the Divine Judge is-- (1) An inspiration to those who seek well-doing.(2) A terror to those who obey unrighteousness. (U. R. Thomas.)The judgment of God It is easy for us to see sin in others, and to join in general confessions of sin, in which we seem to include ourselves. But it is very bard to acknowledge it penitently before God. There is, in every man’ s heart, a subtle element of self-flattery, which leads him to extenuate or deny his own offences, while yet he is very forward to condemn the iniquities of his neighbours. When Haldane read to D’ Aubigne a chapter from this Epistle concerning the natural corruption of man, he said, “ Now I do, indeed, see it in the Bible.” “ Yes,” replied Haldane, “ but do you see it in your heart?” --a home thrust which awakened a sense of sin, and led to his conversion. Thus Paul proceeds here to bring home to every man’ s conscience the terrible charge advanced against the world at large in the latter part of chap. 1. He knew that many who, while acknowledging the general correctness of his statements, would make an exception of themselves. None would be more ready to do this than the Jews. The apostle therefore approaches them warily, beginning with appeals of a more general character, and then coming gradually down to a direct application of his argument to every self-righteous descendant of Abraham. Let us notice-- I. Those who exempt and excuse themselves from the general charge of the world’ s abounding wickedness.1. The Greeks, or Gentiles. Among these were many who could condemn their neighbours most severely, while yet they openly commended themselves. Even Socrates could practise in secret gross sensualities which he inveighed against in public. There were men who were by nature less savage or less treacherous than their fellows; but there were vices of disposition, such as envy, malice, and revenge, in which they freely, if not vauntingly, participated. Then there were men of refinement whose only difference from the licentious mob was in the superior delicacy of their pleasures, the higher artfulness of their hypocrisies, the closer secrecy of their excesses. And have not we also many classes of character, the exact counterpart of those just described--those who have not yet been found out, or are careful to avoid all coarse and flagrant forms of vice; but are selfish, covetous, proud, or vindictive? And are not these dispositions as certainly the manifestations of a corrupt heart as many fouler sins from which they fastidiously shrink? Therefore are they without excuse, for in judging others they condemn themselves. 2. The Jews. Their common delusion was to fancy themselves free from condemnation, merely because they possessed the oracles of God and enjoyed special tokens of the Divine regard. They thus missed the very object of the kindness extended toward them. It was meant to lead them to repentance; but they used it to build up their pride and confirm their obduracy. And have they not also their representatives in the Christian pale? There are many amongst us who pride themselves on their religious advantages without ever improving them to their own salvation. Are you, then, better than the heathen, because you possess the Bible, rest on the Sunday, and attend the sanctuary? Is it enough that you hear the law, without obeying it? The enjoyment of these advantages only heightens your obligation, adds to your responsibility, and may make you at last tenfold more the child of hell than the pagans you despise. “ He that knoweth his master’ s will, and doeth it not, shall be beaten with many stripes.” II. The final judgment of the world by Jesus Christ.1. This is a peculiarly gospel disclosure. True, there were premonitions of it amongst the heathen, as there were pre-intimations of it in the Old Testament; but still it was left to Christ and His apostles to develop the doctrine. Here we learn that a day is determined on by God to be devoted to that exclusive business. We need not conceive of a day consisting of twenty-four hours, but rather of a vast period--just as we call the term of gospel grace the day of salvation, or of immortal ages as the day of eternity. Over the affairs of that day shall the Son of Man preside in person. Before His bar all nations must be arraigned. “ We must all appear before the judgment seat of Christ,” and answer for the things done in the body. 2. Mark its impartiality. “ There is no respect of persons with God.” No man’ s case will be prejudiced by his circumstances, and no man will find favour because of the accidents of birth and position. We can conceive of no motives of favouritism in the mind of God. And certainly it will be impossible either to corrupt the Judge with bribes, to pervert Him by flattery, or to overcome Him with threats. The wise will not be saved by his wisdom, nor the strong by his strength, nor the rich by his riches, nor the noble by his rank; youth and beauty will be as powerless as decrepitude and age. 3. Its strict equity. Each must receive according to his deeds, whether good or evil. What, then, is the moral amenability of the extra-Christian world? What the possibility of its salvation? (verses 12-15.) The heathen world was not left wholly without a knowledge of right and wrong. Also, in highly civilised countries, wise men had been raised up who had carefully sought out the rule of virtue, and thus established many correct principles of moral guidance, which gained the consent of their fellow citizens, and might have served to lead them far on in the path of righteousness. If the light of Christianity is that of the sun, the light of Judaism that of the moon, the rest had at least the light of many stars. The same state of things is still found among unchristian peoples. They have both religious feelings and moral convictions. Thus is the foundation laid for a future judgment, extending to all. All have within or amongst them a law, through the operation of which they are held amenable to their Creator, and are preparing to stand before His judgment bar. And thus may they perish without the law, although, in such a case, their guilt will be less and their doom more endurable than that of men who sin amid all the illumination of Scriptural truth. And so also it is possible for some to be saved, if, with honest purpose, they follow up the light they possess and sincerely seek to please God. Thus may it come to pass that from every heathen land redeemed souls may come and sit down with Abraham, Isaac, and Jacob in the kingdom of God. Any way, the judgment of the great King will be according to truth and justice. To whom much has been given, from him much will be expected; and only little from him whose advantages have been few. 4. The principle of judgment will be a strict regard to the actions of men. Universally, throughout the Bible, is this doctrine affirmed (Ecclesiastes 12:14; Matthew 25:1-46; 2 Corinthians 5:10; Revelation 20:13). Yet none will be saved by their works as works, but only as evidential of a right and honest state of will and feeling; a state produced, in all cases, by the influence of the Holy Ghost through such light of truth as may be enjoyed. This principle will not invalidate, but only the more elucidate and confirm, the fundamental arrangement of grace that “ the just shall live by faith.” 5. The grand bearings of the final judgment upon the destiny of men (verses 6-10). Two awards, and only two, will result from the proceedings of the great judgment day. The good will be thenceforward and for evermore separated from the evil; the former will enter into a state of absolute enjoyment and peace, while the latter will be consigned to an abode of unmitigated wretchedness and infamy. (T. G. Horton.) Romans 2:2 But we are sure that the judgment of God is according to truth.God’ s judgment is I. Correct; according to the facts of the case. II. Impartial; according to a true moral standard, having respect to character. III. Equitable; according to the principles of infallible justice. By Him actions are weighed (1 Samuel 2:3). “ Tekel” is written on each one’ s conduct (Daniel 5:27). Job’ s wish (Job 31:6) is realised in all. (T. Robinson, D. D.)The final judgment of God When Rabbi Jochanan Ben Zachai was sick his disciples came to visit him, and when he saw them he began to weep. They said to him, “ Rabbi, the light of Israel, the right-hand pillar, the strong hammer, wherefore dost thou weep?” He answered, “ If they were carrying me before a king of flesh and blood, who is here today and tomorrow in the grave, who, if he were angry with me, his anger would not last forever; if he put me in prison, his prison would not be everlasting; if he condemned me to death, that death would not be eternal; whom I could soothe with words or bribe with riches; yet even in such circumstances I should weep. But now I am going before the King of kings, the holy and blessed God, who liveth and endureth; who, if He be angry with me, His anger will last forever; if He put me in prison, His bondage will be everlasting; if He condemn me to death, that death will be eternal; whom I cannot soothe with words nor bribe with riches. When, further, there are before me two ways, the one to hell and the other to paradise, and I know not into which they are carrying me, shall I not weep?” (Talmud.)The sure judgment of God Said Anne of Austria, the Queen of France, to her implacable enemy, Cardinal Richelieu, “ My lord cardinal, there is one fact which you seem to have entirely forgotten. God is a sure paymaster. He may not pay at the end of every week or month or year; but I charge you, remember that He pays in the end.” The justice of God’ s judgment I. This we see in its--1. Principles.2. Exercise.3. Awards. II. Of this we have the assurance in--1. God’ s own nature.2. His Word.3. His providence.4. Conscience. (J. Lyth, D. D.) Romans 2:3 And thinkest thou … that thou shalt escape the judgment of God?The sinners’ folly I. Their conduct.1. They judge others.2. Forget themselves.3. Dream of impunity. II. Its folly. There is but--1. One law.2. One judge.3. One judgment. (J. Lyth, D. D.)No escaping God’ s judgment I. The Jews thought to escape it, on the grounds of--1. Their relation to Abraham.2. Their possession of the law.3. Their circumcision.4. Benefits already received.5. Their own good works.6. The merits of their ancestors.7. Their ceremonies such as the Day of Atonement, etc. II. Men in general think to escape it. With as little reason, through--1. Wealth, power, or exalted position.2. Poverty or insignificance.3. Religious profession, Church membership, or sacred office.4. Personal conduct.5. Pious ancestry.6. Practice of religious rites.7. Prayers, fastings, almsgivings.8. Afflictions. III. The impossibility of this.1. The Jews were solemnly warned that they should not escape (Amos 9:1-4; Psalms 50:7-22). 2. The only escape is through Christ (Acts 4:12), just as the only refuge from the flood was in the provided ark (1 Peter 3:20-21). 3. The guilty flee, the pardoned alone escape the judgment of God. (T. Robinson, D. D.)The gradual but inevitable advance of Divine judgment Slow goes the hand of justice, like the shadow on the sundial; ever moving, yet slowly creeping on, with a motion all but imperceptible. Still stand in awe. The hand of justice has not stopped, although imperceptible it steadily advances; by and by it reaches the tenth, eleventh, and twelfth hour. And now the bell strikes. Then unless you have fled to Christ, the blow which was so slow to fall, shall descend over the head of impenitence with accumulated force. (T. Guthrie, D. D.) Romans 2:4 Or despisest thou the riches of His goodness.Earnest expostulation I will give nothing for that preaching that is like the sheet lightning, flaming over a broad expanse, but altogether harmless. The apostle fixes his eye on a single person who had condemned others for transgressions in which he himself indulged; one who did not place his candle on his table to light his own room, but held it out at the door, to inspect therewith his neighbours who passed by. He thinks he shall escape in the future, and so despises the present goodness and long suffering of the Most High. Let me speak to thee, unregenerate man, of-- I. The goodness of God which thou hast experienced.1. In temporal things. You have, perhaps, been prospered above your fellows. God has granted you wealth and health. You are happy in your wife and children. A thousand evils have been kept from you. 2. In spiritual things. You are in the very focus of Christian light. The Word of God is on your table; you hear the earnest preaching of the gospel. A tender conscience makes your road to perdition peculiarly hard. The Spirit has so striven with you that you were at times almost ready to drop into the Saviour’ s arms. 3. He has been forbearing and long suffering for your sins. Forbearance has to do with the magnitude of sin; long suffering with the multiplicity of it. Many have been snatched from vice only to return to its deep ditch of filthiness. They have trembled on the brink of death, yet God has permitted them to recover strength. They slight His love, yet He perseveres in it. How many years you have been heaping up the loads of transgression! Yet here you are still, on praying ground and pleading terms with God. Think, also, who and what God is, who displays this long suffering. Think of His goodness: why should you provoke Him? Think of His omniscience: every transgression is committed in His very presence. Think of how powerful He is: your wicked heart would cease to beat if He should withdraw His power. Think of His purity: sin is much more intolerable to Him than to us. II. The sin of which thou art suspected. Some despise God’ s goodness, forbearance, and long suffering, because--1. They never even gave a thought to it. God has given you life, and indulged you with kindness; yet it has never occurred to you that this patience is worthy of the smallest thanks. You have been of no service to your Maker, nor even thought of being of service to Him. Others have, perhaps, thought of it, but never meditated thereon. 2. Because they imagine God does not take any great account of what they do. So long as they avoid gross and open sin, they think it of light consequence not to love God. 3. They think the threatenings of God will never be fulfilled. They think, because the blow is long delayed, it never will come. III. The knowledge of which thou art forgetful. The goodness of God leadeth thee to repentance--1. By giving opportunity to repent. All these years have been given you, that you might turn to God: yet you are spared only to multiply your transgressions. 2. By suggestions to repent. Life and death, heaven and hell, call upon you so to do. Every page of the Bible, every sermon, calls you to repent. Nature is full of voices warning you. 3. By leading to repentance. His mercies lead you. If they fail, He turns you by admonition. He leads you; hence He will help you, and will accept your repentance. (C. H. Spurgeon.)God’ s goodness The principal thoughts of these words are the wonderful things which meet our observation--the wonderful conduct of God. I. The wonderful conduct of God. How grand is the expression! It is not merely the “ goodness,” etc., but the “ riches” of them all.1. God is rich. We lay up a few thousands, or purchase a few acres and call ourselves rich; but God is the owner of all. Our world is but a speck of sand in His possessions. How stupendous, then, that He should accept the halfpence which some of you give to His cause! Then think of His spiritual wealth--the souls He owns--how much more astounding this than His material! 2. We are here directed to His wealth of goodness. Here is an ocean unfathomable. We know so little of what goodness really consists in that we can only stand and gaze on the surface. The riches of Divine goodness are more wonderful than those of Divine possession. 3. This goodness is manifested in “ long suffering and forbearance.” God need not be long suffering. Why not end the long, sad, tale of rebellion and sin? Why not crush the blasphemous atoms? He could create another race. Surely, there is no theme for the contemplation of angels or men like the wonderful conduct of God. II. The wonderful conduct of men. These words contain--1. A charge. It is unnatural among men to manifest ingratitude and indifference in return for favour. To injure one who saves our life is inhuman. But men think little of the treatment they show to God. Sin is weak in some things, and man is powerless, but in this thing they both have strength. They can do what angels dare not do. Man can break down barriers which it cost the life of the Son of God to erect. He can withstand the love of God. Oh fatal power! Some have attempted to dare the power of God, but they have been crushed as a moth before the advance of a world. But they are more successful in resisting His love. 2. An appeal. It is as if it said, “ Can you despise such riches?” etc. It is an appeal to our highest attributes of humanity. It is an appeal to our gratitude. Thanklessness is the lowest stage of inhumanity. It is an appeal to our own hearts. How should we like such a return to our beneficence? Despised! Are we not thrilled with the unnaturalness of the act? We despise that which is evil and contemptible; but the apostle speaks of despising that which is good. It is wonderful that God acts as He does; it is far more wonderful that man should treat that action with contumely and scorn. What madness for the shipwrecked sailor to despise the rope thrown to him! What folly for the inhabitants of a burning house to scorn the fire escape! But to spurn the tenderness of God is incomprehensible in the intensity of its madness. III. Thy wonderful loss--“ That leadeth thee to repentance.” He who despises the riches of Divine forbearance despises that which ought to lead to his eternal salvation. Earthly friendships are precious, how much more the friendship of God! Yet this is despised, and so lost, and with it happiness, peace, glory, eternal life. But the loss consists not only in what we lose, but in what we gain. It is easy to lose by a gain. A man had a splendid coat given him which had been worn by a fever patient. He gained the coat, but he lost his life. In despising God we not only lose heaven, but we involve ourselves in eternal condemnation. (J. J. S. Bird, B. A.)God’ s goodness As the sun sends forth a benign and gentle influence on the seed of plants, that it may invite forth the active and plastic power from its recess and secrecy, that, by rising into the tallness and dimensions of a tree, it may still receive a greater and more refreshing influence from its foster father, the prince of all the bodies of light; and, in all these emanations, the sun itself receives no advantage but the honour of doing benefits: so doth the Almighty Father of all the creatures. He at first sends forth His blessings upon us, that we, by using them aright, should make ourselves capable of greater; while giving glory to God and doing homage to Him are nothing to His advantage but only to ours; our duties towards Him being vapours ascending from the earth, not at all to refresh the regions of the clouds, but to return back in a fruitful and refreshing shower; and God created us, not that we can increase His felicity, but that He might have a subject receptive of felicity from Him. (Bp. Taylor.)God’ s riches A favourite word of Paul’ s, implying abundance, preciousness. It is applied to--1. God’ s wisdom and knowledge (Romans 11:33).2. His glory (Romans 9:23).3. His grace (Ephesians 1:7; Ephesians 2:7).4. The glory of His inheritance (Ephesians 1:18).5. The glory of this mystery (Colossians 1:27).6. The full assurance of understanding (Colossians 2:2).7. The unsearchable riches of Christ (Ephesians 3:8).8. The liberality of the poor (2 Corinthians 8:2). Here the riches-- (1) Of goodness is goodness overflowing, multiplied, long-continued.(2) Of forbearance is patience all but unwearied.(3) Of long suffering is delay in punishing beyond all expectation. Corresponding aggravation of the sinner’ s impenitence. (T. Robinson, D. D.)God’ s riches I. In what they consist.1. By the “ goodness” of God! understand those providential mercies which surround us, and ought to lead us to acknowledge Him, and those which are manifested in His calling sinners “ out of darkness into His marvellous light:” We are to bear in mind that there was no one single thing in man which could attract or merit God’ s goodness, but that all sprang from God’ s sovereign grace. 2. The “ forbearance” of God is His withholding the judgments which are due to His enemies (Romans 3:24, etc.). 3. The “ long suffering” of God is manifested-- (1) By the plenteousness of redemption. We can understand that plenteousness-- (a) By looking at the will of God. He does not desire “ that any should” perish, but that all should come to repentance. (b) By the infinite price that has been paid. (c) By the extent to which that redemption reaches. II. The right use of these riches.1. The awakening of our better affections. There is a sorrow for sin which “ worketh death,” and a sorrow which “ needs not to be repented of.” When we realise the greatness of God’ s goodness there will be a greatness of love toward God--e.g., take the history of the woman spoken of in Luke 7:1-50. When we truly understand the extent of sin which has been pardoned, the depths of misery from which we have been extricated, the heights of glory to which we are to be admitted, then, and not till then, will our hearts burn with love towards God. 2. To teach us the exceeding sinfulness of sin--that we are sinning not only against One whose eyes are too pure “ to look upon iniquity,” but against One who is good, and to lead us therefore to repentance. III. Their abuse. How common is it that men live and die despising the riches of God’ s love! Take the case of temporal mercies. How many speak of their good fortune, their success, never considering that these things came from God! And if we turn to the subject of our gracious mercies, how many are there who presume upon the continuance of those mercies, and determine to indulge in sin, as if there were no reckoning time for them (Ecclesiastes 8:1-17). There are many who misrepresent God’ s forbearance as though He were overlooking sin. Many are there who, when they learn the exceeding riches of His grace, suppose that sin can therefore be of no consequence (Jeremiah 7:9-10). (Bp. Villiers.)The riches of God’ s goodness God only is originally good. All created goodness is a rivulet from this fountain, but Divine goodness has no spring. God has it in and of Himself. All the goodness that is in His creatures is but the flowing of His goodness upon them, and vast is the number towards whom it flows--angels, glorified spirits, men, etc. there is still less manifested than is left. All possible creatures are not capable of exhausting its riches. And God only is perfectly good, because infinitely good. He is good without indigence, because He has the whole nature of goodness, not only some beams that may admit of increase of degree. As nothing has an absolutely perfect being but God, so nothing has an absolutely perfect goodness but God; as the sun has a perfection of heat in it, but what is warmed by the sun is imperfectly hot, and equals not the sun in that perfection of heat wherewith it is naturally endued And then God only is immutably good. Other things may be good by supernatural power, but not in their own nature; i.e., they are not so good but they may be bad; God is so good that He cannot be bad. (S. Charnock, B. D.)The exuberance of God’ s goodness There is not so much sin in man as there is goodness in God. There is a vaster disproportion between sin and grace than between a spark and an ocean. Who would doubt whether a spark could be quenched in an ocean? Thy thoughts of disobedience towards God have been within the compass of time; but His goodness hath been bubbling up towards thee from all eternity. (N. Culverwell.)The riches of God’ s goodness Goodness to the innocent, or goodness to the deserving, merely displays this attribute in a state of simplicity; but the goodness which remains unequalled and unexhausted after it has been sinned against--the goodness which persists in multiplying upon the transgressor the chances of his recovery, and that in the midst of affront and opposition--the goodness which, loathe to inflict the retaliating blow, still holds out a little longer and a little longer; and, with all the means in its power of avenging the insults of disobedience, still ekes out the season for its return, and plies it with all the encouragements of a free pardon and an offered reconciliation. This is the exuberance of goodness, this is the richness of forbearance and long suffering; and it is the very display which God is now making in reference to our world. And by every year which rolls over our heads--by every morning in which we find that we have awoke to the light of a new day, instead of awaking in torment--by every hour and every minute through which she stroke of death is suspended, and you still continue a breathing man in the land of gospel calls and gospel invitations--is God now justifying His goodness towards you. And earnest as He is for your return, and heedless as you are of all this earnestness, does it call as time moves onwards for a higher and a higher exertion of forbearance on the part of the Divinity, to restrain His past and accumulating wrath from being discharged on the head of those among whom though God entreats yet no man will turn, and though He stretch out His hand yet no man regardeth. (T. Chalmers, D. D.)Despising the riches of God’ s goodness I. What are the riches of God’ s goodness? etc. The greatness, the abundance of His kindness and patience towards sinful men.1. To understand this you must consider the greatness of the provocation that is given Him. Look around you--look within you! Can you help seeing how unspeakable the outrage that is offered to Him day by day! Think of-- (1) The amount of it. There is not a moment in which ten thousand times ten thousand lips are not uttering corrupt communications; not a moment in which as many guilty hearts are not thinking wicked thoughts; not a moment in which as many hands and feet are not hastening to acts of sin. And God’ s all-seeing eye perceives at every instant, and in every quarter, one widespread scene of sin and vileness. (2) The heinousness of it. It is the Creator, the Preserver, the Redeemer of mankind who is thus sinned against. Nor do men sin through ignorance of His requirements. He hath written His law in the consciences of men; and to a vast multitude He hath revealed it plainly in His Scriptures. Yet they only listen to His precepts that they may tread them under foot. They know that He hath sent His Son into the world to die for them; and yet they do outrage to His very mercies--neglecting such a great salvation. 2. And now behold “ the riches of God’ s goodness,” etc. How doth He act? Doth He crush every sinner? No; He sits patiently seeing and hearing all the outrage that is done to Him; yet holding back His judgments, and giving breath to all these sinners, and providing food convenient for them. True, God doth in some cases break forth and vindicate the injured honour of His name by sending instant death on the transgressor. But such instances are comparatively rare. Where is the sinner who hath not cause to say that the Lord is slow to punish. 3. But why is this? (1) Is it because He looks upon sin with indifference and unconcern? Is it excusable--is it a trifle in His eyes? No; sin is an abomination in His holy eyes beyond what we can possibly imagine. (2) Is it, then, a want of ability to punish them? Were God only to pronounce the word, how instantly would death be at our side! Nay, were He only to take from you His preserving hand, where would you now be? (3) Why, then, if sin be so “ exceedingly sinful,” why does He prolong the life of the transgressor? (2 Peter 3:9; Ezekiel 33:1-33).II. What frame of mind they ought to lead us to. Who can meditate on the goodness of God and not feel that it calls him to repentance?1. It does so, were it only for this reason, that it gives the sinner time and opportunity to turn to God. 2. While there is a time there is a call. So long as God’ s forbearance gives you opportunity, His grace gives you invitation. The sinner may be sure that, whilst the long suffering of God waiteth, he is welcome to a Saviour, and cannot seek in vain (Job 33:27-28). 3. But God’ s long suffering makes, on another ground, a strong appeal to guilty man. Suppose it were a fellow creature we had wronged, and he should return our injuries with kindness and forbearance, should we not be moved and melted by it? Then how much more ought we to be melted down by the forbearance of our God! As often as you have sinned against Him, so often hath He pitied you and spared you. How different His dealings towards you from your dealings towards Him! Ought not this amazing kindness of the Lord to make you feel the vileness of your sins? III. What is it to despise them? In order to reply there is only need to describe the way in which men do avail themselves of God’ s forbearance.1. Multitudes draw courage from it to live on in sin (Ecclesiastes 8:11; Psalms 7:21). Let not, then, a man venture after reading the text to bolster himself up in sin by making God’ s long suffering his pillow. If God prolong a wicked man’ s life it is not because God hath a liking for that man, or because He views his conduct with indifference; it is to give him time and reason for repentance; but if the man be not led unto repentance by God’ s goodness to him, that goodness will only aggravate his final ruin (Psalms 92:1-15).2. They also despise it who consider not “ that the goodness of God leadeth them to repentance.” Alas! how vain for countless multitudes of sinners is the time in which God waits for them! “ The three-score years and ten” are all consumed in vanity, and end as they began. (A. Roberts, M. A.)God’ s goodness despised I. The object of God’ s goodness is--1. To exhibit His perfections and to receive His creatures’ praise.2. To attach this to Himself in gratitude and love.3. To lead them to obedience and a holy life. II. God’ s goodness is despised.1. When not duly noticed.2. When not followed by grateful acknowledgment.3. When the end aimed at in it is disregarded. (T. Robinson, D. D.)The heinousness of despising God’ s goodness To sin against law is daring, but to sin against love is dastardly. To rebel against justice is inexcusable, but to fight against mercy is abominable. He who can sting the hand which nourishes him is nothing less than a viper. When a dog bites its own master, and bites him when he is feeding him and fondling him, no one will wonder if his owner becomes his executioner. (C. H. Spurgeon.)God’ s goodness, etc., not to be despised I. The goodness, forbearance, and long suffering of God.1. As God is good, infinitely good in Himself, so-- (1) His goodness was the cause of the universe, and is still the source of all His dispensations. It is true, all His other attributes also were concerned in creating, and are still concerned in governing the world; but it seems they are all but modifications of His goodness. What is His wisdom but goodness planning and directing? His power but goodness executing? His justice but goodness governing, etc. (2) And if His goodness gave origin to the universe in general, so did it to man in particular, as he was first formed, that masterpiece of Divine workmanship. Although by the Fall we forfeited every blessing our Creator had bestowed upon us, His goodness continues to us (Acts 14:17). (3) His goodness is more particularly manifested in our redemption, in which especially “ the kindness and love of God our Saviour toward man appeared” (Titus 3:4; John 3:16; 1 John 4:9). The unspeakable extent of His goodness is seen in the dignity of the Person given, and the humiliation and sufferings to which He was given (Philippians 2:6-8); the unworthiness of those for whom He undertook; the great misery from which we are rescued; the happiness to which we are, or may be, advanced. It is manifested in the blessings consequent on our redemption; as in the information afforded by the gospel, and means of grace (Luke 1:78); the influences of the Holy Spirit; the sincere and free offer of salvation, both present and eternal. (4) As to the influence this goodness of God ought to have upon us; ought it not to humble us, as a much less display of goodness did one of old? (Genesis 32:10) to fill us with gratitude and love? 2. His forbearance-- (1) Exercised of old towards the heathen world (Acts 14:15-16; Acts 17:24-31). What an awful picture in chap. 1, and what a proof of God’ s forbearance that He should endure those depicted! Towards the Jews (verse 1, 17-24), whose perverse and sinful manners He suffered for ages. (Acts 13:18; Isaiah 1:5). Towards sinners still; those wilfully ignorant, neglecting the means of instruction; those living in open or secret sin, and though knowing their Master’ s will (Isaiah 65:2; Isaiah 1:10), such as rest contented without Christian experience and practice, such as leave their first love and backslide (Hosea 11:7-9; Jeremiah 3:12); unfruitful and slothful Christians, compared to the “ earth drinking in the rain which cometh oft upon it” (Hebrews 6:7-8). He bears with them year after year. (2) What is the end for which He bears with them? That a reformation may be wrought, and a change take place in all the instances mentioned. If there be no alteration, still God is-- 3. Long suffering, i.e., slow to punish (Numbers 14:18; Joe 2:12). Many instances of this are noticed in Scripture, as towards the old world in the days of Noah (1 Peter 3:20; cf. Genesis 6:3-7; Genesis 7:4). Towards the world now (2 Peter 3:7-9). Towards particular nations, as Egypt, in the days of Pharaoh (Genesis 15:13-14; Romans 9:22); the Canaanites (Genesis 15:16); the Israelites in all ages (Isaiah 5:1), especially in the time of Christ (Matthew 3:7-10; Luke 13:6-9). Towards particular cities, as Sodom (Genesis 18:20); Nineveh (Jonah 1:2; Jonah 3:10; Jonah 4:11); Babylon, Tyre. Towards Churches that have left their first love (Revelation 2:1-6); that are lukewarm (Revelation 3:15); that are formal and dead and barren (Revelation 3:1). Towards families, as that of Ahab (1 Kings 21:29); the house of Stuart, in England, and of Bourbon, in France. Towards individuals innumerable of all characters, whom God is slow to punish, and even to chastise (Luke 13:7). II. How these attributes, included under the name of the goodness of God, lead, or should lead, men to repentance.1. Repentance is-- (1) After thought or reflection; the looking back upon our former ways, and considering them with a just conviction of our guilt, attended with humiliation, sorrow, and hatred of all our sins. (2) A change of mind of all our powers. (3) Evidenced by the production of the proper fruits. 2. How does the goodness of God lead men to repentance? His long suffering leaves room for it (Revelation 2:21), which there would not be if punishment followed immediately on the heels of transgression. His forbearance, when considered, strongly invites, persuades, and must move an ingenuous mind. His goodness and bounty also afford every needful and useful help, as the mediation and intercession of Christ; the ministry of the Word; the chastisements and blessings of Providence; the strivings and influences of the Holy Spirit. III. The reasons why the goodness of God does not produce that effect. These are--1. Ignorance. “ Not knowing that the goodness of God leadeth thee to repentance. Ignorance of their fallen state and exposure to Divine wrath; of the worth and necessity of holiness; of the true character of God, that He is as holy and just as He is merciful and gracious; of the dignity of the Redeemer, and of His great love and sufferings: of the end of man’ s creation, preservation, and redemption; of the infinite importance of this short span of human life, and how much depends on our rightly improving it, as a state of trial, for eternity.2. Hardness, or callousness, contracted by sinning against light, and the formation of evil habits (Ephesians 4:18-19). 3. An impenitent heart, i.e., an inconsiderate, unreflecting, and therefore unrelenting heart. (Joseph Brown.)God’ s goodness: its abuse and its design 1. It is an instance of Divine condescension that the Lord reasons with men, and asks this question, and others like it (Isaiah 1:5; Isaiah 55:2; Jeremiah 3:4; Ezekiel 33:11). 2. God not only acts kindly to sinners, but when they misuse His kindness He labours to set them right (Isaiah 1:18; Hosea 11:8). 3. It is a sad thing that any who have seen God’ s judgments on others, and have escaped themselves, should draw from this special mercy a reason for adding sin to sin (Jeremiah 3:8). From the Lord’ s earnest question let us learn wisdom. I. Let us honour the lord’ s goodness and forbearance. A reverent sense of it will be a sure safeguard against despising it. It is manifested to us--1. In a three-fold form. (1) Goodness which has borne with past sin (Psalms 78:38). (2) Forbearance which bears with us in the present (Psalms 103:10). (3) Long suffering which, in the future as in the past and the present, is prepared to bear with the guilty (Luke 13:7-9). 2. In great abundance--“ riches of His goodness.” (1) Riches of mercies bestowed, temporal and spiritual (Psalms 68:19). (2) Riches of kindness seen in gracious deliverance, measured by evils averted which might have befallen us, such as sickness, poverty, insanity, death, and hell (Psalms 86:13). (3) Riches of grace promised and provided for all needs. 3. In its excellence by four considerations. (1) The person who shows it. It is “ the goodness of God” who is omniscient to see sin, just to hate it, powerful to punish it, yet patient towards the sinner (Psalms 145:8). (2) The being who receives it. It is dealt out to man, a guilty, insignificant, base, provoking, ungrateful being (Genesis 6:6). (3) The conduct to which it is a reply. It is love’ s response to sin. Often God forbears, though sins are many, wanton, aggravated, daring, repeated, etc. (Malachi 3:6). (4) The boons which it brings. Life, daily bread, health, gospel, Holy Spirit, new birth, hope of heaven, etc. (Psalms 68:19). 4. It has been in a measure manifested to you. “ Despisest thou?” II. Let us consider how it may be despised.1. By allowing it to remain unnoticed--ungratefully passing it over. 2. By claiming it as our due, and talking as if God were bound to bear with us. 3. By opposing its design, and refusing to repent (Proverbs 1:24-25). 4. By perverting it into a reason for hardness of heart, presumption, infidelity, and further sin (Zephaniah 1:12; Ecclesiastes 8:11). 5. By urging it as an apology for procrastination (2 Peter 3:3-4). III. Let us feel the force of its leadings. The forbearance of God should lead us to repentance. For we should argue thus1. He is not hard and unloving, or He would not have spared us. 2. His great patience deserves recognition at our hands. We are bound to respond to it in a generous spirit. 3. To go on to offend would be cruel to Him, and disgraceful to ourselves. Nothing can be baser than to make forbearance a reason for provocation. 4. It is evident from His forbearance that He will rejoice to accept us if we will turn to Him. He spares that He may save. 5. He has dealt with each one personally, and by this means He is able to put it, as in the text, “ God leadeth thee to repentance.” He calls us individually to Himself. Let each one personally remember his own experience of sparing mercies. 6. The means are so gentle, let us yield to them cheerfully. Those who might refuse to be driven should consent to be drawn. Conclusion--1. Each gift of goodness draws thee to Jesus!2. Forbearance would fain weep thee to Jesus!3. Long suffering waits and woos thee to Jesus! Wilt thou not turn from sin and return unto thy God, or “ despisest thou the riches of His goodness?” (C. H. Spurgeon.)And forbearance.--God’ s forbearance The Roman magistrates, when they gave sentence of scourging, a bundle of rods tied hard with many knots was laid before them. The reason was this: that whilst the flagellifer was untying the knots, which he was to do in a certain order, and not hastily, the magistrate might see the deportment of the delinquent, whether he was sorry for his fault, and showed hope of amendment, that he might recall his sentence or mitigate the punishment; otherwise he was to be corrected the more severely. Thus God in the punishment of sinners, how patient is He! how loath to strike! how slow to anger if there be but hopes of recovery! How many knots doth He untie! How many knots doth He make in His way to justice! He doth not try us by martial law, but pleads the ease with us, “ Why will ye die?” And all this to see whether the poor sinner will throw himself down at His feet, make his peace and be saved. (T. Fuller, D. D.)The patience of God I. Its nature. It is one of those attributes which the sins of His creatures first called into exercise. We are not to suppose that it proceeds from any ignorance in God, for “ He has set all our misdeeds before Him.” Nor is it the fruit of indifference. On the contrary, it implies that “ God is angry with the wicked every day.” Neither must we ascribe it to a want of power to punish. We sometimes bear with provocations because we are unable to avenge them; but the Omnipotent has at all times the means of vengeance. II. Its source. Solely God’ s goodness. These attributes are mentioned together, and the one must be regarded as the origin of the other. Goodness, when exercised in withholding vengeance is patience; and when continued under repeated provocations, is long suffering. There is, however, a distinction to be made between the goodness and the patience of God. Man, as needy, is the partaker of the one, whilst man, as guilty, is the object of the other. Goodness supplies our wants, patience bears with our sins. The one will endure forever, and is inseparable from the Divine nature; the other is adapted only to the present scene of things, and may end tomorrow. III. Its greatness, or its “ riches.” Every blessing Christ has purchased in abundance. The mercy He has obtained is “ great” and “ tender,” the grace “ manifold and exceeding,” the redemption “ plenteous,” the joy “ unspeakable,” the glory “ an exceeding great and eternal weight.” In regard to God’ s patience consider--1. How long it has been exercised.2. How many sins every man commits.3. How aggravated and daring many of our provocations have been.4. How many sinners there are. IV. Its designed effect. “ Repentance.” The forbearance of the Almighty--1. Gives us time for repentance.2. Shows that the penitent may obtain forgiveness.3. Has a tendency to produce repentance in our hearts. Experience proves that man’ s stubborn heart is much less likely to be subdued by the contemplation of vengeance, than by the influence of mercy. V. The hanger of despising it. We are undoubtedly guilty of this sin--1. When we are unmindful of the patience which bears with us, when we either think nothing at all about it, or think of it lightly. 2. When we draw encouragement from it to continue in sin. And long suffering.--God’ s long suffering a demonstration of His almighty power Long suffering is the greatest exhibition of power on this side the day of judgment. It is our evidence that God now possesses all that God shall then exercise.1. When I am told that God is long suffering, and no limitations are placed on the attribute, you bring before me a picture as overwhelming in outline as stupendous in detail. I see at once that God can punish sin. Then vice may seem to carry it over virtue, and I may search in vain through all that is passing over a disordered creation for tokens that a moral government is still upheld; and the infidel may tauntingly refer to the triumph of evil, and infer that God has been compelled to abandon one world at least to the dominion of His foes; but fastening on the long suffering of the Creator, I am proof against all doubts as to His power. He could not be long suffering unless He could punish; He could not punish unless He were supreme. 2. To each of us He has been long suffering. Each of us has provoked His wrath, and yet upon none of us has that wrath come down to its fury. So that if the great demonstration of God’ s power be His long suffering, then each of us may find in himself that demonstration in all its completeness. And thus it may be possible that after summoning suns and seas and mountains to give in their tribute to His night, that angels may be looking down upon myself as the crowning proof; and not because I am marvellous as the compound of matter and spirit, of mortal and immortal: and not because I inherit a nature that has been taken into union with the Divine; but because I have sinned and yet breathe; because I have defied the living God and not been consumed; because I have been long offending and God has been long suffering--therefore may they regard me as the most perfect demonstration that the power of their Lord is great; and assign me because spared in mine offences, a place amongst the witnesses to the almightiness of their Maker, which they give not to the marching of planets, nor to the gorgeousness of light, nor to their own beauty as ethereal beings, and rapid and masterful. 3. We have all heard of the infidel challenging God to prove His existence by smiting him, His denier. Now you can hardly picture to yourselves a being exercising over himself so perfect a command that, with all the apparatus of fiery reply at his disposal, he should not answer the challenge by levelling him who utters it to the ground. Can you measure to me the effort which it would be to a creature to keep the thunder silent, and to chain up the lightning? Yet the atheist is allowed to depart unscathed; and the proof of God’ s existence, which would have seemed preeminently calculated to overspread a neighbourhood with terrible conviction is mysteriously withheld. But the believer learns God’ s might a hundredfold more from the unbroken silence of the firmament than he would from the hoarse tones of vengeance rushing down to the destruction of the rebel. The atheist overthrown--this is as nothing to the atheist spared. It would have been as nothing that God should have launched the bolt--the prodigy whose height I cannot scale, whose depth I cannot fathom is that God should have withheld the bolt. I should have learnt God powerful over the elements had I seen the blasphemer a blackened corpse at my feet: I learn God powerful over Himself when the questioner of His deity passes on uninjured. 4. When I think on the difference between God’ s creating a world and God’ s pardoning a sin--the one done without effort, the other demanding an instrumentality terribly sublime; the one effected by a word, the other wrought out in agony and blood on a quaking earth and beneath a darkened heaven--the one is as nothing beside the other. That God can pardon is at the very summit of what is wonderful; and therefore then, O Lord, do I most know Thee as the Omnipotent when I behold in Thee the long suffering. (H. Melvill, B. D.)Not knowing that the goodness of God leadeth thee to repentance.--Goodness leading to repentance A distinguished minister on a journey was once stopped by a highwayman, and called on to deliver his purse, with the weapon of death presented at his breast. “ Wait,” said the man of God, “ for one moment” ; and instantly fell on his knees and offered a fervent prayer for the unhappy man before him. The murderer stood silent, and listened. When the holy man had finished his supplication, he said to him for whom he had prayed: “ Do you not wish for some better employment than this; some other means of a livelihood?” The answer was in the affirmative. “ Come, then,” said the minister, to such a place, naming his own residence, “ and without ever divulging this act of yours while you live, such a provision shall be made for you.” He confided in the assurance of one so intent on his welfare; became a member of his own family--an humble disciple of Christ: and, after a life of exemplary piety, died at the age of sixty, when, in his funeral sermon, the minister related these facts. (N. W. Taylor, D. D.)God’ s goodness leading to repentance Let us-- I. Expound the text.1. “ Repentance” denotes a change of mind, inclination, and habits. 2. “ Leadeth” describes the method in which the Lord deals with rational creatures. There is a sort of spurious repentance, to which men are sometimes driven. Thus Ahab was driven by Divine threatenings, Pharaoh by supernatural judgments, Felix by the dread of a future reckoning, and Judas by the terror of his own conscience; but to genuine repentance a man is led; allured by the discovery of hope, and the attraction of love. 3. “ Thee.” It matters not so much what others are: the question is, What are we? The charge of the prophet is pointed: “ No man repented him of his wickedness, saying, What have I done?” 4. Observe what it is that conducts to this result. “ The goodness of God,” Not that this is always the case. It frequently emboldens men in transgression, and hardens them in impenitence. The text, however, expresses its natural and proper tendency. II. Illustrate the sentiment which it contains. The goodness of God--1. Gives time for repentance. This is implied in the “ forbearance and long suffering.” It is said of one, “ I gave her space to repent and she repented not.” Here was the perversion of Divine goodness. Of others it is affirmed, “ Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.” Here is depravity in its most hateful form. Let us “ account that the long suffering of our Lord is salvation.” 2. Provides the means. (1) The law, by which “ is the knowledge of sin.” (2) Affliction, Which, while it gives leisure for reflection, disposes to the duty. (3) The gospel. A man may be convinced of sin; but his repentance is not unto salvation, except so far as he is persuaded of mercy, and discovers “ a door of hope.” 3. Furnishes motives. Note-- (1) The common mercies you enjoy. Are they not all forfeited by sin? And yet do they not freely, richly, and constantly descend? (2) Every special interposition of God in your favour. From how many dangers and sicknesses has He delivered you? (3) Trials. Are not trials wisely appointed; mitigated by abounding comforts, and mingled with innumerable benefits? (4) The authority which enjoins it. “ God hath commanded all men everywhere to repent.” (5) The love which recommends it. How tender the expostulations, how precious the promises of the gospel on this subject! “ Return, ye backsliding children.” “ Let the wicked forsake his way,” etc. (6) The grace which accepts it. For repentance is accepted, not in consideration of its desert, but in virtue of the mediation of the Saviour. (7) The examples which illustrate it. The Prodigal, Zaccheus, Peter, etc. Conclusion:1. Does not this subject remind you of the hardness of the human heart? The design of Divine goodness is apparent; its true tendency is most beneficial; but how is it perverted and abused! 2. Forget not the necessity of the Holy Spirit to produce this change. He it is who works repentance by impressing the heart with a sense of Divine goodness; and of the evil of sin, and to feel the attractions of heavenly love, as displayed in the gospel. (T. Kidd.)The goodness of God a persuasive to repentance 1. There is much in the very nature of Divine goodness that is fitted to lead men to repentance. It lays them and all intelligent beings in the universe under everlasting obligations to love and serve God, the great Author of their being and of their mercies. It shows also, in a very affecting light, the exceeding sinfulness of sin, as committed against the greatest and best of beings. It appeals to our reason; and the verdict is that to sin against such a Being as God is a most guilty perversion of, the noble faculties with which He has endowed us. It appeals to our sense of duty; and the verdict is that no obligation is so strong as that which binds us to the love and service of Jehovah. It appeals to our gratitude, to our hopes and fears; and the verdict is that no good can be secured so great as that which flows from repentance toward God, and no evil incurred so tremendous as that which must result from continued impenitence. There is, too, a peculiarity in the mode in which Divine goodness flows to guilty man which adds inexpressibly to its tender, persuasive power. It is not goodness flowing to innocent beings through the unobstructed channels of benevolence; but goodness flowing to lost sinners through the mediation and suffering of the Son of God. Here is goodness such as was never manifested in any world but ours, nor towards any other beings but the lost children of men. 2. The goodness of God is suited to lead men to repentance, as it secures for them a respite from punishment and gives a space for repentance. 3. The goodness of God leads to repentance, as it has opened a way in which repentance is available to secure pardon and life for even the chief of sinners. 4. The goodness of God is fitted to lead to repentance, as it furnishes the best possible means of repentance, and the most powerful motives to this duty. Consider the impressive instruction poured around you from the Word, the providence, and the works of God. All these conspire to impress on your mind the same lessons of eternal wisdom and love. Notice next the invitations of Divine goodness; they must avail to subdue every heart that is not a heart of stone. Turn next to the promises which Divine goodness has made to those that repent--promises of pardon, grace, and eternal glory. Such, then, being the tendency of the goodness of God, let us inquire what are its actual effects.1. All who truly love God feel the constraining power of His goodness, and by it are made penitent, believing, thankful, and obedient. 2. There is another class of persons whom the goodness of God appears to leave wholly unaffected and unmoved. Is not this to despise the riches of God’ s goodness, and with singular rapidity to treasure up wrath against the day of wrath? 3. There is another class who go still farther, and take encouragement from the goodness of God to sin against Him with an increased freedom and boldness. This is eminently to despise the riches of the goodness of God, and forbearance, and longsuffering. (J. Hawes, D. D.)The Divine goodness a motive to repentance There is no need to insist on the necessity of repentance; for nothing would appear more impious than for anyone to say, “ I need no repentance.” But there is a consideration of very grave importance, viz., that all men will certainly come to repentance. In this view it is a very solemn thing to look at the thoughtless, impious, hardened, self-righteous, and think, “ You will certainly repent! your repentance may be in vain--too late, but it will certainly come!” But we would speak of reasons that should enforce it now; and surely this should be a powerful one. If ultimate repentance is inevitable, under an irresistible power, how desirable it should not be left to be caused so; but be effected under the persuasive influence of more gracious causes! And of these the chief “ is the goodness of God,” manifested, acknowledged, and felt. Contemplate, then, that “ goodness.” I. As beheld in the same view with the deserts of man.1. What is it in man that is adequately correspondent to that goodness? Is it a humble, constant sense of dependence? an affectionate admiration of His beneficence? a mighty attraction towards Him? a solicitude to be conformed to Him an aversion to all that He disapproves? 2. Look at any of the particulars of His goodness--His constant provision, His watchful protection, His compassionate care of weakness. What corresponds to these? His rays of instructive wisdom falling on man--what corresponds? Love of truth? anxiety to be taught? His shining forth on them, a sovereign pattern of sanctity, and in an economy of redemption--what does this very thing imply that there is in man to answer to it? II. In the same view with the manifestations of God’ s mind against sin. How many they are, how decisive, solemn, just! And yet the world is not made an unmingled scene of vindictive execution. His just denunciations are sent conjoined with mercies exceeding the number of the expressions that He is offended, as if He would not send His rebukes or threatenings but by the hands of friends. “ It is of the Lord’ s mercies that we are not consumed.” III. As being contemporary with each sin in our long succession of offences. Advert to any sin in its time, there was goodness experiencing then: advert to the next, and the next; at that time there was still “ the goodness of God,” and in various ways at once. IV. By supposing it withdrawn. Deprivation is sometimes the most effectual way of verifying what and how much a thing was. So God might cause His bounty to recede on every side of the sphere of our interests. On one side a diminution just enough to be felt at first; but speedily more, and still more; the same operation on another side: something still departing day after day!--things we had scarcely thought of as mercies, leaving incurable pain, or want, behind; our condition becoming more and more miserable, till we sunk in a death without consolation or hope! Or, instead of this gradual process, a sudden general deprivation. V. In its character of patience and long suffering. All His lengthened indulgence, His train of favours--what for? What, but that there might be increasing gratitude and devotedness? And when has there been such a degree of these, that it was anything but mere goodness in God to continue His favours? (J. Foster.)The goodness of God an inducement to repentance Adversity has its place in the salutary economy of probation, but God’ s voice may be discerned in prosperity at least as much as in adversity, and much more frequently. The latter is His common way of addressing us; to the other mode He only resorts when for some reason it is necessary or expedient. I. How may we abuse the goodness of God? We do so--1. When we accept His gifts but ignore Him. How common a thing it is for men to enjoy the good things of this life, without thinking for one moment that they come from God! How many of us take our portion without a thought of thankfulness, as though it came from that office keeper, Nature, instead of from our Father’ s hands! How does it cut us to the heart when our gifts elicit no grateful recognition! And where is there a man that would go on from year to year repeating his kindnesses where no sort of notice was taken of him? And what do men gain by this? nay, what do they not lose? Should we enjoy His gifts any the less if we took them as coming from the Giver, and found in each an occasion for fresh manifestation of grateful love? Where we receive the gifts of God, but disown the Giver, the gift loses the most precious part of its value. It ceases to be a gift at all to our higher nature. 2. When we accept His gifts, and find in them a substitute for Himself, and so many reasons why we should ignore Him. He gives us many good things, that we think we can dispense with Him, the Giver; so much gratification, that we have no need to seek a truer and deeper gratification in His love. But when His gifts thus become substitutes for Himself, and you turn away from Him because you enjoy them, surely you are making it necessary for Him to take them away. Rather than let you lose all, in your folly and blindness He may see fit to take away some of the many good things that you enjoy. Why not hear His voice in all that He gives you, and let the goodness of God lead you to repentance? 3. By counting upon the continuance of His goodness, in order that we may go on sinning against Him. This is the very worst abuse, and it is to this that St. Paul here specially refers--the abuse of God’ s forbearance, who, though provoked, in the magnanimity of His nature goes on forbearing to smite when smaller natures must inevitably have lost patience long since. He waits because He loves; and yet this is the very characteristic that men count upon in order to sin against Him, as they hope, with impunity. Were it clearly understood by any that God’ s long suffering would reach its term this very night, where is there one who would dare to defy the Majesty of heaven? Surely there cannot be any meanness so repulsive. Common manhood should lead us to say, “ I can’ t be at one and the same moment the pensioner of God’ s bounty and the enemy of His authority.” But what are the facts of the case? What is more common than to meet with utterly godless people, who have the fullest intention of turning to God some day or other, most probably in a dying hour! But if we can’ t be put out of conceit with this, by considering its meanness and unmanliness, it may be well to remember that God’ s goodness is not weakness, that even His forbearance must have its term. “ Because I have called, and ye refused,” etc. (Proverbs 1:24-28). He who attempts to mock God finds in the end that he is only mocked himself. It is not that you evade or escape the penalty of your base ingratitude and perfidy, but it is that you treasure it up (verse 5). Just think of the possibility of laying up treasure in hell! II. Its use. The history of sin dates from the first suspicious thought of God. This thought Satan delights in cherishing, until those who yield to his influence get to think of God as if He were a pitiless tyrant, ever ready to diminish our happiness. On the other hand, a real repentance begins with the repudiation of all such false views of God, and to such a repentance the goodness of God, revealed in all His dealings with us, is intended to lead; and surely it will if we will only let it speak to our heart. How can God be stern and unsympathetic when He gives us so much to enjoy?1. If He provides for the gratification of every sense with which He endows us, multiplying the fair sights and sweet sounds of nature, and sometimes stirring all our being with the vision of the beautiful or the sublime, how can He be the enemy of our happiness? 2. Or, if He enriches you with all that social wealth accumulated through the ages, so constituting society that man may become a source of untold gratification to his fellow man, surely His goodness in all this must needs show that He is the Friend and not the enemy of human happiness. Is it not to Him that we owe music, art, literature, science, and philosophy? and how much of enjoyment do all these add to life? 3. It is from Him that we derive both our faculties of loving and all those tender relations of home and friendship which call forth our love and which contribute so much to increase the joy of life; surely, then, we wrong Him when we shrink from Him as though He were the enemy of our happiness. 4. But is there not one supreme manifestation of His goodness which should move us more than all the rest and bring us to repentance? “ God so loved the world,” etc. He let His own Son suffer to spare you suffering! Let His goodness carry the day triumphantly. (W. Hay Aitken, M. A.)God’ s goodness and repentance I. The action specified--“ Repentance.”1. Its nature. 2. Its necessity. Why is it necessary? Not because it earns the favour of God or claims the pity, but because-- (1) It shows a true desire to be His disciple.(2) It manifests a breaking with the world and the evil that is therein.(3) It brings the soul into harmony with the Divine purposes and plan. II. The motive which prompts--“ The goodness of God.”1. God never drives when He can lead. The grand principle of all His dealings is to lead His people, even as He led the children of Israel, by a cloud. 2. What it is to lead us to repentance. It is goodness, and the point of this goodness is that it is-- (1) Undeserved. It is shown to rebels, enemies, and persecutors.(2) Continuous. Good is not one thing today and another tomorrow.(3) Unassuming. God, unlike some human patrons, does not make a mighty show of His goodness to sinners; He treats them with tenderness and gentleness. III. The conduct enjoined. The apostle indirectly urges upon us all the duty of repentance. Not only the notoriously evil need repentance. The most humble Christian is constantly transgressing. And every act of benevolence we receive should awaken in us the sense of our deficiency and our sorrow therefore. For repentance is not a slavish, legal act. It is not degrading humiliation or desponding misery. It is a consciousness indeed of self-failure, but an expression of loved affection towards our heavenly Father. (J. J S. Bird, B. A.)The goodness of God designed to reclaim It has this tendency-- I. As it enforces the commandments of God. These are not merely the commands of one who governs by virtue of His power and supremacy, nor merely of one whom it is our interest or obligation to obey; they are the commands of our Benefactor. The God who, having made us of nothing, still keeps us; the God whose care and presence are ever surrounding us, who gives us friends, health, raiment, food; who provides salvation and offers heaven--it is this God who commands us to repent. Has such a God no claim on us by His mercies? II. As it appeals to the tenderest and strongest sensibilities of our nature. There is no principle of human nature, fallen and degraded as it is, that is more obvious than that which leads us to requite kindness with kindness. Precisely on this principle does God assail the hearts of sinners. He does not rely merely on His authority over us, nor resort merely to His terrors to alarm us. He who searcheth the heart well knows that, amid all its darkness and corruptions, there is yet another and a surer spring that can be touched. God reveals Himself. God in Christ unfolds Himself in the attractive aspect of the God of mercy in order to touch sympathy, gratitude, and the secret place of tenderness and tears. III. As it discovers to us the true character of God. God is love, and all the expressions of His kindness to us are only a manifestation, bringing that character before us. We may contemplate and admire moral excellence in another, who may never have been called to show kindness to us. But let us become the objects of that kindness, and we find a new and stronger emotion rising in our hearts, and fixing our strongest affection on Him. And if we have to such a friend been unfaithful, how will the tears of repentance flow when we come again, under a sense of his kindness! It is thus the goodness of God leadeth to repentance--it unvails in brightest manifestation the perfection of His character, directing all its cares, its solicitude, its tenderness to us. IV. As is shown by its expressions.--1. In their number. Would we count them? As the sands of the sea, they are without number. And for what are they bestowed? Is it that we deserve them? No. Is it that He cannot strip us of every good thing, and leave us naked before the storm of His wrath? No; it is that He may prove to us how able, how content He is to bless. 2. In their nature. Not one, nor all of them, can become a satisfying portion, but they are exactly fitted to the great end for which they are given--our probation. Every blessing comes with this inscription, “ Take not this for your portion, but receive it with thanksgiving, and use it with reference to your eternal well-being. Take all these gifts as the pledge of the love of the Creator to His own creature--the proof that He longs for thy love in return, and to flow forth on thee in a pure and abundant stream of good forever.” V. As is demonstrated by facts. What illustrations of this have we while the Saviour was on the earth! In how many hearts did He plant the dominion of His love by acts of kindness! And what multitudes, from Saul of Tarsus downwards, have been actually led by it to repentance! (N. W. Taylor, D. D.)God’ s goodness means salvation The full force of the text cannot be made to appear except by reading the catalogue of crimes in chap.1. The apostle goes on to say, substantially, that it made no difference whether these things were committed by the Jew or the Gentile. Wrong is wrong without regard to nationality or anything else. Wrong is the violation of great laws, universal, perpetual, which defend themselves by penalties. If a man drugs himself, the drug vindicates its nature; if a man is selfish, the moral law carries a penalty of selfishness. If a man is good, the law brings forth the fruit of goodness to him. The only question is a question of how shall a man be restrained from the violation of the law of the moral economy; how shall he be developed so that he shall love the good rather than the evil? The apostle here declares that the presentation of the goodness of God is that which constitutionally tends to restrain men from evil, and to develop in them all goodness. Goodness is the working force of God’ s nature, and is to be made the working force of all government; but if God’ s goodness does not help men, His natural law goes right on to penalties without trial or sentence; the laws execute themselves in the moral kingdom. From this general exposition of this passage I remark-- I. God’ s goodness is the grand presentation of Him from which the most influence and benefit is to be expected. It has been a current idea that God’ s mercies are alternative, but that His justice is primary; that fear is the primary, mercy the secondary, instrument by which men are to work. But this is in fiat contradiction of the whole tenor of Scripture. First, middle, and last, the Scripture teaches God’ s goodness as first to be preached, and if that does not avail, then the alternative comes, namely, the sure penalty of transgression. For example, let us go back to that memorable passage where Moses was about to legislate. He wanted to know (Exodus 33:13-15) what view of God’ s nature he was to employ, and wished to be filled to overflowing with that view. Then God said to him, “ I will make all My goodness pass before thee,” etc. Then comes the declaration in grand dramatic form, as recorded in Exodus 34:6-7. There is the staple view of the character of God. But if men will not see that, and go on still in their transgressions, let them understand that this goodness does not mean the abolition of distinctions between right and wrong. The great law of the universe will go on with its penalties, yea, by heredity for generations to come. The guilty cannot be cleared except upon their repentance and reformation. It is not a goodness that will clear a man and let him do just what he pleases, treating him as if he had been righteous and just. And so Paul at Lystra (Acts 14:17). It was the goodness of God that had to be preached to them first. And our text is the same thing. Coming in through the darkness of that terrific record of vices, Paul says that it was the goodness of God that should have led men to repentance. This is the doctrine not only of Scripture, but of good reason or philosophy; for-- II. Goodness and fear touch human nature on different and opposite sides. The double being, man, the animal and spiritual, is approached on the upper and on the under side of his nature. Goodness develops what is of its own nature, touches the spiritual side of man. The presentation of goodness to the affections of a man’ s upper life helps them. When you present beauty to a man, you tend to develop the same quality in him. But the animal man cannot see anything in beauty. Such a man has to be touched and influenced by fear. You cannot teach duty to a horse or an ass, and so you put a bit and bridle in the mouth, and spurs in their sides, or make them afraid. The training of wild animals goes on wholly on the principle of fear. Therefore fear has in it a power of restraint, but not of development. All the conversions of men that have been the result of fear are hardly worth the letters that spell the story. Whenever the character of God is presented to us as goodness, it waters, stimulates, and develops that side of human nature which is most like God. But when men do net respond to that but range in their lower instincts, then you have got to bring in a restraint, and that restraint comes from fear; but it is secondary, it is alternative. Convicts who are in insurrection, are rushing out for their liberty, rush upon serried ranks of bayonets. “ One step further and you are dead men, every one of you.” They draw back, but they do not become law keepers on that account. They are simply restrained. So, in the great moral government of God, men may be restrained from going further into transgression, but no man is converted by abject fear. If, therefore, human nature is to be developed in the direction of spiritual excellence, you must develop it by the presentation of those excellencies in their supreme forms in God. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 2:5 But after thy hardness. Hardness of heart I. What it is.1. Not mere callousness or insensibility of feeling. 2. But entire obduracy of soul--not of one faculty, but of all. The same word is sometimes translated blindness and sometimes hardness. There are two words, πῶρος a stone, and πώρωσις, blindness or hardness (Mark 3:5; Romans 11:25). This hardness, therefore-- (1) Is blindness of the mind.(2) Is fixedness of the will in opposition to God and His truth.(3) Admits of degrees. (a) Disobedience and secret opposition to truth. (b) Zealous opposition and hatred of it, manifesting itself at length in blasphemy and persecution. II. This hardness is a sinful state.1. From its very nature.2. In its higher form it is the state or character of the lost and of Satan.3. It is self induced. (1) As it is the natural effect of our depravity.(2) As it is the natural consequence of the indulgence of sin. As the natural consequence of the cultivation of virtue is virtue; of kindness is kindness, and so the natural consequence of the indulgence of sin is sin--a sinful hardening of the heart. III. It is none the less a Divine judgment and a premonition of reprobation. Any degree of it is reason to fear such reprobation. The higher forms of it are direct evidence of it.1. God exerts no efficiency in hardening the heart of sinners, as He does in working grace. 2. But it is the punitive withdrawing of the Spirit; the inevitable result of which is obduracy. God let Pharaoh alone and the result was what it was. 3. In its last stage it is beyond the reach of argument, motive, discipline, or culture; and beyond our own power to cure or remove. Conclusion:1. Dread it.2. Withstand it.3. Pray against it.4. Avoid it by not grieving and quenching the Holy Spirit. (C. Hodge, D. D.)Hardness of heart This is the state of a person insensible alike to entreaties, expostulations, warnings, admonitions, and chastisements (Jeremiah 5:3). Men become obdurate--1. By separating themselves from God, the Source of all life, just as a branch dries up when detached from the tree, or as a limb withers when the connection between it and the heart ceases. 2. By a life of pleasure and sin, the effects of which may be compared to those of the river north of Quite, petrifying, according to Kirwin’ s account, the wood and leaves cast into its waters; or to those of the busy feet of passers-by causing the crowded thoroughfare to grow hard. (C. Neil, M. A.)Hardening the heart On a winter evening, when the frost is setting in with growing intensity, and when the sun is now far past the meridian, and gradually sinking in the western sky, there is a double reason why the ground grows every moment harder and more impenetrable to the plough. On the one hand, the frost of evening, with ever increasing intensity, is indurating the stiffening clods: on the other hand, the genial rays which alone can soften them are every moment withdrawing and losing their enlivening power. Take heed that it be not so with you. As long as you are unconverted, you are under a double process of hardening. The frosts of an eternal night are settling down upon your souls; and the Sun of Righteousness, with westering wheel, is hastening to set upon you for evermore. If, then, the plough of grace cannot force its way into your ice-bound heart today, what likelihood is there that it will enter tomorrow? (R. M. McCheyne, M. A.)Conscience deadened As the old historian says about the Roman armies that marched through a country burning and destroying every living thing, “ they make a solitude, and call it peace,” so men do with their consciences. They stifle them, forcibly silence them, somehow or other; and then when there is a dead stillness in the heart, unbroken by no voice of either approbation or blame, but doleful like the unnatural quiet of a deserted city, then they say it is peace. (A. Maclaren, D. D.)And impenitent heart. The impenitent heart is one which 1. Has not repented.2. Is not easily brought to repentance.3. Is disinclined and unwilling to repent.4. Is unable to repent. (T. Robinson, D. D.)Impenitence I. Its nature.1. We shall better understand this if we consider what is the nature of penitence, which is a clear view of our nature and conduct as tried by the pure and perfect law of God. Connected with this there is-- (1) A consciousness that we are deservedly under the wrath of God, and the curse of that law which our sins have violated. (2) Alarm at sin and its consequences. (3) An ingenuous disposition to confess sin to God, without extenuation or self-defence. (4) Grief for sin. (5) A disposition to forsake it. (6) And there will be no true repentance where there is not faith in Christ, as the only way by which sin can be forgiven. 2. Now, impenitence means, of course, the opposite to this. The man who is not convinced of sin, etc., is impenitent, hard-hearted towards God and religion. 3. Mark the guilt of this. It really contains in itself every aggravation that sin admits of. It is-- (1) Rebellion against the authority of God, who commands men everywhere to repent. (2) Great insult to God: for in proportion to the excellence of any being whom we may offend should be the promptness of our mind to confess the offence and mourn over it. (3) Great contempt of the law of God, that, after we have trampled it under foot, we should have no grief for the injury we have done it. (4) Total rejection of the whole scheme of mercy in the gospel. II. Its consequences.1. The time when the punishment will be inflicted. It is very true that the moment we die we enter into heaven or hell. But neither the happiness of the righteous nor the punishment of the wicked will be complete till the judgment. This is called-- (1) “ The day of wrath,” and it wilt be to the wicked nothing but that. (2) A day of revelation. There will be a revelation-- (a) Of God, in the wisdom of His plans, in His mercy to His people, in His justice of the punishment of the wicked. (b) Of Jesus Christ. No more shall it be doubted that He is the great God and our Saviour. (c) Of man. Millions of saints shall come out from their obscurity, and shine forth as the sun in the kingdom of their Father. Millions of flaming but hypocritical professors shall stand at that day unmasked. (d) Of secrets--all the secrets of men’ s history. (3) But the text speaks of it as the revelation of righteous judgment that shall come on the wicked. There will be a revelation-- (a) Of judgment itself. The punishment of the wrath of God is now revealed only partially; never, impenitent sinner, till the day of judgment will the greatness of thy iniquity be revealed. (b) Of righteous judgment; a complete manifestation of the justice of God in the punishment of the wicked. There shall be no infidels in hell: there shall none go from the judgment seat impeaching the justice of God. (c) Before the world. So that, while the righteous shall be honoured, the wicked will be punished before the universe. 2. Its nature. “ Thou treasurest up wrath.” Whose wrath? If it were the wrath of an angel there would be something tremendous in it. But-- (1) It is the wrath of God--something more terrible than the imagination can compass! Solomon tells us that “ the wrath of a king is as the roaring of a lion.” But what is the wrath of a king to the wrath of God? But, perhaps, it may be said that it is only a taste of His wrath. The Scripture says wrath will come on the wicked to the uttermost; it will be unmixed wrath. Now God blends mercy with judgment: then mercy will retire. (2) It will be wrath felt, not merely threatened. Now it is threatened, and the wicked sport with the threat; but then it will be felt. (3) It will be everlasting wrath. What must it be to endure the unmitigated wrath of God for a moment, for an hour, for a week, for a year, for a century, for a thousand years, for a million of ages! But if, at that distance, there should be one gleam of hope appearing through the vista of darkness, hell would cease to be hell; hope would spring up; and the very idea of the termination of torment would sustain the soul under it. But oh, eternal wrath! To be obliged to cry out, How long? and to receive no answer but “ Forever!” And after millions of ages have passed, and the question is again asked, How long? still to receive no answer but “ Forever!” (4) This wrath is said to be wrath to come, and because it is to come, sinners will not believe it; because it is to come, they think it never will come. But it is perpetually drawing near. It is nearer this day than it was last Sabbath day. 3. The proportion of the punishment. In the Hebrew Scriptures anything that is accumulative is accounted treasure. Hence, we read of the treasures of wickedness. The expression “ treasurest up wrath” seems to be put in opposition to “ the riches of His goodness.” What an idea! Treasures of love! Heaps of wrath! And you will observe the sinner is represented as the author of his own punishment. The idea conveyed is this, that there is an accumulation continually going on as long as he sins. And then, as this proportion will be according to the sin committed, so it will be according to the mercies abused and neglected. The sins of the poor heathen are light compared with ours, and the punishment will be light too. (J. Angell James.)Treasurest up unto thyself wrath against the day of wrath.--Amassing wrath He who perseveres in sin is not only continuing in a dangerous state, but treasuring up unto himself wrath. As a man amasses a fortune by saving up certain sums from year to year, and more and more as he goes on, so this man goes on making the wrath that will come upon him at last heavier and heavier, by adding fresh sins day after day. God does not forget; He is ready to forgive, so entirely and freely to forgive that He calls it forgetting, but He does not let things pass by forgetfulness, and therefore our deeds are “ treasured up” against the day of judgment, and He will then render to us according to them. Prudence would always lead us to think what we are treasuring up for ourselves, for whatever we do, we may be sure we are treasuring up something. Our daily life is adding by little and little to some kind of stock that is laid up for us. In this world, if we are regular and temperate in our living, we lay up for ourselves, ordinarily, health and length of life. If, on the contrary, we are irregular, self-indulgent, or intemperate, we lay up for ourselves an accumulating stock of weakness and disease, and a debt to our nature which we may have to pay by the cutting off of many days from our time here. If we are honest and industrious, we lay up for ourselves a treasure of good character, which will serve us more and more as we grow older; if we are dishonest and idle, we lay up for ourselves a bad character, which will tell more and more against us. If we are kind and good-tempered, we lay up a treasure of the goodwill of our fellows; if we are proud and quarrelsome, we lay up enmities and dislikes, which may grow even to our ruin, and which may any day show themselves, all gathered into a mass, when we should most wish to be clear of them. And we know very well how it is sometimes when any person goes on behaving ill towards ourselves, disregarding our advice, disobeying our orders, reckoning upon our not choosing to punish; we go on a long time, it may be, to give him a chance of doing better, but at last he heaps up such an abundance and weight of misconduct, that we can bear it no longer, and we dismiss him from his employment with disgrace. So it is with a man who deals thus lightly with God, and presumes on His forbearance. God warns him again and again, but yet for a while does not execute judgment upon him. But at last comes the day of reckoning, and it is found that he has been all along heaping up for himself an evil treasure, a treasure of wrath against the day of wrath. The pleasures that are gone have left a sting behind them, the unjust gains, that seemed for a while to abide, are a witness against the covetous (James 5:2-4). (C. Marriott, B. D.)Treasuring up wrath This proves that sins will be punished according to their accumulation. A man is rich according to his treasures. The wicked will be punished according to the number and aggravation of their sins. There are two treasures, which Paul opposes to each other--that of goodness, of forbearance, and long suffering--and that of wrath; and the one may be compared to the other. The one provides and amasses blessings for the creature, the other punishments; the one invites to heaven, the other precipitates to hell; the one looks on sin to pardon it on repentance, the other regards obstinate continuance to punish it, and avenge favours that are despised, God alone prepares the first, but man himself the second. (R. Haldane.)Accumulating wrath It is related that some years ago, in a mountainous region on the continent of Europe, an avalanche of snow--i.e., an enormous mass of snow--came down from one of the overhanging rocks in such a vast body as entirely to dam up a river into which it fell. What was the effect produced? As the river could no longer flow, it went on forming itself into an extensive lake--threatening, whenever it should burst through its snowy barrier, to carry desolation and ruin upon men and villages in the country beneath. The larger the quantity of water suspended, the greater would be its violence when it obtained its liberty: and so it proved. The devastation caused was said to be terrible in the extreme. It is thus with every unconverted sinner. The longer he lives, the greater is the amount of wrath he is accumulating, or treasuring up, against his day of destruction. (C. Clayton, M. A.)And revelation of the righteous Judgment of God.--The revelation of God’ s righteous judgments 1. Further on in this epistle the contrast between darkness and light is employed to depict the difference between the present time and that which will succeed the second coming of Christ (Romans 13:12). We may have been compelled to tread a dangerous path under the guidance of an imperfect light, and we can recall the difficulty of distinguishing between substance and shadow, the bewildering sense of insecurity, and our thankfulness when the day enabled us to see things as they really were. 2. The imagery then, of the apostle is exceedingly appropriate to our present condition. We are not in absolute darkness, for we have the Word of God, which is a lamp unto our feet, and a light unto our path. The road of safety is indeed sufficiently plain. But if we look beyond and around us, there are painful problems which we cannot solve, and huge difficulties which we cannot surmount. We cannot discern as yet the true proportions and nature of things; but when the day of eternity breaks, then the blinding, perplexing shadows will disappear. 3. These remarks will serve to introduce our topic. God is greatly misunderstood even by His own people. Witness the eases of Job, of Jeremiah, and of some of the Psalmists (Psalms 73:1-28). And if it be so with religious people, much more must it be true of the ungodly. But a day is coming when it shall be seen that He is holy in all His ways, and righteous in all His works. I. Consider some of the difficulties which perplex us.1. Those which concern God’ s dealings with ourselves. Not unfrequently it happens that trials befall a Christian which he cannot interpret, and he is almost tempted to think that God is not the wise and loving Father he has been led to suppose. It may be, too, that the explanation will never come in this world. God would have His children trust Him without explanation. And then the only refuge is in the words “ What I do, thou knowest not now; but thou shalt know hereafter.” 2. Those connected with God’ s sovereignty and man’ s responsibility. (1) If there be one thing in Scripture more plain than another, it is that the offer of salvation is made to every man. And the blame of rejection is distinctly thrown upon the sinner: “ Ye will not come unto Me that ye might have life.” Now all this points to the responsibility of man. He might come, but he refuses to come. Here, then, is one side of the truth. On the other side we are just as plainly taught that no man cometh unto Christ unless the Father draw him; that repentance and faith are both the gift of God; and that Christians can take no credit to themselves for the position in which they are placed, but that they are “ elect according to the foreknowledge of God,” etc. In the matter of salvation He acts according to the good pleasure of His will. “ Many are called, but few are chosen.” “ I will have mercy on whom I will have mercy.” Here, then, we have another side of the truth--the sovereignty of God. (2) Now you ask me to make these two statements consistent. I cannot comply with your demand. What I know is this, that I am bound to hold both truths without anxiety about consequences; and that there is a witness for both facts in the hearts of men. Never yet was a Christian found who would not admit that his salvation originated with God; and the man without faith in Christ, though he will say nothing, his conscience bears witness that he has been resisting by an act of his own will the gracious influences of God’ s Holy Spirit; and that if he should perish in his sins, he will have no one to blame for his ruin but himself. With these testimonies we may be satisfied, and look for the solution of the difficulty hereafter. The revelation that is coming will be a revelation of the “ righteous” judgment of God. (3) With respect to this particular subject we may represent the two doctrines as two massive pillars standing face to face as if they were rivals. There they stand; and we look up at them, trying to trace out a point of contact. But they rise beyond our vision, and their majestic shafts are soon lost in dark mysterious clouds, and the eye can follow them no longer. But somewhere beyond the clouds--somewhere in the world of light above--we believe that they unite in some grand arch, and that there all appearance of antagonism disappears; and we believe also that that meeting point will be seen at the manifestation of Jesus Christ. 3. Those connected with the broad subject of the Divine dealings with the human race. (1) There is one in the fact that so many centuries have elapsed since the sacrifice of Calvary, and yet so small a portion of the human race have heard the gospel. (2) There is another in the fact that those who die in their sins will be punished eternally. This topic is one so inexpressibly painful and puzzling that we do not much wonder at the theories which evade the force of the Scriptural statements. II. With respect to these difficulties consider--1. That they are altogether inseparable from our present condition. Much as we should like to have everything made plain to us, it cannot be so; and it is well, too, that it should be so. We are in the night, not in the day; we have a glimmer, but not the full light: the full light comes in with the appearing of Christ. Moreover, this is the season of training. If everything were intelligible, where would be the exercise of faith? 2. That we are led to look forward to a day of explanation, a day of revelation is coming, which will be a day of revelation of the righteousness of the decisions and of the appointments of God. Wait for that day patiently. Its bright light will solve all problems, and scatter the darkness of those mysteries which now perplex and distress the Christian mind. III. What conclusions shall we draw from our subject?1. That the belief of the coming of a day of explanation will operate to check all hasty theorising, all “ judging before the time.” Men yield to this temptation and invent systems of doctrine in the vain hope of escaping from the grand inconsistency of Holy Scripture. Like men in old times, occupied with squaring the circle, perpetual motion, or the method of turning everything into gold, they busy themselves with an unprofitable, because impossible, task. Yet again, men in their impatience to solve the problem of the Divine dealings with man have rejected the statements of Holy Writ. These theorists are bidden wait for the day of explanation that is coming. Thus there is in this view of the text a remedy for our natural impatience. 2. But more than this: there is much comfort in looking forward to such a time. A loving child may have most perfect confidence in his father. He is sure that what that father does is right and wise; yet he may be puzzled with the captious remarks of his father’ s enemies. So he looks forward to the day of explanation. He knows that then the character and acts of his parent will receive a most triumphant vindication, and that the mouths of all detractors will be silenced, and silenced forever. Even so the Christian looks forward with delight to the second appearing of the Lord--the day of the revelation of the righteousness and holiness of God. 3. Yet in all perplexities we have an unfailing remedy available now. We can look to the Cross of Jesus Christ. Every murmur ought to be stilled, every doubt ought to be suppressed, every misgiving silenced--when we stand on the slope of Calvary. (G. Calthrop, M. A.) Romans 2:6 Who will render to every man according to his deeds.Well-doing rewarded In some parts of the Bible the inheritance of the saints is set forth as the recompense of good works, while there are others in which it is represented as the free gift of grace, a thing that faith alone can receive. Without faith no one can hope to see heaven; neither can anyone see it without good works, or, which is the same thing, without that newness of heart in which they take their rise. They are not related to heaven, however, in the same manner. I. Eternal life cannot, in any strict sense, be said to be the reward of any well-doing or merit of our own. For who is there that can look for anything at the hands of God, or even hope to stand in peace before Him, on the simple ground of his own character? Even the best parts of the very holiest of lives in this world cannot bear His rule of retribution. It is only of infinite grace that anyone, even when he has done his utmost, can enter into the joy of the Lord. Eternal life is not wages, it is the gift of God through Jesus Christ. II. While the work of our Saviour accounts for the gift of eternal life as enjoyed in common by all the saints, it leaves unexplained those diversities by which their life in heaven is characterised. The ground on which the gift of life is given, is the meritorious work done by Christ in our behalf--a righteousness that is made ours by faith, and that comes up to all that the holy law of God can require of us. This righteousness is not only perfect in its nature, but also infinite in measure; so rich in merit that it can extend to any number of souls, and secure for us any degree, however high, in the joys of heaven. Its virtue is no wise dependent on the strength of the faith by which we embrace it, but is entirely inherent in itself, as the work of One in whom the Divine and the human are alike combined in all their fulness. Hence, if there is no other consideration to come into view, the honours and the enjoyments of heaven must be the same to all; there can be no degrees of blessedness; one saint cannot have a higher place in glory than another. But does this agree with what we are taught concerning the heavenly world? We read of diversities of gifts in the early Church, all proceeding from the same Spirit--some more, and some less honourable--some more, and some less profitable: diversities of somewhat the same kind prevail at this day. May we not expect that these distinctions in the Church on earth will give rise to corresponding distinctions in the Church in heaven, and that the various degrees of blessedness among the saints in light will have their root in those varieties of character and services by which Christians are distinguished in the present world?1. As the believer is accepted in Christ, so all that is good in him, whether in heart or life, is accepted also, and not only accepted but rewarded. An illustration may be used, in the light of which eternal life as a free gift may be seen to be in perfect harmony with the idea of recompense. Take the case of some institution in this world, the inmates of which are received into it not on the ground of anything meritorious in themselves, but simply by virtue of the free gift of some generous benefactor who procures the right of admission for them. Side by side with this, may there not be room in the internal arrangements of such an institution for various measures of benefit and various degrees of enjoyment, arising from diversities of character among those who have found a home in it? 2. Another reason why heaven will be richer in blessing to some than to others is, that many of the works in which they engage on earth are of such a kind that their results will meet them there, and thus prove a source of joy to them. The landscape glowing on the canvas is an object of pleasant interest to everyone, but to none so much as to the artist whose taste, and skill, and patient labour have produced it. When a tract of waste and barren land has been reclaimed and brought under cultivation--when golden harvests and pleasant homes are seen to spread over a whole district where but lately there was nothing to meet the eye but crags and marshes--the contemplation of a scene like this will be a source of peculiar pleasure to the man to whose enterprise the change is due. One who spends his time and his means in civilising some rude and degraded tribe, secures for himself a pleasure of a higher kind. But of a still higher and more lasting nature must the pleasure be that is enjoyed by the man who is instrumental, under God, in reclaiming lost souls, and to whom it is given to behold peace and holiness where there was nothing but disorder and sin. For what is the utmost that a mere earthly civilisation can do for mankind, in comparison with those blessings to which they may be raised through the gospel--blessings imperishable as the soul and lasting as eternity? 3. A further reason why some will stand higher than others in the joy of heaven, is to be found in the larger capacity for spiritual enjoyment to which they have attained in their course on earth. The new man of the heart is capable of increase in knowledge, and power, and love, and holiness, and consequently in the capacity for happiness. This increase depends partly on the use we make of the means of grace, but also on the faithfulness with which we employ the powers we already have, both natural and spiritual, in doing the work that God has given us to do. Exercise is one of the indispensable conditions of the soul’ s growth: there must be a “ patient continuance in well-doing.” And the more we abound in those things by which man is blessed and God glorified, the more do we grow in sympathy with the Divine character, the purer is the joy we are capable of receiving, and the more meet do we become for the employments and the pleasures of a higher world; so that on this principle well-doing has a part in working out its own recompense. (G. Hutchison, D. D.)Divine justice is-- I. Essential--proved a priori by--1. Revelation.2. Reason.3. Example. II. Retributive.1. To the good, glory, etc. (verse 7).2. To the wicked, wrath (verse 8). III. Impartial. To the Jews, etc., for there is no respect of persons with God (verses 9-12). (J. Lyth, D. D.)The final judgment I. Its certainty, “ will render.” II. Its universality, “ to every man.” III. Its equity, “ according to their deeds.” (J. Lyth, D. D.)Justification by faith and works It has been asked how this maxim can be reconciled With the doctrine of justification by faith. There is only one answer to this question, viz., that justification by faith alone applies to the time of entrance into salvation through the free pardon of sin, but not to the time of judgment. When God of free grace receives the sinner at the time of his conversion, He asks nothing of him except faith; but from that moment the believer enters on a wholly new responsibility; God demands from him, as the recipient of grace, the fruits of grace. This is obvious from the parable of the talents. The Lord commits His gifts to His servants freely; but from the moment when that extraordinary grace has been shown, He expects something from their labour. Compare also the parable of the wicked debtor, where the pardoned sinner who refuses to forgive his brother is replaced under the rule of justice, and consequently under the burden of debt. The reason is that faith is not the dismal prerogative of being able to sin with impunity; it is, on the contrary, the means of overcoming sin and acting holily, and if this life fruit is not produced it is dead, and will be declared vain (Matthew 3:10; 1 Corinthians 6:9-10; Galatians 6:7). (Prof. Godet.)Deeds recompensed according to-- I. Their quality. II. Their frequency. III. Their degree. IV. Their circumstances. V. Their effects. (T. Robinson, D. D.)Deeds are seeds The crop may extend through many generations. The consequences of our deeds may end only with the world. Men’ s example, instructions, institutions, written works. Believers’ good deeds receive a righteous reward of grace (Matthew 25:34-35; Hebrews 6:10); their evil ones though pardoned in Christ are visited with chastisements here. (T. Robinson, D. D.) Romans 2:7-10 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life.Contrasts I. In aim. II. In conduct. III. In result. (J. Lyth, D. D.)Well-doing I. The supreme duty of life. “ Well-doing.” Man only lives as he is active, and he only lives rightly and happily as he acts well. “ Well-doing” does not mean the “ well-doing” of one faculty, but of all faculties, not in one sphere of life, but in all spheres; it means doing everything from the right principle, supreme love to God. II. The supreme duty of life requires continuance. “ Patient continuance.” He that does not do well always, at all times, in all circumstances, does not do well at all. A man is either under the sovereignty of the right principle or not. If not, whatever he does is wrong-doing; if he is, whatever he does is right. “ As a man thinketh in his heart so is he.” Hold on to the principle, be ever loyal to it. III. Continuance in the supreme duty calls for patience. “ Patient continuance is well-doing.” Patience, because there are so many forces that obstruct, so many circumstances that try, so many agencies that are hostile. “ Resist the devil,” etc. (D. Thomas, D. D.)Well-doing “ Good work,” as the Greek has it--not “ works,” but lifelong work. Consider this-- I. Negatively. It is not--1. Well-knowing.2. Well-promising.3. Well-professing.4. Well-abstaining. II. Positively. It is well-doing; good.1. As to the matter--prescribed by God and according to His will (Micah 6:8). 2. As to the motive--done for God’ s glory and pleasure (1 Corinthians 10:31; Colossians 3:23). 3. As to the manner--carefully, earnestly, heartily (2 Corinthians 9:7; Romans 12:11; Colossians 3:23). 4. As to its essential element--love (Matthew 22:37-39; Romans 13:10). 5. As to its example--Christ (1 Peter 2:21-23). III. Relationally. Well-doing is agreeable.1. To the nature God has given us.2. To the relation in which we stand to God and our fellow men.3. To the rule God has given us in Scripture. Conclusion:1. Well-doing is the effect of grace alone (Romans 3:12; Ephesians 2:9).2. Man is renewed in Christ for this purpose (2 Corinthians 5:17; Ephesians 2:10).3. Believers are required to abound in it (Colossians 1:10; 1 Timothy 6:18).4. Well-doing alone will be rewarded. “ Well done thou good and faithful servant.” (T. Robinson, D. D.)Patient continuance in well-doing As the sun never leaves off shining, though clouds sometimes obscure its light, so we must never cease to do well, even to our enemies and persecutors. The reward of patient effort If we look back to the history of efforts which have made great changes, it is astonishing how many of them seemed hopeless to those who looked on at the beginning. Take, e.g., the effort after the unity of Italy. Look into Mazzini’ s account of his first yearning, when he was a boy, after a restored greatness and new freedom for his country, and of his first efforts as a young man to rouse the same feelings in other young men, and get them to work towards a united nationality. Almost everything seemed against him; his countrymen were ignorant or indifferent, governments hostile, Europe incredulous. Of course the scorners often seemed wise. Yet you see that the prophecy lay with him. (George Eliot.)Perseverance: its value and effects It is only by slow stages that we can rear a monument whose proud boast it shall be that it is oere perennius. The constant dropping of water, says one proverb, hollows out the stone, and another that “ he who goes slowly goes long, and goes far.” No work is well done that is done by fits and starts. Steadfast application to a fixed aim is the law of a well-spent life. When Giardini was asked how long it would take to learn the violin, he replied, Twelve hours a day for twenty years. Alas! too many of us think to play our fiddles by a species of inspiration. The Leotards and Blondins--what painful diligence must they have exhibited! The same adherence to a settled purpose might assuredly have made them benefactors of mankind had they been animated by a nobler impulse. In music, take the examples of Malibran and Pasta; in painting, of Titian and Raffaelle; in letters, of Lord Lytton and Carlyle; in science, of Laplace and Faraday; and you will find that the great results which have surrounded their names with imperishable honour, were wrought out by the most wonderful constancy of labour, and the most heroic energy of patience. Nothing can be greater mistake than to suppose that genius dispenses with labour. What genius does is to inspire the soul with a power to persevere in the labour that is needed; but the greater geniuses in every art invariably labour at their art far harder than all others, because their genius shows them the value of such patient labour, and aids them to persist in it. (W. H. D. Adams.)Good works must be continuous No grace, no, not the most sparkling and shining grace, can bring a man to heaven of itself without perseverance; not faith (which is the champion of grace), if it be faint and fail; nor love (which is the nurse of grace), if it decline and wax cold; nor humility (which is the adorner and beautifier of grace), if it continue not to the end; not obedience, not repentance, not patience, no, nor any other grace, except they have their perfect work. It is not enough to begin well except we end well. Manasseh and Paul began ill, but ended well; Judas and Demas began well, but ended ill. (T. Brooks.)The constancy of holiness Holiness consists not in the rushing of intense resolve, which, like Kishon, sweeps everything before it, and then subsides, but in the constant flow of Siloah’ s still waters, which perpetually make glad the city of our God. Holiness is no blazing comet, amazing nations with a transient glory; it is a fixed star that, with still, calm radiance, shines on through the darkness of a corrupt age. Holiness is persevering obedience; it is not holiness at all if it be occasional zeal and sensational piety. (C. H. Spurgeon.)The permanent determination to realise goodness The notion of patient continuance is emphasised here, not only in opposition to the idea of intermittent moral efforts, but to indicate that there are great moral obstacles to be met on this path, and that a persistent love of goodness is needed to surmount them. The apostle says literally; perseverance in “ good work.” In verse 6 he had used the plural. He now comprehends this multiplicity of “ works” in the profound principle which constitutes their unity--the permanent determination to realise goodness. What supports a man in this course is the good which he has constantly before him: “ glory,” an existence without defilement or weakness, resplendent throughout with the Divine brightness of holiness and power: “ honour,” the approbation of God which forms the eternal honour of its object: “ incorruptibility,” the absolute impossibility of any wound, interruption or end to this state of being. The “ and” between the last two substantives, shows a certain degree of emotion; the accumulation of terms arises from the same cause. In all human conditions there are souls who contemplate the ideal here described, and which, ravished with its beauty, are elevated by it above every earthly ambition and the pursuit of sensual gratifications. These are the men who are represented under the figure of the merchant seeking goodly pearls. For such is the pearl of great price--“ life eternal!” This last word, laden, as it were, with all Divine riches, denotes the realisation of the ideal just described; it worthily closes this magnificent proposition. (Prof. Godet.)The beatitude of patient courage I. The ideal Christian life. “ Patient continuance in well-doing.”1. The feverish ambition which must see its name in the newspaper and be congratulated in public meetings, is in great danger of exhausting its reward before the day of judgment (Matthew 6:2-5). Happier far is he who hears with glad surprise the Master’ s “ Well done,” and finds that the work which was unnoticed on earth was seen and remembered in heaven. 2. Spasmodic effort, brief fervour followed by long languor, wins no enduring honour either in this world or the next. Steady, brave, unremitted work is that which pays best, both here and hereafter. How many teachers have for years toiled on receiving scant recognition on earth, yet day by day preparing for that time when their pound shall have gained ten pounds! There was a teacher at East Grinstead who for fifty-seven years had been present at his post twice every Sunday with few exceptions. “ He has in his class the grandchildren of those he once taught. He does not remember a single occasion on which he has been late.” It would be hard to find a more apt illustration of patient continuance in well-doing. 3. Patient continuance means more than patience, perseverance, endurance. It is heroic patience, strong both to bear and to do, which, like love, “ beareth all things, believeth all things, hopeth all things, endureth all things” and “ never faileth.” There are many short cuts to success in Christian work, but this is the only true way. Let us seek it earnestly, and tread it consistently. II. The reward.1. What they seek they win. Eternal glory, the honour that cometh from God, a life that knows no decay, these are the objects of Christian ambition, and they who patiently seek shall find them. God giveth to such eternal life--not simply unending life, but life in all its glorious fulness. This is the end of patient Christian toil. 2. There is way which to the natural man seemeth dull, hard, uninviting, unhonourable, “ but the end thereof are the ways of” life (Proverbs 14:12). The loftiest end is reached by the lowliest path. 3. Eternal life, with all its unutterable joy and glory, awaits the faithful Christian worker in every field. It is not well to dwell exclusively upon the things that God hath prepared for them that love Him, but it is surely well ever and anon to glance upward for a moment to that crown which the man with the muck rake neither sought nor saw. These things are made known to us, not that we may become careless or boastful, but that we may be strengthened and heartened. (A. E. Gregory.)High life I. The grandeur of the aim. “ Seek for glory, honour, immortality.” What great words these! Some wish to take them out of the vocabulary, and out of human life--they deride such ideas. But we need them, and cannot get on without them. We go into the fields, and there grows a modest simple daisy. But think what a costly flower it is! It owes its shape to the action of the vast terrible law of gravitation working through all the realms of space; to refresh it the ocean must yield its virtue; to vivify it the electrical forces must sweep through the planet; to colour it millions of vibrations must shoot through the light ether; to build it up, unfold it, perfect it, it requires an orb ninety-five millions of miles away, five hundred times bigger than all the planets put together--a million and a half times bigger than the earth itself. “ Vain little daisy, will not less than this do for you,” says the sceptical critic. No; less will not do. So man may seem a poor creature in infidel eyes, but if he is shut out from large ideas and hopes he loses the fulness of life and happiness. Take these words, “ glory, honour, immortality,” out of the vocabulary, and what is the effect on--1. Character? It is all very well to attempt to shut men up to beef and beer, but we shall never get large, strong, beautiful life out of that. It is certain that where these words have been most laid to heart, the rarest, purest graces have bloomed. Some horticulturists hold that roses grow best on their own roots. I am quite sure that God’ s roses grow best so; and whenever they are severed from their own roots, grafted into some wild briar of the wilderness, and planted on secular ground, the moss rose of the garden becomes the dog rose of the hedge. No; you only get noble, tender, pure, beneficent character out of a lofty faith and a glorious hope. 2. Experience? Will the spirit of man be content without these words? No, say the men of the world, but they can find glory, honour, immortality within the worldly life. Can they? “ Glory” means solidity, reality, durability; have they these? Certainly not. According to their philosophy, man is a soap bubble, and, pricked by death, where is he? “ Honour,” have they that? If you take the soul out of man he is but one of the beasts which perish, and social honours are his golden shoes, his jingling bells. Is this honour? “ Immortality,” have they that? Yes, fame. Fame! a death’ s head decked with a fading wreath. No, they have not these things, they have only the words. There is no lofty, luminous character, no rich, satisfying experience, except as we recognise our share in the Divine and the eternal. “ To them who seek glory, honour, immortality, eternal life.” God goes beyond our utmost ideas. In the lips of men these words shrink to nothing, but God fills them to overflowing with glorious meaning. Aim at the highest. When a great ideal slips out of a man’ s soul he begins to rot; only as he cherishes grand thoughts does he find rest to his soul, and come to the stature of a perfect man. II. The simplicity of the pathway. “ By patient continuance in well-doing.” There is something quite startling between the aim and the condition. “ Well-doing.” Men have sought “ glory,” etc. in many strange paths, but the true plain path is here--well-doing. Not brilliant doing in trade, war, scholarship, but well-doing. Doing the work of life with a willing mind, a loving heart, with both hands earnestly--diligence in getting good, being good, doing good. In this world all the grand prizes go to a few brilliant people. It was so at school. The brilliant boys carried off the prizes. It is the same in the big world, which likes genius, brilliance, audacity. But what a blessing it is to us, the dim million, to know that God recognises patient merit, and that the grandest prizes of all are kept not for the brilliant, but for the faithful. God recognises--1. The greatness of simple character. We are apt to overlook great character in humble guise, but God does not. We look at the outward appearance, but God looks on the heart. I do not want anybody to tell me about the man who spoke prose for forty years without knowing it. Scores of men speak poetry for forty years without knowing it, nay, act splendid poetry without knowing it, and God shall surprise them with a splendid reward. “ Then shall the righteous answer Him, saying, Lord, when saw we Thee an hungered,” etc. Thousands of lowly men think but little of themselves and their doings, but God knows their measure and shall surprise them with glory, honour, immortality beyond their most glowing dream. 2. The greatness of simple duty. The cynic loves to show how mean splendid things are when critically examined. Such substances as clay and flint form the basis of nearly all the precious stones. But so far from showing the meanness of magnificence, he shows the magnificence of meanness. So men of a certain temper love to show how all the business of life is vulgar and insignificant; but if our daily tasks are viewed in regard to the will of God, the fashioning of our character and destiny, they are solemn and momentous. Angels and shopkeepers, archangels and manufacturers, belong to the same celestial hierarchy as they stand before God’ s face and do His bidding. “ There is no difference, for God is no respecter of persons.” 3. The greatness of simple suffering. One of our writers said the world just now wants heroes. It altogether depends what kind of heroes they are. Some of these make a great stir for small advantage. The most illustrious of heroes are often those of “ obscure life.” All around us simple people bear uncomplainingly the most bitter suffering; nobly resist the most terrible temptation; sustain with silence the heaviest burdens. Gordon flashed a splendid figure on the imagination of the world, but there are many Gordons unknown to fame, but who are known to God, and shall not lose their appropriate reward. Conclusion: Let us be content with our place and work however coarse and common. If we cannot be flowers of the garden, of the aristocracy of flowers, let us be flowers of the grass, very beautiful in the eyes of Him who makes the grass to grow upon the mountains. It is not in brilliance that we shall be saved, but by pegging away in simple, honest work. But let us feed our soul with high beliefs and hopes. Let us talk to ourselves all the day long about glory, honour, immortality, eternal life; so shall our path of life, however lowly, be a royal pathway, brighter and brighter, to a perfect day! (W. L. Watkinson.)The Christian’ s great aim I. The object of the Christian’ s pursuit. A triple crown--a crown of “ glory and honour and immortality.” But does not this reduce their virtue to a thing of hollow utility? No; as will appear if we consider their motive, which is that they may east their crowns at Jesus’ feet. They seek--1. A glorious position--“ glory,” “ majesty.” The inhabitants of heaven are all glorious within, and all glorious without. 2. The highest praise, “ honour.” Courtiers have spent years to insinuate themselves into the favour of their king; while vast numbers have not spent an hour in seeking the smile of God. And yet to have the approbation of the highest potentate of earth, is nothing compared with the approbation of the King of Glory. 3. To hold this position and this praise in perpetual possession. There is here a contrast between the things of earth and of heaven. Here, the leaf must wither and the flower must die; there, the leaf is evergreen and the flower amaranthine. II. The means employed to obtain this object.1. There is the performance of good works. This universe is an infinite conjugation of the verb “ to do.” And it is either conjugated ill or well. By the Christian, it is conjugated well. 2. The patient performance of good works. “ Good doing” in this world is climbing the steep, often with bleeding feet. Hence, Christians require the Divine virtue of patience; and patience is true heroism. 3. Perseverance in the performance of good works. Our life must resemble the sun in his commencement, continued course, and consummation. We must travel onward and upward to “ the perfect day” of knowledge, of purity, of joy. III. The object obtained by the means employed. Those who seek in the way described not only find what they seek, but much more--eternal life. This life is--1. Pure.2. Progressive.3. Permanent. (J. Dunlop.)Seeking for glory, honour, and immortality How?1. As one who feels the want of those blessings (Luke 15:14; Ecclesiastes 1:2; Jeremiah 2:13). 2. As one who discerns their surpassing excellence and worth (Matthew 13:44; Philippians 3:7-8). 3. As one who is willing to strive for them in the appointed and proper way, and to accept them upon the terms offered (2 Timothy 2:5; Isaiah 55:1). 4. As one who is prepared to make any self-sacrifice, brave all dangers and oppositions, and never to be deterred by failure (Acts 21:13). (C. Neil, M. A.)Glory, or splendour, is here as often elsewhere in Scripture, specified as the distinguishing characteristic of that celestial state in which the holy find their everlasting award. “ Then shall the righteous shine forth as the sun in the kingdom of their Father” (Matthew 13:43; cf. Romans 5:2; Romans 9:23; Ephesians 1:18; 1 Timothy 3:16; 2 Timothy 2:10; Hebrews 2:10; 1 Peter 5:1; 1 Peter 5:4; 1 Peter 5:10). On earth the righteous may have their lot in the midst of the mean accompaniments of poverty. In heaven everything around as well as within them will be lustrous and glorious. (J. Morison, D. D.)Honour This is another fold of the manifold excellency of the heavenly state. It is kindred to “ glory.” Its idea, however, has more of relativity about it. One may be absolutely glorious. God from everlasting was so. But one can have “ honour” only when others esteem and prize and praise. Hence the connection of the Greek word (τιμή) with price (see 1 Corinthians 6:20; 1 Corinthians 7:23; Matthew 27:6; and compare the German preis, and the English “ prize” and “ praise.” ) Relative “ honour” as well as essential glory awaits the holy. They will bask in the Father’ s approbation and complacency. Angels will rejoice in their companionship. They will be “ kings unto God,” and will “ reign with Christ” (Revelation 5:10). (J. Morison, D. D.)Immortality naturally looks back to “ glory” and “ honour,” and contrasts the permanence of the celestial with the fleeting shadows of the terrestrial. The “ inheritance” is “ incorruptible.” The diadem that encircles the brows of the glorified heirs is amaranthine. It “ fadeth not away.” (J. Morison, D. D.)Labouring for eternity “ There,” exclaimed an artist, on finishing a perishable work on perishable material, “ it is done!--and it has been thirty years in doing!” We labour for eternity; and shall we think a life long to devote to endless results? (A. Reed, D. D.)Working for eternity Apelles, the Grecian painters when asked why he touched and retouched his pictures with so much care, answered, “ Because I paint for eternity.” But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation, and wrath.--Factiousness and its punishment I. The character described.1. Factious. (1) The expression is literally “ those who are ‘ of ‘ a factious spirit.” Descent or parentage is suggested as in “ him who is of faith,” “ them who are of the circumcision” (cf. also Galatians 4:10; John 18:37), and in “ children of light,” etc. (Ephesians 2:2-3; Ephesians 5:8; 1 Peter 1:14; 2 Thessalonians 2:3). In all such expressions the outstanding idea derived from the universally recognised law of like begetting like, is that of predominant characteristic. (2) The word itself denotes a spirit of faction, but always with a vile implication of interested and selfish aims. The apostle’ s reference, therefore, is not to mere political sectarianism, or national bigotry. His mind has before it the conception of God’ s vast moral empire. Faction in it is opposition to the monarch of the universe; opposition that springs from a base desire to gratify the lower principles of the nature. It is in fact a covert kind of rebellion; only it is rebellion animated by the most ignoble aims. 2. The factious are disobedient to the truth. Such, indeed, is implied in their factiousness. “ The truth” is personified as a lady or mistress who ought to be obeyed. The truth is disobeyed when there is a wilful refusal to have the life, at once in its inner thoughts and feelings, and in its outer acts, conformed to the rule which it embodies. The rule is imperative. For moral, religious, evangelical truth is revealed just in order that the living mind may live in conformity with it, and thus in consonance with the will of Him whose voice truth is. 3. The factious while disobedient to the truth are obedient to unrighteousness--the counterpart idea which is the complement of the preceding clause. The lawful sovereign of the soul being disobeyed, subjection is transferred to a usurper’ s sway. Unrighteousness has doubtless its usual import as the antithesis of moral rectitude, and is not to be regarded as doctrinal error. It is the case, however, that just as “ the truth” received is the kernel of that of righteousness, without which no one can be meet to enter into the kingdom of heaven; so unrighteousness is a husk within which will be found the primal seed of error. II. Its punishment.1. “ Wrath and indignation” from God. The one word reverberates on the other. The two are an intensification of the idea of each. 2. The suffering of tribulation and anguish. (J. Morison, D. D.)The mercenary spirit Contentions is mistranslated on the supposition that it has something to do with ἐρις--strife--whereas it comes from ἔριθος, a day labourer, a hireling. The word ἐριθεία is used of those who canvass for office, and form cabals and parties to accomplish their ends. Hence, in the largest sense it will signify those who labour for their own private and selfish ends; and it is remarkable that this should be contrasted with the patient continuance in well-doing, as containing in itself every form of evil. The words would be properly translated, “ those who are of a mercenary spirit.” (Bp. Thirlwall.)Obedience to unrighteousness, i.e., revolting against what is good, and becoming slaves to what is evil. Here a striking contrast is indicated between that contentious spirit which disobeys the truth, and yet obeys unrighteousness. The one denotes an extraordinary haughtiness, and an exceeding boldness, and the other extreme meanness and servility of soul. They who do not choose to serve God as their legitimate sovereign become the slaves of a master who is both a tyrant and usurper. (R. Haldane.)Indignation and wrath mark the greatness of God’ s anger proportioned--1. To the dignity of the Sovereign Judge of the world.2. To the authority of those eternal laws which have been violated.3. To the favours which sinners have received.4. To the unworthiness and meanness of sin. (R. Haldane.)Tribulation and anguish upon every soul of man that doeth evil.--Tribulation and anguish Tribulation means pressure, which, when extreme, as in various modes of torture, causes excruciating pain. Anguish means straitened room--straits--the source of utter despair and ruin when one is pursued by an invincible antagonist. The latter is stronger than the former (cf. 2 Corinthians 4:8)--in every way troubled and hard pressed, but not reduced to absolute straits. Here the one term simply intensifies the other; and the two in union are a representation of the award of woe which hangs over the persistently wicked. They represent the award as it terminates in the persons judged; whereas “ indignation and wrath” represent it as it emanates from the Judge. (J. Morison, D. D.)The punishment of sin I. Its nature.1. Tribulation. By-- (1) Exclusion from God’ s presence and the bliss of heaven.(2) Confinement to the society of the devil, his angels, and wicked men.(3) The absence of all that can afford comfort and pleasure.(4) The presence of all that can occasion misery. Outer darkness: furnace and lake of fire; undying worm; bottomless pit, are its emblems. 2. Anguish. From-- (1) Experience of God’ s anger.(2) Sense of abhorrence of all holy beings.(3) Consciousness of moral loathsomeness and corruption.(4) Working of uncontrolled passions and ungratified desires.(5) Sense of all being self-caused and justly deserved.(6) Inability to escape or obtain mitigation.(7) Knowledge that all is everlasting. II. Its characteristics.1. Universality. “ Every soul that doeth evil.”2. Suitability. “ The soul” -- (1) The chief seat of suffering as the chief agent in sinning.(2) Especially capable of realising the Divine anger. 3. Impartiality. “ The Jew first and also the Gentile.” (T. Robinson, D. D.)The retribution of sin mercifully revealed I do not accept the doctrine of eternal punishment because I delight in it. I would cast in doubts, if I could, till I had filled hell up to the brim. I would destroy all faith in it, but that would do me no good; I could not destroy the thing. I cannot alter the stern fact. The exposition of future punishment in God’ s Word is not to be regarded as a threat, but as a merciful declaration. If, in the ocean of life, over which we are bound to eternity, there are these rocks and shoals, it is no cruelty to chart them down; it is an eminent and prominent mercy. (H. W. Beecher.)The law of consequences After a service in a place where the people had been a good deal bewildered by a young preacher, who accepted only so much of the Bible as suited his whims, and who was wont to make merry over the idea of future punishment, a man stepped up to me and said in a bantering voice: “ Bishop, do you believe in hell?” I said, “ Are you anxious to know what I think of hell?” “ Yes,” said he. “ Well,” said I, “ the best answer I ever heard came from a poor negro woman. She had a young niece, who sorely tried the poor soul. The more she struggled to keep this wilful charge in the right way the more she seemed to wander. One day, after hearing a new preacher, the niece came bounding into the room and said: ‘ Aunty, I ain’ t gwine to believe in a hell no more. Ef dar is any hell, I jest wants to know where dey gets all de brimstone for dat place; dat’ s ‘ zactly what I would like to know.’ The old woman fixed her eyes on her, and with a tear on her cheek, said: ‘ Ah, honey darlin’ , you look out you don’ t go dere, for you’ ll find dey takes dere own brimstone wid ‘ em.’“ I then said, “ Is there any other question in theology you would like to ask?” “ No,” said he. And he went home, I hope, with a new idea that sin brings sorrow and that to be saved we need deliverance from sin. Some men carry “ their own brimstone” even in this world. (Bp. Whipple.)The end of sinful pleasures Be assured, a serpent lurks at the bottom of guilt’ s sweetest pleasure. (T. Guthrie, D. D.)But glory and honour and peace to every man that worketh good.--Glory, honour and peace This is the echo of verse 7. “ Peace” is added in contrast to “ anguish.” He who is pursued by an antagonist with whom he cannot cope in strength, he who while thus pursued, finds himself shut in within some strait place, either on land or sea, can have no repose of spirit. But in heaven there are no foes to pursue, and no straits into which to he pursued. “ Honour and glory” shall be enjoyed in uninterrupted peace. “ On earth,” says Chrysostom, “ whatever good things a man has, he has with many troubles, even though he be rich and powerful, or even a king. Although, too, he may have no dissensions with others, he has them often with himself: there is war within his own thought. But in heaven all is reversed. There is calmness and freedom from trouble, and genuine peace.” (J. Morison, D. D.)The blessings God has in store I. Their nature.1. Glory.2. Honour.3. Peace. II. Their objects. Those who work good. III. Their impartiality. (J. Lyth, D. D.)The glory of heaven We know not, and never shall know until experience strips the bandages from our eyes, what new methods of participation of the Divine nature, and new possibilities of intimacy and intercourse with Him may be ours when the veils of flesh and sense and time have all dropped away. New windows may he opened in our spirits, from which we shall perceive new aspects of the Divine character. New doors may be opened in our seals, from out of which we may pass to touch parts of His nature, all impalpable and inconceivable to us now. And when all the veils of a discordant moral nature are taken away, and we are pure, then we shall see, then we shall draw nigh to God. The thing that chiefly separates man from God is man’ s sin. When that is removed, the centrifugal force which kept our tiny orb apart from the great central sun being withdrawn, we shall, as it were, fall into the brightness and be one, not losing our sense of individuality which would be to lose all the blessedness, but united with Him in a union far more intimate than earth can parallel. (A. Maclaren.)The glory of heaven The glory of heaven is such that it can never be fully known till it is fully enjoyed. And yet if heaven were ever made crystally transparent to you, if ever God opened you a window into it, and then the eyes of your faith to look in by that window, think what it is that you there discovered, what inaccessible light, what cherishing love, what daunting majesty, what infinite purity, what overloading joy, what insupportable and sinking glory, what rays and sparklings from crowns and sceptres; but more from the glances and smiles of God upon the heavenly host, who forever warm and sun themselves in his presence; and when you have thought all this, then think once again that all your thoughts are but shadows and glimmerings, that these are dust and ashes in the eye of your faith that makes all these discoveries come infinitely short of the native glory of these things, and then you may guess, and somewhat near, what heaven is. (Bp. Hopkins.) Romans 2:11 For there is no respect of persons with God. God no respecter of persons I. It needs be so, for God rules us all. II. It may well be so, for God is good to all. III. It ought to be so, for God has made all. IV. It must be so, for God is just to all. (J. Lyth, D. D.)God no respecter of persons Impartiality is one of the chief qualifications of a judge. Without it no amount of knowledge or ability can inspire confidence. Yet it is by no means a common quality. Even where a judge is truly conscientious, he is made partial by common prejudices, and by the law itself, which, in many instances, favours the rich above the poor. But God is strictly impartial, and the law affords shelter for no rich sinner, nor can any outlet be found for him who has broken it. And yet, there is an appearance of partiality. The good are the objects of God’ s peculiar regard. But such is no partiality. He favours the good because they are good. He, who is righteous Himself, could not favour the unrighteous without being implicated in their sin. But God’ s impartiality is seen by the fact that anyone can become a participator in His goodness. This impartiality is shown in-- I. The common declaration of sin affirmed of all. On this the whole Word of God is uniform. Now, strong as the assertion here may seem, one moment’ s reflection will show its righteousness. With one consent men declare they have done wrong. Should one affirm that his life was perfect, he would be laughed at, so utterly at variance is it with the common experience of men. Here, then, is the impartiality of God. For His own honour it would seem that the faults of those who were His favourite servants should be concealed; but no, all is told. II. The common Saviour provided for all. No man could save himself, because all had sinned. Then all must rely on this one great Mediator, who was to die for the sins of the whole world. The Jew, as a Jew, was not the object of His life and death, but the Jew, as a man, and the Gentile as a man. III. The common condition required of all. It is usual in man-made religions so to frame the condition of salvation in favour of the rich and influential. But no such thing can be found in God’ s Word. All may be saved from the common evil by one way only. It tells all that they must submit themselves to God, and that submission is shown and obtained by repentance and faith. IV. The common rewards and punishments adjudged to all. This was beautifully taught by our Lord in the parable of Lazarus and Dives. God purposes that all should possess the blessings of eternal life, irrespective of their condition. The truly loving, faithful heart, wherever it may be found, shall be taken into Abraham’ s bosom; while the disobedient, the unbelieving, will be subject to eternal death. V. The common revelation given to all. It is in one book, which may be read and understood by all who can read. In our own country, every man cannot be his own lawyer, and so at great cost has to employ a lawyer; hence, the rich can obtain the best advice and knowledge, while the poor cannot obtain counsel at all. Such is not the case with God’ s law. The book is given into our hands. (H. W. Butcher.)God no respecter of persons Whatever apparent varieties there may be in Divine dispensations, they do not affect the perfect rectitude of God’ s moral administration, and everyone will be harmonised by the decisions of the judgment day. It will be seen, then, that the judgment of God is according to truth, for He will render to every man according to his deeds. A superficial inspection of His government often leads men to a different conclusion; and nothing is more natural than that the government of an infinite Being should present mysteries to finite minds, for it is an obvious impossibility that we should comprehend all the reasons by which an infinite Spirit is actuated; but until we can do so, we are not in a position to form a correct estimate of His proceedings. But whatever is mysterious to us, may yet be in strict accordance with the rectitude of the Divine character. “ His ways are not as our ways, nor His thoughts as our thoughts.” He treats men differently. There is an immense variety in His dealings with His creatures, so that the experience of no two men is exactly alike; yet whatever differences exist, they do not trespass on equity; His punishments never exceed the demands, and His mercy is never exercised without a sacred regard to the rights of justice. Let us examine-- I. The testimony of Scripture; and we shall perceive more clearly wherein the Divine impartiality consists.1. God hath not that respect for outward appearances which man has. In the selection of instruments to accomplish His purposes, He has respect solely to moral qualities. This is seen in the selection of David instead of Eliab. “ The Lord looketh on the heart.” 2. While there is great variety in His providential government, with regard to different nations, yet it arises not from partiality; and though the Jews had put this interpretation on the Divine conduct, they were taught by Paul that both Jew and Gentile would be recompensed according to their works. And Peter, having imbibed the prejudices of his nation, was taught to acknowledge that “ God is no respecter of persons.” 3. Rank, riches, honour, etc., do not affect the moral character of the Divine administration. The king and his subjects, the master and his servants, are treated on the same equitable principles. 4. We often form a too favourable estimate of those we love; our partiality conceals their defects, and magnifies their excellencies; but not so with God. 5. We cannot conceive of an infinitely perfect moral governor, and divest him of this impartiality. (1) To suppose Him destitute of it, would be to imagine some defect in His perfections. He is infinitely wise, so that He cannot possibly mistake the characters of men. He is “ a God of knowledge; by Him actions are weighed.” Partiality might be shown unwittingly, as when it arises from defective information; but intentional partiality must have a motive, and is ordinarily connected with a feeling of interest arising from the limitations and weakness of authority. But no such motive can operate with the Divine Being. The independence of Jehovah is a security for His impartiality. As He has no natural inducements to it, so partiality could only result from moral obliquity. But He has no tendency to depart from perfect uprightness; He naturally and necessarily esteems that which is good and excellent in itself, and dislikes that which is evil. “ The righteous Lord loveth righteousness.” (2) As His infinite perfections are a security for the impartial administration of His government, so the inspired writers have inferred it from the common relation in which He stands to all men. He is our Creator; and it may be fairly inferred, that those who stand in a common relation will be treated on common principles. As our universal Parent, He will display the parental character to all; and whatever diversities obtain in His administration, they are not violations, but different manifestations, of the strictest impartiality. Thus God will not regard the rich more than the poor, because He is the Maker of them all. II. Illustrations from the great features of God’ s government of the world.1. His providential dispensations are, notwithstanding their great variety, impartial. (1) There is perfect equality in the principal facts of man’ s history; and all the varieties of providence are trifling when compared with the points in which men’ s experience agree. Men enter into life in the same state of helpless infancy; they are subject to similar diseases; and the characteristic joys of different periods of life are much the same in all countries. There is great sameness in the occupations of men; and while there are differences of rank and station, the advantages and disadvantages of each are so nicely poised, that it is difficult for us to say, when we contemplate the whole of our being, which is to be preferred. (2) Human life, in itself considered, presents no essential difference. It is preserved and sustained by means which have all the regularity of laws; and the actions of the body and mind are obviously essentially the same in all men. And while there is no important distinction in the physical or mental constitution of mankind, the external world stands in the same relation to all, quite irrespective of persons or character. The sun shines on the evil and the good; God sends His rain upon the just and upon the unjust. The same physical laws are in operation with regard to all men; and the natural results of conduct are experienced over the whole world. In all ordinary circumstances, “ He becometh poor that is slothful, and the hand of the diligent maketh rich.” As the whole character of man’ s existence is strikingly similar, so in death there appears a similar equality. (3) God’ s experimental probation of His intelligent creatures is perfectly adapted to the infinite variety of mind and character. He governs them by one law, which, by its contractile and expansive force, is a perfect law of equity to every individual He has formed. “ Unto whomsoever much is given, of him much will be required.” There is nothing in God’ s law which respects only a portion of our race; it is of universal obligation, and of common concern to every individual. It is accompanied by the same rewards and punishments to all men. Its sanctions are of universal application, and constitute encouragements to obedience, and motives against transgressions. There is not one kind of reward for the rich and another for the poor. 2. The doctrine of the text is illustrated by the universal aspect of the gospel to all mankind. “ God so loved the world,” etc. 3. In the final decisions of the judgment day it will be seen that God is no respecter of persons. None will be exempted from judgment; they will all have to appear at the same tribunal, before the same Judge, and their judgment will proceed on the same principles of equity and truth. Conclusion. Let the doctrine of the text--1. Guard us against a rash and hasty judgment of any part of the Divine conduct. We see but small parts of an immense and combined system of operation, and are incompetent to decide upon the character of any one event without knowing vastly more than we do in the present state. 2. Guard us against presumption. Men cherish undefined notions of the goodness of God, that induce them to suppose He will not be strict to mark iniquity. Other men presume on their self-righteousness. Another class are hypocritical professors, who name the name of Christ, but depart not from iniquity. 3. Direct us to the only ground of hope and confidence towards God. There is no respect of persons with Him: nothing in our external condition or relations will induce Him to form a judgment of us contrary to truth. The universal condition of salvation is faith in Christ Jesus. (S. Summers.)God no respecter of persons Even those works of God, with which we seem the most familiar, are replete with mystery; much more is this true of the moral world, which the mind of God administers and directs. We see, e.g., virtue prostrated with calamity, while ungodliness “ prospers in the world.” And yet we are told that “ there is no respect of persons with God.” How, then, are we to reconcile what we see, and feel, with what we read? In order to a complete view of the subject, I shall-- I. Assign the reasons why there is apparently “ respect of persons” here. Now it is popularly, but mistakenly assumed, that differences of outward circumstances is an evidence of “ respect of person” ; because we are in every instance what God has made us, and have in every instance what He has given us; and He hath given to some preeminence over others in personal endowments, in worldly possessions, and in honour among mankind. For this, however, we may assign the following reasons--1. That such has been the order of nature, throughout all God’ s works, from the beginning. And not only has it been the order of nature that there should be degrees of beauty in the vegetable, and of strength in the animal world; that trees, e.g., should be of different height, flowers of different hues, and fruits of different flavour, and that the irrational creatures should vary in the measure of instinct; but the same wise Creator ordained a difference also in the first living pair whom He was pleased to form in His own image. But from the first fatal act of disobedience, both were alike involved in the common transgression, and both are alike capable of realising the proper deliverance. Hence says St. Paul, “ There is no difference between male and female.” 2. That inequality among individuals conduces to the general good. And this connects itself with the former. Some men, indeed, raise the absurd and senseless cry of universal equality; forgetting that such a state of things could not possibly exist, unless all mankind were exactly equal in strength, and talent, actuated by the very same propensities, and in pursuit of the same objects. So long as there are some formed by natural endowments to lead, and others to follow, so long must there be some to exercise command, and others to render obedience. And could we balance the advantages of either state, we should find it very difficult to determine on which side the scale preponderates. David, the innocent youth, keeping his father’ s sheep, with not an enemy upon earth, and with God for his Friend in heaven, was assuredly not less happy than David, king of Israel. Again, what was the result of the attainment of royal dignity to Saul? The nation, indeed, required one to lead them against the Philistines; and for their sake, but not for his own, was Saul exalted out of the people; but for his own sin, not for theirs, were the weapons of his warfare broken. 3. That the worldly condition, whatever it be, is the trial of faith, and the probation for eternity, best suited to him who occupies it. Some are born, as it might seem, to do--others to suffer--the will of God; but if action is more profitable to others, endurance is most assuredly not the least profitable to ourselves; and only towards that man could God be said to act with partiality, to whom He should deny the power of doing His will, and the opportunity of attaining to the perfect bliss of the righteous. But God has done this to none. Whether we are possessed of the one talent, or of the two, or of the ten, is comparatively of inferior moment; since a man is “ accepted according to that he hath, and not according to that he hath not.” Thus St. Paul “ charges them that are rich in this world, that they do good, that they be rich in good works,” etc.; but even if they attain to this, it is not a higher degree of attainment than to suffer patiently the will of God. Had Dives given half his goods, like Zaccheus, to the poor, we have no warrant whatever for supposing that this would have been more acceptable than the patient self-devotion of the beggar. Lazarus could not act, indeed, but he could suffer; he could not relieve the distress of others, but he could, and did, exhibit a shining example of long suffering and patience. And thus everyone placed in a humble sphere ought to consider whether that situation is not the best calculated to advance his highest and most enduring interests; whether if God were to bestow upon him worldly prosperity, his heart might not thereby become hardened, or his spiritual perceptions obscured. The fact of an eternal existence must be taken to be the true test of the interests of time. Hence, again, “ there is no respect of persons with God,” because He will judge all by what they have done, and by what they have suffered for Christ’ s sake; not by what they have enjoyed or possessed. II. Afford the evidence why there is really no respect of persons with God because there shall be none hereafter. And this evidence is also three fold.1. Because the distinctions to which men attach so much importance are transient and precarious. Whatever difference there may be in the character of our path through life, there is none whatever in the nature of the end. One “ house” is “ appointed for all living” ; and no sooner do we enter that common tenement than all are on the same level. And what is the undying soul? It is either rejoicing in God’ s manifested presence, or it is an outcast from the glories of redemption. Then, if not before, it will be seen that the fancied advantages on account of which we “ call the proud happy,” are far more than counterbalanced by the downward tendency of wealth. It may, indeed, cost an effort on the part of those who are daily struggling with privation to suppress the rising wish that they had been born to opulence, but never let them harbour for an instant the vain imagination that it is because they are of less estimation in the sight of God. They ought to consider that if they have not the advantages, neither have they the trials of the affluent; if they have not their means of doing good, neither have they their responsibilities for leaving good undone. Nay, they ought to consider that the very necessity of daily toil is a preservative against sin; and though necessities and distress may plant their path with thorns, they at least diminish the attractions of things below, and point the soul to things above. The “ good part” is that “ which cannot be taken away” ; and while “ the world passeth away, and the lust thereof, he that doeth the will of God abideth forever.” 2. Because all, whatever they possess, are alike responsible to their Judge. “ Every one of us,” said St. Paul, “ must give account of himself to God.” To whom little is given, of him is little required, while “ to whom men have committed much, of him they will ask the more” ; and so it is with God. 3. Because, as to all there is a common Saviour, there must be a common salvation. All, therefore, who shall be convened before the tribunal of the Judge, whether those who reigned or those who served, those who smiled or those who suffered--all shall be separated into two classes, and only two. (T. Dale, M. A.)The Divine impartiality How is this possible, since all men are what God made them, and since no one thing can more differ from another than one person seems to differ from another?1. As to the body, one is defective, and another well-formed; one is deprived of some of the senses, or hath them in low degree, another enjoys them all in their full vigour; one is weak and sickly, another healthy and strong; one hath length of days, another is cut off in the flower of youth. 2. As to circumstances; one is poor, and another rich; one unfortunate, another successful; one is doomed to obscurity, another is powerful and in high station. 3. As to temper; one is easily satisfied, and possesses serenity of mind; another is anxious or melancholy, and is plagued with forebodings. 4. As to the passions; they seem to be more impetuous in some, whilst others find them more compliant. 5. As to natural abilities; one hath a strong memory, a lively fancy, a good judgment, a fine taste, and a large capacity; another is deficient in all these respects. 6. As to the external advantages, of country, situation, and education, upon which so much depends; one is placed in a land of liberty, learning, religion, and good manners, and wants no helps of enlarging the mind and improving the heart; another hath his hard lot in regions quite the reverse. To clear up the Divine impartiality from objections consider-- I. What is respect of persons, and distinguish between matters of favour and matters of justice.1. Amongst men, gifts to which another person hath no claim, are free, and none can be accused as a respecter of persons who makes one rather than another the object of his kindness, if he is guided by prudence or by innocent affection. As in the choice of friends or servants, or in beneficence, we cannot keep company with, or employ, or assist everyone, and we may prefer one deserving person to another equally deserving, without being respecters of persons. But in points of justice and matters of trust, whosoever favours the guilty hurts the innocent, or gives or refuses contrary to the eternal rules of right, such an one is a respecter of persons. 2. The same distinction holds true in relation to God’ s dealings with His creatures. His giving them more or less, His placing them here or there, is a matter of favour, and respect of persons hath nothing to do with it. But in His behaviour to His creatures consequent to their behaviour towards Him, in this He acts by the rules of justice, and in this His justice shall be so manifest as to clear Him from all imputations of partiality. 3. If you examine the Scripture where God is said to be no respecter of persons, you will find that it is as He is Ruler and Judge, and dispenser of rewards and punishments; and so with relation to men, when they are commanded not to respect persons, they also are considered, not as doing favours, but as exercising acts of authority and justice, in a public or private character. II. The present diversity of condition amongst men is so uncertain and variable, and lasts for so very short a space, that it becomes in this view far more inconsiderable than is usually imagined.1. Man is called into this world for a few years, and then to depart into eternity. One flourishes, and another struggles with adversity; and whilst we gaze with envy upon the one, and pity on the other, the scene closes, and the vision fades away. It is our future lot alone that can determine us happy or unhappy upon the whole. 2. Even the present condition of men is perpetually varying. All men, more or less, pass through the vicissitudes of what we call good and evil. 3. Even temporal happiness depends not so much upon externals. Many other circumstances are to be taken into account; and of two persons, of whom the one passes for happy, and the other for unhappy, perhaps the sum total of their pleasure and pain is nearly equal. 4. Natural evil, such as poverty, pain, and disappointments, is not always a real calamity, but rather discipline, tending to make the sufferer better, and to guide him to happiness. III. The evils of which men complain are often of their own procuring. Virtue has a natural connection with happiness. This connection is sometimes suspended and interrupted by accidental causes; but it holds good on the whole, and vice has the same connection with misery. If the evils to which men were obnoxious were traced up to their causes, we should find that the greater part of them are the consequences either of thoughtless folly or wickedness. Therefore these sufferings are not to be charged to the Divine administration. IV. The impartiality of Providence, whatsoever difficulties may attend it in the present state, will be fully cleared up in the next; and we must wait with patience to that time for the fuller solution of some of our doubts. As to the temporals there is no reasonable objection to the Divine impartiality. It is the moral and religious difference between men that creates the main difficulty. One hath an opportunity of religious improvement, and is a good Christian; another is deprived of this advantage, by no fault of his own, but by having his hard lot in the dark regions of rudeness and of ignorance. In answer to this, the Scripture saith that God will judge the world in righteousness, and deal with everyone according to his talents, and to the use which he hath made of them.1. All men have it in their power to do what God requires. 2. All those who in the main act suitable to their abilities have a secret influence of God to help them so far as is needful. 3. All such have Christ for their Redeemer, though He never was revealed to them. 4. All those who have thus behaved themselves shall enjoy the beneficial effects of it hereafter, according to the extent of their desires and capacities, and shall have the means of making greater progress in goodness and happiness. 5. All they who by their own perverseness have abused the talents committed to them, shall suffer for it in such manner as the Supreme Wisdom shall judge expedient. Unto whomsoever much is given, of him much shall be required; and unto whomsoever little is given, of him little shall be required. This is the voice of reason, this is the express declaration of our Saviour. V. Men, in many respects, and with a few exceptions, are rather more upon the level than we usually imagine.1. All men have a mortal body, an immortal soul, the same senses, and much the same powers and faculties. 2. All have the same earth to feed them, the same sun and stars to shine upon them, the same air to breathe, and the same heavens to cover them. 3. All have the same ordinary means and methods to improve themselves, such as diligence, application, sobriety, civility; and all suffer by the contrary vices. 4. As they are reasonable creatures, they have the same great law of reason, or natural religion, to guide and instruct them. 5. As they stand equally in need of the Divine assistance, they all may secure it, if they behave themselves suitably to their situation and circumstances. 6. They are all subject to one supreme Governor, to whom they are answerable, not according to their rank or possessions, but according to their use or abuse of the Divine blessings. 7. Christianity, indeed, hath not been revealed to all; but this arises from other causes, and not from anything in its nature. It is plainly intended for universal use, and where revealed, it is for all classes and conditions. VI. God is and must needs be impartial, from His own nature and perfections.1. All partiality arises either from vice, weakness, or ignorance; consequently it can find no access to an all-perfect Being. 2. As God is almighty, self-existing, eternal, and independent, all His creatures are at the same infinite distance below Him. Compared with each other, they differ in a vast variety of degrees; but compared with Him, they bear no proportion at all. Therefore He must behold them all as they are created beings, with the same disposition. 3. As He is perfectly wise, He must treat them according to the laws of wisdom and justice. 4. As He is perfectly good, He considers them all as His offspring. He created them to do them good, and nothing can hinder Him from exerting this beneficence, except their undutiful behaviour. Conclusion: Let us imitate God in this perfection. It is indeed extremely difficult for man to be impartial, and therefore we must divest ourselves of those qualities which lead us to unfairness, such as pride, selfishness, party zeal, anger, envy, indolence of temper, capriciousness, etc. (J. Jortin, D. D.)The Divine impartiality This was a bold and startling declaration to make at Rome, to a community whether of Romans or of Jews; for these two nations were each, above all others at that moment, convinced that such a respect did actually exist in their special favour. The Roman deemed his own the favoured race, and regarded the extent of his dominion as a conclusive proof of it. The Jew, with no less complacency, maintained that the Divine preference of himself was intimated by the spiritual advantages he manifestly enjoyed, and the glorious hopes proclaimed to him. To require the Jew and the Roman each to surrender the assurance on which he relied, and admit the other to an equal footing in Divine favour, was indeed a bold undertaking. But between the Jew and the Roman there stood also the Greek, and the Epistle of St. Paul was addressed to the Greek equally with both the others; perhaps, indeed, to the Greek more directly than to either of them, inasmuch as the Grecian element in the early Roman Church was larger probably than either of the others. The Greek, too, had a pride of his own, a pride in his intellectual culture; and he looked down from his own point of view with equal scorn on both the Roman and the Jew. He, too, would despise, if he dared not resent, the apostolic declaration of a universal equality of the races. (Dean Merivale.)No partiality with God A little black girl, eight years old, was setting the table, when a boy in the room said to her, “ Mollie, do you pray?” The suddenness of the question confused her a little, but she said, “ Yes, every night.” “ Do you think God hears you?” the boy asked. She answered promptly, “ I know He does.” “ But do you think,” said he, trying to puzzle her, “ that He hears your prayers as readily as those of white children?” For full three minutes the child kept on with her work; then she slowly said, “ Master George, I pray into God’ s ears, and not His eyes. My voice is just like any other little girl’ s, and if I say what I ought to say, God does not stop to look at my skin.” No respect to person M. Boudon, an eminent surgeon, was one day sent for by the Cardinal du Bois, Prime Minister of France, to perform a very serious operation upon him. The Cardinal, on seeing him enter the room, said to him, “ You must not expect to treat me in the same rough manner as you treat your poor miserable wretches at your hospital of the Hotel Dieu.” “ My lord,” replied M. Boudon, with great dignity, “ every one of those miserable wretches, as your Eminence is pleased to call them, is a Prime Minister in my eyes.” Romans 2:12 For as many as have sinned without the law shall also perish without law; and as many as have sinned in the law shall be judged by the law.The law and sin All sin-- I. Implies law. II. Must be measured by the law under which it is committed. III. Must be visited accordingly. (J. Lyth, D. D.)The responsibility of man I. The text divides the race into two classes--those who have sinned without law and those who have sinned in the law. What is meant by law? Rule. Here, then, are some without and some within rule--the Gentiles not having and the Jews having a revealed rule. II. The text affirms a certain amount of obligation connected with each division; for we cannot understand those who have sinned and shall consequently perish without law to mean a class to be judged without any standard whatever by which to try their guilt or innocence. As between man and man we insist, before judgment is passed upon us, on having the opportunity of knowing the rule by which we are to be judged. Before the statute law of this country is proclaimed no one is guilty of any violation of it, and of course it must be the same as between God and man; and so the passage before us would appear to direct our attention to law of some kind applying to each party, and therefore human responsibility appears to arise. III. Human responsibility seems to arise from the relation in which both classes stand to God. The law revealed to the Gentiles is the law of nature, that to the Jews is the law of the Word of God. Now if both are in substance the same, then we must admit that the responsibility resting on man in a state of nature is as decidedly proved as that resting on him when under revelation.1. Nature discovers indications of kindness on the part of a fatherly Creator, and of brotherhood among the creatures. Everything is so constructed that all must harmonise to a certain extent with one another or perish together. Different countries have different climates and productions that there may be an intercommunity between the various regions, from all which we conclude that it is the duty and interest of this common family to connect their common wants, safety, and comforts, that they may rejoice together in the same grace of life. To infringe, therefore, this law of nature is to rebel against God, and consequently to incur responsibility for this rebellion. Can we look out on nature, and see what its Author meant, and then set that meaning at naught, and say that we will follow the bent of our own minds and passions, and then say that we feel no accusation of ourselves in our own hearts? We cannot. There is a sense of responsibility to God when we discover what God intends. 2. But to rise into a higher sphere. Are there not intimations in nature that we owe to God an acknowledgment of His being and a veneration for His character? Are there not, e.g., feelings that indicate to us the duty of children to respect their parents? Well, surely we are as much bound to honour the Universal as the particular parent; and so we further establish the responsibility of man, which, when we come to Scripture, is confirmed beyond question. IV. But it may be said that, admitting all this, there may be an internal inability to meet the rule so cleanly seen. The heathen may see that God is his Father, has kindness and authority, but he may feel within him an indisposition to act accordingly because he is corrupt, and the same may be said about a man who has God’ s Word in his hands. Does this, then, relieve from responsibility? Let the answer be derived from individual experience. For what is responsibility? That state which is created by a clear discovery of law to one who is a free agent. And what is inability? A man is physically unable to walk, e.g., when he is chained to his prison, in which case he cannot be blamed for his inability, because it arises from another, not from himself, and this other has the responsibility for all the consequences of his bondage, i.e., whenever the inability is external, and comes not from ourselves, the responsibility is not recognised. So morally, if a man is bound by another his responsibility is at an end. But where is the man whose moral faculty is bound by another? You can tie your neighbour’ s hand, but you cannot bind his will. You can work upon the outward, but you cannot touch the inner man. The moral inclination of man is his own, and can be restrained by none. Why, then, if man is thus free, does he not obey the law? Because he is corrupt, and acts according to his own nature; and is responsible because he so acts. He acts under no foreign influence, but according to the principles by which his own normal nature is moved. And so--to return to our text--those who have had no revelation will be tried by the illustrations of their duty which nature gives, and those who have by the illustrations of duty which it furnishes. And if they are found guilty it will be found to arise, not from inability, but from dislike; and let no man say because he dislikes God therefore he is unaccountable--a delusion which is in itself absurd and an encouragement to all wickedness. Conclusion: Let us acknowledge our responsibility. This will lead us to ask for and to secure power to discharge it, and to find in its discharge peace of conscience in this life and an eternal reward in the life to come. (J. Burner.)Future of the heathen A clergyman once travelling in a stagecoach was abruptly asked by one of the passengers if any of the heathen would go to heaven. “ Sir,” replied the clergyman, “ I am not appointed Judge of the world, and consequently I cannot tell; but if ever you get to heaven you shall either find some of them there or a good reason why they are not there” --a reply well fitted to answer an impertinent question, dictated, at best, by an idle curiosity. Romans 2:13 For not the hearers of the law are Just before God, but the doers of the law shall be justified. Hearers What the apostle says about the Jews is equally applicable to many so-called Christians. Multitudes justify themselves by attendance on a gospel ministry; God only justifies those who practise what they hear. Our congregations are made up of-- I. Those who hear--1. But do not understand. Often, doubtless, this is the preacher’ s fault, who fails because he is not clear or lacks the power to awaken the dormant intelligence; but it often arises from a want of spiritual perception of, or interest in, the truth by those who hear. 2. Or only admire, the object being in some cases the mere beauty of the truth itself, in others the grace of its setting and the charm of its delivery. 3. Or criticise, the object being the statement in some instances, the method or manner in others. II. Those who hear and do. Amongst such are those who are--1. Anxious to understand. They want to know in order that they may do. Hence they bring all their intellectual and spiritual powers to bear upon the message declared. Such seldom go away unsatisfied or become “ unfruitful” hearers. 2. Believe the truth. While not insensible to its intrinsic beauty or to the grace of the form in which it is presented, they regard it as a solemn message from God having a direct bearing on life and destiny. They desire, therefore, not only to understand it, but to assimilate it and make it a power for action. 3. Who reduce the truth to practice. This is the true criterion of hearing which is acceptable to God. Many understand clearly enough, many thoroughly believe as far as intellectual conviction goes--how few “ do” ! Let this be a matter of self-examination to thoughtful and orthodox hearers! (Romans 2:17-23). III. Those who neither hear nor do. One might almost say, Who do not because they do not hear, but for the fact that hearing is not the only source of knowledge. Conclusion:1. Hearing is a great privilege.2. As privilege it involves responsibility.3. For the manner in which we have heard we shall be called into judgment, and judged accordingly. (J. W. Burn.)Hearing and doing A consideration-- I. For those seeking salvation by the law. The whole law must be done, not simply heard. Who has, who can do it? Sin has so corrupted our moral nature that we are “ without strength,” and therefore so cannot obtain salvation. II. For those seeking salvation through an influential gospel. The principle of the text applies much more here. There is no salvation even by the gospel save by acting on its terms--“ believe,” “ receive,” “ repent,” etc. III. Suggesting the vanity of an evangelical profession without an evangelical life. The gospel has its laws as well as Judaism. (R. Glover.)Hearing without doing It is a strange folly in multitudes of us to propound no end in the hearing of the gospel. The merchant sails, not only that he may sail, but for traffic, and traffics that he may be rich. The husbandman ploughs, not only to keep himself busy, but in order to sow, and sows that he may reap with advantage. And shall we do the most excellent and fruitful work fruitlessly?--hear only to hear, and look no further? This is indeed a great vanity and a great misery, to lose that labour which, duly used, would be of all others most gainful; and yet all our meetings are full of this! (T. Leighton.) Romans 2:14-15 For when the Gentiles, which have not the law, do by nature the things contained in the law, these … are a law unto themselves.Man without the Bible “ Law” means God’ s special revelation through the Bible. This contains the moral code of Moses, exhibited in prophetic teaching, inculcated in the instructions, illustrated in the life and death of Christ: It is here suggested that man without the Bible-- I. Has Bible morality written on his spiritual nature.1. “ The law written in their hearts.” The great cardinal principles of morality are in every man’ s soul, and the ethics of the Bible are but a transcript of them. Christ, who was the living exemplar of the moral code of the universe, reduced it to supreme love for the great Father of all and unselfish love for all His children; and in every heart these two elements are found--moral reasoning and conduct. “ Socrates speaks of the unwritten laws which were held in every country, and mentions as samples honour to parents and the prohibition of incest. He says that since these laws are universally held, and are evidently not the result of human legislation, they must have been made by the gods.” Sophocles speaks of “ the unwritted and indelible laws of the gods in the hearts of man,” and Plutarch of “ a law which is not outwardly written in books, but implanted in the heart of man.” The moral Governor of the universe, then, has written in the constitution of all the subjects of His empire the eternal laws that should govern them. II. Can put into practice in his daily life the Bible morality that is written on his nature. “ For when the Gentiles,” etc., “ are a law unto themselves.” “ Do by nature,” i.e., by the outworking of those moral elements within them” --not by written directions, but by moral intuitions. The bee that constructs her cells and lays up honey proves thereby the existence within her of architectural principles. She works out the laws which her Maker imprinted upon her constitution. Thus, heathens who have no Bible can work out the moral principles of their nature, and often do to an extent that may well out to blush the conduct of those who possess a written revelation. In estimating their responsibility it is well to remember both I and II. They are rather the objects, therefore, of honest denunciation than of sentimental pity if they pursue an immoral or ungodly life. III. Will be inwardly happy or miserable as he puts in practice or otherwise the Bible morality written on his nature. “ Their conscience also bearing witness,” etc.1. Psychologists supply different and conflicting definitions of conscience. Is it a distinct faculty of the soul, or its substratum--that in which all the faculties inhere? Whatever it is, it is that within us which concerns itself, not with the truth or falsehood of propositions or the expediency or inexpediency of actions, but with the right and wrong of conduct. If a heathen acts up to his ideas of right, it blesses him with peace; if he does not, it scourges him with anguish. 2. The “ accusing” power of conscience was seen in the Pharisees who brought to Jesus the woman taken in adultery (John 8:9); in Felix, when he trembled before Paul the prisoner; in Pilate, when he called for a basin of water to wash his hands. 3. Conscience can “ excuse,” i.e., make righteous allowances; she vindicates as well as condemns. “ Who can tell the sacred calm which fills the soul when Conscience, sitting on her great white throne, pronounces the sentence of approval of any one single act or thought, and assures the misunderstood, or misrepresented, or calumniated, or even self-doubting servant of God, ‘ Herein you are free from blame’ ?” Conclusion: Several things may be deduced from this subject.1. The identity in authorship of human souls and Divine revelation. The grand rudimental subjects of the Bible are love, retribution, God; and these are written in ineffaceable characters on the tables of the human heart everywhere. 2. The impossibility of atheism ever being established in the world. The human soul is essentially theistic and religious. 3. The responsibility of man wherever he is found. 4. The duty of missionaries in propagating the gospel. Let those who go forth to the heathen not ignore the good in the human heart on all shores and under all suns, but let them-- (1) Recognise it;(2) honour it;(3) appeal to it; and(4) develop it. (D. Thomas, D. D.)Gentile obedience to the law They do (literally) “ the things which are of the law,” i.e., which are agreeable to its prescriptions. They do not observe the precept as such, for they have it not, but they fulfil its contents; e.g., Neoptolimus in Philoctetes, when he refuses to save Greece at the expense of a lie; or Antigone, when she does not hesitate to violate the temporary law of the city to fulfil the law of fraternal love; or Socrates, when he refuses to save his life by escaping from prison, in order to remain subject to the magistrates. Sophocles speaks of these “ eternal laws,” and contrasts this internal and Divine legislation with the ever-changing laws of man. (Prof. Godet.)The natural feeling of right and wrong: its analysis These verses reveal that feeling in three states or stages.1. The unconscious stage, in which the Gentiles not having the law show its real though latent existence in their own hearts, of which-- 2. They have a faint though instinctive perception in the witness of conscience, which-- 3. Grows by reflection into distinct approval or disapproval of their own acts and those of others. (Prof. Jowett.)Natural morality 1. It is a common impression that we are dependent for all our knowledge of moral duty upon the Bible, or at least that there are no motives to moral goodness worth speaking of apart from it: But just think what the latter means. It means that unless a man has faith in God, reverence for His authority, dread of His anger and desire of His approval, there is no strong motive to prevent him from being a liar and a villain. The former lands us in still more startling results, viz., that a man who has not, or disbelieves in, the Bible cannot see that lying, etc., are bad things, and that truthfulness, etc., are good things, i.e., that he can see no difference between vice and virtue. But you know that among your own acquaintances there are nonreligious men who abhor lying, etc., as much as you do, and in the old heathen world there were illustrious examples of lofty virtue. 2. Christ has ennobled our conception of morality and brought new motives and aids to right-doing, but He always assumed that man had a knowledge of duty and recognised its authority. The gospel itself assumes this, for it is a declaration that God is willing to forgive sin; but it could have no meaning for men who did not know that they had done wrong. If the natural conscience were murdered, and men lost the distinction between right and wrong, the gospel would have nothing to take hold of. 3. Some say that religions faith is the foundation of morals: it would be nearer the truth to speak of morals as the foundation of religion; for the grounds of our trust in God are not His infinite power, which, if not governed by justice and goodness, would fill us with terror, nor His infinite knowledge, which might fill us with wonder but could not command affection and confidence--we trust and reverence Him because of His righteousness, truth, and love--his moral perfections, which we see are admirable in themselves. We cannot trust God until we know that He is trustworthy. 4. St. Paul believed that heathens not only knew many of their duties, but discharged them. The subject is not a speculative one merely. One great defeat of the Evangelical revival was that it failed to afford its converts a lofty ideal of practical righteousness and a vigorous moral training, with the result that Evangelical Christians have the poorest conceptions of moral duty and the weakest moral strength. To remedy this defect we must think more about Christian ethics, which we cannot do to any good purpose unless we begin with St. Paul by recognising the power which belongs to man to distinguish between right and wrong. 5. This power is one of the noblest of our prerogatives, but it is forgotten that, like every other faculty, it needs training. Many suffer from colour blindness, but experiments have proved that this arises, not from any disease or malformation of the eye, but from want of education; and it has been cured by teaching the colour alphabet. Skeins of wool of different colours have been displayed and their differences slowly learnt. Most of us learn this without systematic instruction, but drapers and milliners, who have to notice the finer gradations of tints, obtain the power of discriminating the difference between shades of blue and scarlet which seem to ordinary eyes alike. Their eyes are not better than ours, but they have been better taught. And so most of us, if we have lived among good people, learn without regular teaching to distinguish in a rough way between right and wrong. But if the conscience is to have a keen vision, and if its discrimination between right and wrong is to be unaffected by the cross lights of interest and passion, it must be more perfectly trained, and surely it is worth it; and if you are careful to train your child’ s memory and voice, why not its conscience, which is infinitely more deserving of your care? 6. There is a bad way of teaching morals as there is of teaching arithmetic. In a bad school the rule is given and the child works his sum blindly, accepting the rule on the authority of the teacher. If his mind is sharp, he may puzzle out its reason; if not, he is left to mark it in the dark. So some people teach morality. They give the child God’ s rules of conduct, and happily the conscience may discover for itself their nobleness; but if it does, no thanks to the teacher. Having been told the rule, the child is warned that God will punish disobedience; but if from this motive only the rule is obeyed, it is not obedience, but servile superstition. The appeal to God’ s authority should only be occasional, or the moral sense will be disabled or checked in its growth by so tremendous a conception. When we follow a guide who never leaves us we are likely to take no notice of the path, and our knowledge of it will be no greater at the end than at the beginning. 7. For the education of the conscience we need teaching that is really moral, and not religious, that trains the mind to recognise for itself the obligation to do right because it is right. The vessel of human nature, when exposed to storms of temptation, needs more than one strong cable. Religious faith is the great security; but all the anchors are sometimes wanted, and we have no right to refuse the aid of such guarantees of safety as a genuine love of righteousness for its own sake, a deep hatred of wrong, a dread of moral shame. It is, however, alleged that apart from the Divine authority it is impossible to enforce the obligations of virtue. The objection is put in this form: “ You say to a boy that he ought to tell the truth; suppose he asks, ‘ Why?’ what can you answer except that God commands it?” But suppose the boy asks, “ Why should I do what God commands?” will you say that because if he does not he will be punished?--a very mean and sandy foundation for morals, for it is no man’ s duty to do anything simply because he will suffer for not doing it. A rule must be right in itself, or else it is a crime to punish men for disobeying it, If a child asks, “ Why ought I to obey God or to tell the truth?” you must answer, “ Because you ought.” But neither question will be asked if we have done our duty by our children. If they have learnt from us who God is, if they have heard us speak of Him with reverence and trust and love, they will know that they ought to obey Him; and if we are truthful at the impulse of a hearty love and admiration for truth, and put in their way stories about heroic truthfulness, they will know for themselves that lying is wrong and shameful. 8. I have pleaded for the education of the conscience in the interest of morality; I also plead for it in the interest of religion. Why should I trust, obey, and worship God? Because I ought. And wherever that answer is not given by the human soul, no appeal to hope or fear or gratitude will be effective. Mere terror is not without its uses. It may break the strong cords of immoral habits and paralyse for a time the baser passions, and may so give the conscience which has been trampled under the brutal hoofs of insolent vice the chance of asserting its authority. But I believe that as a general rule the nobler power has been in alliance with the terror from the very first. However this may be, I do not believe that religious faith can have any secure hold of man except it is confederate with conscience; and a man who has learned to revere his minister is most likely to revere God Himself. (R. W. Dale, LL. D.)The moral constitution of man The question which the apostle was obliged to argue was largely the condition of the heathen world. He argues both sides of it; and in chap. 1 that they were to be condemned on substantially moral grounds, and that yet they must be condemned in much less measure than the Jews--a peculiarly offensive turn to the argument, because the Jew held that he had a right to superiority before God, no matter how he lived. The fact that men were now Jews, though they might be virtuous and devout, was enough. The apostle, therefore, is obliged to go against this stupid bigotry: “ It is not they that hear the law that are the safest, but they that do it.” “ Ah! but the Gentiles never had it, and of course they did not do it.” “ But,” says Paul, “ nevertheless, if they do those things under the light of nature which the law commands, that shall suffice. If you, with the law, sin, and they sin without it, they will stand, for that very reason, higher than you do.” This question, historically considered, was local, but the apostle settles it upon a ground which makes it universal; for he here takes ground with the moral constitution of man--that man has in himself, not as a full revelation, but in a rudimentary form, an interpreting nature, by which he knows what is right and wrong, by which he accuses or excuses his conduct. He declares that men receive a revelation, not for the sake of creating a moral sense, but for the sake of guiding a moral sense already created; that religion is not a thing superinduced upon the moral constitution of man, but the right unfolding of that constitution. Let us follow this line out.1. The essential truths of religion are natural, constitutional, organic. They were not first created when declared by inspired men. Mental philosophy does not create mind, and the law of conscience did not create conscience. All those great Bible truths which involve the nature of right and wrong, of inferiority and superiority, of submission, of obligation--all that goes to constitute what we call moral sense--has a foundation in the nature of things; and if man only had the wisdom to know what he was and how to unfold his moral constitution, every man would work from his own moral consciousness to substantially the same ground which is open to him in Scripture. So that, when I preach the gospel, particularly in its relations to duty and obligation, I feel strong, not only because I believe the Word of God, but because, tracing the Word back, I find it written again in you. Studying man as I do, and studying the Word of God, I find the two are respectively witnesses of each other, and both together are stronger than either alone; and all the way through the Word of God appeals to this consciousness of men to bear witness to its essential truth. 2. On the other hand, a right-minded man, if he had no revelation, but had power to keep his mind clear and sensitive and his conduct in harmony with his higher nature, would go up on to the plane of the gospel. Hence, the gospel is not a super addition to nature. It is the opening of nature, the blossom of that which belongs to the race; nature being understood to mean, for the most part, that condition which God first intended. 3. From this fundamental view, it will appear right and wrong in human conduct, in the main, are not conventional, not things of mere custom. There are a thousand things in life which may be changed, and which are different in different nations. But the great fundamental principles of right and wrong--truth, justice, purity, and love--these are the same in every age and everywhere. It makes no difference how much men may philosophise about them. A man may have any theory he pleases of digestion, but digestion does what it pleases. A man may believe that there is a brain in his head, or that there is nothing in it; but his belief makes no difference with the facts. And so with moral theories: they touch not moral facts in the least degree. 4. Men are not released from obligations to virtue and religion simply by keeping away from the church, etc. There are many who think that if they shut out disturbing truths they will have rest. No. The Word of God comes as your friend to help you, by giving you the state of facts; but if you throw the facts away, you simply throw the help away. A man lies sick, and sends for his physician. The physician prescribes such and such remedies, and forbids the use of such and such articles of food, etc., etc. But after the physician has gone the man says to his attendant, “ Go, tell him not to come again--to keep his advice and his medicines away.” And then he says, “ There! I have dismissed my doctor.” If you could only dismiss your disease as easily as you can your doctor, it would be all very well; but to dismiss your doctor and keep your disease is not wise. The fever is a fact, and does not depend on quarrelling schools of medicine. A man says, “ The Churches are all by the ears, and I am going to take my own way. I will manage my case myself.” You may in that way get rid of Churches and of a thousand disagreeable circumstances; but will any men get rid of that nature in which the law is written, “ Thou shalt love the Lord thy God with all thy heart,” etc., “ and thy neighbour as thyself” ? Go out, now, into the world to get gain, to be happy. Wind yourself up with the key of selfishness. Try to make your own powers serve you faithfully in harmony with each other. They are at a jangle with themselves. And you are not any better off because you have put the Church away from you; for the obligations rest not on the Church, but on you. Not they alone who have made a profession of religion are bound by its duties: they are binding upon every man. A man does not see any better for being in an oculist’ s establishment. The necessity or the desirableness of his seeing does not arise from the fact that he is there, but from the nature of things. And if a man has ophthalmia the necessities of his eye and the laws of sight are just the same as though he were under medical treatment and care. And yet there are people who seem to think that of course a man ought to do certain things because he is a member of the Church. No, the obligations came long before the Church could have imposed them upon him. You say, “ I am not a member of the Church, and you ought not to expect that of me.” But are you not born? Have you not that law of God written in you? I preach right, purity, holiness to you, because you are men. If you had never seen a Bible, these obligations would have rested on you by the very primal conditions of your creation. 5. There is an impression among many that freedom is gained by going out of the sphere of religious teaching into infidelity; and they laugh and say, “ I used to feel guilty if I broke the Sabbath, but I do not now; I used to think that I ought to pray, but prayer is a superstition.” And so men go on setting aside point after point of fundamental religious belief; and they think they are becoming more and more free, and they ridicule Christians, whom they think to be bound hand and foot. Now, I do not say that the Churches have the perfect view of religion; but I do affirm that the faith which is held by all Christians is in the main a guide and a light. You and another man are walking in a troublous path. There are precipices on the right and left, and deep morasses below. Your companion is walking with a little lantern, containing only a tallow candle, and, taking one step at a time, manages to pick his way, though with some difficulty. You, who are so bold as to venture without any light, say to him, “ Your tallow candle makes a miserable pretence of giving light; of all absurd things, the greatest is the attempt to make one’ s way through the world with such a light as that” ; and you knock it into the mud. It may be that the lantern could have been improved; but is it improved by darkness? Now the man has nothing to guide himself with. The light he had was feeble, but it was enough to guide him safely; and now he makes a misstep, and plunges headlong down the precipice and perishes. Suppose all is true that you say of Churches: after all, are they not better than nothing? Do not they attempt to take hold of those fundamental instincts which belong to men, and which must be cared for and satisfied? And do not they go a certain way toward satisfying them? And does not infidelity bring men into bondage and darkness instead of into liberty and light? 6. By throwing off religious faith and the restraint of the Church men do not escape conviction of sin, nor a sense of guilt, nor unhappiness (Romans 1:20). If there were not a Church, nor a Bible, nor a teacher; if there were nothing but the sun and the stars and the rolling seasons; and if there were but a single man living, he would be without excuse; for God has made the heavens and the glimmering light of nature, and these are enough to hold a man responsible for his character and conduct. And then in the text he says, “ When the Gentiles which have not the law,” etc. There is no man of any degree of reflectiveness or sensibility who is not made unhappy in himself by the way in which he is living. In the excitement of a career of business, in the intoxication of pleasure, men drown their unhappiness; but the moment there comes a leisure moment there comes a time for thought. A man’ s reason looks over his life, and he says, “ I have toiled fifty years, and I have built my house and furnished it, and I have a place among men; but, after all, what am I profited? If I might live again, would I live over the same life? Have I satisfied my early aspirations, realised my own ideal?” Or, if he looks more closely at himself, he says, “ Am I selfish, or am I not? I have learned to wield the pen; I know how to paint; I can carve; I am able to build a house; I can handle the sword; I have power to manage anything in this world almost; but myself I cannot manage. My conscience jangles with my feelings; I am often carried away by temptation. Everything is wrong. There is nothing that I make such poor business in dealing with as myself.” A man reads this, not out of the Bible, but out of his own soul. And if a man’ s faculties do not live in harmony, then his own thoughts accuse him, and his judgment judges him, and his moral sense brings him under condemnation. It is in such cases that the gospel way is shown to men; and though they may set aside the revelation of mercy, they cannot set aside this judgment that is perpetually going on in their consciences. 7. The gradation in condemnation is a matter for thought. Those who have been taught the truth, and who then sin, are condemned in the greatest measure. But let no man say, “ I was born of ignorant parents, remote from instruction, and I cannot be condemned.” According to your measure you will be condemned; but the lowest grade of condemnation will be more than you can bear. No one can afford to be sick. All the contrivances of nature have never made anybody attempt to be sick. You can make the body love odious things, you can modify the digestive powers, but no sort of treatment ever made sickness an agreeable thing. And by no means can a soul that is out of order be happy. There is a condemnation that rests upon it just so long as it is in that state. And now comes the declaration of the gospel, “ Except a man be born again,” etc. It rests not alone upon those that have been instructed, but upon everybody. 8. This moral constitution is not a mere thing of time. It is not an arrangement for a special occasion, not for a transitory scene. The testimony of the Saviour and the New Testament all through is that right and wrong are eternal; that the moral constitution which divided men in this world divides them in the other. As on the one hand he that in this world loves, seeks, and so far as in him lies does the right, goes on forever with increasing blessedness, so, on the other hand, he who in this world perverts his body and soul grows worse and worse; and the evil effects of his misspent life do not drop off from him when he dies, but go on with him. You are not sinful, then, because you have been preached to or because the Bible says so and so, but on account of the perversion of that nature which God gave you. But when an offer is made to you of pardon for the past, and God in His infinite mercy through Jesus Christ gives you a remedy for your sins thus far if you will forsake that which is evil, if you turn away from Him you are destroyed. Men are very much like lunatics in hospitals. All their wants are provided for, and yet they set fire to the institution and burn it up. They are not made well by this deed. It is simply a part of their insanity to do it. (H. W. Beecher.) Romans 2:15 Which show the work of the law written in their hearts. The work of the law written in the heart “ I know and approve the better, and yet follow the worse,” said one of the wisest heathens; yet it did not require any superlative wisdom to arrive at that conclusion. Dr. Livingstone tells us that he found the rudest tribes of Africa ready to admit that they were sinners. Indeed they hold almost everything to be sin which, as such, is forbidden by the Word of God. Nor is it possible to read his clear statement on that subject without arriving at this interesting and important conclusion, that the decalogue is but the copy of a much older law--that law which his Maker wrote on Adam’ s heart, and which, though sadly defaced by the Fall, may still, like the inscription on a time-eaten, moss-grown stone, be traced on ours. See how guilt reddens in the blush, and consciousness of sin betrays itself in the downcast look of childhood. Even when they wallow in sin as swine in the mire, there is a conscience within men which convicts of guilt and warns of judgment. Dethroned, but not exiled, she still asserts her claims, and fights for her kingdom in the soul; and resuming her lofty seat, with no more respect for sovereigns than beggars, she summons them to the bar, and thunders on their heads. Felix trembles; Herod turns pale, dreading in Christ the apparition of the Baptist; while Cain, fleeing from his brother’ s grave, wanders away conscience-stricken into the gloomy depths of the solitudes of the unpeopled world. Like the ghost of a murdered man, conscience haunts the house that was once her dwelling, making her ominous voice heard at times even by the most hardened in iniquity. In her the rudest savage carries a God within him, who warns the guilty, and echoes those words of Scripture, “ Depart from evil and do good.” (T. Guthrie, D. D.)The law written and rewritten in the heart The moral law is interwoven in man’ s moral constitution. Man was created in God’ s image (Genesis 1:27); so in knowledge and holiness (Colossians 3:10; Ephesians 4:24). The expression “ written” is an allusion to the two tables of stone (Exodus 32:15-16), perhaps also to Roman laws written on brass. God’ s law is rewritten in the renewed heart (Jeremiah 31:33; Hebrews 8:10). In creation it is written as a light to direct and convict; in regeneration it is rewritten as a power to govern and transform. In creation it is written so as to be known and felt; in regeneration it is rewritten so as to be known and loved. (T. Robinson, D. D.)Their conscience also bearing witness. The witness of conscience At the mouth of two or three witnesses shall every matter be established. The three in regard to men are God, the Bible, conscience. The latter is-- I. An inward witness. Other witnesses are outside, and so may be set aside. One witness may be produced against another, or circumstances may destroy the testimony given, but it cannot be so with the witness within. A man may as soon fly from God or himself as from conscience. Now that which is thus within a man has the greatest influence upon him either for comfort or terror: so that we had better have all men and all devils for our enemies than our own conscience! II. A knowing and intelligent witness. None can know what conscience knows but He who knows all things. Human witness are sometimes set aside on account of intellectual feebleness, but conscience penetrates into the secret windings of our hearts; and as--Its discernment is clear, so its judgment is generally true, and what it once knows it never forgets. III. An authorised and credible witness. Witnesses are sometimes disallowed on the ground of moral blemish; but conscience is the King’ s witness, so that he who heareth conscience, heareth God (Romans 9:1). IV. A faithful and true witness. It will not be bribed: like its Master it accepts of no man’ s person. It deals impartially with the monarch and the slave; and though it may sometimes speak amiss, yet never contrary to its judgment. V. A loud witness. The deaf shall hear the voice of conscience. Like the voice of God, it is terrible and full of majesty. Cain found it so. The cry of conscience was as loud as that of his brother’ s blood. Judas thought it so when he went and hanged himself. How loud does it sometimes speak on a sick and dying bed! The law thunders, and conscience is but the echo of its voice. The law speaks by terrible things in righteousness, and conscience does the same. The law says, “ The soul that sinneth it shall die” ; and conscience says, “ Thou art the man!” Many endeavour to drown it in riot, and the hurry of business, but their efforts will be ineffectual. When God bids it speak, it will speak to purpose; and those who would not hear the voice of parents, ministers, providences, or even of the Divine Word, yet shall hear the voice of conscience. VI. A sufficient witness. It will silence all pleas and excuses, put an end to all subterfuges and evasions, and leave a man self-judged and self-condemned, It is sufficient now; there is no refuting its testimony, or setting aside its verdict, and it will be so at the last day. VII. An eternal witness. If all other witnesses were dead, conscience lives, and will hereafter bear its testimony unrestrained. Its language will be, “ Son, remember” ! (Proverbs 5:12). Conclusion:1. Let us take care of sinning against conscience. It is an enemy that no bolts nor bars can keep at a distance. The approbation of conscience, next to God’ s, is the greatest blessing this side of heaven. 2. Let us endeavour to keep conscience tender, then attend to its motions, and hearken to its remonstrances. Tenderness is its perfection. God takes notice of it (2 Chronicles 34:27). 3. Above all, let us have our hearts purged from an evil conscience by the blood of Christ. 4. Let wicked men remember that if conscience be ever so silent now, it will be vociferous enough at the great day. As the spectre said to Brutus, “ I will meet thee at Philippi,” so conscience says, “ I will meet thee at judgment seat!” Good men, who at times suffer much from the lashes of their own consciences, learn the importance of having always “ a conscience void of offence” (1 John 3:21). (B. Beddome, M. A.)Conscience The apostle is explaining how the heathen, who had not the written law of God, were yet amenable to an unwritten law impressed on the hearts of all mankind. Their conscience is a witness for or against them. I. Its nature and office.1. God has given man a written law as the supreme standard, whose object is to educate and confirm him in his duty to God and man. This law, however, is-- (1) Of late communication. The Old Testament, given only gradually through centuries. The New Testament only when the world was already old. (2) Of only local extent. Before Moses there was none. In St. Paul’ s day it was known only to the Jews. In our day vast regions and even in our own country too many have no knowledge of it. If, then, there were only God’ s written law, the mass of men, in the past and still, would have no standard of right and wrong--their passions unchecked. Society would be impossible. 2. But the existence of a written moral law implies an already existing moral sense, or unwritten law. Without this our obedience to any law would want a moral character. It would be either mere training and discipline, or submission to force. There would be no sense of obligation to keep it, no choice of the will and heart in doing so. 3. An unwritten law of God, however, does exist. In every race there is an instinct which-- (1) Condemns evil. The judgment day not only in the future. The great white throne, and He that sits on it, are in effect set up in every bosom. No deception is possible. No outward position screens us. (2) Vindicates the right. The answer of a good conscience is the support of the soul under any trial. Of old it sustained the saints in their fiery trials. Fidelity to principle still bears up many a one. It is the greatest solace in the retrospect of life. (3) Is given to receive and act up to the higher teachings of the written law. “ By manifestation of the truth commending ourselves to every man’ s conscience in the sight of God.” Imposes on us the duty of learning all the bearings of our obligations. II. Hindrances to its healthful vigour.1. Ignorance. In savage life, obscured and limited in its range by circumstances. Imperfect conception of relative duties from the struggle for self-preservation. Now long reign of selfish passion. Violence and hereditary darkness. In criminal life amongst ourselves. The child of a thief, what can it know of right and wrong in some directions? 2. Perversion. Education colours our estimate of the character of acts in many eases. Pascal speaks of morality as varying with latitude and longitude. This is seen-- (1) In religion. Inquisitors torturing and burning for the greater glory of God. Whitefield defending slavery. Paul thinking he honoured God by helping to stone St. Stephen. (2) In business. Conventional or trade morality. Men do in business what they would shrink from in private life. 3. The seared conscience. The religious faculty may be well-nigh extirpated by neglect; like eyes of cave insects and fishes. 4. The weak conscience. A failing that leans to virtue’ s side. Troubles itself and others by making a principle of what is really indifferent. The disputes in Paul’ s Epistles, new moons, eating flesh, Levitical laws, etc. So some object to matters of no moral moment. III. Characteristics of a healthy conscience.1. It accepts and acts on principle, not its accidental illustration. It guards itself in great matters by fidelity in all. Its rule is, “ He that is faithful in that which is least, is faithful also in much.” 2. It is not content with profession, but carries its convictions into practice; not “ go” and “ went not.” 3. It is always humble. Feeling its own weakness and constant need of strength. 4. It is manly. Will not yield to custom, favour, gain. 5. It bases its action on the law of Christ as the ideal of morality. 6. It keeps the example ever before it, and remembers its obligations to honour Him by loyal duty. Conclusion: One may strengthen and enlighten conscience. In any case it grows with the wider realisation of the breadth and sweep of God’ s law. In our own day it has widened its sphere. Needs still further quickening in each walk of life; especially in the vital matters of the soul. The deputy of the Almighty. Bring your soul before it. As it asks you, “ Guilty, or not guilty?” answer. If guilty, repentance and a holy life, looking to the great salvation of Christ, will reverse the verdict. (C. Geikie, D. D.)Conscience I. Its offices.1. It is an ever present, true and helpful friend. One who will not be afraid to speak plainly, and whose counsels will be to the point, and, as a rule, wise, kind, true, and good. 2. It is an ever observant and faithful witness--one out of whose sight we can never get, who is diligent to record, careful to remember, and ultimately faithful to bear its testimony. 3. It is an impartial judge. It not only bears witness, but acquits or condemns. 4. In regard to the impenitent, it will be the righteous executioner fulfilling the behests of the Great Judge of all, and the punishment itself--the worm that never dies. II. The seasons at which it executes its several offices.1. To an extent at all times--with more or less efficiency. 2. To a more powerful degree-- (1) After some special act of sin.(2) Under some specially awakening sermon.(3) Under some severe affliction.(4) At the hour of death. III. The circumstances which may for a time interfere with its efficient action.1. It may be misinformed or ignorant. Conscience can only condemn a man for what he himself believes to be wrong. 2. It may be warped or swayed-- (1) By prevalent customs and notions.(2) By a man’ s interest, passions, tastes.(3) It may be partially stifled and benumbed. Tampering with conscience will enfeeble its action. A watchdog gave notice of danger to the inhabitants of a log hut; they were disturbed by his bark, and, annoyed, they silenced him--but only when too late. The Indians were upon them, their hut was burned, and their lives sacrificed. Conclusion:1. Do not trifle with conscience. 2. Seek its enlightenment. 3. Remember that conscience after all is less rigid than the law of God (1 John 3:20). 4. Let it lead you not only to tremble, but to the Cross. (G. J. Adeney, M. A.)Conscience We all know that the word comes from con and scio, but what does that con intend? Conscience is not merely what I know, but what I know with some other; for the prefix cannot be esteemed superfluous, or taken to imply merely that which I know with or to myself. That other knower whom the word implies is God. His law making itself known and felt in the heart; and the work of conscience is the bringing of the evil of our acts and thoughts as a lesser, to be tried and measured by this as a greater--the word growing out of and declaring that awful duplicity of our moral being which arises from the presence of God in the soul--our thoughts, by the standard which that presence implies, and as a result of a comparison with it, “ accusing or excusing one another.” (Abp. Trench.)Conscience quickened by the Holy Spirit The Holy Spirit is to the moral sense what the warm breath of spring is to the hidden seeds of things. This brings them out, this unfolds them into flower and fruit, this makes of a barren expanse a landscape of beauty, fertility, and gladness. (T. Griffith.)Conscience: its power This is-- I. Discriminating. By it man--1. Discovers the reality of moral law.2. Determines his character according to it. II. Binding. Conscience--1. Tells us that we are under obligation to God’ s law.2. Produces consciousness of obligation. III. Judicial.1. As a witness.2. As a judge. Inferences:1. The reality of conscience.2. Its originality.3. Its universality. (D. Thomas, D. D.)Conscience: susceptible of improvement and injury I. It may be improved.1. By use.2. By reflecting on the moral character of our actions.3. By obedience to its admonitions, or conscientious acting.4. By meditating on characters of preeminent moral excellence. II. It may be injured.1. By disuse.2. By neglecting to reflect on the moral character of our actions.3. By disobedience to its admonitions, or want of conscientiousness.4. By frequent meditation on vicious characters and actions. “ Vice seen too oft, familiar with its face, we first endure, then pity, then embrace.” (T. Robinson, D. D.)Conscience Nothing has done so much to perplex men’ s speculations about conscience as certain fundamental mistakes respecting its proper nature and functions.1. In the first place, conscience is not a law, but a faculty; not the decision pronounced in a particular case, but the faculty which pronounces the decision. 2. Again, this faculty is susceptible of instruction and improvement, like other faculties of the human mind; like the understanding, for example, or the taste. 3. There is also another important distinction to be made in respect to conscience. Its authority is sometimes said to be supreme and final. And so it is, in a certain sense; that is to say, it is supreme over every other kind of human motive and inducement; should a conflict arise, our sense of what is right ought to prevail, in all cases, over our sense of what is expedient or agreeable. But the authority of conscience is not final in such a sense as to forbid conscience itself from, if need be, reversing its own past decisions. I may appeal at any time from my conscience less instructed to my conscience more instructed, and under these circumstances what was right to me yesterday may become wrong to me today; and what is right to me today may become wrong to me tomorrow. 4. But if conscience itself is an Improvable faculty, and if, in its legitimate action today, it can revise and reverse its own decisions of yesterday, the question naturally arises, Is there anything in conscience which is fixed and absolute? I answer, Yes. The things which are fixed and absolute in conscience--that is to say, the things which are the same in all consciences, and the same in every conscience at all times--would seem to be these three. In the first place, all consciences make a distinction between actions as being right or wrong secondly, the notion of right, as such, or of wrong, as such, is identical to all minds; and, thirdly, all concur in the feeling that they ought to do what they believe to be right. Each man’ s conscience is a special development of our common moral nature; and each man’ s duty in respect to it is, to take care that this special development shall be more and more complete, and more and more effective; in short, that he may have a better conscience to obey, and obey it more faithfully. 5. It remains to consider the means by which this two-fold improvement in conscience and in conscientiousness may be promoted. The first condition is, a habit of attending to the moral aspects of things, and especially of our own dispositions and conduct; in one word, moral thoughtfulness. A second necessary condition of the moral progress required--of progress in both conscience and conscientiousness--is found in a determination to do right, cost what it may; in other words, to moral thoughtfulness we must add an invincible moral purpose. The progress insisted on in this discourse supposes another condition; namely, that we not only obey conscience, but obey it as an echo of the Divine will: in other words, to moral thoughtfulness and a moral purpose we must add a sense of the authority and sanctions of religion. One condition more. To make us more observant of conscience, and, at the same time, to make conscience what it ought to be, we must take our standard of righteousness from the New Testament. (James Walker.)The law of conscience (with John 8:9):--Like every other mental and moral power, conscience has its own distinct function. It is that faculty of our moral nature Which perceives the right and wrong in our actions, accuses or excuses, and anticipates their consequences under the righteous government of God. I. Conscience is an original law in man’ s moral nature. Being so, it is the same in all men, civilised and uncivilised. It cannot be educated any more than the eye can be taught to see, or the ear to hear. The only training a man can be given is in applying the law of conscience to the conduct, and in the art of subjecting the other powers of the soul to its authority. When conscience is spoken of as enlightened and unenlightened, there is applied to it what properly belongs to some of the other powers with which it is associated, particularly the understanding. Being intended for all classes the Scriptures are written not in metaphysical, but in popular language, and therefore, while it is proper to make such distinctions as those we have just indicated, we shall at present treat of conscience in the popular, that is in the Bible, sense. “ Their own conscience” is an expression which suggests these two things, viz., that every man is endowed with this faculty, and that it is an essential part of his being, so really his own as to be inseparable from him, and indestructible. But conscience is not now in any man what it originally was. In consequence of sin, the moral law written at first on the fleshly tables of the heart had lost much of its clearness and certainty, like a scarcely legible inscription on a decaying gravestone. It had therefore to be deeply graven by the finger of God on tables of stone, and afterwards given in the imperishable Book, which could be read in every tongue throughout the habitable globe. But while conscience is not now in anyone what it once was, and has in some reached its lowest possible degree of weakness, in different persons it may exist in different states. Paul speaks of some who had their conscience seared with a hot iron. As that part of the flesh becomes insensible to pain, so conscience, under the habit of sinning, comes to be so familiar with evil that its accusing voice is, if at all, but faintly heard. It is past feeling. Jude speaks of some ungodly men in his day as being twice dead, implying that their conscience had been once quickened, but that it had again sunk into its previous condition of torpor and paralysis, which was little different from death. Having been dead before, it was thus twice dead. The man whose conscience is in this condition will practise lying, dishonesty, intemperance, and uncleanness, without often thinking he is doing wrong, and without at all dreading the consequences of his wrong-doing. A more hopeful condition of conscience is that which is described as a pricking in the heart. This was how the first converts on the day of Pentecost were affected. A more appropriate phrase could not easily be found to portray the same moral change in any who undergo it. Piercing sorrow, sharp mental pain, is what it points to. Yet, distressing though it be, this is an interesting and hopeful state of mind. The thunder is not a more certain presage of a pure and settled atmosphere; the storm is not the more certain forerunner of a calm; the opening buds and genial breezes of spring are not the surer signs of retreating winter than are those prickings of heart, the signs of a spiritual winter breaking up in the soul, and of a spring of life and growth and beauty having come. Then there is also the peaceful conscience. True peace can come from only one source, When a man sees that Jesus Christ has by His obedience unto death borne the penalty of his sin, and when he accepts of God’ s forgiveness through Christ, his fears leave him, his conscience is pacified, hope springs up in his breast. He may now and again have his regrets and his fears, but as his knowledge of the Saviour and of His work with his own purity of heart and life increases, so does his peace become fuller and more settled. II. It is by conscience that conviction of sin is produced. There are no doubt other powers which cooperate with it to bring about this result. There is the understanding. Truth and duty must be known before they can be believed and practised. A man cannot rightly realise his sinfulness until he knows what God’ s law requires of him, nor believe the gospel, which is God’ s great revelation to us, before he knows what it means. Without a knowledge of its truths there cannot be faith, and without an increasing knowledge of its truths there cannot be much progress in goodness. There is also the will. The renewal of our moral nature presupposes as one of its conditions the subduing of the will, and the bringing of it into harmony with the will of God. There are, it is true, preliminary steps in this inward change, such as the enlightening of the mind with regard to sin and salvation, and the melting of the heart into penitence and contrition, but there is, besides, the bending of the will to choose and to follow the Divinely appointed way of deliverance. And, humanly speaking, it is here the greatest difficulty in the work of conversion is met with. The hardest of all struggles is to conquer a man’ s self-righteous pride, that he may humbly and thankfully accept eternal life as God’ s free gift to the undeserving who believe in His Son. III. It is by the truth of the gospel that conscience is awakened. The teachings of science and philosophy are powerless here. Only the truth as it is in Jesus can work its way into the deep recesses of man’ s nature, stir into life its slumbering activities, meet all its wants, and satisfy its highest aspirations. No other truth can give us a fixed and unchanging standard of duty outside of ourselves and not subject to our variations, show us how far we come short of it, and set before us with certainty the fixed and indissoluble connection there is between cause and consequence in the moral universe. No other truth has the same self-evidencing power. (James Black, D. D.)Conscience: its uses and perversions The world is under a solemn economy of government, discerning, approving, or condemning. Now it was requisite there should be something in the soul to recognise this; a faculty to feel obligation to, and apprehension of a greater power. And that which makes a man feel so is a part of himself, so that the struggle against God becomes a struggle with man’ s own soul. Therefore conscience has been often denominated “ the God in man.” I. This internal judge has not been altogether in vain.1. Many men have wished they could be rid of it, and in most it may be presumed, therefore, that conscience has had some restraining effect. Criminals would have been still more criminal but for this. It has been one dissentient power among man’ s faculties, as if among a company of gay revellers there should appear one dark and frowning intruder whom they could neither conciliate nor expel. It has struck on the soul, and said, “ Listen to that!--that belongs to thee!” 2. It has often compelled confessions of great importance to truth and justice. Very generally, in the last scene of life, it has constrained even bad men to give testimony to religion and the guilt and wretchedness of trifling with it. 3. It has often been made effectual to urge men to a persevering application to Divine mercy, as acting through the mediation of Christ. The guilt is too deep for Divine justice to pardon. There must be some grand expedient as a medium of mercy, and here it is. 4. In good men it has been mighty in trial and temptation, consolatory under injustice, and a sublime energy under persecution. II. But there is a darker side of the subject, i.e., the view of its perversions and frustration.1. With by far the greatest number of men conscience has been separated from all true knowledge of God. Now God is both the essential authority of conscience and the model for its rectitude. What is its condition then where the one true God is lost from human knowledge? and instead, a tribe of deities whose characters exemplify all varieties of iniquity, dictating absurdities and abominations, blended, indeed, with some better things which are spoiled in such combination. Or (paganism being disclaimed), there is a falsified notion of God, and a perverted apprehension of His will, Think what an authority for conscience to acknowledge. What should it do but correspond to its authorities? “ He that killeth you shall think he doeth God service.” A perpetrator in the St. Bartholomew massacre said, “ God was obliged to me that day.” 2. Conscience has often been beguiled to admit trifling ceremonies as an expiation of great sins, when, had it been in its right state, it would have shaken the whole soul. 3. Conscience may suffer itself to be very much conformed to prevailing customs and notions. That which ought to ever look to the throne and law of God may be degraded to this most irreligious homage to man. So that the superior and eternal order of principles is nearly out of sight, as in some countries they rarely see the sun or the stars. (1) When, at moments, conscience does attempt to resume a little of the genuine spirit of its office, it is solicited to look out on the world and see whether the common estimates and practices do not warrant that which it is disposed to accuse. (2) The next consequence is that it will have little to take account of short of positive vices. Therefore it will begin with slight censures at a point where very grave ones are deserved. Supposing the whole of what the Divine law condemns to be measured by a scale of one hundred degrees of aggravation, then, the censure beginning at one, will become extremely severe by the time of rising to fifty. But let this first fifty be struck off as harmless in accommodation to the general notions, then conscience will but begin, and in slight terms, its censures at the fifty-first degree, and so, at the very top of the scale, will produce with but just that emphasis which was duo at the point where it began. 4. Conscience is extremely liable to be accommodated to each man’ s own interests, passions, and tastes. What will he not do to reconcile it or make it submit to them? He will not part with them, and consequently has great advantages against his conscience. The favourite interest or inclination he sets in the fairest light; palliations of what is wrong in it multiply; it is far less culpable than many things in others which they think very venial, and there is such and such good to which it will turn to account. Now it is not strange if, by this time, his conscience has come to speak in a much more submissive voice. And, melancholy as the fact is, there are few things that gratify a corrupt mind more than to have gained a victory over conscience. 5. Conscience may, in a great degree, be turned to a judgment on bare external actions. Now conscience has a great advantage as a judge over outward observers. It is seated, with its lamp, down in the hidden world among the thoughts, motives, intentions, and wishes. The greater the grievance I but how to obviate it? Labour to think that what is practical is of far greater importance than feelings and thoughts. These are varying and transient; actions substantial and permanent. Inward principles within do injury to none; the right actions do much good. Thoughts and movements within are much involuntary; the outward conduct is the result of will and effort. Look so much on the best parts of conduct as to become emboldened to make the inference--“ the case is not so wrong within as conscience had attempted to charge,” for “ by their fruits shall men be known.” Thus, in a measure, may conscience be beguiled out of its inward watching place, to be content to look only at the outside. 6. When conscience is seriously alarmed, it may be quieted by delusive applications. “ There will be time enough yet.” Sometimes these alarms are frustrated by treacherous presumptions as to the way of propitiating the Divine Justice; men may reconcile God by repentance; satisfy His demands by a reformed conduct; secure final safety by a careful obedience instead of faith in Christ. This last is a deadly treachery practised on conscience; for it is quieting its alarms by inducing it to abjure that very law which is its appointed standard, and of which it is its very office to be the representative and sanction. 7. Conscience can be reduced to a state of habitual insensibility. This is attained by tampering and equivocating with it; by a careful avoidance of all that might alarm it; continual neglect of its admonitions; a determined resistance and repression; and habits of sin. The result of this will be a deep torpor and stupefaction. Think of the advantage of being able to look at others who are troubled by a wakeful, interfering conscience! But why does this dead stillness appear an awful situation? Because it will awake! and with an intensity of life and power proportioned to this long sleep, as if it had been growing gigantic during its slumber. It will awake!--probably in the last hours of life. But if not, in the other world there is something which will certainly awake it. III. The right treatment of conscience.1. It should be regarded with deep respect--even its least intimations attended to, not slighted as scrupulous impertinencies, blown away, etc. 2. We should diligently aim at a true judgment of things, because our judgment is the rule by which conscience will proceed, There must be much reflection and retirement. 3. We shall recollect always that the most judicial conscience is less rigid and comprehensive than the Divine law. “ If our heart condemn us, God is greater than our heart.” Therefore in consulting conscience we should endeavour to realise to ourselves the Divine presence, and implore that our consciences may ever be in the Divine keeping rather than our own. 4. As we often speak of improvements in the Christian life be it remembered that one of them is an improvement in the discerning sensibility, and extent of jurisdiction of conscience. And if this involves an increase of solicitudes, pains, penitential emotions, so much the more desirable will appear that better world where there is no possibility of sin, where the continued improvement of spiritual perception will be a continually augmented exquisiteness of the felicity. (John Foster.) Romans 2:16 In the day when God shall Judge the secrets of men.The future judgment I. The grand subject of inquiry. “ The secrets of men.” A phrase to be understood in its utmost latitude, including not only matters known only to God and our own consciences, but also things which escape ourselves, or the nature of which may be undiscovered. The hypocrite, who either deceived others or deluded himself, shall then be laid open. And the good actions of the sincere Christian, uncharitably mistaken by the world, or unreasonably censured by his own conscience, shall be vindicated. The expression does not exclude public actions (Ecclesiastes 12:14), which are, in a sense, a secret as to their nature, motives and consequences. Our secret sufferings will also be judged; what we have endured, and in what spirit, whether with resignation toward God, and with gentleness towards men; all which is difficult to determine now. II. The person who will judge the secrets of men.1. God who alone-- (1) Has a right to judge them; it is His law that is broken. (2) Can judge them; none other has power to assemble the living and the dead; wisdom, to know all the individuals and their actions, words, thoughts, etc.; holiness to hate sin; justice to pass an equitable sentence. 2. By Jesus Christ (John 5:22; Matthew 28:18; Revelation 1:18; Matthew 16:27; Matthew 25:31; Acts 10:42; Acts 17:31; 2 Thessalonians 1:7). (1) This appointment is reasonable, as a reward of His obedience and sufferings. If He reward us for ours, how much more is He, who was “ made a little lower than the angels for the suffering of death,” worthy to be “ crowned with glory and honour” (Philippians 2:6-10). (2) This perfect honour is appropriate to Him. The powers of hell employed their force and fraud in opposing the kingdom of Christ, and it is fit He should pass sentence upon them (Revelation 17:13-14). (3) With respect to His followers also, it is fit that He should acquit them, who bore their sins; that He should determine their happiness, who purchased heaven for them with its various mansions; that He should present them faultless, who preserved them from falling; that He should judge those who were under His government while on earth. (Joseph Benson.)Coming judgment of the secrets of men I. On a certain day God will judge men.1. A judgment is going on daily. Every deed is recorded in the register of doom. (1) This session of the heavenly court is like the daily sessions of our local magistrates, and does not prevent but rather necessitates the holding of an ultimate great assize. (2) As each man passes into another world an immediate judgment is passed upon him; but this is only the foreshadowing of the final judgment. (3) There is a judgment also passing upon nations, for as nations will not exist as nations in another world, they have to be judged now, and history shows how sternly justice has dealt with empire after empire, when they have become corrupt. Where is Assyria, Babylon, Rome, etc.? The world is full of monuments of the mercy and justice of God: the very monuments of His justice being proofs of His goodness; for it is mercy to put an end to evil systems when, like a nightmare, they weigh heavily upon mankind. We have often laughed at the idea of the New Zealander sitting on the broken arch of London Bridge sketching the ruins of St. Paul’ s. But is it quite so ridiculous as it looks? What is there about London that it should be more enduring than Rome? If we rebel, God will not hold us guiltless. 2. Though such judgments proceed every day, yet there is to be a day in which more distinctly and finally God will judge men. We might have guessed this by the light of nature and of reason. Even heathen peoples have had a dim notion of a day of doom; but we are solemnly assured of it in Holy Scripture. (1) By judging is here meant all that concerns the proceedings of trial and award. (a) There will be a session of majesty, and the appearing of a great white throne, surrounded with pomp of angels and glorified beings. (b) Then a summons will be issued, bidding all men come to judgment. (c) Then the indictment will be read, and each one examined. (d) Then the books shall be opened, and everything recorded there read. (e) Then the great Judge shall give the decision, pronounce sentence and execute it. (2) This will be so, and it ought to be so: God should judge the world, because He is the universal ruler and sovereign. (a) There has been a day for sinning, there ought to be a day for punishing. (b) It ought to be so for the sake of the righteous. The best have had the worst of it, and there ought to be a judgment to set these things right. Besides, the festering iniquities of each age cry out to God that He should deal with them. (3) Why doth it not come at once? And when will it come? It is idle and profane to guess at it, since even the Son of Man, as such, knoweth not the time. It is sufficient that it will surely come; sufficient also to believe that it is postponed. (a) To give space for repentance. (b) That the Church may be completed. The Lord keeps the scaffold standing till He hath built up the fabric. Not yet are all the redeemed with blood redeemed with power and brought forth into the holiness in which they walk with God. But do not deceive yourselves. The great day of His wrath cometh on apace, and days of reprieve are numbered. II. God will judge the secrets of men.1. By these are meant-- (1) Those secret crimes which hide themselves away by their own infamy, which are too vile to be spoken of. (2) The hidden motives of every action; for a man may do that which is right from a wrong motive, and so the deed may be evil in the sight of God, though it seem right in the sight of men. Oh, think what it will be to have it proven that you were godly for the sake of gain, that you were generous out of ostentation, or for love of praise, etc. (3) The sensual desires and imaginings. (4) Secrets, that were secrets even to the sinners themselves, for there is sin in us which we have never yet discovered. 2. Why God should judge the secrets of men. Because-- (1) There is really nothing secret from God; for all things are naked and open to the eyes of Him with whom we have to do. (2) Often the greatest of moral acts are done in secret. The brightest deeds that God delights in are those that are done by His servants when they have no motive but to please Him, and when they studiously avoid publicity. It were a pity that such deeds should be left out at the great audit. Thus, too, secret vices are also of the very blackest kind, and to exempt them were to let the worst of sinners go unpunished. (3) Besides, the secret things of men enter into the very essence of their actions. An action is, after all, good or bad very much according to its motive. So, if God did not judge the secret part of the action He would not judge righteously. (4) The secret thing is the best evidence of the man’ s condition. Many a man will not do in public that which would bring him shame. That which a man does when he thinks that he is entirely by himself is the best revelation of the man. III. God will judge the secrets of men by Jesus Christ. This will be--1. For the display of His glory. What a difference there will be then between the Babe of Bethlehem’ s manger and the King of kings and Lord of lords; between the weary man and full of woes, and He that shall then be girt with glory, sitting on a throne encircled with a rainbow! From the derision of men to the throne of the universal judgment, what an ascent! This, too, will finally settle the controversy about our Lord’ s Deity. 2. Because men have been under His mediatorial sway, and He is their King. We have been placed by an act of Divine clemency, not under the immediate government of an offended God, but under the reconciling rule of the Prince of Peace. 3. That there may never be a cavil raised concerning that judgment. Men shall not be able to say, Vie were judged by a superior being who did not know our weaknesses and temptations, and therefore judged us without a generous consideration of our condition. The Judge was tempted in all points like as we are, yet without sin. He is our brother, bone of our bone, and flesh of our flesh, partaker of our humanity, and therefore understands and knows what is in men. 4. This judgment by Christ puts beyond possibility all hope of any after-interposition. If the Saviour condemns, and such a Saviour, who can plead for us? If He that bled to save men at last comes to this conclusion, that there is no more to be done, but they must be driven from His presence, then farewell hope. 5. Does not this also show how certain the sentence will be? for this Christ of God is too much in earnest to play with men. If He says, “ Come, ye blessed,” He will not fail to bring them to their inheritance. If He be driven to say, “ Depart, ye cursed,” He will see it done, and into the everlasting punishment they must go. 6. It seems as if God in this intended to give a display of the unity of all His perfections. In Christ you behold justice and love, mercy and righteousness, combined in equal measure. He turns to the right, and says, “ Come, ye blessed,” and with the same lip, as He glances to the left, He says, “ Depart, ye cursed,” IV. All this is according to the gospel. There is nothing in the gospel contrary to this solemn teaching. Men gather to hear us preach of infinite mercy, and our task is joyful; but oh, remember that nothing in our message makes light of sin! There is grace for the man who quits his sin, but there is tribulation and wrath upon every man that doeth evil. The gospel is all tenderness to the repenting, but all terror to the obstinate offender. The background of the Cross is the judgment seat of Christ. “ According to my gospel,” saith Paul; and he meant that the judgment is an essential part of the gospel creed, and in times of righteous indignation its terrible significance seems a very gospel to the pure in heart. I have read this and that concerning oppression, slavery, the treading down of the poor, and the shedding of blood, and I have rejoiced that there is a righteous Judge. Thousands of men have been hanged for much less crimes than those which now disgrace gentlemen whose names are on the lips of rank and beauty. Where this is not preached, I am bold to say the gospel is not preached. It is absolutely necessary to the preaching of the gospel that men be warned as to what will happen if they continue in their sins. Surgeon, you hope to heal the sick without their knowing it. You therefore flatter them; and they die! Your delicacy is cruelty; you are a murderer. Shall we keep men in a fool’ s paradise? Shall we lull them into soft slumbers from which they will awake in hell? (C. H. Spurgeon.)The secrets of men disclosed and judged Secrets of-- I. Conduct. Those actions we concealed from friendship and from man, proclaimed on the housetop. How many secrets are now in progress in the world! Secrets of--1. Ambition, where the man is sacrificing all for it. 2. Covetousness; call them secrets of trade if you like, but there are many practices countenanced which cannot bear the light. How have you held back from the widow, and passed by the orphan? 3. Sensuality. In darkness, not to be named in public. Look in your closets; how have your consciences been contaminated. 4. Envy: I cannot go into your closets; but what has God seen there! II. Character. Character is formed by principle. Now this can only be known to Him who searches the heart. I know not the springs of your conduct, nor the principles on which your character is formed. Though Jesus says we may know the tree by the fruit, yet there is not always a faithful correspondence between principles and practice. How few seek only the glory of God. Self is a subtle principle. In private a man will blush at his own hypocrisy; and Satan, helping him, may make him a self-deceiver. But every motive will then start up! How many actions now under the garb of humility will then be seen to have originated in pride! How many blazoned deeds from self-love! How many actions, which seem under the motive of zeal to God, like those of Jehu, are prompted by interest! III. Inattention. A large portion of our actions are thought to be venial, trifling, etc. “ For every idle word which men shall speak, they shall give account in the day of judgment.” IV. Influence. We are members one of another. We are always, when in society, doing either good or harm.1. Little do we know how many are they on whom we have in some way exerted an unhallowed influence. In that day the author of blasphemous works will answer for all the evil he has done. 2. At the same time, many secrets of prayer will then be found, many tears, etc. Conclusion:1. This subject requires deep self-examination. What secrets will this night conceal! 2. What will be the effects of this judgment? (1) The shame of exposure. What would you not give here to avoid exposure? (2) Besides shame, the agony of remorse, the horror of despair. “ Some shall awake to shame and everlasting contempt.” (J. Summerfield, A. M.)Judgment of our thoughts 1. Thoughts are amongst the secrets of men. They are what men cannot be sure of in each other. They are what men often seem to imagine that even God cannot behold. 2. Whence is it that the thoughts arise which will be called to account? “ Out of the heart proceed evil thoughts” (Matthew 15:19). Out of the heart also it is that good thoughts, by God’ s good grace, spring up. 3. And this make it so needful for them to be judged hereafter. They prove what is the inward disposition of the soul, what there is of good or evil there. 4. But though it is easy to see why the thoughts must be judged; yet it is not easy to think as if they would be. How few think continually such thoughts as they would wish to have entirely laid open unto those amongst whom they live! How few such as are fit to be beholden by Him to whom all thoughts are open! How few that God will judge them! I. What are the thoughts that will be judged.1. Selfish thoughts. For what are the thoughts which God commands us to cherish towards each other? (see Matthew 19:19; Romans 12:10; Philippians 2:4). Consider how far are your thoughts guided by these rules? 2. Proud thoughts. The pattern set before it Christian is as follows: “ Learn of My, for I am meek and lowly in heart” (Matthew 11:29). The rule laid down for his thoughts of others is, “ In lowliness of mind,” etc. (Philippians 2:3). How often is this rule violated; how seldom this pattern followed! There is, indeed, a great variety in rank, ability, etc., and it would be but a pretence to humility for a man to profess himself inferior in a point where he cannot help to know his own advantages. But whatsoever be his comparative advantages, let him fix his attention rather on his own actual defects--his sins, wasted opportunities--and he will scarcely think highly of himself. 3. Angry thoughts. These are closely connected with pride and selfishness. He that thinks highly of himself covets largely for himself, and must, therefore, often be disappointed and affronted. Thus spring up angry thoughts; and though neither unkind words or actions follow, the thoughts alone are sinful, and will be judged. The most secret thoughts Christ would have to be now gentle and charitable. 4. Impure thoughts (Matthew 5:27-28). Let no one imagine himself innocent, merely because his conduct is respectable. The fear of shame, the lack of opportunity, may preserve the outward character, but they cannot secure the favourable judgment of Him who sees the heart to be sensual. Thus not only he who follows after strong drink in excess, but he also who fain would do so if he could is a drunkard in the sight of the Almighty. Thus in another sin, “ Whosoever hateth his brother is a murderer” (1 John 3:15). 5. Worldly thoughts. We learn that a Christian should set his affections on things above (Colossians 3:2), and not be anxious for this world’ s morrow (Matthew 6:25-34). How, then, can they answer for it hereafter, whose whole minds are occupied with the business of the world they live in; with scarcely one reflection in the day on the world which they so soon must enter? Are not these things among those secrets of men which God will judge? II. What should we do in view of this?1. Besides the times which you set apart for prayer, etc., you must endeavour to cherish thoughts of heaven in the midst of your attention to the business of earth. Say you are engaged in work. Why should you not relieve your toil by thinking of what awaits you when life shall end? 2. Set before yourselves your Christian calling. Keep in view the condemnation from which you have been delivered, and the dealings of Him who has delivered you (Philippians 4:8). And think further of what God has yet in store for us in the world which now we see not. Let us more stedfastly believe that we shall dwell in heaven, and we shall think more frequently of dwelling there. Let us believe more firmly that Christ died for our sins, and we shall think of Him both more often and more thankfully. Then shall we less fear to have our secrets judged, when we have not a thought which is not beforehand submitted to our Judge, suggested by His Spirit, guided by His Word, or devoutly surrendered to His will. (C. Girdlestone, M. A.)The secrets of the soul I. We live is a strange secrecy, even hidden from our most intimate friends.1. If any one of us were asked to relate his own life, he might relate two lives which would seem all but independent of each other. He might tell when he was born, where he had lived, what he had done, etc. He might anticipate the future, calculate what were his chances of success, and how he expected to end his days. Or, again, he might tell quite a different story. What he remembered of his own early character; what were his real affections; what did he secretly like, and pursue, and hope for; what changes had passed over him; what events had influenced the general current of his thoughts; what struggles he had been engaged in, and their issue. He might tell of the very beginnings, unknown to all save himself, of habits of sin never since quite shaken off; of deeds done in darkness; why some names, associations, memories make him uncomfortable without any visible reason; why he wishes, in his secret heart, some subjects to be forbidden, and is always conscious of an effort to seem indifferent when they are mentioned. 2. Now how different these two lives would often be! How events of the highest importance, and persons who play a large part in the one would disappear in the other! How strange it would be to see that a man who had succeeded in the eyes of his friends in a particular path had meanwhile been cherishing within him quite foreign thoughts and other longings! How strange to find that a fair character was only fair outwardly! Those who had been praised would, in many cases, win pity; and some few who now suffer from showing ill would be found to rank far above the level at which they had always been placed. Often the recital of a man’ s secret life would completely change our opinion of him. But still more often we should be astonished to see how these two lives seemed to run side by side almost without mingling. II. The revelation will one day be made, and Christ will decide, and he alone can decide, on the evidence which each will give.1. Neither tells the whole man. (1) The outer life only tells what we are under all the influences of the eyes of others, which eyes call into use a completely different set of faculties and motives--the desire to be thought well of, to please, to win popularity or love, then begin to act. Our consciences, too, are strengthened in some ways by the sight of each other; and there are some duties which we see much more clearly. (2) On the other hand, the inner life tells what we are when quite left to ourselves, but no man is complete when alone. There is a large part of his nature which is made to fit into the society of his fellows; and if this part of him does not find its proper complement, the nature of the man is not all called out. Moreover, what goes on in our secret lives is, to a great extent, the very consequence of our believing that it will end where it begins. Many a man indulges passing thoughts, who would not put them into deeds even if tempted by the certainty of perpetual concealment. It would not be possible, therefore, to judge a man either by the secret life or by the public. But Christ will unveil them both, and we shall see and feel the justice of His decision. 2. Now we can see why God has thus shut up a large and important part of our lives in this absolute secrecy. God has made us to be members one of another; but He will not have us to be nothing but members one of another. Every soul shall have an individual life, with an individual history, and shall come at last to an individual judgment. God requires that each soul shall have a separate strength supplied by Himself alone. The Church is much. But the Church shall not be everything. You shall, if you are to call yourself a servant of Christ, give something which you and you alone can give, which you and you alone can know whether you give or not. From this responsibility you cannot escape. Another may ask you whether you have done it, but he must depend for his answer on what you tell him, and he cannot know whether your answer is the whole truth. God alone can tell that; and between yourself and God the secret must remain till the judgment day. 3. God has hidden a part of our lives; and this concealment we can cast over much more than He has hidden. But again and again are we warned against it. It is the man whose deeds are evil that loves darkness rather than light. And what is the voice of God’ s Word is also the voice of natural feeling. The man who is fair outside and foul within is condemned of all men as a hypocrite. Men reserve all their strongest terms of reprobation for the dark, reserved, and secret sinner. Men refuse their love to the reserved and secret character. Nature and revelation both warn us against the danger we run if we pollute our inner and secret life with what we dare not tell. 4. In view of this awful coming judgment let us determine to force all our faults outwards. At whatever cost let us keep sacred to God that inner shrine which He has thus hidden with a secrecy of His own making. Let us avoid a secret sin with a hundred times more eager avoidance, just because it is secret. If we can be fair anywhere let it be in that which God has reserved for Himself, and where Christ is willing to dwell. (Bp. Temple.)According to my gospel. St. Paul and his gospel It is impossible to tell what it cost Paul to write Chapter1. It is a shame even to speak of the things, but Paul felt that it was necessary to break through his shame, and to speak out concerning the hideous vices of the heathen. Monsters that revel in darkness must be dragged into the open, that they may be withered up by the light. After Paul has thus written in anguish he bethought himself of his chief comfort. He clings to the gospel with a greater tenacity than ever. Here he did not speak of it as “ the gospel,” but as “ my gospel.” He felt that he could not live in the midst of so depraved a people without holding the gospel with both hands, and grasping it as his very own. “ My gospel.” Not that Paul was the author of it, not that Paul had an exclusive monopoly of its blessings, but that he had so received it from Christ Himself, and so fully taken it into himself that he could not do less than call it “ my gospel.” In another place he speaks of “ our gospel” ; to show how believers identify themselves with the truth which they preach. 1. He had a definite form of truth, and he believed in it beyond all doubt; and therefore he spoke of it as “ my gospel.” Herein we hear the voice of faith, which seems to say, “ Though others reject it, I am sure of it,” “ Should all the forms that men devise,” etc. 2. Is not this word “ my gospel” the voice of love? Does he not by this word embrace the gospel as the only love of his soul--for the sake of which he had suffered the loss of all things, and for the sake of which he was willing to proclaim, even in Caesar’ s palace, the message from heaven? Though each word should cost him a life, he was willing to die a thousand deaths for the holy cause. 3. Does not this show his courage! As much as to say, “ I am not ashamed of the gospel of Christ.” 4. There is a touch of discrimination about the expression. Paul perceives that there are other gospels, and he makes short work with them. (C. H. Spurgeon.)The Pauline gospel Twice in this epistle the apostle uses this remarkable expression; here and in Romans 16:25. Now, it would be obviously arrogant for any ordinary preacher to use such an expression. We dare not speak of it so as to imply that it has acquired some distinctive character from our way of putting it. But in Paul’ s case we may feel sure that this expression was not used presumptuously.1. Not only was he a chosen apostle, but there was given to him such excellency of knowledge in the mystery of Christ, that it is impossible to see how Christianity could have become the religion of all men but for Paul. Peter may have been qualified to open the door of faith to the Gentiles, and may have struck the first blow at the middle wall of partition, but it was through Paul’ s preaching that this middle wall was broken down effectually and finally, and the last trace of the long inferiority of the Gentile to the Jew completely effaced. 2. Then, again, it is Paul who has shaped all our formal theology as such, and given the life of Christ in the soul that articulate form without which it would soon die away into a vague and bodiless sentiment. It is Paul who has opened up the types, and linked Old Testament and New together. 3. All philosophy and all history may be said to stream out of the teaching of this the greatest of the apostles, like those rivers which flowed out of Eden and parted into four heads. As for the philosophy of history, it may be said to take its rise from the Epistle to the Romans, in the same way as it has been said that history itself was born on the night of the Exodus. 4. I dare not make use of this expression. And yet I feel irresistibly attracted to use it, though in a much lower sense. My justification for preaching at all is, that there is a sense in which any true teacher has a message from God which may be said to be distinctively his own. Every man must be fully persuaded in his own mind, and then declare his own mind to others. (J. B. Heard, M. A.) Romans 2:17-29 Behold, thou art called a Jew.The Jews also without excuse Hitherto the apostle, in seeking to shut up the Jew unto the faith of Christ, has contented himself with an enunciation of the equitable principles on which the final judgment shall proceed, simply affirming, of both rewards and punishments, that they shall be to the Jew first, but also to the Gentile. He now proceeds, in a direct appeal to the Jew, to indicate to him the folly of any hope of escape but in the free grace of God as revealed in the gospel. I. The appeal is made to the Jew as to the practical effect of the religion of which he made his boast upon his own character and conduct.1. Did it make him to become a wiser or better man? If not, of what avail could it be in the day of final account? “ For circumcision verily profiteth, if thou keep the law,” etc. (Romans 2:25). Circumcision therefore is not itself a saving rite, but the sign and seal of a salvation already secured by faith (Romans 4:10-11). But, if a man’ s life proclaims his profession of faith false, then the sign becomes a falsehood, and the seal a delusion and a snare. The sign is not the thing signified; nor does the thing signified of necessity wait upon the sign. The seal is not the treasure sealed; and neither is it produced by the magic influence of the sealing; nor does it of necessity remain so long as the seal remains. Marvellous it is that men should ever have imagined that God could be bound, by this mere external rite, to deliver men from the just punishment of their sins. How different the faith and reasoning of the great Father of the faithful! With him it was not a question of circumcision, but of righteousness (Genesis 18:24-25). 2. But if an uncircumcised Gentile should practically meet the law’ s requirement he should be accounted as a circumcised person, and his conduct would condemn that of the unfaithful Jew (Romans 2:26, etc.). The inward and spiritual character of the religion required both by the Abrahamic covenant and the Mosaic law had been distinctly insisted upon by all the inspired writers, and the one ever-recurring complaint was that of Stephen, “ Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye” (Acts 7:51). By the testimony of Moses, and all the prophets, such circumcised ones were really and before God uncircumcised. But could an uncircumcised Gentile remaining uncircumcised, secure a position of grace equal to that which the disobedient Jew forfeited? By consenting to be circumcised he confessedly might. For that express provision had been made. But besides proselytes there were great numbers of Gentiles like the devout centurion (Luke 7:1, etc.), and devout Cornelius, who were truly godly men and accepted of God, and whose circumcision was that of the heart (Acts 10:34). And why should the reference be restricted even to these? Surely there are men, even in purely heathen lands, who turn from sin seeking for redemption. And shall it be said that because they do not possess the light of revelation, and cannot exercise an intelligent personal faith in the Saviour of men, they must therefore be cut off from all interest in His great redeeming work? But if men, under such disadvantages, should become circumcised in heart and accepted of God, their fulfilment of the law would indeed judge those who, with all the advantages of revelation, continued still to be transgressors of the law. II. Objections to the conclusiveness of the argument are answered (Romans 3:1, etc.).1. If a Gentile, by keeping the law, might become, in the estimation of God, a Jew, while the Jew, through disobedience, might be reduced to the position of a sinful Gentile, then what profit could there be in circumcision? The advantage was much every way. First, indeed, because that unto them were committed the oracles of God. The question to be solved was not how could a man be assured of perfect immunity from punishment, but how could he be most effectually rescued from the love and the practice of sin? For this Gentilism had no aptitude or power, but rather the contrary; while Judaism had both. In its sacred oracles, the need, the grace, the way, and the sure promise of salvation were made abundantly plain; so that, if the Jew did not secure it, he was without excuse. Then it is demanded-- 2. If some of the Jews did not believe those sacred oracles, so as to secure possession of the promised salvation, would their unbelief invalidate the promise of God? Most surely not. For the fact that He had given the promise to believing and holy Israel could not be supposed to bind Him to insure salvation to every descendant of Abraham, whether believing and obedient or not. In respect to that, “ Let God be true, and every man a liar.” David (Psalms 51:4) would have vindicated God for excluding him from salvation, because of his sin; and he sought the restoration of the joy of that salvation only on the ground of the promise which free grace had made to the penitent. But now-- 3. “ If our unrighteousness (who, being Jews, fail to manifest the faith and obedience of the covenant people) commend the righteousness of God,” establish and make it more conspicuous, what shall we say? “ Is God unrighteous who taketh vengeance” upon us whose very iniquities have served to promote His glory? “ (I speak as a man) God forbid: for then how shall God judge the world?” If He must needs exempt from punishment all who contribute to His glory, then none can possibly be condemned. For His real glory is that He deals impartially with men according to their true characters, and not according to accidental relationship; and if it were possible for Him to depart from this rule, then the glory would also depart. “ For if the truth of God hath more abounded through my lie unto His glory, why am I yet to be judged as a sinner?” Clearly because I am a sinner. If otherwise, “ why should we not say, as we be slanderously reported, and as some affirm that we do say, Let us do evil that good may come?” To that Jesuitry which carried out to its logical results would justify any crime, the apostle deigns no other reply than that the damnation of its promulgators is just. III. As to actual moral and religious character, the Jew must stand sine by side with the Gentile, as a sinner, and exposed to just condemnation (Romans 2:9, etc.) (W. Tyson.)The advantages of the Jews consisted in their-- I. Bearing the name of Jew, which embraces three significations--confession, praise, and thanksgiving, by which that people was distinguished from all other nations. The Jew alone had been chosen as the confessor of God, while all the rest of the world abjured His service; he alone was appointed to celebrate His praises, while by others He was blasphemed; he alone was appointed to render thanksgiving to God for multiplied benefits received, while others were passed by. II. Having received the law. They had no occasion to study any other wisdom or philosophy (Deuteronomy 4:6). In this they “ rested.”1. Labour was spared them of employing many years and great endeavours, and travelling to distant countries, as was the case with other nations in acquiring knowledge and certain rules of direction. 2. They had an entire confidence in the law as a heavenly and Divine rule which could not mislead them, while the Gentiles could have no reliance on their deceitful philosophy. III. Having the true God as their God, while the Gentiles having only false gods were “ without God in the world.” They had, therefore, great reason to glory in Him, and on this account David said, that in God was his strength and his refuge (Psalms 18:1-50; Psalms 62:7; Psalms 144:1-15). IV. Knowing His will, and that not by a confused knowledge, such as the Gentiles had by the revelation of nature, but a distinct knowledge by the revelation of the word, which the Gentiles did not possess (Psalms 147:19-20). V. Discerning what is evil. They knew the will of God, and consequently what was contrary to it, i.e., what He condemns. VI. Their ability to teach and guide others. The law not only instructed the Jews for themselves, but also for others, and in this they held that they enjoyed a great superiority over the other nations, who are here called blind, for with all the lights of their philosophy, laws, and arts, being without true religion, they had no true saving light. (R. Haldane.)Jewish boasting I. The Jews’ grounds of dependence.1. Their covenant relation. The Jew expected salvation because he was a Jew. Denominationalism, rather than the living personal Christ, is too often made a ground of trust. They rested in the law as their confidence, and boasted that God was their God and they His people. 2. Their superior knowledge. Divine things had been specially revealed to them; on this ground they expected special favour of God. They forgot that superior knowledge often enhances the guilt of sin, and increases the certainty, necessity, and severity of punishment. It should make us first anxious to do right ourselves and then to lead others right. 3. The fact of circumcision. II. The just principles of Divine judgment. These are to be men’ s works or character, and the standard of judgment, the light we all severally enjoy. This is true both of Gentiles and Jews. The one will be judged precisely by the same principles as the other (Romans 2:28-29). (C. Higgins.)The need of spiritual religion Paul now addresses the Jew direct. I. The false conceptions of the Jews.1. The Jews were-- (1) Overweeningly proud of their national name. To be entitled to the name of “ Jew” was the highest of earthly honours. To be an Athenian, or a Roman, was a much inferior distinction. Nor without reason; yet they should not have carried it to so ridiculous an excess. Alas! how has the fine gold now become dim (Deuteronomy 28:37). (2) Boastful of their religious privileges, and vainly built upon them their confidence of final safety and present acceptance with God. He possessed the law, etc. With such distinguishing favours he gave himself wondrous airs of self-importance; and looked down upon Grecian sages and Roman legislators with contempt. As to the common people among the uncircumcised, they were mere dogs and swine. (3) Thought themselves at liberty to indulge in all manner of unrighteousness with impunity. As the special favourites of heaven, God would be tolerant of their vices, and readily sanction them in their evil propensities. What would be a damnable crime among the heathen would, in a Jew, be a small and venial offence scarcely needing forgiveness. 2. Accordingly, the apostle boldly assails their refuges of lies, and shows them that their transgressions were as abhorrent to God as the corresponding iniquities of the heathen. And here he establishes the principle, that circumcision was never meant to be a substitute for personal holiness, and can never be accepted as such, while uncircumcision will not place at a disadvantage any virtuous and well-meaning Gentile. And why? Because God regards the heart rather than the outward appearance. The sign of the covenant is of little worth unless the terms of the covenant have been apprehended and accepted by the inner man. “ For he is not a Jew, which is one outwardly,” etc. 3. All that is essential in this teaching belongs to us, as professedly a Christian people. We have the form of saving truth and knowledge as well as they; and we are in the same danger of resting in that form, and then making it an excuse for sin and a cloak to our unrighteousness. Baptism stands in the place of circumcision. Do we not need, then, to be taught that he is not a Christian who is one outwardly only (1 Peter 3:2). 4. This doctrine was, indeed, taught in the Old Testament, and the prophets severely rebuked their contemporaries for resting in the outward law, and thereby causing the name of Jehovah to be evil spoken of among the heathen, who, of course, judged of Him and His requirements by the conduct of His professing people (Deuteronomy 10:16; Deuteronomy 30:6; Ezekiel 36:16-21; Ezekiel 36:25-27). II. The inward, true, and spiritual religion, on which the apostle so forcibly insists.1. Its seat is in the heart. There is an outward form which is not to be despised; for wherever there is the power of godliness there will also be its appropriate expression, because a good tree must bring forth good fruit, and a pure fountain send forth pure streams. A piety which consists wholly of frames and feelings, and articles of belief, is a delusion and a snare. Yet, on the other hand, there may be an imitation of the form of godliness where its power is entirely absent. Sometimes there is a consciousness of hypocrisy, and a man puts on the livery of religion with the deliberate purpose of imposing on the world; but more frequently the error is the result of self-delusion. People observe the external proprieties of Christianity, while their hearts are utterly dark and dead. The difference between a formal Christian and a real one is that the one is an artificial tree, made of dead wood and wire, on whose branches oranges and apples are mechanically hung; while the other is a tree which bringeth forth his fruit in due season. The one is a painted fire, while the other is an altar on whose sacred hearth the flame truly burns. 2. It is not ours by nature, but it is the gift of God. By nature we have no religion, but we can, even if left to ourselves, easily acquire one. That which is outward is within the compass of our natural powers; but that which is inward and spiritual is like the flames which licked up Elijah’ s altar, which only Jehovah could flash forth. It is not enough that you read the Bible, say your prayers, etc. Are you the subject of a direct Divine working, changing your inward character? Is your circumcision, your consecration to God, that of the heart, “ in the spirit and not in the letter: whose praise is not of men but of God” ? 3. Let us delineate it. Circumcision was the sign of the covenant with Israel. God pledged Himself to be their King and Father. They, on the other hand, were to be willing to obey and serve Him. Our consecration is to be substantially of the same order. Let us view it as relating to-- (1) The will. As God’ s creatures, we ought to be subject to His will. Nor should this be a hardship when we reflect on His perfect wisdom, goodness, and righteousness. Yet, man is a self-willed creature. This tendency reveals itself in earliest childhood. And then, afterwards, when our thoughts are directed to a higher quarter, when we become aware of a God whom it is our duty to honour and obey, the guilty struggle is renewed. Or, perhaps, we try to put Him off with a half-hearted and pretended service. The necessity of religion and the triumph of grace is to subdue this mutinous spirit, and make us willing and ready to say, “ Father, not my will, but Thine be done.” Now, this subjection of the will to God shows itself in submission to His dealings with us, and obedience to His requirements of us. (2) The motives follow the will. It is true that the will is influenced by motives; but it is also true that the will has a prior power of choosing its own motives. Now, ordinarily, men are constrained by a love of money, pleasure, power, etc. The man of God may be the subject of the same tendencies and incentives so far as they are in themselves lawful and right; but then he will not yield himself up to them blindly or absolutely; he will subordinate the whole to the supreme principle of seeking first the Divine glory and being actuated by love to God (Corinthians 10:31). (3) The affections participate in the effects of inward holiness. (a) Love is an acknowledged necessity of our existence. If carnally minded, our love will be impure, misleading, dangerous; but if spiritually minded, its great and all-satisfying object will be God Himself. (b) Closely allied to love is fear; for what we love we fear to lose. And if we love God we shall fear to offend or displease Him; and having that we need have no fear beside. (c) Where our love and fear centre thither will our desires ascend. (d) From this feeling will spring both trust and hope. We shall confide with unfaltering affiance in Him whom our soul loveth. We shall have boldness before His presence, and know that, as He liveth, we shall live also. We shall not be dismayed by the prospect of death, or tremble when we think of judgment. Conclusion: Such is spiritual religion, the “ circumcision of the heart.” It is produced within us by the Holy Ghost. The instrument is the Word of truth. And especially does He employ and apply to our hearts those doctrines which relate to the atoning sacrifice of Christ, to God’ s readiness to be a Father to us and acknowledge us as His children, and to the dread realities of the world to come. Let us again ask ourselves if we possess real, inward, and spiritual religion? If not, a mere form and profession will be found in vain. (T. G. Horton.)The nominal Christian I. What he boasts (Romans 2:17-20). II. What he does (verses 21-21). III. What is the result. He is condemned--1. By his own principles.2. By the upright heathen.3. By the gospel law. (J. Lyth, D. D.)The professor 1. His exalted privileges.2. His honourable calling.3. His faithless conduct. (J. Lyth, D. D.)And approvest the things that are more excellent. Sensitiveness of moral sense The phrase is explained by Alford as “ provest (in the sense of sifting and coming to a conclusion on) things which differ” ; and by Vaughan as--1. “ Discernest things that differ; art able to discriminate, as by an infallible test, things true and false, right and wrong. 2. Approvest things that excel” (cf. Philippians 1:10; Romans 12:2). The boast, here, clearly refers to accuracy of judgment and to the sensitiveness of the moral sense. As the wild huntsman can hear a footfall at incredible distances; as the Indian of the prairie can track a trail, which to a dull-eyed European is invisible; as the connoisseur can distinguish the slightest shades of flavour in food and in wines of various vintages; as the artist can at a glance decide if a picture be that of a master or not; so the Jew boasted he could discern the good from the bad, the right from the wrong, and unloose all kind of casuistical knots of morality. (C. Neil, M. A.)And art confident that thou thyself art a guide of the blind.--Jewish treatment of Gentiles Four terms set forth the moral treatment to which the Jew, as the born physician of mankind, subjects his patients, the Gentiles, to their complete cure. “ Thou art confident” describes his pretentious assurance. And, first, he takes the poor Gentile by the hand as one does “ a blind man,” offering to “ guide” him; then he opens his eyes, dissipating his “ darkness” by the “ light” of revelation; then he “ rears” him, as one who would bring up a being yet “ without reason” ; finally, when through all this care he has come to the stage of the “ little child” (one who cannot speak--a designation of proselytes), he initiates him into the full knowledge of the truth, by becoming his “ teacher.” (Prof. Godet.)Unsaved workers Now, I should like to ask a question of two or three classes, and then send you home. There are a great many of us here tonight who are teachers of others. Some of you are deacons, elders, Sunday school teachers, street preachers. I thank God that you are a busy people, and you are doing much for Christ. There is a question I want to ask of you and of myself: Are we who teach others sure that we have believed in Christ ourselves? It is well to ask that question; it is a very dangerous thing indeed for an unsaved man to begin to work for Christ, for the probabilities are that he will take for granted what he ought diligently to have proved. In many cases he never will seek to be saved; but go on, on, on, never pausing to examine himself, and so, while professing to work for God, he may be a stranger to the work of God on himself. There is an old story I recollect reading somewhere of a lunatic in an asylum, who one day saw a very lean cook. Accosting him, he said, “ Cook, do you make good food?” “ Yes,” said the cook. “ Are you sure?” “ Yes.” “ And does anybody get fat on it?” “ Yes,” again was the reply. “ Then,” said the man, “ you had better mind what you are after, or else, when the governor comes round, he will put you in along with me, for if you make good food, and yet are so thin yourself, you must be mad, for you do not eat it, or else you would get fat too!” There is some sense in that. You teach others, you say; you give them spiritual food; but why not feed on it yourselves? Master, what right hast thou to teach if thou wilt not first learn? Physician, physician, heal thyself! Brother, it will go hard with you and with me, if we are lost. What will become of us teachers of others, if, after having led others to the river, we never drink; after bringing others the heavenly food, we perish of spiritual famine ourselves? (C. H. Spurgeon.)An instructor of the foolish, a teacher of babes.-- The Sunday school teacher I. His work and office. “ An instructor of the foolish, a teacher of babes.”1. In these words this is comprehensively described, both as respects the material upon which the teacher has to work, and the appliance which he brings to bear upon it. He has to deal with human nature in its ignorant and helpless condition: to make the naturally foolish “ wise unto salvation through faith in Christ Jesus.” (1) “ The foolish!” According to Scripture, the natural state of mankind is one of folly, and the way of sin the way of foolishness. And right reason agrees with this; for surely it is folly to neglect the great end of a man’ s being, and to come short of eternal happiness. Surely it is a gross infatuation to risk that precious jewel, the soul, in seeking to grasp the pomps of the world, or to grovel in the dust of its pollutions. And this foolishness, though not so exaggerated as in more advanced years, is incident to the years of childhood. It is “ bound in the heart of a child” ; “ childhood and youth are vanity” (Proverbs 22:15; Ecclesiastes 11:10). It is so in the very nature of things. Impressible for good as the mind of a child unquestionably is, and free as it is from the prejudices of riper age, still when left to itself it will invariably take the wrong direction, and by degrees develop its sinful tendencies. The soil of the heart, if it be not cultured for the good seed of the Divine word, will be speedily sown with evil principles, and bring forth an abundant measure of foolish and evil habits. (2) Thus “ foolish,” the young are mere “ babes” as far as regards spiritual health and strength. This designation sufficiently expresses men’ s natural inability to recover themselves out of the way of folly, and advance in the true life of God (Jeremiah 10:23). And, if this is true of man in mature life, how much truer must it be of his childhood. But the Sunday school teacher has to deal literally with babes, and needing as much care, in a moral point of view, as the very babe which hangs upon its mother’ s breast. They are the lambs of the flock, the young and tender, who stand in need of kind assistance, of gentle leading, of suitable provision. They are those of whom the good Shepherd spake (John 21:15). 2. The office must be of the last importance. It is to “ train the little ones in the way they should go” ; to “ bring them up in the nurture and admonition of the Lord.” The Sunday school is a nursery for heaven. It is true that it has afforded a means of education to many a poor child; but its grand object is to make scholars in the school of Christ, This may be done now with greater ease than at any other time. The young plant may be trained to assume almost any shape, if bent and turned while it is yet flexible, To preoccupy and cultivate the ground should be the aim of the Christian philanthropist: it will not long lie fallow; for Satan and his agents will be assiduous enough in their endeavours to plant it with tares. If we do not train the foolish and helpless for God, Satan will train them for himself (Deuteronomy 6:6-7; Psalms 78:3-7; Ephesians 6:4; Proverbs 22:6). II. The spirit in which he should engage in his work.1. Sincere desire to promote the spiritual well-being of the children. What we want is to Christianise our people, and when is this so likely to be brought about as in youth? Do not think, then, that you have done enough when you have taught them to read the letter of the Bible: you must seek to imbue them with its spirit. But here an inquiry will naturally be suggested, are you competent for this, i.e., are you a converted character, or only a professor. Here is your test. Thus, only as you are led by the Spirit of God are you fit to be “ an instructor of the foolish, a teacher of babes.” 2. Self-denial, patience, and perseverance. There will always be much to try and discourage you: the waywardness of some, the dulness of others, and the uncertainty of not a few. There is much call for gentle and cautious treatment: the variety of dispositions and capacities must be noted, and dealt with in various ways; and the difficulty of so doing will often occasion discouragement. Some require to be urged on, while others must rather be restrained (Genesis 33:13). You are sorely tried on account of the little impression which seems to be made upon your children; but little is manifest as the result of your teaching; do not despair, the seed often remains a long time in the soil before it begins to fructify: if you work in a proper spirit, “ your labour shall not be in vain in the Lord” (Ecclesiastes 11:1). You cannot expect to do everything at once. 3. Unwavering dependence upon Divine aid. While on the one hand the inquiry may be made, “ Who is sufficient for these things?” on the other hand, it may be confidently, though humbly, urged, “ I can do all things through Christ, which strengtheneth me.” He whom we serve has all hearts and all things at His disposal: He can overturn or remove this or that obstacle, and make our way smooth before us, and so interpose as to leave us without excuse, if we grow weary or faint in our duty. Hence we must fervently pray for Divine enlightenment and teaching. We want wisdom as well as strength. And in seeking for the guidance of the Spirit, we are not to despise or pass by all proper human aids. We may the more confidently crave the teaching of the Spirit, when we have duly sought after available knowledge; for the Divine blessing is invariably given in the use of means. 4. A single eye to the Divine glory. When the Christian sets this before him as the end of his life, he will not regard ordinary difficulties. This will lead him to strive after the conversion of souls. III. The encouragements.1. The general assurance of success. Enough is said to encourage every labourer to prosecute his work with assiduity. And not a few instances might here be recorded of pleasing results. Not only have children been instructed and converted to God, but they have proved the means of instruction and conversion to their parents and others. How many who now occupy stations of eminence and usefulness owe their all, under God, to Sunday schools. 2. Personal benefit. In many cases the instructor has been savingly taught himself, while teaching others. And where he has been truly pious, when engaged in the work, the graces of the Christian’ s life have been called into exercise, and their growth promoted. 3. The final reward (Matthew 25:40). (J. S. Broad, M. A.)Ineffectual opinions Opinions may play upon the surface of a man’ s soul, like the moonbeams on the silver sea, without raising its temperature one degree or sending a single beam into its dark caverns. And that is the sort of Christianity that satisfies a great many of you, a Christianity of opinion, a Christianity of surface creed, a Christianity which at the best slightly modifies some of your outward actions, but leaves the whole inner man unchanged. (A. Maclaren.)Thou therefore which teachest another, teachest thou not thyself?--The teacher taught In His conversation with Nicodemus our Saviour enunciated the principle to which all Christian usefulness must eventually be referred (John 3:11). The model Pharisee asserted for himself the most edifying orthodoxy, flawless morality and eminent devotion; he claimed extraordinary keenness in discrimination, approving only what was excellent; he could inform the ignorant, illumine the darkened, give counsel to illumined adults, and help forward untaught children. Yet with all these assumptions the apostle seems to have discovered that which led him to rate such a creature as a mere spiritual quack. This man, so earnest against thieving, had a touch of dishonesty; so stern in pressing the penalties of the seventh commandment, had some sins which would look ill under scrutiny. In a word, he was instructing others with no word for himself. And so St. Paul reiterates the grand principle of the gospel: religious instruction is to be indorsed by the living experience of the instructor. Consider:-- I. The great common need under which humanity lies. It has pleased God to make men instruments of good to each other. Hence the proclamation of the gospel is necessarily experimental. “ Come all ye that fear God, and I will declare what He hath done for my soul.” Naaman was just the person to tell lepers of the prophet who had bidden him go wash in the Jordan. Bartimeus was just the right one to lead blind men to Jesus, who had opened his eyes. Hence, it is perfectly natural that we demand of him who teaches that he should first have felt the truth he proffers. Otherwise he lays himself open to the taunt, “ Physician, heal thyself!” II. The aim of all religious instruction. The conscience must be reached, and through its monitions the entire life must be influenced, or else all teaching is wasted. Nothing is so mysterious as the forms of operation which this inner monitor chooses. Sometimes it seems to render a man harder and more violent; and yet at that very wildest moment he is nearer yielding than ever before. Sometimes it melts a man into deep emotion; and yet we painfully discover afterward that this has been mere ebullition of excited feeling. Now, we cannot grow skilful in distinguishing these external shows, without diligent study of our own experience. Conscience must be watched in its working within our hearts. “ As in water, face answereth to face; so the heart of man to man.” That truth is most effective which, having proved itself forceful in reaching our own consciences, goes from its success there upon the intrenchments of another. III. The variety of forms employed in Scripture instruction. “ All Scripture is given by inspiration of God, and is profitable for doctrine,” etc. But then, how much there is of it! and what room for skill in discriminating what doctrine, principle, or precept to apply in each given case. Now, many of our Sunday school teachers are at a loss here. When the tossed vessel is drifting, and a passenger lies at the point of death, are there none who hurry to the Bible, as a sailor to the medicine chest; and yet stand appalled at the formidable array of spiritual drugs, any one of which possibly might be helpful or hurtful, if only they could know which? How can we learn what phases of truth to present? Let the Scriptures be studied experimentally. Let the Christian teacher rework every principle he offers to others, first into his own mind, and outwork it into his own life. IV. The power of a godly example. Men are imitative, and in nothing so much as religious observance. Moreover, they insist upon identifying a moral teacher with what he teaches. They will not suffer a limping man to propose an effective cure for lameness. Hence there can be no failure more ridiculous in the eyes of the world than that of a man who urges a truth and lives a lie. But, on the other hand, whenever fully possessed of the power of the gospel, and radiant with its light, a grand life goes about doing good, that life has a majestic driving force to it almost unlimited. V. The law of the Holy Spirit’ s action. Truth is propagated not by transmission through mere symbols, but by radiation through conductors in contact. The lens of a burning glass will not only suffer the free passage of the sun’ s rays, but will concentrate them, until what they fall upon bursts into flame; meanwhile the lens itself will remain perfectly cool. Wonderful experiments of this sort have been performed with even a lens of ice, which kindled a fire and continued unmelted. You can find nothing, however, in religious matters to which this phenomenon would answer. The torch, not the burning glass, is the emblem of spiritual life; it flames while it illumines, and is warmed as it sets on fire. He influences others most who has been nearest in contact with Christ. No religious teacher can give more than he gets. Conclusion: Whichever way we look, then, we reach the same conclusion. The heart lies behind the hand which proffers religious truth.1. We learn here the proper use to make of the Scriptures. All religious instruction must be received experimentally. Thus the Bible becomes personal in every one of its utterances. How is it now (see Isaiah 29:11-12)? What renders the learned and the unlearned together so at fault is not want of education, but want of experience. It may be worth knowing, as a geographical fact, that there is no water in the Kidron valley save after a shower: it may be important to learn, as a historic fact, that Capernaum was located at Khan Minyeh; but this is not what is going to save souls. We must embody truth in life, and reduce vague information to vital and available help. 2. We learn to distinguish between gift and grace. Mere intellectual gift sometimes even hinders grace. “ Christ,” said Legh Richmond, “ may be crucified between classics and mathematics.” It is not our want of aptitudes for doing good which stands in our way, half so much as it is our want of communion with God. The rule is, “ Oh! taste and see that the Lord is good!” Out of this experimental acquaintance with truth grows our power fitly to offer it. Scholarship is only a means to an end. The gospel light is much like the solar light; its beauty is not its efficiency. You may divide the sunbeam into seven beautiful colours, and not one alone nor all together will imprint an image on a daguerreotype plate. Just outside the spectrum, in the dark, there is one entirely invisible ray, called the chemical ray, which does all the work. No man ever saw it, no man every felt it; and yet this it is which bleaches and blackens a dull surface into figures of loveliness and life. I care not how luminous a man’ s personal or intellectual qualities may be; if he lacks, amid the showy beams that are shining, this one which is viewless--this efficient but inconspicuous beam of spiritual experience--all his endeavours will surely prove inoperative for good. 3. We learn here the advantage of seasons of discipline. In all the round of God’ s dealing with His children, there is nothing like suffering as an educator. Anything that loosens the hold of the soul on earthly things, and shuts it up to God, is valuable; but, as a preparation for usefulness, is priceless. Any man expert in sea life could have said all that the apostle said when he came forth to quiet the sailors in the midst of a shipwreck. The force of his counsel lay not so much in the prudence of what he suggested, as in the experience which was embodied in it--that “ long abstinence” in which he had received his vision. One mysterious but remembered hour there was which gave his speech all its efficiency (Acts 17:22-25). It is just this which is the element of power in any counsel. The angel of experience is sent to one, and then he is ready to say, “ I believe God!” 4. We learn the secret of all success, and the explanation of all failure. It would seem at first sight that truth is efficient in itself. But now we understand that first it must pass through the teacher’ s experience. When the plague was raging in Ireland, the priests gave out that if any man would take from his own fire a piece of burning peat and light his neighbour’ s fire with it, he would deliver the family from an attack of the disease. The whole region was instantly alive with brands passing to and fro. Oh! if superstition could do this much, ought not zeal to do more? But the kindling was to come from one’ s own hearthstone then; and the kindling must come from one’ s own heart now. Calvin’ s seal motto was a hand holding a heart on fire, with the legend, “ I give thee all, I hold back nothing!” What we need is to have our entire level of Christian experience lifted. We are too busy about appliances and places and theories. 5. We learn the last essential of preparation for teaching. We must have the presence of the Holy Ghost. You see this most evidently in the case of Paul. They called him Paullus, because he was little. He had a distemper in his sight. His bodily presence was said to be weak, and his speech contemptible. But no man ever equalled him in power as a religious teacher. (C. S. Robinson, D. D.)The teacher animated and urged to duty I. Let us attempt to produce animation by an appeal to you as teachers of others. “ Be not weary in well-doing” ; implies that in well-doing we may be weary--though sinners are not often weary in ill-doing.1. Fill your minds with the magnitude and importance of your work. (1) When you look upon your little charge, you are not merely to regard them as beauteous shells scattered on the shore of the ocean, but as each a pearl of incalculable value. When you are called to be “ teachers of babes,” you are not called to play with toys. (2) But, as an incalculable value is impressed upon them, so they are exposed to imminent danger. Though naturally depraved, this depravity is increased by indulgence, and rivetted by practice; and, if you interpose in time, you may rescue many. (3) Recollect that God calls the greater part of His people in early life. 2. Let me charge on your consciences your obligations to attend to the work. (1) Think that you are all now listening to Him who says, “ Lovest thou Me?--feed My lambs.” The Saviour takes a little child in His arms, and He says, “ Suffer little children to come unto Me,” etc. “ He that receiveth one such little child in My name, receiveth Me.” While others look at the Saviour, as He issues His command, and say, “ Is this all? our imaginations are filled with something greater, we would be preachers, writers, missionaries, martyrs--anything but teachers of babes” :--you say, “ What! disdain to stoop to babes, when Christ takes the little ones up in His arms.” (2) And while Christ thus aims to bind you by a sense of obligation, let me remind you what He has done for you. Has He not, as it were, washed your feet? and should you not wash the feet of His meanest disciples? 3. Recall to your grateful recollection the blessings with which God has crowned this work. “ Train up a child in the way that he should go, and when he is old he will not depart from it.” Some may say that they have turned out ill who were brought up well; but we may say, “ Be of good cheer; for I believe God that it shall be even as it was told me.” Let us then look round, and see what blessings have attended the instruction of the rising race; and, while we look around, let us inquire, “ What hath God wrought?” (1) Take this school and all the children who have been instructed in it--add to them all in the metropolis--in the kingdom--in the world. (2) And such being the numbers of those collected in Sabbath schools, think how many blessings have been carried into families. Consider how the first tidings of salvation have been thus conveyed. 4. Tremble at the thought of neglecting this work. Woe to us if Sunday schools should expire! We have waked up the world so completely that it will not soon go to sleep again. We have taught this generation that they must teach the next. We must go on: we have advanced too far to recede. The great enemy of man is at work to ruin the world, by the very same means which we employ to benefit the world. II. Attend to the expostulation which is contained in the second part of the text, “ Teachest thou not thyself?” I would expostulate with you.1. With regard to over-enlisting. Sabbath schools are at once our glory and our shame. We should earnestly wish their extinction; it is a disgrace to us that they are needed. When the children of pious and instructed parents are sent to a Sunday school, it is a perversion of things. There should be a Sunday school in every house. There are but two exceptions to this--the first is where the parents are so ignorant that they need instruction themselves; the children of these you ought to take and instruct. The other is where the parents have small families, and can take their children with them to a Sunday school: thus they may instruct the children of the poor and their own children at the same time. No mortal living has a right to transfer the care of his children to others, while he can take care of them himself. 2. Against overworking. Overdoing is often undoing. All should be anxious to do as much as possible; but you must remember that the Lord’ s day was intended to be a day for the rest and edification of your own souls. Let there be no long singing, long prayers, long lessons. For the children’ s sakes, as well as for your own, avoid overworking. As long as you can keep the attention judiciously awake, you do good; but when you see the spirits flagging you may be certain very little will be done. 3. Beware of over-valuing. Nothing is more common than for persons to think highly of that in which they are engaged. 4. Beware of undervaluing. Do not suppose that because a man is wise to his own salvation he is therefore wise enough to teach others. (1) You should know much; you should have some time for study; and all your knowledge should be made subservient to your grand design. (2) And then there must be, also, the art of teaching. This must be acquired, or, with all your knowledge, you will not be wise to win souls. (3) There must be the art of ruling: if you have not the ability to hold sway over your own spirits, the children will soon perceive it, and will soon manage you. (J. Bennett, D. D.)Teaching and example He that giveth good precepts, and follows them by a bad example, is like a foolish man who should take great pains to kindle a fire, and, when it is kindled, throws cold water upon it to quench it. (Abp. Secker.)Teaching and practice The contradiction between the two is--1. Common.2. Inexcusable.3. Damnable. (J. Lyth, D. D.)The responsibility of the teacher A misplaced switch or a wrong signal may send hundreds into eternity unprepared. Truths best taught by life In how quick a time a man can take round the hands of a watch when he has the key! But who can tell the hour from that? It is a different thing when slowly, moment by moment, the machinery within works them round so that every hour and every minute is marked correctly. So a man may run the whole round of Christian doctrines in speech, but it is not half so effective as when he lives and shows them forth day by day, and as events arise, in this difficult life of ours. The teacher must make the truth part of his inner experience I am afraid that very often the truth which we deliver from the pulpit--and doubtless it is much the same in your classes--is a thing which is extraneous and out of ourselves, like the staff which we hold in our hand but which is not a part of ourselves. We take doctrinal or practical truth as Gehazi did the staff, and we lay it upon the face of the child, but we ourselves do not agonise for its soul. We try this doctrine and that truth, this anecdote and the other illustration, this way of teaching a lesson and that manner of delivering an address; but so long as ever the truth which we deliver is a matter apart from ourselves and unconnected with our innermost being, so long it will have no more effect upon a dead soul than Elisha’ s staff had upon the dead Child. (C. H. Spurgeon.)Thou that abhorrest idols, dost thou commit sacrilege?--Sacrilege That the Jew of Paul’ s time, and for generations long before, abhorred idols there can be no question. In the Babylonish captivity, the nation became so disgusted with idolatry that the hatred of it then engendered was left as a legacy to all time. But did the Jew at the same time commit sacrilege? To answer this question we must first clearly understand what we mean by sacrilege.1. We may take the alternative reading, “ Dost thou rob temples?” And then the inference would be that this hater of idolatry was none the less sometimes profiting by it, stealing the gifts of Pagans from their altars, and turning them to his own account; as we may suppose in our own time one who should inveigh fiercely against the liquor traffic, and derive a part of his income from the rental of a spirits vault. 2. Leaving this, however, and accepting the text as it stands, our idea of sacrilege is that of the profanation of sacred things. Uzziah, e.g., assuming priestly functions, or Belshazzar using the sacred vessels in the orgies of a bacchanalian revel. To speak more generally, sacrilege is diverting from its Divine purpose anything that God has given us. The undue exaltation of sacred things may be sacrilege, and herein the Jew might commit idolatry in the spirit while he vehemently protested against it in the letter. A superstitious reverence for sacred things, such as, e.g., the worship of the brazen serpent in Hezekiah’ s time. 3. Herein we think the integrity of the antithesis that runs through the questions from the 21st verse is sustained, “ Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?…Thou that abhorrest idols, dost thou--by thy foolish superstitions, by using and exalting some of thy sacred things in a way never intended by the Lord as well as in degrading them to common purposes--dost thou commit sacrilege, and so in spirit fall into that sin of idolatry against which thou criest out so loudly?” And now to turn this question to good account. Is it possible for us who have renounced idolatry to commit sacrilege in the sense of becoming idolaters in spirit, while in the letter we denounce it? I think it is-- I. “We may commit sacrilege with Divine ordinances, with baptism and the Lord’ s Supper, e.g., by investing them with a mechanical efficacy never intended by their Author. II. Selfishness is sacrilege, self-worship being one of the worst and most subtle forms idolatry can take.1. “ Know ye not, brethren, that your bodies are the temples of the Holy Ghost, that you are not your own, but bought with a price,” and, if this be so, what greater sacrilege or idolatry can any man commit than to use his God-given powers and faculties as if they were his own? Selfishness, self-worship, is a kind of sacrilege that brings with it its own most certain retribution. No leprosy may break out upon our persons as in the case of Uzziah; no handwriting may appear upon the wall as in the case of Belshazzar; but, none the less, the retribution will surely come. 2. Selfishness is sacrilege in relation to others as well as to ourselves, for what right have we to use our fellows for our own selfish ends and purposes? How dare we make capital out of other’ s weaknesses? Every man’ s person is sacred; he is an image of God. Wherefore let us honour all men, recognise the sacred uses and possibilities that are in them, lest losing reverence for the human we lose it also for the Divine. 3. Selfishness is sacrilege against God, too, for in His great house we are all of us vessels of gold, or of silver, of wood, or of stone, and if we use ourselves as for ourselves, forgetful of His sacred service, we are like servants that waste their master’ s goods, like priests who desecrate all sacred things, and abuse their solemn functions. III. The love of others, where it leaves in the soul no room for love to God, is sacrilege. We may degrade them, and so fall into this sin, but we may also so exalt them as to fall into the same. When we hear it said that a woman is “ devoted” to her child, or that she “ idolises” her husband, if we were to adhere to the letter we should say that this is sacrilege. We do not think upon the whole that we are in very much danger of loving our dear ones either unwisely or too well. We can love the Lord our God with all our hearts, and also yet love our husbands, our wives, our children, as Christ loved the Church and gave Himself for it. We are more likely on the whole, I think, to become sacrilegious by loving them too little than too much. Yet if it should be so with any of us that these relationships come between us and our God, then indeed do we commit sacrilege against them as certainly as against Him. IV. Worldliness of spirit, the excessive love of this world’ s goods is sacrilege and idolatry. If we are the devotees of fashion or of pleasure, if the shows of this world so engross us as to leave no time nor heart for the spiritual, then we are committing sacrilege. The most common gifts, the most earthly things are amongst the “ all things” that work together for our good, but they work together for our harm when, instead of using them for God, we use them for mean purposes. The silver and the gold are the Lord’ s, and we may be sacrilegious if we discern not this and use them not for Him. Whether we waste our money or hoard it, we are committing sacrilege with it, for money answereth all things, even the ends of grace as well as the means of ruin. Let us reverently handle even our money, using it as God Himself would have us use it, and so in things sacred or in things secular, it will be consecrated to Him in a true life service. V. The love of nature to the exclusion of the love of God, the worship of mere material forms, is sacrilege. The earth is the Lord’ s and the fulness thereof; the heavens declare His glory, etc., and to see nothing beyond this state of things is to commit sacrilege. For these do as truly reveal Him as does the Bible. But just as we may be bibliolatrous, so there is a nature-worship which, while it seems to elevate, does but desecrate and degrade. (J. W. Lance.)Sacrilege I.e., temple robbery. I. The Jews were guilty of it.1. In reference to heathen temples (Acts 19:37). 2. In withholding or misappropriating tithes and offerings (Malachi 3:8). II. In not giving God the glory which is His due. They made the temple a den of thieves (Jeremiah 7:11; Matthew 21:13), and were charged with offering the blind and lame for sacrifice (Malachi 1:8). Thus they abhorred false gods, but robbed and dishonoured the true God. II. We may commit sacrilege by--1. Withholding what is God’ s. 2. Appropriating to our own use what properly belongs to God in regard-- (1) To property: a portion claimed for His service (Malachi 3:10).(2) To time: the whole of the weekly Sabbath claimed as His own (Exodus 20:8). It is sacrilege, therefore, to appropriate any part of it to business or pleasure (Isaiah 58:13). Conclusion:1. Sacrilege the climax denoting intense coveteousness.2. Unrenewed men only substitute one idol for another. (T. Robinson, D. D.)For the name of God is blasphemed among the heathen through you.--Nominal Christians, the occasion of blasphemy to the heathen If the fifth commandment be “ the first with promise,” the third is the first with threatening. In no point is the Almighty so sensitive as the honour of His name. Hence His Son has taught us to pray, “ Hallowed be Thy name.” And in no sin is God more provoked than in that which brings dishonour upon His name. Hence this charge, which we shall illustrate-- I. In its application to Israel.1. It is essential to remember that Israel were God’ s chosen, peculiar, separate people, whom He had called forth in order that He might make them the lamp into which He would introduce the light of revelation for a lost world. To them He committed all the institutions of His holy worship, and all the laws of His Divine will. To the world at large, they were as Goshen in the midst of the land of Egypt in the plague of darkness. So that the whole earth borrowed what little light streaked its dark horizon from the solitary lamp lighted upon Zion; and just in proportion as that lamp east forth its beams was the moral darkness relieved, and the Gentile nations came to the brightness of the hope that was in Zion. 2. We must remember, further, that for a lengthened period the people of God were not missionaries, sent abroad to communicate their prophecies, laws, and ordinances to the Gentile lands; but rather the people from afar, hearing the fame of what God had done for Israel, came up to Jerusalem to inquire and worship, even as the Ethiopian eunuch came. And many were the proselytes that were led to join themselves to the people of the God of Israel. But in process of time God lifted up His hand to scatter them among the nations, so that long ere their final dispersion at the destruction of Jerusalem, there was scarcely a known spot where some of the wanderers of Zion were not to be found. And how did they go? They went still as the people of God. And consequently the heathen could not but regard them with deep curiosity and attention, in order that they might trace in them the character of their faith. 3. And what was the consequence? When the heathen saw that their vices were dark as their own, whilst they were puffed up with pride, because of their privileges, then it came to pass that the name of God was blasphemed among the Gentiles through the people of God (Ezekiel 36:19, etc.). And the apostles had to encounter no obstacle in the progress of the truth that was more fatal than the dark misconduct of the scattered Israelites. II. In its application to our own favoured land.1. Englishmen undoubtedly stand nearest to the condition of the ancient people of God. If Israel stood in the relation of a covenant people to God, so do we. We are a baptized, as they were a circumcised, people; and if all their rebellion and inconsistency did not loose the bond of the covenant, but God spoke of them as His people, is it not so with ourselves? However deeply we may disgrace the name of Christians, that name is fastened upon us. He has taken this nation into peculiar union with His truth and His faith; He has identified us with His cause. And have not other lands looked to us as their example, and sought us for light and holy knowledge? And then God has brought us into contact with all nations. As of old the Jews were everywhere intermingled, so has it come to pass with the English. But Israel was scattered by the sword; they were exiles and wanderers, despised and cruelly entreated. But our sons are abroad through the richness of the blessing of God given to their mother land; so that her merchants visit every shore, her travellers explore every waste, her mariners are on every sea and in every haven--and over the whole world an Englishman’ s name constitutes a passport. And everywhere, too, our land has a mighty influence, and an empire so vast, that the sun never sets upon its limits. One fourth of the whole family of the earth acknowledges the sway of our Queen, and the other three-fourths are more or less influenced, and mightily too, by our land. 2. What ought to have been the results of such unexampled influence? It ought to have been that wherever Briton’ s sons went they should have carried the blessed savour of Britain’ s truth; and wherever they planted their feet, they should be recognised at once as witnesses for Christ. Alas! the charge brought against Israel may with equal emphasis be brought against ourselves. “ The name of God hath been blasphemed among the Gentiles” through us. What has been our colonisation but, to a terrific extent, an annihilation of the tribes whose lands we have usurped, and whose homes we have ravaged? Our missionaries, one and all, concur in telling us that the most fatal and formidable obstacle in the way of the reception of Christ’ s gospel among the Gentiles is the blasphemy occasioned to the name of our Redeemer by those who bear it but to defile it. And until this great stumbling block be removed, the gradual progress of Divine truth must be retarded; that we could only have our mariners, merchantmen, travellers, and colonial settlers going forth as “ living epistles, known and read of all” the heathen lands through which they pass, then indeed would there go forth from Britain’ s shore a voice which would come home to every heart--the voice of a godly life. 3. Then, if such be the application of this solemn charge against our own favoured land, it follows that there is not a more pressing or urgent claim upon Christian restitution, Christian justice as well as Christian sympathy and Christian zeal, than that every means should be used to redeem our title to the Christian name. (Canon Stowell.)Inconsistency: its evil effects How many sinners every year are driven away from all thought of religion by the inconsistency of professors! And have you ever noticed how the world always delights to chronicle the inconsistency of a professor! I saw only yesterday an account in the paper of a wretch who had committed lust, and it was said that “ he had a very sanctified appearance.” Ay, I thought, that is the way the press always likes to speak: but I very much question whether there are many editors who know what a sanctified appearance means! at least they will have to look a long time among their own class before they find many that have any excess of sanctification. However, the reporter put it down that the man had “ a sanctified appearance” ; and of course it was intended as a fling against all those who make a profession of religion, by making others believe that this man was a professor too. And really the world has had some grave cause for it, for we have seen professing Christians in these days who are an utter disgrace to Christianity, and there are things done in the name of Jesus Christ which it would be a shame to do in the name of Beelzebub. There are things done, too, by those who are accounted members of the Church of our Lord Jesus, so shameful that, methinks, Pandemonium itself would scarcely own them. The world has had much cause to complain of the Church. O children of God be careful. The world has a lynx eye: it will see your faults, it will be impossible to hide them; and it will magnify your faults, making much of little, and of much a boundless mass. It will slander you if you have no open faults; give it, at least, no ground to work upon; “ let your garments be always white” ; walk in the fear of the Lord, and let this be your daily prayer, “ Hold Thou me up, and I shall be safe.” (C. H. Spurgeon.)Inconsistency hinders the spread of Christianity When Brainerd was among the American Indians, he stopped at a place where he offered to instruct them in Christianity. He was met by the retort, “ Why should you desire the Indians to become Christians, seeing that the Christians are so much worse than the Indians? The Christians lie, steal, and drink worse than the Indians. They first taught the Indians to be drunk. They steal to so great a degree, that their rulers are obliged to hang them for it; and even that is not enough to deter others from the practice. We mill not consent, therefore, to become Christians, lest we should be as bad as they. We will live as our fathers lived, and go where our fathers are when we die.” By no influence could he change their decision. Romans 2:25-29 For circumcision verily profiteth if thou keep the law. Circumcision in relation to baptism I. Its institution (Genesis 17:9). It is called “ the covenant,” and “ the token of the covenant,” which God established with Abraham and his seed. So circumcision was not of man’ s invention, but of God’ s appointment. And baptism is not a ceremony introduced into the Church by the invention of man. Christ said, “ Go and baptize all nations,” etc. II. The history of the ordinance.1. It commenced with adults (Genesis 17:23). We do not read about the state of mind of all these adults. It is certain that Ishmael differed exceedingly from Isaac and from his father. So baptism was first amongst adults. You remember the instance of Lydia. She having her heart opened, was afterwards baptized, and her house, without any specific mention of the character of the parties composing her household. 2. It continued not amongst adults, but on children (Genesis 21:4). And this became a custom in Israel. Korah, Dathan, and Abiram were as truly circumcised as Moses and Aaron; Jeroboam and Ahab as David or Hezekiah. And thus it came to pass, by the continuance of the outward ordinance, not waiting upon the individual character, but taking its rise on the eighth day of the child’ s age, there came to be an Israel in two senses--spiritual, inclusive of that chosen people that God reserved to Himself; and national, inclusive of the others, together with the mixed multitude which knew not God. And so the apostle tells us, “ All are not Israel that are of Israel.” Now the analogy here again is perfect. Baptism, which commenced with adults, soon proceeded among the children; the children of the baptized converts, were themselves baptized. There is no especial commandment for the purpose. None was needed, because the earliest Christians, who were Jews, regarded their children as entitled to the same privileges as themselves. It would have been strange if Christianity, placing before them greater privileges in every other respect, had restricted them in this. They were in the habit of bringing their children as Jews; to do so as Christians, at the same age, was natural. But if instead of presenting them at eight days old, they were to keep them back till they had formed some judgment of their character, then, indeed, a special commandment would have been required, because they would have been called to change their already established practice. The same consequences would naturally follow which followed in the case of Israel. There would grow up a baptized community, a variety of characters. All would not be Christians which were of Christendom; as all were not Israelites, indeed, who were of Israel in the flesh. III. The nature of the ordinance and the abuse of it (Romans 4:11).1. Here faith is distinguished from circumcision. It was enjoyed by Abraham previous to the circumcision; and he received the circumcision--a sign, and declared also to be a seal, to him of the righteousness of the faith which he had before. Nothing less than this could ever have been supposed to belong to circumcision by any believing Israelite. Remembering it was a seal to his father Abraham of the righteousness of faith, he would look upon it as a seal to himself in like manner, and would ask for it as a seal upon his child also, and would give thanks unto God that his infant might be sealed in like manner. He would presently find, indeed, that many have the seal Who grow up without the faith. But would their falling off alter his view of the ordinance of God? No. He would be called to distinguish between the ordinance itself and the abuse of it, into which the nation had fallen; and he would endeavour, amidst all the degeneracy of the people around him, to rise into holy confidence that God would bless His own ordinance, and as he found that faith working within him, he would appeal to that ordinance as a proof of God’ s loving kindness to him. Now here the analogy is the same. Baptism was, indeed, a seal of the righteousness of the faith which the first adult Christian had, being yet unbaptized. It does not follow that no persons were baptized except true believers. We know of one who was baptized, and the apostle told him that he had “ neither part nor lot in the matter.” But all who made a profession of faith were baptized. If the answer were the answer of a good conscience, then baptism was all that it was intended to be--a seal to them of the righteousness of the faith which God had given them. But afterwards, when the infants of those believing parents were baptized, it would presently appear that many were baptized in the flesh who lived without God in the world: and the faith of the believer would then be put to a trial. Baptism has been abused, as circumcision was. 2. See, then, how circumcision was abused. It is the nature of the human heart to desire to escape punishment without desiring to avoid sin; and therefore the tendency of man always has been to substitute some form for real religion. The Jews boasted of being the children of Abraham, and placed their confidence in that for escape from punishment. There is nothing that the Scripture is more express against than this resting in outward privileges, as if they could give them safety with God (Matthew 3:8-9; John 8:33, etc.; Acts 7:51; Romans 2:28-29). How awful is the analogy here. With regard to the outward forms of religion, there remains a large class of persons amongst ourselves who place the same sort of bold reliance upon the outward ordinance of baptism that the Jews placed upon their being the children of Abraham. Read from Romans 2:17 in its application to yourselves: most remarkable it is, by the transposition of a few words--changing “ Jew” for “ Christian” and changing “ circumcision” for “ baptism.” Oh, be assured that while circumcision was a seal of the righteousness of Abraham’ s faith, the baptism which is of the heart is the purifying power of God. (H. McNeill, D. D.)Religious forms 1. Are intended to promote holy living.2. If this end be accomplished they are invaluable.3. If not our very religion becomes irreligion. (J. Lyth, D. D.)For he is not a Jew that is one outwardly.--Outward and inward religion I. Merely outward religion is no true religion at all.1. The apostle is proving that both Jews and Gentiles are all under sin. He has shown this respecting the Gentiles. He next comes to the Jew, and there is a harder task, for the Jew was so blinded, prejudiced, and self-righteous. There was nothing which the Jew more gloried in than in that of circumcision. God having, as they said, promised Abraham that, if his children transgressed, He would remember their compliance with this ordinance, and deliver them on account of the merit of circumcision. They accounted this one rite equal to the keeping of all the commandments of God. But in this they showed a lamentable ignorance of their own Scriptures (Deuteronomy 10:16; Jeremiah 9:25; Jeremiah 4:4). Surely these are sufficiently plain as to the utter outward worthlessness of circumcision. So, with regard to the other rites, when the Jews would substitute them for true religion, then they became an object of aversion to God (Isaiah 1:13, etc.). What is there in outward rites and practice which, of itself, can be acceptable to God, who is a Spirit. Worship offered to the Divine being must have some correspondence to His nature, and accordance with His will and Word. If God had a body, and were not a Spirit, then a religion of bodily exercise might serve without any regard to the inward state of the worshipper’ s mind and heart. But God has no corporeal form, and therefore bodily service, without spiritual worship, is no worship at all. If, again, God were a stock or a stone, then a religion which exercises neither the mind nor the spirit might satisfy His claim. But when God is a pure Mind, a great Spirit--when God is love, and claims all souls as His, then to attempt to put Him off with outward forms is an insult to His spiritual character and His holy majesty. 2. Are there none of you who have thought that, if you came to church once or twice a week, this alone proved that you were good Christians? And yet it might be that there was only a bodily attendance: your minds might have been at home, or with your business, or with the last pleasure. And so with baptism, which has taken the place of circumcision. The Scripture itself guards us against not resting in the mere outward form or outward rite (1 Peter 3:21). And yet many, if baptized with water, never examine themselves as to whether they have also been baptized with the Holy Spirit. And so the spirit of formality can turn even the Lord’ s Supper, which is meant to deepen penitence, and to call forth simple glory in the Cross of Christ, into self-righteous formality and a judaizing ceremony. II. The absolute necessity of an inward work of Divine grace. “ For he is a Jew which is one inwardly,” etc.1. This may be learned from the Old Testament. Moses taught (Deuteronomy 30:6) that true circumcision is that of the heart, in the spirit, and not in the letter, a Divine work, inwardly wrought. 2. What was the design of this peculiar rite? (1) St. Paul says, “ Abraham received the sign of circumcision, a seal of the righteousness of the faith which he had, being yet uncircumcised.” So, in Genesis 17:1-27, God calls it a token of the covenant betwixt Him and Abraham. In that covenant God had engaged to make Abraham a father of many nations; to be a God to him and his seed after him, and in this all blessings are comprehended; and if Abraham had not believed God, he would not have complied with a rite so painful to flesh and blood. Thus, in its very origin, this rite was connected with faith, and if used without faith, it did not answer its original design. (2) But, again, this rite also denoted that man is by nature, from his very birth, a sinner; that the covenant of grace requires blood to be shed in order to atone for him; that there must be the inward mortification of the body of sin; and that there must be a marked distinction in spirit between the people of God and the children of the world. It especially set forth Christ the Mediator of the covenant who should arise of the seed of Abraham, who should shed His blood in atonement for sin, through whom also should be given the Holy Spirit, who should impart a new nature, a new heart, and should enable men to mortify their sinful lusts, and thus to become a peculiar people, separate from the world indeed, zealous of good works. But all this spiritual meaning was lost where men used only the outward form. Hence the declaration of verses 25-29. 3. To this rite of circumcision our Lord personally submitted. He had not the personal need which others had. It was because He had consented to be made under the law, to be obedient unto the law for men, yea, to shed His blood for the atonement of the sins of men. As He ended, so He began His life, with shedding His sacred blood. Here was part of the vicarious obedience paid by Christ to the law, whence our safety, our peace, our happiness, our salvation. 4. But now, under the gospel, the outward rite is gone with the types of the ceremonial law, but the inward blessing is as important as ever. We are by nature born in sin; we have to look with faith to the blood of the everlasting covenant; we have, through the help of the Holy Spirit, to mortify our members which are on earth; we have to come out of the world. Especially we have to receive Jesus as the Messiah in all His offices, and we are to depend on Christ, in the fulness of His grace, for the help of the Holy Spirit, to regenerate, to mortify, and to sanctify. These things are not less essential to our religion than they were to the Jew; without them our Christianity is nothing worth. Whatever outward things the Christian may do, he will never allow himself to forget the necessity of inward piety. But in his zeal for spiritual religion he need not neglect the few or simple ordinances of religion; but while using all means must trust to Christ only. (J. Hambleton, M. A.)Church privileges no sign of grace This point deserveth a lively discovery, because it is the only evidence of most Christians for heaven. And whereas in other things they would judge a title without reality to be a miserable comfort, yet in religion they are strongly contented to have the repute of Christians, baptized persons, professors of Christ’ s doctrine, and yet know not the power of these things, being like a dead corpse with sweet flowers strewed upon it.1. Therefore to explicate this necessary point, consider some things by way of foundation. (1) We find it such a sin that generally the people of Israel were guilty of, insomuch that the great contestation between the prophets in the Old Testament and the Israelites living then, between Christ and His apostles and the Jews living then, to have been upon this very particular. No minister, no sermon, could take them off from this, that because they had the external privileges, therefore they did belong to God, and were the children of Abraham. (2) If you look over all Christianity you shall find this the universal sin, whereby Christ and regeneration with powerful godliness is wholly neglected, and a fleshly carnal confidence in the titles and ordinances of Christianity established. (3) To demonstrate the connaturality of this sin, observe how ingenious the fleshly minds of men have been by arguments and opinions to encourage a carnal confidence in these externals. 2. While we give this explication, you must by way of caution take heed of two other extremes. (1) To cry down the very being and use of these external ordinances as being but forms, and the spiritual frame of the heart is made all in all. (2) We are also deficient when, although we do not cry down forms wholly, yet we give too little to these institutions of Christ. 3. Consider why people are so apt to rest upon these as comfortable testimonies, and there are several reasons. (1) Because they being duties commanded, when performed, that gives some ease and comfort to a natural conscience. (2) We are apt to rest in these things because they are easy to be done; whereas the way of mortification is tedious to flesh and blood. Hence it is called crucifying the flesh, and cutting off the right hand, and pulling out the right eye. (3) Men rest upon these because they are ignorant of the work and necessity of regeneration. The apostle calls circumcision of the heart, circumcision made without hands; and so baptism and the sacraments in the heart, which are not visible in the eyes of the world, make us esteemed before God. Be not, then, idol Christians that have eyes and see not, hearts and understand not the inward virtue and spiritual efficacy of Christ in His ordinances. (4) They put confidence in them because they are ignorant of the righteousness by faith in Christ. (5) Men rest on them because they look on these duties as satisfactory and compensatory to God. (6) Carnal people rely on these because they mistake the nature of them. They look upon them as those things which will of themselves make them acceptable to God, notwithstanding any preparation or spiritual managing of them. Whereas setting aside the Word of God that works the first grace in us, all other duties they are but as garments to the body, which cannot warm a dead body, but if there be life in the body to heat them first, then they will increase the heat. And thus it is here: if there be spiritual life in thee, and thou put it forth in these duties, then these duties will corroborate and strengthen it more. (A. Burgess.)The having and enjoying such seals is not sign sure enough for our being in the state of grace 1. That they are not may appear in that the Scripture makes it not only possible for such to be damned, but doth foretell even actual damnation, and that to the greater part of such persons. 2. The Scripture reckons the condition of a man with these privileges and one without them in the same condition if there be not holiness. Thus Jeremiah makes the uncircumcised in heart, though circumcised in flesh, all one with the worst of heathens, the Moabites and the Ammonites. And to this purpose, also, the apostle in the verses before, “ Shall not thy circumcision be accounted uncircumcision if thou keep not the law?” So that as long as wickedness is in thy life, thy baptism doth no more advantage thee than the heathen’ s no-baptism. 3. The Scripture goeth higher, and doth not only make them equal with pagans, but God professeth His abomination of all their religious service, and thy wickedness is more noisome than all thy religion is well-pleasing. See Isaiah 1:1-31, how God expresseth Himself concerning the sacrifices and new moons of the sinful Israelites. He hated them; they were an abomination to Him. It was like cutting off a dog’ s head. Oh, how contrary are God’ s thoughts and thy thoughts about the same religious duties! The prophet Haggai also (Haggai 2:1-23) doth by an excellent instance show, that if a man be unclean and sinful, his holy services do not take off from his uncleanness, but his uncleanness defiles them. 4. These are so far from being signs without grace, that they will be aggravations of thy condemnation. As in some countries when their malefactors were to be burnt at the fire, they poured oil and pitch to increase their torment the more, so will every sacrament, every prayer, every church privilege, make hell the hotter for thee. (A. Burgess.)Outward and inward religion I. There are some who are only Christians outwardly and others who are also Christians inwardly. This difference appears--1. In the different characters given those who profess the same faith and true religion (Matthew 13:47-48). The tares and the wheat and the goats and the sheep, the wise and the foolish (Matthew 25:1-46), are in the Church. 2. In the different effects religion has on the lives of those who are called Christians. There are some whose religion makes them holy, others who have nothing but an idle form (2 Timothy 3:5). The knowledge of some is confined to their heads, it never gets down to their hearts (Titus 1:16). Others, by reason of their light, dare not venture on an ill thing, more than on a precipice. The pretended religion of others leaves them loose. 3. In the different acceptance which persons’ prayers get. Some are very pleasing, others God abhors (Proverbs 28:9; Isaiah 66:2-3; Isaiah 1:11). 4. From the different feeling which those have of the advantage of religion, the ordinances and duties thereof. Some are acquainted with the gain of religion, and, from their own experience, can give a solid reason why they follow it (1 Timothy 6:6). But unto others all these things are but as empty husks (Proverbs 14:10). They abide in the outer court of religion all their days. 5. In the different effects of the religion which those profess. Grace is of a growing nature (Proverbs 4:18). And the longer that saints have a standing in religion they will be the more firmly rooted (Psalms 92:13-14; Proverbs 26:14). But others think they are right, and they seek no farther, and some, instead of growing better, grow worse and worse (Revelation 3:16). 6. In the different passage which those have out of time into eternity. Death is the point at which we all meet; but it is the point where outside and inside Christians part forever (Psalms 37:37-38). II. The causes of this difference.1. The different way that persons come by their religion. There is a difference-- (1) In the weight which their entering on their religion had on their spirits. Some come very lightly by their religion; hence it sits lightly upon them, and often goes as lightly from them. They venture upon building a tower without counting the cost. To others it is not so easy, but they are brought to the utmost seriousness in the matter (Luke 14:28-29); hence they go to the bottom of the matter, while others satisfy themselves with superficial work. (2) In the depth of their conviction and humiliation (Luke 6:48-49). The plough of conviction lightly going over the fallow ground of the heart is sufficient to make an outside Christian (Matthew 13:5; Matthew 13:20). But it must be carried deeper to make an inside Christian, even to the root of the most inward beloved lust, and to the discovery of Christ for sanctification, as well as justification. (3) In the issue of their exercises about their soul’ s case. In the one they have issued in the change of their nature (Ezekiel 36:26); but in the other, whatever stir has been made in the affections, the stony heart has remained untaken away (Matthew 13:5). 2. The different ways in which professors follow religion. (1) Some make religion their main business (Genesis 5:24). And this makes an inside Christian (Psalms 119:6). Others make religion but a bye-work; their main business is of another kind. In regard to the one, all things else about him bow to his religion; whereas, as to the other, he makes his religion bow to his other designs. (2) They follow religion from different principles, motives, and ends. (a) Some follow it from a natural conscience. Fear of punishment, or hope of reward, are powerful enough to make an outward Christian. But an inside Christian has a gracious principle of love to God and holiness implanted in him which incline him unto holiness. (b) Some aim at approving themselves to men in their religion (Matthew 6:2), and others study to approve themselves to God (2 Corinthians 5:9). III. What is the outside and letter of religion which only makes an outside Christian and what is the inside and spirit of it which makes a Christian?1. The outside of religion is that part of it which lies open to the view of the world by which men form their estimate, not God (1 Samuel 16:7). It comprehends all Church privileges, duties, and attainments lying open to the view of men. 2. The letter of religion is that part of it which is agreeable to the letter of the law, whether in externals or internals. And it comprehends not only the outside, but internal dispositions and attainments as to the matter of them; for example, Judas’ s sorrow for sin, the stony ground’ s joy at receiving the seed of the Word, and the hypocrite’ s delight in approaching God (Isaiah 58:1-14).3. The inside of religion is that part of it which is open to the all-seeing eye of God (Matthew 6:4). 4. The spirit or spirituality of religion is the eternal grace joined to the external performance (John 4:24; 1 Timothy 1:5). IV. Not the former, but the latter, sort of religion marks a true Christian. This is evident if we consider--1. That there is nothing in the outside or letter of religion but what man may reach in an unregenerate state, in which no man can ever please God (Romans 3:8). 2. That the outside and letter of religion may be without any true love to God in the heart, which yet is the substance of practical holiness and the comprehensive duty of the whole law (Ezekiel 33:31). 3. That the outside and letter of religion may consist with the reign of sin in the heart (2 Timothy 3:5). 4. That men are in religion only what they are before God, not what they are before men (Genesis 17:1). (T. Boston, D. D.)Outward and inward religion Though the apostle here addresses Jews, yet his words concern us. Change Jew into Christian, and circumcision into baptism, and those outward duties and privileges which we set so high a value upon, and the text will fit us. As they believed themselves secure of God’ s favour, merely because they had all the external characters of Judaism upon them, so do we, too, often presume upon an outward Christianity. Note-- I. The parallel between outward Judaism and outward Christianity.1. The Jews place their confidence in being the seed of Abraham, being circumcised, and having the true religion and worship of God among them, and consequently despised all the world besides, and thought that therefore they should certainly be saved, let them lead what lives they would. It is this notion that the Baptist tacitly reproves in Matthew 3:8-9. But many among us build upon no better a foundation. What great difference is there between being natural-born Jews and being born of Christian parents? between an outward circumcision and an outward baptism? between an external profession of the law of God given by Moses and an external profession of the gospel of Christ? And yet are there not too many of us that hope to be saved merely on account of these things? Far am I from undervaluing these privileges, but to rest upon them alone is just the folly of a man, that, being born to a good estate, riotously spends it all, and yet thinks to die rich. Baptism and the profession of a holy religion are unspeakable blessings; but they were granted us that we might be obliged to forsake the devil and all his works, and follow the example of our Lord. If we do not make use of our baptism and profession, they will signify nothing to us. 2. The Jews boasted in being skilful in the knowledge of their law (verses 19, 20), and the more they excelled in this the better Jews they took themselves to be, and the more acceptable to God, and the more they despised their inferiors in this knowledge (John 7:49). Hence, instead of practising the law their study was taken up in speculations about it. And are there not some now that make Christianity little more than a mere speculation, or a set of orthodox opinions? And too many, who read the Word of God, but with no intent to better their lives, but merely for the confirmation of some notion they have taken up? Others study Scripture merely for the sake of its language, which they so wretchedly misapply that it is little better than jargon and cant. With some of these, to be a good Christian is to be able to dispute about articles of faith. With others of them, Christianity is but talking warmly in Scripture phrase about matters they never troubled to understand--such regard with contempt those plain simple Christians that heartily believe their creed, and endeavour to serve God, but yet trouble not about points of speculation. This is the worst representation of Christianity that can be (Romans 2:13; John 13:17; John 2:3-4). 3. The Jews had an extraordinary zeal for things indifferent, and not commanded of God (Mark 7:7-9). What a stir did they make about their phylacteries, which they were abundantly more careful to have tied on their heads than to have the law of God written upon their hearts. What conscience did they make of cleansing cups and platters, etc. (Matthew 15:1; Mark 7:2). We who know better are apt to deride these superstitions; but are not many of us as foolish? Is it not as great piece of superstition to make it a matter of conscience to forbear the use of an indifferent thing when God hath not forbid the use of it, as it is to make it a matter of conscience to use an indifferent thing when God hath not commanded it? And those who think to recommend themselves to God merely by a conformity to the forms prescribed in the worship of God, without any inward devotion, are as much devoid of the life of God as any I have now represented. 4. The Jews showed a greater zeal for rituals than for the moral duties of the law (Matthew 23:23; Matthew 6:5; Luke 18:12; Matthew 15:8). Now, consider whether we also do not frequently thus play the Jews with God. Hath not the world experience of some who would not, for any consideration, swear an oath, that yet will make no scruple of using very indirect arts for the promoting their own interests? These are those who are very strict in keeping the Lord’ s day; but yet they are not so strict in keeping faith and trust, and preserving their minds from worldliness and sensuality. II. The characteristics of inward religion. 1. The inward Jew is one who is “ an Israelite indeed” (John 1:47). A true disciple of Christ is one who is so far from vaunting himself in the outward privileges he enjoys, that he draws from hence an argument of working out his salvation with greater fear and trembling, knowing that the greater advantages he enjoys above others involve him in greater obligations to outstrip them in holiness. 2. He is one that hath quitted his mind of all its sinful prejudices, so that he is always prepared to receive any truth of God, though conveyed to him by mean instruments, and though never so disagreeable. 3. He is one that gives every duty its due and just place in his esteem, preferring inward acts of piety, and so ordering his devotions towards God that they promote the duties he owes to his neighbour. 4. He is one who endeavours to yield a universal obedience to the laws of God, not picking and choosing those that are easiest and least repugnant. 5. He seeks not the praise of men, but hath a mighty care to approve himself to God. 6. He is one that, when he hath done all, is yet humble, not pretending to merit anything at the hand of God (Luke 17:10; Psalms 115:1). (Abp. Sharp.)Outward and inward religion Would the washing of the windows of a house make the inhabitants thereof clean? Yea, does the painting and ornamenting of the exterior of a mansion make the dwellers in it healthier or holier men? We read of devils entering into a clean-swept and garnished house, and the last end of that man was worse than the first. All the outward cleansing is but the gilding of the bars of the cage full of unclean birds; the whitewashing of sepulchres full of rottenness and dead men’ s bones. Washing the outside of a box will leave all the clothes inside as foul as ever. Remember, therefore, that all that you can do in the way of outward religion is nothing but the sacrifice of the fat of rams, and “ to obey is better than sacrifice, and to hearken than the fat of rams.” (C. H. Spurgeon.)Outward and inward religion The Egyptian temples were very beautiful on the outside, but within you shall find nothing but some serpent or crocodile. (M. Mede.)Artificial religion When Archdeacon Hare first visited Rome, some of his Protestant friends, it is said, who knew his love of art, and the personal sympathy which he had with the Eternal City, trembled for the effect it might produce upon his mind. These fears were groundless. Rome was all, and more than all, he had imagined. But the splendid vision left him a stronger Protestant than it found him. “ I saw the Pope,” he used to say, “ apparently kneeling in prayer for mankind; but the legs that kneeled were artificial--he was in his chair. That sight was enough to counteract all the aesthetical impressions of the worship, if they had been a hundred times stronger than they were.” Thus it is with all mere ritualism and other formalism--the legs which kneel are artificial. The mere routine of religion Richard Knill notes in his journal the following amusing incident of the force of habit, as exemplified in his horse. “ Mr. and Mrs. Loveless would have me live with them, but they charged me very little for my board, whereby I was enabled, with my salary, to support seven native schools. These were so situated that I could visit them all in one day. My horse and gig were seen constantly on the rounds, and my horse at last knew where to stop as well as I did, This nearly cost a Bengal officer his life. Captain Page, a godly man, who was staying with us until a ship was ready to take him to the Cape, one morning requested me to lend him my horse and gig to take him to the city. The captain was driving officer-like, when the horse stopped suddenly, and nearly threw him out. He inquired, ‘ What place is this?’ The answer was, ‘ It’ s the Sailors’ Hospital.’ They started again, and soon the horse stopped suddenly, and the captain was nearly out as before. ‘ What’ s this?’ ‘ A school, sir,’ was the reply. At last he finished his business, and resolved to return another way. By doing this he came near my schools, and again and again the horse stopped. When he got home, he said, ‘ I am glad that I have returned without broken bones, but never will I drive a religious horse again.’” Persons who go to places of worship from mere habit, and without entering into the devotions of the service, may here see that their religion is only such as a horse may possess, and a horse’ s religion will never save a man. (C. H. Spurgeon.)The true Christian described; the hypocrite detected I. He is not a true Christian who only bears the visible badges of Christianity, but he who, with the visible badges, also partakes of the invisible grace (Mark 16:16).1. One may be baptized in the name of Christ, and yet be even at the last only an outside Christian (as in our text, and Acts 8:13; Acts 8:21). But he is a true Christian who has the invisible grace signified by baptism. See the difference in this (Matthew 3:11, and 1 Peter 3:21). 2. Persons may be admitted to the Lord’ s table, and yet not be true Christians. They may be admitted to an external partaking of the children’ s bread, and yet be but dogs in the sight of the heart-searching God (Luke 12:26; Matthew 22:13). But he is a true Christian who is admitted to communion with God in that ordinance (Son 5:1; John 6:57). The one is held in the outer court, the other is admitted into the inner, and is there feasted. II. He is not a true Christian whose outward man only is cleansed from the pollutions of the world, but he whose inward man is also cleansed. Saving grace penetrates to the inside (Psalms 24:3-4; Luke 23:11; 1 Corinthians 6:9-10). A blameless life in the world, though good in itself, yet comes not the length of true Christianity.1. There are several things that may in some measure cleanse the conversation from gross pollutions. (1) Good education and company, as in the case of Joash under the tutorage of Jehoiada. This may chain men’ s lusts, though it cannot change their nature. (2) A good natural temper and disposition. But no man is born a true Christian, as he is with his natural temper; religion is a supernatural temper (2 Peter 1:4). (3) Their being kept out of the way of temptation. The outward cleanness of many is owing more to circumstances than to any gracious disposition. Many have kept right as long as they were not tried, but so soon as the trial comes they give way. (4) The workings of a natural conscience under a rousing ministry (Mark 6:20). (5) Self-love, fear of punishment, and hope of reward, are powerful incentives, where God’ s authority is but little valued (Matthew 6:2; Ezekiel 8:12). 2. But the true Christian has this cleanness of the outward conversation, and goes farther. (1) He joins internal purity to external (Psalms 24:4; Matthew 5:8; Galatians 5:24). (2) Even his external purity is from religious motives, springs, and principles (Genesis 39:9). III. He is not the true Christian who only performs the duties of external obedience, but he who also with them joins the duties of internal obedience.(1) A man may perform the external duties of morality towards his neighbour, and yet be no more than an outward Christian. He may be just in his dealings with men (Luke 18:11), and be liberal towards the needy (1 Corinthians 13:3). True Christianity makes a good neighbour; but when a man is nothing else he is but half, and hardly half, a true Christian. (2) A man may perform the outward duties of piety towards God, yet after all be but an outside Christian. (a) Persons may be very punctual in their attendance at public ordinances, and behave themselves gravely and attentively (Isaiah 58:2; Ezekiel 33:1-33; Ezekiel 31:1-18), and be at much pains in following ordinances from place to place (John 6:24; John 6:26), and talk well of what they hear (1 Corinthians 13:1), and after all be but outside Christians. (b) They may be praying persons, and so carry religion into their families, and into their closets (Jeremiah 12:2; Hebrews 12:17). (c) They may also be sufferers for religion (1 Corinthians 13:3). Hypocrisy is such a salamander as can live in the fire of persecution; and many whom the violent wind of persecution has not been able to drive off the Lord’ s way, the warm sun of prosperity has done their business. (3) They may join both the outward of the first and second tables, and yet be but outside Christians (Luke 18:12; Philippians 3:6). All this may be, and yet not beyond the boundaries of Pharisaical righteousness (Matthew 5:20). 2. The inside exceeds the outside Christian. (1) He performs the duties of evangelical obedience, in subjecting his whole heart and soul to the Lord, as well as the outward man (John 4:23; Philippians 3:3; Galatians 5:24). (2) He is unreserved and universal in his obedience, which the outside Christian never is. (3) His obedience is son-like, the other is servile and slavish. The highest principle with the hypocrite is fear of punishment, and hope of reward (Hosea 10:11), their highest end is themselves (Hosea 10:1). Jehu professed zeal for the Lord, but in effect it was but zeal for a kingdom. The inside Christian serves God as a son does his father. Prompted by love to Him, and aiming at His honour (1 Corinthians 10:31). IV. He is not a true Christian who has inside religion only in the letter of it, but he who also has it in its spirituality.1. A man may carry his religion into internals, and yet be but a Christian in the letter. He may do and have that in religion which no eye but God sees or can see, and yet be no true Christian (Jeremiah 17:9-10; Jeremiah 3:10). (1) A natural conscience may cheek for sins that no eye sees but God’ s (Romans 2:15). (2) An unsanctified desire of salvation, in the way of the covenant of works, may carry a man to the internals in religion (Romans 10:3). Observe the case of the young man in Matthew 19:16-20. (3) Light may be strong, and kept strong by the common operations of the Holy Spirit, in an unholy heart. Thus, Balaam durst not entertain a thought of cursing Israel; though he would fain have gained the wages of unrighteousness. 2. The true Christian has inside religion, not in the letter only, but in the spirituality thereof (Philippians 3:3), which consists-- (1) In the graciousness of the principle (1 Timothy 1:5). Their inward religion is the fruit of their new nature; it is natural, and not forced by terrors or necessity. (2) In the holiness of their aim (Colossians 1:10). (T. Boston, D. D.)But he is a Jew which is one inwardly. A Jew in the true sense A man may be born an Englishman or become naturalised, and yet be un-English in his thoughts and habits and character, and disloyal in his conduct; while a foreigner may be English in his sympathies and behaviour, and deeply attached to the crown. Which of the twain is the true Englishman? Which of the twain would be the most acceptable to the Sovereign? The former represents the case of the unfaithful Jew, while the latter that of the believing Gentile. (C. Neil, M. A.)Profession and reality If the idea we have of a philosopher and his profession were merely to wear a cloak and a long chain, those who do so may be entitled to the name; but if it be rather to keep himself free from faults, why are not those who do not fulfil the profession deprived of the title? When we see one handle an axe awkwardly we say, “ This man is no carpenter” ; and when we hear one sing badly we say, “ This fellow is no musician” ; so shall it be with philosophers who act contrary to their profession. (Epictetus.)Literal and spiritual obedience There are two kinds of obedience to law--the literal and the spiritual. The former depends upon specific directions; it is doing just as much as is in the letter, and because it is in the letter. This obedience is merely outward and mechanical; it is in the knee, tongue, or head, but not in the heart. It is always a burden. This was the observance of the Jews. The other is spiritual. Supreme love to the Lawgiver is the motive and inspiration. This is happiness. There are two sons, children of the same father, living under the same roof, subject to the same domestic laws; one has lost all filial love, his father has no longer any hold upon his affections. The other is full of the sentiment; the filial instinct in him is almost passion. How different is the obedience of these two sons! The one does nothing but what is found in the command, and does that merely as a matter of form; he would not do it if he could help it. The other does it not because it is in the command, but because it is the wish of him he loves. He goes beyond the written law; he anticipates his father’ s will. Obedience is burden in the one case, but delight in the other. (H. Allon, D. D.)Spiritual Judaism To be a Jew in the proper sense was a high privilege indeed. It was to bear “ the highest style of man.” St. Paul could give no sadder state of the unevangelised Gentiles than that they were aliens from the commonwealth of Israel. On the road to Damascus he had beheld the True Jew. This was the Messiah Himself, the only type and model henceforth of a Jew. Saul’ s zeal for Judaism was not diminished but rather increased by the heavenly vision. Yet it took a wholly new direction from the fundamental change in his conception of what Judaism was. True Judaism has three characteristics:--1. It is not a thing of mere observances, but a hidden life, a sanctification of the affections, right direction of the will, a regal power which holds all inferior faculties in subjection, which mortifies all worldly and carnal lusts, and is in all things obedient to God’ s blessed will. 2. It is spiritual, not a literal Judaism, not in bondage to statutes and rules, but taking the principle of the law, which being written on the heart, the Lawgiver’ s intention is carried out in life. It is an energy which goes beyond the rules of justice to the unconstrained works of reverence, love, and pity. 3. And then, just because it is thus hidden and spiritual, the being and the beauty of it are manifest to God rather than man. Let us come to our Great High Priest for this circumcision of the heart. (Homilist.)Inward religion is found in I. The state of the understanding. “ The eyes of your understanding being enlightened.” It is in this faculty that the work of grace commences, in order to bring into a right state this leading power by which all the rest are governed. If we are Christians inwardly, then our understandings will be so enlightened as that all the truths of God essential for us to know shall be so clearly discerned as to exercise an influence as powerful as their importance demands. Hero is the great cause of error in those who fancy they have already acquired a right knowledge of the truth because they have been instructed in the Christian theory. They rest in the knowledge of some general propositions; and this is perfectly consistent with complete spiritual blindness. Christ prayed for His disciples, “ Sanctify them through Thy truth: Thy word is truth.” The truth of God, when apprehended by the understanding in the light of the Holy Spirit, exerts its own sanctifying influence on the soul. II. In the state of the judgment. “ And this I pray,” said the apostle (Philippians 1:9-10), i.e., that we may come to such conclusions in our judgment respecting the truth which our understanding has admitted as shall render our knowledge of the truth practical. What is faith, in fact, intellectually considered, but an expression of our judgments on Divine truth? What is the faith of credit but the expression of our judgment on the credibility of that which we believe? And what is the faith of trust and reliance which justifies but the expression of our judgment that the great truths of Christianity are worthy of being admitted into our spirit, and rested and acted upon? It is here that we find a great difference between outward and inward Christians. The judgment of the former respecting Divine things seldom, if ever, amounts to more than a general belief of their truth. But he who possesses inward religion has been brought to this serious judgment, that he must be born again, or he cannot enter the kingdom of God; that Christ must be received, and His atonement embraced personally; that he must yield obedience to His laws. And thus it is that the state of our religion is, to a great extent, regulated by the state of our judgment in Divine things. If this judgment is weak and feeble there is little effect produced. If it is strong, and the truth of God form the continual basis of our judgment, there will be a decision of mind which operates as a principle, and rapidly becomes a habit. III. In the state of the will. When this is right, it will be clearly manifested in--1. Submission to the Divine authority--i.e., a full acknowledgment that we belong to Christ, and have no right to ourselves. When we are brought to this state, everything that God has fixed as the object of our choice will be accepted by us readily, constantly, and fully. 2. Acquiescence in all the dispensations of Providence, even in the infliction of pain and trouble. Inward religion always brings us to imitate Him who said, “ Nevertheless not as I will, but as Thou wilt.” IV. In the state of our principles. All are men of principle, some way or other. Sometimes the principles may be right, sometimes wrong. It is only he who is a Christian inwardly that has a principle capable of universal reference, and thus of uniform operation. The grand principle on which the men of the world act is to live to themselves. The blindness of their understanding conceals from them those true and holy principles which ought to govern their feelings and life. If we are Christians inwardly, new principles are fixed in our heart and are operating there; and they all resolve themselves into this: “ We are not our own; we are bought with a price,” etc. And how easy of application this is! What a universal rule it affords for the government of all our actions! If this great principle entirely governs us, it is impossible for us to be practically wrong. V. In the state of the feelings. There are some who deny that feeling forms any essential part of religion. They might as well say, either that man has no feelings, or that there is one faculty of the mind which religion does not control. We do not say that these deep emotions are always visibly expressed, but wherever there is true piety there will be strong feelings. Look at man as God has made him, and then say if it would not be strange if the great things of eternity could be set before him, and cordially believed by him, without producing lively and constant emotion. Whatever danger may be ascribed to religious emotions, the real danger will be found to be, not so much in the emotion itself, as in the opinions and principles by which it is directed. The feelings that arise from right principles and opinions will seldom be wrong. Conclusion: As an inference from this passage, I would say--1. That those external things which do not promote this state of mind are, as to us, whatever they may be to others, of no value at all (verse 25). No person derives benefit merely from having heard the name of Christ, by being acquainted with the doctrines of Christianity. This doctrine of the difference between a merely outward religion, and one which is enthroned in the heart and reigns over the whole man, separates the chaff from the wheat, and ought to lead to the inquiry, in what manner we are affected by our external privileges. 2. Let not those be discouraged who find that their understandings, judgments, will, principles, and feeling are not yet exactly in the state that has been described, if they are penitently and earnestly seeking inward religion. God will not break the bruised reed, nor quench the smoking flax. 3. When we thus bring our character and experience to the test of God’ s holy Word, there is an impression which may almost naturally be made on our mind. We may think these requisitions of Almighty God to be somewhat severe and rigorous. But let us correct ourselves. He requires all this of us, not only as He is our Judge, but as He is our Saviour. (R. Watson.)Inward religion its own evidence A Roman Catholic priest, a Protestant minister, a farmer, and an atheist were in a railway carriage together. The atheist commenced the conversation by asking the priest this question, “ What, in your opinion, is sufficient proof of the truth of the Christianity which you profess to believe and teach?” The priest began to talk of councils, of the traditions of the Church, and so on; but the atheist had been all over that ground before, and soon replied to the arguments advanced. He then turned to the Protestant minister and asked the same question. The minister talked of external evidences, of internal evidences, of collateral evidences, and so forth; but the infidel had also considered all these arguments, and had his answer ready. The minister then referred the atheist to the old farmer, whom he happened to know. The farmer’ s indignation had been welling up for a considerable time at hearing his Lord and Master reviled, and when the atheist said, with a contemptuous air, “ Well, my man, what in your opinion is sufficient proof of the truth of the Christianity you profess to believe?” the farmer answered earnestly, “ Sir, I feel it!” The atheist was surprised at the reply, and said, “ Gentlemen, I can’ t answer that!” (Gervase Smith, D. D.)And circumcision is that of the heart.--The circumcision of the heart In general it is that habitual disposition of the soul which is termed holiness, and which consists in being cleansed from sin and being endued with those virtues which were in Christ. To be more particular, it implies-- I. Humility. Humility, a right judgment of ourselves, cleanses our minds from those high conceits of our abilities and attainments which are the fruit of a corrupted nature. It convinces us that in our best estate we are of ourselves sin and vanity; that we are insufficient to help ourselves; that without the help of the Spirit of God we can do nothing but add sin to sin; that it is He alone who works in us to will or do that which is good. A sure effect of having formed this right judgment will be a disregard of the honour that cometh of men. II. This knowledge of our disease disposes us to embrace with a willing mind that faith which alone is able to make us whole. The best guide of the blind, the surest light of those who sit in darkness, the most perfect instructor of the foolish, is faith. But it is such a faith as is mighty to the overturning of all the prejudices of corrupt reason, all false maxims and evil customs and habits. All things are possible to him who thus believeth. The eyes of his understanding being enlightened he sees what is his calling, viz., to glorify God who hath bought him with a price. He feels what is the exceeding greatness of His power who is able to quicken the dead in sin. This faith is not only an assent to all, even the most important, truths of Scripture, but the conviction of Christ’ s personal love who “ gave Himself for me.” Such a faith cannot fail to show evidently the power of Him who inspires it, by delivering His children from the yoke of sin, and “ purging their consciences from dead works.” III. Those who are thus by faith born of God have also strong consolation through hope--even the testimony of their own spirit with the Spirit which witnesses in their hearts that they are the children of God. It is that Spirit who works in them that clear and cheerful confidence that their heart is upright toward God; who gives them the expectation of receiving all good things at Christ’ s hand; who assures them that their labour is not in vain. IV. Yet lackest thou one thing. If thou writ be perfect add to all these love, and thou hast the circumcision of the heart. Love is the fulfilling of the law, the end of the commandment.1. To God.2. To our neighbour.3. To our brethren in Christ. (J. Wesley, M. A.)Circumcision of the heart essential It is not merely true that your sabbaths and sacraments may be as useless to you as the rite of circumcision ever was to the Jews; that the whole ceremonial of Christianity may be duly and regularly described on your part, without praise or without acceptance on the part of God; that worship may be held every day in your own houses, and your families be mustered at every recurring opportunity to close and unfailing attendance on the house of God. But it is also true that all the moral honesties of life may be rendered, and yet one thing may be lacking. The circumcision of the heart may be that which you have no part in. All its longings may be towards the affairs and the enjoyments and the interests of mortality. Your taste is not to what is sordid, but to what is splendid in character; but still it is but an earthly and a perishable splendour. Your very virtues are but the virtues of the world. They have not upon them the impress of that saintliness which will bear to be transplanted into heaven. The present and the peopled region of sense on which you expatiate, you deck, it is true, with the lustre of many fine accomplishments; but they have neither the stamp nor the endurance of eternity. And, difficult as it was to convict the Hebrew of sin, robed in the sanctities of a revered and imposing ceremonial, it is at least a task of as great strenuousness to lay the humiliation of the gospel spirit upon him, who lives surrounded by the smiles and the applauses of society--or so to awaken the blindness, and circumcise the vanity of his heart, as to bring him down a humble supplicant at the footstool of mercy. What turns the virtues of earth into splendid sins is that nothing of God is there. It is the want of this animating breath which impresses upon them all the worthlessness of materialism. It is this which makes all the native loveliness of our moral world of as little account, in the pure and spiritual reckoning of the upper sanctuary, as is a mere efflorescence of beauty on the face of the vegetable creation. It serves to adorn and even to sustain the interests of a fleeting generation. Verily it hath its reward. But not till, under a sense of nothingness and of guilt, man hies him to the Cross of expiation; not till, in the attitude of one whose breast is humbled out of all its proud complacencies, he receives the atonement of the gospel, and along with it receives a clean heart and a right spirit from the hand of his accepted Mediator; it is not till the period of such a transformation, when he is made the workmanship of God in Christ Jesus, that the true image of moral excellence which was obliterated from our species at the fall, comes to be restored to him, or that he is put in the way of attaining a resemblance to his Maker in righteousness and in true holiness. (T. Chalmers, D. D.)Whose praise is not of men, but of God.-- The praise of true religion The love of praise is a natural passion. We see it in children, young people, and adults. Its highest earthly form is ambition, or the love of fame. Among other things men praise religion; but that which the world commends is only an outward religion, one that can be seen, is profuse and sanctimonious in pious exercises, or which is charitable to the poor. True religion is abhorrent to the world. I. Men do not praise it.1. They have a difficulty in understanding it. It consists so much of feelings and experiences with which they have no sympathy. 2. They fail to appreciate what they cannot understand. Surely it is enough to do good, and harm nobody, and there can be no need for so much praying, crying, and love. 3. They make its possession no standard of worth. Their heroes are of quite another order. If they should admire a philanthropist, it will be because they view his public usefulness quite apart from his spiritual principles. 4. They often bitterly hate and persecute it. II. Its praise is of God.1. Why does He commend it? Because-- (1) Of its intrinsic excellence. There is an inherent worth about humility, goodness, devotedness to God, self surrender to Him, the entire circumcision of the heart. (2) It is the produce of His own grace and power. Wherever spiritual religion exists it has been imparted supernaturally by the power of the Holy Ghost. (3) It reflects His own image and character. God must approve Himself, and therefore He must admire all that resembles Himself. 2. How does He show it? (1) By the inward witness of His Spirit; giving to the humble and happy soul a sweet and secret sense of His approval. (2) By outward tokens of success and prosperity, as in the history of Abraham, Moses, David, and Daniel. (3) Hereafter by open acknowledgment of His own elect in the day of judgment. Conclusion: The love of praise will influence you, among other motives, in matters of religion. Will you, then, seek to please men or God? If you please men, you must displease God; and what will their commendation and applause do for you in the article of death, or in the hour of judgment? Therefore-- 1. Seek only to please God.2. Be satisfied with His approval.3. Thus overcome the worldly lust of fame.4. And enjoy perfect peace.5. And show yourself a pattern of high and genuine heroism. (T. G. Horton.). Romans 3:1-2 What advantage then hath the Jew?…chiefly, because that unto them were committed the oracles of God. Moral advantage I. There is much advantage to those favoured with clearer light and higher privilege, in every respect. They have the advantage--1. Of feeling that God cares for them. The heathen had, some of them, lost the knowledge of God altogether, and others were only dimly conscious of His goodness. 2. Of a superior temporal condition. They are delivered from the miseries inflicted by cruel superstitions, are able to cheek the progress of debasing immoralities, and to promote freedom, comfort, peace, and brotherhood. 3. Of better opportunity of performing what their better position demands. The man who possessed five talents had the advantage over his fellow. He had a better command of the market, and could stand a greater shock of adverse circumstances. They would help each other to grow; for five united are more than five times as strong as one, and more than two-and-a-half times as strong as two. An Israelite or a Christian may walk uprightly in his noonday light more easily than a heathen may walk at all in his dim twilight. 4. Of attaining, if faithful, an absolutely higher reward. As two statesmen of equal desert, and equally in favour, take higher and lower positions on account of their different capacities, so those who receive equally the King’ s commendation, “ Well done, good and faithful servant,” shall yet differ, as one star differeth from another, in glory. II. The greatest advantage is to have the oracles of God.1. The knowledge they impart is a blessing. As day is more blessed than night; as freedom for thought is better than the fetters of ignorance, so the possession of these oracles is unspeakably better than deprivation of them. 2. It is a blessing to have assured Divine communication. As the spirit of a plebeian is lifted by a word or a look from his king; as the heart of an absent child is gladdened by the outside of his father’ s letter, so is man blessed by the fact that God has spoken to him. 3. It is an advantage to be thus taken into peculiar covenant relationship to God. Every precept of these oracles is a condition of some blessedness which God pledges Himself to bestow; and every promise contains God’ s oath of faithfulness to all to whom these oracles come. It is a high advantage to know that we are God’ s and God is ours, as we grasp in faith and obedience His sacred Word. Over our higher privileges it becomes us to “ rejoice with trembling.” With all thy responsibilities, thy greater required service, and thy heavier doom if faithless, still “ Happy art thou, O Israel,” “ satisfied with favour, and full with the blessing of the Lord.” (W. Griffiths.)Moral advantage 1. Man has unspeakable advantage in the possession of the oracles of God.2. May lose it through unbelief.3. Cannot thereby invalidate God’ s faithfulness.4. Must ultimately confess and justify it. (J. Lyth, D. D.)The surplus of privilege The following supposed cases may serve to explain the force of the question raised, and replied to in the text: If the scholarships at Oxford or Cambridge are given away irrespective of the seminaries from which the candidates come, what relative advantage has a youth educated at one of our public schools over and above another who is sell-taught, and with few helps? Much every way; for he has had the best text books, skilled masters, and the like. Or, again, suppose a philanthropist should undertake the reformation of the waifs and strays of society in his own neighbourhood, and for this purpose were to select certain youths whom he received into an institution where they were fed, clothed, and specially trained. Now if, after a while, the person in question should throw open the doors of this establishment, would not there still be a surplus of privilege belonging to those whom he had first admitted?--would not the care and instruction which they had already enjoyed raise them above their fellows, and fit them for being the most qualified instruments in the carrying out of their benefactors’ liberal-minded and large-hearted designs? (C. Nell, M. A.)The advantages of Christians over heathens I. What they are.1. A guide for faith.2. A warrant for hope.3. A rule for conduct. II. The improvement we should make of them.1. Study.2. Obey.3. Diffuse. (C. Simeon, M. A.)The advantage of possessing the Holy Scriptures I. The appellation here given to the Holy Scriptures--the oracles of God.1. There seems to be an allusion to the heathen oracles. These were, indeed, merely pretended communications from gods that had no existence; or, perhaps, in some instances real communications from demons, and the answers which were given were generally expressed in such unintelligible, or equivocal phrases as might easily be wrested to prove the truth of the oracles whatever the truth might be (Acts 16:16). 2. But the apostles, when they term the Scriptures “ oracles” (Acts 7:38; Hebrews 5:12; 1 Peter 4:11), signify that they are real revelations from the true God. These were communicated--viva voce, as when God spake to Moses face to face--in visions, as when a prophet in an ecstacy had supernatural revelations (Genesis 15:1; Genesis 46:2; Ezekiel 11:24; Daniel 8:2)--in dreams, as those of Jacob (Genesis 28:12) and Joseph (Genesis 37:5-6)--by Urim and Thummim, which was a way of knowing the will of God by the ephod or breastplate of the high priest. After the building of the temple, God’ s will was generally made known by prophets Divinely inspired, and who were made acquainted with it in different ways (1 Chronicles 9:20-21). 3. The apostles, giving the Scriptures this appellation, show that they considered them as containing God’ s mind and will (2 Timothy 3:16; 1 Peter 1:10-13; 1 Peter 1:23; 1 Peter 1:25; 2 Peter 1:19-21). And these apostles, being themselves inspired (John 14:17; John 14:26; John 15:26; John 16:13) could not be mistaken. Christ Himself has borne a clear testimony to the truth and importance of the Scriptures of the Old Testament (John 5:39; John 10:35; Luke 16:29; Luke 16:31). 4. Other proofs of their inspiration are--the majesty of their style; the evident truth and authority of their doctrines; the harmony of all their parts; their power on the minds of myriads; the accomplishment of their prophecies; the miracles performed by their authors. If these things can be affirmed of the writing of the Old Testament, how much more of the New, which consist of the discourses of God’ s Incarnate Truth (Hebrews 1:1), and of His Divinely commissioned servants (Ephesians 4:7-13). II. The advantages those have above others, who are favoured with them.1. There are many truths of vast importance which may be known from God’ s works (Romans 1:19-20); nevertheless, matter of fact has proved that even as to the most obvious and primary truths, all flesh have corrupted their way. If the existence of a Deity has been generally acknowledged, yet His unity and spirituality has not, but the most civilised nations have multiplied their gods without end (Romans 1:21-24; hence Isaiah 40:19-20; Isaiah 41:6-7; Isaiah 44:12-20). As to the accountableness of man, fatalism on the one hand, and self-sufficiency on the other, prevailed even among the Greeks and Romans; as to the distinction between vice and virtue, we refer to the apostle (Romans 1:26-32). And as to a future state of happiness or misery, they were in general “ without hope.” 2. But if these and such like truths could have been discovered by the light of nature, they are taught in Scripture much more clearly and fully; with more authority and certainty; and in a way more adapted to the condition of mankind, who in general have neither capacity nor time for deep and difficult research. Many other truths of equal importance, which are not known at all by the light of nature, are clearly revealed in the Scriptures. 3. The oracles of God may well be called by St. Stephen “ lively.” God’ s word is a “ hammer and fire,” “ quick and powerful” (Hebrews 4:12), “ spirit and life” (John 6:63). They partake of the spiritual, living, and powerful nature of Him, from whom they proceed. The God who gave them is still at hand to give the right understanding and feeling of them (Luke 24:45; 2 Peter 1:20), and still works by and with them. Hence men, from age to age, have been “ pricked,” “ cut to the heart” (Acts 2:37; Acts 5:33), “ begotten” (James 1:18), “ born again” (1 Peter 1:23), “ set free” (John 8:32), “ made clean” (John 15:3), “ sanctified” (John 17:17; Ephesians 5:26), built up and made perfect by them (Ephesians 4:12; 2 Timothy 3:15). 4. But here arises a grand objection; the Jews, though favoured with the oracles of God, were as wicked as the Gentiles (chap. 2); professing Christians are as wicked as the heathen. This is by no means the case. A very favourable change in the manners of men in general has been wrought where the Scriptures have been received; and myriads, both Jews and Christians, have thereby been made truly pious persons in all ages; and with respect to the rest, “ if some did not believe, shall their unbelief make the faith of God without effect?” (verse 3). III. Our obligation to improve this advantage for ourselves and to communicate it to others.1. The oracles of God can only profit those who believe them (Hebrews 3:11; Hebrews 4:2). They must also be considered and laid to heart, otherwise they cannot profit an intelligent and free being, for they do not work upon our minds mechanically. We must bring to their consideration a teachable and serious mind; must receive them with reverence, gratitude, and affection; practise the religion they describe; and, in order to all this, pray to Him that gave them, that He may impart to us the Spirit by whose influences alone we can either understand or comply with them. 2. With respect to others--the oracles of God are equally necessary and designed for all men (Psalms 22:27; Isaiah 2:2; Micah 4:1; Isaiah 11:9; Isaiah 60:8; Isaiah 06:9; Luke 24:47; Mark 16:15; Romans 1:5; Revelation 14:6-7). All professing Christians are under an obligation to aid their circulation, that their endeavours may be consistent with their prayers, for they pray that His “ kingdom may come.” (Joseph Benson.)The advantages and disadvantages of having the Divine oracles compared: a plea for missions I. To whom much is given much will be required; the question, then, is whether it is better, that it shall be given or withheld.1. The Jew, who sinned against the light of his revelation, will have a severer retribution than the Gentile who only sinned against the light of his own conscience; and the nations of Christendom who have rejected the gospel will incur a darker doom than the native of China, whose remoteness, while it shelters him from the light of the New Testament in this world, shelters him from the pain of its fulfilled denunciations in another. And with these considerations a shade of uncertainty appears to pass over the question--whether the Christianisation of a people ought at all to be meddled with. 2. But without an authoritative solution of this question from God, we are really not in circumstances to determine it. We have not all the materials of the question before us. We know not how to state what the addition is which knowledge confers upon the sufferings of disobedience; or how far an accepted gospel exalts the condition of him who was before a stranger to it. It is all a matter of revelation on which side the difference lies; and he who is satisfied to be wise up to that which is written will quietly repose upon the deliverance of Scripture on this subject. “ Go and preach the gospel to every creature under heaven,” and “ go unto all the world, and teach all nations.” These parting words of our Saviour may not be enough to quell the anxieties of the speculative Christian, but they are quite enough to decide the conduct of the practical Christian. 3. But the verses before us advance one step farther, and enter on the question of profit and loss attendant on the possession of the oracles of God; and to decide, on the part of the former, that the advantage was much every way. And it is not for those individuals alone who reaped the benefit that the apostle makes the calculation. He makes an abatement for the unbelief of all the others; and, balancing the difference, he lands us in a computation of clear gain to the whole people. And it bears importantly on this question; for surely we may well venture to circulate these oracles when told of the most stiff-necked and rebellious people on earth, that, with all their abuse of them, they conferred a positive advantage on their nation. And yet what a fearful deduction from this advantage must have been made by their wickedness. It were hard to tell the amount of aggravation upon all their sin, in that it was sin against the light of the oracles of God; but the apostle tells us that, let the amount be what it may, it was more than countervailed by the positive good done through these oracles. II. A few remarks both on the speculative and on the practical part of this question.1. The Bible, when brought into a new country, may be instrumental in saving those who submit to its doctrine; and, in so doing, it saves them from an absolute condition of misery in which they were previously involved. If along with this advantage to those who receive it, it aggravates the condition of those who reject it, it does not change into wretchedness that which before was enjoyment; and the whole amount of the evil that has been rendered is only to be computed by the difference in degree between the suffering that is laid upon sin with, and sin without the knowledge of the Saviour. We do not know how great the difference is, but we gather that it was better for the Jews, in spite of all the deeper responsibility and guilt which their possession of the Old Testament laid upon the disobedient, yet that a net accession of gain was thus rendered to the whole--then may we infer that any enterprise by which the Bible is more extensively circulated, or taught, is of positive benefit to every neighbourhood. 2. Though in Jewish history they were the few to whom the oracles of God were a blessing, and the many to whom they were an additional condemnation--yet, on the whole, the good so predominated over the evil, that it on the whole was for the better and not for the worse that they possessed these oracles. But the argument gathers in strength as we look onward to futurity, as we dwell upon the fact of the universal prevalence of the gospel of Christ. Even in this day of small things, the direct blessing which follows in the train of a circulated Bible and a proclaimed gospel overbalances the incidental evil; and when we think of the latter-day glory which it ushers in, who should shrink from the work of hastening it forward, because of a spectre conjured up from the abyss of human ignorance? Even did the evil now predominate over the good, still is a missionary enterprise like a magnanimous daring for a great moral and spiritual achievement, which will at length reward the perseverance of its devoted labourers. There are collateral evils attendant on the progress of Christianity. At one time it brings a sword instead of peace, and at another it stirs up a variance in families, and at all times does it deepen the guilt of those who resist the overtures which it makes to them. But these are only the perils of a voyage that is richly laden with the moral wealth of many future generations. These are but the hazards of a battle which terminates in the proudest and most productive of all victories--and, if the liberty of a great empire be an adequate return for the loss of the lives of its defenders, then is the glorious liberty of the children of God, which will at length be extended over the face of a still enslaved and alienated world, more than an adequate return for the spiritual loss that is sustained by those who, instead of fighting for the cause, have resisted and reviled it. III. Conclude with a few practical remarks.1. It is with argument such as this that we would meet the anti-missionary spirit, Not long ago Christianising enterprise was traduced as a kind of invasion on the safety and innocence of paganism, and it was affirmed that, though idolatry is blind, yet it were better not to awaken its worshippers, than to drag them forth by instruction to the hazards and the exposures of a more fearful responsibility. But why should we be restrained now from the work by a calculation, which did not restrain the missionaries of two thousand years ago? 2. If man is to be kept in ignorance because every addition of light brings along with it an addition of responsibility--then ought the species to be arrested at home as well as abroad in its progress towards a more exalted state of humanity; and such evils as may attend the transition to moral and religious knowledge, should deter us from every attempt to rescue our own countrymen from any given amount of darkness by which they may now be encompassed. 3. However safe it is to commit the oracles of God into the hands of others, yet, considering ourselves in the light of those to whom these oracles are committed, it is a matter of urgent concern whether, to us personally, the gain or the loss will predominate. It resolves itself, with every separate individual, into the question of his secured heaven, or his more aggravated hell--whether he be of the some who turn the message of God into an instrument of conversion; or of the many who, by neglect and unconcern, render it the instrument of their sorer condemnation. (T. Chalmers, D. D.)The oracles of God I. Their leading characters.1. Absolute truth and wisdom. The word “ oracles” signifies a “ Divine speech or answer.” Words professing to be from God ought to have strong evidence; and how mighty and commanding is the evidence--attested by miracle, ratified by the fulfilment of prophecy, continuing when they have for ages reproved the world, giving life and salvation to this hour. If, then, they are from God, the question of their wisdom and truth is settled. And here is the advantage of possessing these oracles. There is not a question relating either to duty or salvation to which there is not here an answer. Are you an inquirer? There is the oracle. Consult it; for “ it shall speak, and shall not lie.” 2. Infinite importance. On those questions which are merely curious the oracle is silent, but on no subject which it behoves us to know, e.g., the character of God; the laws by which we are governed; the true state of man; rescue and redemption; the practical application and attainment of this mercy. 3. Life. Hence they are called “ lively” or living oracles, or as our Lord says, “ The words that I speak unto you, they are spirit, and they are life.” No other book has this peculiarity. Show me one which all the wicked fear; which cuts deep into the conscience, and rouses salutary fears; which comforts and supports; and whilst its blessed truths quiver on the lips of the dying, disarms death of its sting. Show me a man who, when he discourses, awakens souls from deadly sleep; who to a trembling spirit says, “ Believe, and live,” and he actually believes and lives; whose counsel effectually guides, quickens, and comforts; and you show me one who speaks only as the oracles of God. Among all who have been celebrated for oratory, who ever professed to produce effects like these? Nothing explains this but the life which the Spirit imparts. With the oracles of God the Author is present. You cannot avoid this power. It will make the Word either “ a savour of life unto life, or a savour of death unto death.” 4. They make all other oracles vocal. (1) Nature has its solemn voice, but it is not heard where the gospel is not. In heathendom the very heavens are turned into idols, and God is excluded from the thoughts of men. But whenever the living oracles come, then every star, and mountain, and river, proclaims its glorious Maker: “ day unto day uttereth speech.” (2) The general providence of God in the government of nations is intended to display the wisdom, power, goodness, justice, and truth of God; and terminate in the conversion of all nations to the faith of Christ. Yet all this is unknown to those who are destitute of the Divine oracles. To them it appears that one event happens to all. Every occurrence is either attributed to chance, to blind fate, or to the caprice of deities without Wisdom, and without mercy. The living oracle gives a voice to all this. Instructed by it we mark the design of God, “ who worketh all in all.” We see all things tending to one end, “ the glory of the Lord shall be revealed; and all flesh shall see it together.” (3) There is also a particular providence which appoints us our station in life, our blessings and our sorrows. Many lessons this providence is intended to teach us. “ The goodness of God leadeth thee to repentance.” But till the living oracle speaks, all is silence; and we derive no lessons of true wisdom from the events of life. When we acquaint ourselves with God in His Word, then everything ministers to our “ instruction in righteousness.” 5. Variety. Here we have history, proverbs, poetry, examples, doctrine, prophecy, parable, allegory, and metaphor. 6. Fulness of truth. Great as are the revelations, nothing is exhausted. As in Christ the fulness of the Godhead dwells bodily, to be eternally manifested; so in His Word there is a fulness of truth. And hence the Bible is always new. (1) In regard to morals, we have principles, as well as acts, applicable forever. (2) Who can exhaust the doctrine of Holy Scripture? Doctrines especially relating to God, and Christ, and the depth of all-redeeming love. (3) The effects of the whole scheme will be developing forever. In a very important sense the Bible will be the oracles of God to the Church above. II. These oracles are “ committed” or entrusted To You.1. To be read and understood, consequently there is great guilt in treating them with indifference and neglect. 2. To interpret honestly. They are “ the oracles of God” ; and it is a sin of no ordinary magnitude to pervert their meaning. 3. To make them known to others. It is a great sin to restrain the Scriptures. III. Their advantage.1. Instruction.2. Direction.3. Salvation. (Richard Watson.)The oracles of God I. The oracles of God.1. The meaning of the term. (1) Among heathen the word was first used to denote the answers supposed to be given by their gods, and was afterwards applied to the shrines where such answers were given. Whether these answers were forged by the priests, or were the results of diabolical agency, it is not necessary to inquire. Suffice it that though proverbially obscure, they are regarded with veneration and confidence. No enterprise of importance was undertaken without consulting them; splendid embassies, with magnificent presents, were sent from far distant states, with a view to obtain a propitious answer; and contending nations often submitted to them the decision of their respective claims. With these facts the Gentile converts were acquainted; in these opinions they had participated. The word, therefore, could scarcely fail to excite in them some of the ideas and emotions with which it had been so long and intimately associated. No title, then, could be better adapted to inspire them with veneration for the Scriptures. (2) Nor would it appear less sacred, or important to the Jew, associated as it was with the Urim and Thummim, and with those responses which Jehovah gave from the inner sanctuary. In our version this place is frequently styled The Oracle; and the answers which God there gave to the inquiries of His worshippers were full, explicit, and definite; forming a perfect contrast to the oracles of paganism. By employing this language, he did in effect say to the Gentile converts, All that you once supposed the oracles of your countrymen to be, the Scriptures really are. With at least equal force did his language say to the Jews, The Scriptures are no less the Word of God than were the answers which He formerly gave to your fathers from the mercy seat. 2. This title is given to the Scriptures with perfect truth and propriety. They do not, indeed, resemble in all respects the heathen oracles. They were never designed to gratify a vain curiosity; much less to subserve the purposes of ambition or avarice, and this is, probably, one reason why many persons never consult them. But whatever a man’ s situation may be, this oracle, if consulted in the manner in which God has prescribed, will satisfactorily answer every question which it is proper for him to ask; for it contains all the information which our Creator sees it best that His human creatures should, at present, possess. II. Their surpassing value.1. In possessing the Scriptures we possess every real advantage that would result from the establishment of an oracle among us; and more. For wherever the oracle might be placed, it would unavoidably be at a distance from a large proportion of those who wished for its advice. But in the Scriptures we possess an oracle, which may be brought home to every family and every individual at all times. 2. But in consequence of having been familiar with them from our childhood, we are far from being sensible how deeply we are indebted to them. We must place ourselves in the situation of a serious inquirer after truth, who has pursued his inquiries as far as unassisted intellect can go; and that he now finds himself bewildered in a maze of conflicting theories into which the researches of men unenlightened by revelation inevitably plunge them. To such a man what would the Scripture be worth? He asks, “ Who made the universe?” A mild, but majestic voice replies from the oracle, “ In the beginning, God created the heavens, and the earth.” Startled, the inquirer eagerly exclaims, “ Who is God--what is His nature?” “ God,” replies the voice, “ is a spirit, wise, almighty, holy, just, merciful and gracious, long suffering,” etc. The inquirer’ s mind labours, faints, while vainly attempting to grasp the Being, now, for the first time disclosed. But a new and more powerful motive now stimulates his inquiries, and he asks, “ Does any relation subsist between this God and myself?” “ He is thy Maker, Father, Preserver, Sovereign, Judge; in Him thou dost live, and move, and exist; and at death thy spirit will return to God who gave it.” “ How,” resumes the inquirer, “ will He then receive me?” “ He will reward thee according to thy works.” “ What works?” “ Thou shalt love the Lord thy God, with all thy heart,” etc. “ Every transgression of this law is a sin; and the soul that sinneth shall die.” “ Have I sinned?” the inquirer tremblingly asks. “ All,” replies the oracle, “ have sinned, and come short of the glory of God.” A new sensation of conscious guilt now oppresses the inquirer, and with increased anxiety he asks, “ Is there any way in which the pardon of sin may be obtained?” “ The blood of Jesus Christ,” replies the oracle, “ cleanseth from all sin. He that confesseth and forsaketh his sins shall find mercy.” “ But to whom shall I confess them? where find the God whom I have offended?” “ He is a God at hand,” returns the voice; “ I, who speak to thee, am He.” “ God be merciful to me a sinner,” exclaims the inquirer, not daring to lift his eyes towards the oracle: “ What, Lord, wilt Thou have me to do?” “ Believe on the Lord Jesus Christ,” answers the voice, “ and thou shalt be saved.” “ Lord, who is Jesus Christ? that I may believe on Him? He is My Beloved Son, whom I have set forth to be a propitiation through faith in His blood; hear thou Him, for there is salvation in no other.” Such are, probably, some of the questions which would be asked by the supposed inquirer; and such are, in substance, the answers which he would receive from the oracles of God. Who can compute the value of these answers. III. Their inexhaustibleness. But why should those consult them who are already acquainted with the answers which they will return?1. Has the man who asks this drawn from the Scriptures all the information which they contain? It may reasonably be doubted whether anyone would have discovered that the declaration of Jehovah, “ I am the God of Abraham, and of Isaac, and of Jacob,” furnishes a conclusive proof of the after existence of the human soul. And how many times might we have read the declaration, “ Thou art a priest forever after the order of Melchisedec,” before we should have suspected that it involves all those important consequences deduced from it in the Epistle to the Hebrews? And many other passages remain to reward the researches of future inquirers. 2. Many of the oracles contain an infinity of meaning which no mind can ever exhaust. What finite mind will fully comprehend all that is contained in the titles given to Jehovah and Christ, or in the words, “ eternity,” “ heaven;” “ hell” ? Now he who most frequently consults the oracles will penetrate most deeply into their unfathomable abyss of meaning. He may, indeed, receive the same answers to his inquiries; but these answers will convey to his mind clearer and more enlarged conceptions of the truths which they reveal. His views will resemble those of an astronomer, who is, from time to time, furnished with telescopes of greater power; or what at first seemed only an indistinct shadow, will become a vivid picture, and the picture will, at length, stand out in bold relief. The lisping child and the astronomer use the word “ sun” to denote the same object. The child, however, means by this word, nothing more than a round, luminous body, of a few inches in diameter. But it would require a volume to contain all the conceptions of which this word stands for the sign in the mind of the astronomer. IV. Their vitalising power. It may, perhaps, be objected that, as the Scriptures do not speak in an audible voice, their answers can never possess that life which attends the responses of a living oracle, such as was formerly established among the Jews. On the contrary, they are well termed lively or “ living oracles” --“ alive and powerful.” “ The words,” says Christ, “ that I speak unto you, are spirit, and they are life.” The living God lives in them, and employs their instrumentality in imparting life. Take away His accompanying influences, and the living oracles become “ a dead letter.” But he who consults them aright does not find them a dead letter; he finds that the living, life-giving Spirit, by whom they were and are inspired, carries home their words to him with an energy which no tongue can express. V. The manner in which they are to be consulted. Thousands, of course, derive no benefit, and receive no satisfactory answers, for they do not consult them, as an oracle of God ever ought to be consulted.1. They do not consult them with becoming reverence. They peruse them with little more reverence than the works of a human author, as they would consult a dictionary or an almanac. 2. Nor is sincerity less necessary than reverence--a real desire to know our duty, with a full determination to believe and obey the answers we shall receive. If we consult the oracles of God with a view to gratify our sinful inclinations, or to justify our questionable pursuits, practices, or favourite prejudices, the oracle will be dumb. The same remark is applicable to everyone who consults the Scriptures, while he neglects known duties, or disobeys known commands. We may see these remarks exemplified in Saul. He had been guilty of known disobedience; and therefore, when he inquired of the Lord, the Lord answer him not. 3. There are others whose want of success is owing to their unbelief. As no food can nourish those who do not partake of it; as no medicines can prove salutary to those who refuse to make use of them; so no oracles can be serviceable to those by whom they are not believed with a cordial, practical, operative faith. The Scriptures are able to make us wise unto salvation only through faith in Christ Jesus. 4. Many persons derive no benefit from the oracles of God, because they attempt to consult them without prayer. Consulting an oracle is an act which, in its very nature, implies an acknowledgment of ignorance, and a petition for guidance, for instruction. He, then, who reads the Scriptures without prayer, does not really consult them. (E. Payson, D. D.)The oracles of God: accessible to all A priest observing to William Tyndale, “ We are better without God’ s laws than the Pope’ s,” “ I defy the Pope and all his laws,” he replied; and added, “ If God spare my life, ere many years I will cause the boy which driveth the plough to know more of Scripture than you do.” (Quarterly Review.)The oracles of God: accessible to all A Roman Catholic priest in Ireland recently discovered a peasant reading the Bible, and reproved him for daring to peruse a book forbidden to the laity. The peasant proceeded to justify himself by a reference to the contents of the book, and the holy doctrines which it taught. The priest replied, that the doctrines could only be understood by the learned, and that ignorant men would wrest them to their own destruction. “ But,” said the peasant, “ I am authorised, your reverence, to read the Bible; I have a search warrant.” “ What do you mean, sir?” said the priest, in anger. “ Why,” replied the peasant, “ Jesus Christ says, ‘ Search the Scriptures; for in them ye think ye have eternal life; and they are they which testify of me.’” The argument was unanswerable. The oracles of God: how to consult “ How am I to know the Word of God?” By studying it with the help of the Holy Ghost. As an American bishop said, “ Not with the blue light of Presbyterianism, nor the red light of Methodism, nor the violet light of Episcopacy, but with the clear light of Calvary.” We must study it on our knees, in a teachable spirit. If we know our Bible Satan will not have much power over us, and we will have the world under our feet. (D. L. Moody.)The oracles of God: may be consulted with perfect confidence If a man in the night, by the light of a lamp, is trying to make out his chart, and there is storm in the heavens and storm upon the sea, and someone knocks that lamp out of his hand, what is done? The storm is above and the storm is below, and the chart lies dark, so that he cannot find it out--that is all. If it were daylight he could see the chart well enough; but there being no light, and the lamp on which he depended for light being knocked out of his hand, he cannot avail himself of that which is before him. And the same is true concerning much of the Bible. It is an interpreter. It is a lamp to our feet and a light to our path. And those truths which have their exposition in the Bible, and which are a revelation of the structure of the world and of the Divine nature and government, do not depend for their truth upon the Bible itself. They are only interpreted and made plain by it. (H. W. Beecher.)The oracles of God: never consulted in vain How marvellous is the adaptation of Scripture for the race for whom it was revealed! In its pages every conceivable condition of human experience is reflected as in a mirror. In its words every struggle of the heart can find appropriate and forceful expression. It is absolutely inexhaustible in its resources for the conveyance of the deepest feelings of the soul. It puts music into the speech of the tuneless one, and rounds the periods of the unlettered into an eloquence which no orator can rival. It has martial odes to brace the warrior’ s courage, and gainful proverbs to teach the merchant wisdom; all mental moods can represent themselves in its amplitude of words. It can translate the doubt of the perplexed; it can articulate the cry of the contrite; it fills the tongue of the joyous with carols of thankful gladness; and it gives sorrow words, lest grief, that does not speak, should whisper to the heart, and bid it break. Happy we, who, in all the varieties of our religious life, have this copious manual Divinely provided to our hand. (W. M. Punshon.)The oracles of God: suppose they should be taken away I thought I was at home, and that, on taking up my Bible one morning, I found, to my surprise, what seemed to be the old familiar book was a total blank; not a character was inscribed in or upon it. On going into the street I found everyone complaining in similar perplexity of the same loss; and before night it became evident that a great and wonderful miracle had been wrought in the world; the Hand which had written its awful menace on the walls of Belshazzar’ s palace had reversed the miracle, and expunged from our Bibles every syllable they contained--thus reclaiming the most precious gift Heaven had bestowed and ungrateful man had abused. I was curious to watch the effects of this calamity on the varied characters of mankind. There was, however, universally an interest in the Bible, now it was lost, such as had never attached to it while it was possessed. Some to whom the sacred book had been a blank for twenty years, and who never would have known of their loss but for the lamentations of their neighbours, were not the less vehement in their expressions of sorrow. The calamity not only stirred the feelings of men, but it immediately stimulated their ingenuity to repair their loss. It was very early suggested that the whole Bible had again and again been quoted piecemeal in one book or another; that it had impressed its image on human literature, and had been reflected on its surface as the stars on a stream. But, alas! on inspection it was found that every text, every phrase which had been quoted, whether in books of theology, poetry, or fiction, had been remorselessly obliterated. It was with trembling hand that some made the attempt to transcribe the erased texts from memory. They feared that the writing would surely fade away; but, to their unspeakable joy, they found the impression durable; and people at length came to the conclusion that God left them at liberty, if they could, to reconstruct the Bible for themselves, out of their collective remembrances of its contents. Some obscure individuals who had studied nothing else but the Bible, but who had well studied that, came to be the objects of reverence among Christians and booksellers; but he who could fill up a chasm by the restoration of words which were only partially remembered was regarded as a public benefactor. At length a great movement was projected amongst the divines of all denominations to collate the results of these partial recoveries of the sacred text. But here it was curious to see the variety of different readings of the same passages insisted on by conflicting theologians. No doubt the worthy men were generally unconscious of the influence of prejudice; yet somehow the memory was seldom so clear in relation to texts which told against as in relation to those which told for their several theories. It was curious, too, to see by what odd associations of contrast, or sometimes of resemblance, obscure texts were recovered. A miser contributed a maxim of prudence which he recollected principally from having systematically abused. All the ethical maxims were soon collected; for though, as usual, no one recollected his own peculiar duties or infirmities, everyone kindly remembered those of his neighbours. As for Solomon’ s “ times for everything.” few could recall the whole, but everybody remembered some. Undertakers said there was “ a time to mourn,” and comedians said there was “ a time to laugh” ; young ladies innumerable remembered there was “ a time to love,” and people of all kinds that there was “ a time to hate” ; everybody knew that there was “ a time to speak,” but a worthy Quaker added that there was also “ a time to keep silence.” But the most amusing thing of all was to see the variety of speculations which were entertained concerning the object and design of this strange event. Many gravely questioned whether it could be right to attempt the reconstruction of a book of which God Himself had so manifestly deprived the world; and some, who were secretly glad to be relieved of so troublesome a monitor, were particularly pious on this head, and exclaimed bitterly against this rash attempt to counteract the decrees of Heaven. Some even maintained that the visitation was not in judgment but in mercy; that God in compassion, and not in indignation, had taken away a book which men had regarded with an extravagant admiration and idolatry; and that, if a rebuke at all was intended, it was a rebuke to a rampant Bibliolatry. This last reason, which assigned as the cause of God’ s resumption of His own gift an extravagant admiration and reverence of it on the part of mankind--it being so notorious that even the best of those who professed belief in its Divine origin and authority had so grievously neglected it--struck me as so ludicrous that I broke into a fit of laughter, which awoke me. The morning sun was streaming in at the window and shining upon the open Bible which lay on the table; and it was with joy that my eyes rested upon those words, which I read with grateful tears--“ The gifts of God are without repentance.” (H. Rogers.)The Bible I. Its possession is an immense “ advantage” to any people. What distinguishes it from all other books, and gives it transcendent worth, is that it contains the “ oracles of God.”1. They are infinitely valuable in themselves. They are infallible truth. The “ oracles” of the heathen world were gross deceptions, that of Apollo at Delphi was a notorious imposture. They give-- (1) A true revelation of God to man. (2) A true revelation of man to himself. Who can estimate the transcendent worth of such revelations? 2. They are infinitely valuable in their influence. (1) Intellectually. They quicken reason and set the wheels of thought ageing. (2) Socially. They unseal the fountains of social sympathy, and bless the people with philanthropic societies and institutions. (3) Politically. They break down tyrannies, promote wholesome laws, and foster fair dealing, peace, and liberty. (4) Spiritually. Their great work is to generate, develope, and perfect the highest spiritual life. II. There are those who lack true faith in it. “ What if some did not believe?” Though the Jews, as a people, had the “ oracles,” there were multitudes amongst them who were destitute of faith. Their conduct during their pilgrimage, their whole history in Canaan, and the rejection of the true Messiah, all proved they had little or no faith in the “ oracles” they possessed. How few, today, who possess the Bible have any true faith in the Divine “ oracles.” To such the Bible--1. Is of no real spiritual “ advantage.” It can convey no real benefit to the soul, only so far as its truths are believed and realised. Unless it is believed it has no more power to help the soul, the man, than the genial sunbeam or the fertilising shower to help the tree that is rotten at its roots. 2. It ultimately becomes a curse. It heightens responsibility and augments guilt. “ If I had not come and spoken unto them, they had not known sin.” III. The lack of faith is it neither affects its reality nor lessens its importance (verse 3). Man’ s lack of faith will neither affect nor nullify the faithfulness of God. Facts are independent of denials or affirmations. What if some say there is no God? Their denial does not destroy the fact, He still exists. What if some say there is no hell; hell still burns on. Though all Europe denied that the earth moved, it still pursued its course circling round the sun. But though our states of mind, whether credulous or incredulous, in no way affect those facts, they vitally affect our own character and destiny. What if we do not believe? It matters nothing to the universe or to God, but it matters much, nay everything to us. (D. Thomas, D. D.)The Bible given for guidance Here is a man going over a mountain. Night falls and he is lost. He sees a light in a cabin window. He hastens up to it. The mountaineer comes out and says, “ I will furnish you with a lantern.” The man does not say, “ I don’ t like the handle, and I don’ t like the shape of this lantern; it is octangular; it ought to be round; if you can’ t give me a better one, I won’ t take any.” Oh, no. He starts on with it. He wants to get home. That lantern shines on the path all the way through the mountain. Now, what is the Bible? Have we any right to say we do not like this or that in it, when God intended it for a lamp for our feet and a lantern for our path to guide us through our wilderness march, and bring us at last to our Father’ s house on high? (T. De Witt Talmage.)The use of the Bible The Rev. E.T. Taylor, commonly known as Father Taylor, addressing a number of sailors, said, “ I say, shipmates, now look me full in the face. What should we say of the man aboard ship who was always talking about his compass, and never using it? What should you think of the man who, when the storm is gathering, night at hand, moon and stars shut, on a lee shore, breakers ahead, then first begins to remember his compass, and says, ‘ Oh, what a nice compass I have got on board,’ if before that time he has never looked at it? Where is it that you keep your compass? Do you stow it away in the hold? Do you clap it into the forepeak?” By this time Jack’ s face, that unerring index of the soul, showed visibly that the reductio ad absurdum had begun to tell. Then came, by a natural logic, as correct as that of the school, the improvement. “ Now, then, brethren, listen to me. Believe not what the scoffer and the infidel say. The Bible, the Bible is the compass of life. Keep it always at hand. Steadily, steadily fix your eye on it. Study your bearing by it. Make yourself acquainted with all its points. It will serve you in calm and in storm, in the brightness of noonday, and amid the blackness of night; it will carry you over every sea, in every clime, and navigate you, at last, into the harbour of eternal rest.” The Bible a national advantage Father Hyacinths, an eloquent and fearless priest in Paris, while recently preaching a charity sermon in Lyons, in behalf of the asylum for the poor, having asked his audience, which was composed of the principal Roman Catholic families, if they knew why Prussia triumphed on the field of battle in the war with Austria, said, “ It is because the nation is more enlightened, more religious, and because every Prussian soldier has the Bible in his knapsack. I will add, that what produces the power and superiority of Protestant peoples is, that they possess and read the Bible at their own firesides. I have been twice in England, and have learned that the Bible is the strength of that nation.” Romans 3:3-4 For what if some did not believe? Man’ s unbelief and God’ s faithfulness I. Man’ s unbelief; its various forms; impenitence; scepticism. II. God’ s faithfulness; His Word remains true; cannot fail of effect; must be glorified. (J. Lyth, D. D.)God justified though man believes not We have here-- I. A sorrowful reminder. There always have been some who have not believed.1. This is stated very mildly. The apostle might have said “ many” instead of “ some.” Remember that all but two who came out of Egypt fell in the wilderness through unbelief; but the apostle does not wish to unduly press his argument, or to aggravate his hearers. Even in his own day he might have said, “ The bulk of the Jewish nation has rejected Christ. Wherever I go, they seek my life, because I preach a dying Saviour’ s love.” Yet this is a very appalling thing, even when stated thus mildly. If all here except one were believers, and it was announced that that one would be pointed out to the congregation, we should all feel in a very solemn condition. But there are many more than one here who have not believed. If the unconverted were not so numerous they would be looked upon with horror and pity. As they are so numerous, there is all the greater need for our compassion. 2. The terms of Paul’ s question suggest a mitigation of the sorrow. “ What if some did not believe?” Then it is implied that some did believe. Glory be to God, there is a numerous “ some.” 3. Yet it is true that, at times, the “ some” who did not believe meant the majority. Read the story of Israel through and you will be saddened to find how again and again they did not believe, and it may be that, even among hearers of the gospel, the unbelievers preponderate. 4. This unbelief has usually been the case between the great ones of the earth. In our Saviour’ s day they said, “ Have any of the rulers or of the Pharisees believed on Him?” The gospel has usually had a free course among the poor, but “ not many wise men after the flesh, not many mighty, not many noble,” are called. 5. Some who have not believed have belonged to the religious and to the teaching class. The Scribes and Pharisees rejected Christ, although they were the religious leaders of the people. And now we may be preachers, and yet not preach the gospel of Christ; we may be members of the Church, and yet not savingly know it. 6. The same may be said if we take the whole range of the nations favoured with the gospel. 7. “ What, then, if some do not believe?” Then-- (1) They are lost. “ He that believeth not is condemned already.” (2) There still remains, to those who hear the gospel, the opportunity to believe; and, believing, they shall find life through the sacred name. (3) Let us, who do believe, make them the constant subject of our prayers; and bear our witness to the saving power of the gospel. II. A horrible inference, viz., that their unbelief had made the faith, or the faithfulness of God, without effect.1. Some will say, “ If So-and-so and So-and-so do not believe the gospel, then religion is a failure.” We have read of a great many things being failures. A little while ago it was a question whether marriage was not a failure. I suppose that, by and by, eating and breathing will be a failure. The gospel is said to be a failure, because certain gentlemen of professed culture and knowledge do not believe it. Well, there have been other things that have not been believed in by very important individuals, and yet they have turned out to be true. Before the trains ran, the old coachmen and farmers would not believe that an engine could be made to go on the rails, and to drag carriages behind it. According to the wise men of the time, everything was to go to the bad, and the engines would blow up the first time they started with a train. But they did not blow up, and everybody now smiles at what those learned gentlemen ventured then to say. Look at those who now tell us that the gospel is a failure. They are in the line of those whose principal object has been to refute all that went before them. If any of you shall live fifty years, you will see that the philosophy of today will be a football of contempt for the philosophy of that period. I have to say, with Paul, “ What if some did not believe?” It is no new thing; for there have always been some who rejected the revelation of God. What then? You and I had better go on believing, and testing for ourselves, and proving the faithfulness of God. The gospel is no failure, as many of us know. 2. Has God failed to keep His promise to Israel because some Israelites did not believe? Paul Nays, No. He did bring Israel into the promised land, though all but two that came out of Egypt died through unbelief in the wilderness. A nation came up from their ashes, and God kept His covenant with His ancient people; and today He is keeping it. The “ chosen seed of Israel’ s race” is “ a remnant, weak and small” ; but the day is coming when then they shall be gathered in; then shall also be the fulness of the Gentiles when Israel has come to own her Lord. 3. Because some do not believe, will God’ s promise therefore fail to be kept to those who do believe? I invite you to come and try. When two of John’ s disciples inquired of Jesus where He dwelt, He said to them, “ Come and see.” If any here will try Christ, as I tried Him, they will not tolerate a doubt. One said that she believed the Bible because she was acquainted with the Author of it, and you will believe the gospel if you are acquainted with the Saviour who brings it. 4. Will God be unfaithful to His Son if some do not believe? I thank God that I have no fear about that. “ He shall see of the travail of His soul, and shall be satisfied.” Suppose that you wickedly say, “ We will not have Christ to reign over us.” If you think that you will rob Him of honour by your rejection, you make a great mistake. If you will not have Him, others will. This word shall yet become true, “ The kingdoms of this world are become the kingdoms of our Lord and of His Christ,” etc. 5. If some do not believe, will God change the gospel to suit them? Ought we to change our preaching because of “ the spirit of the age” ? Never; unless it be to fight “ the spirit of the age” more desperately than ever. We ask for no terms between Christ and His enemies except these, unconditional surrender to Him. The gospel cannot be altered to your taste; therefore alter yourself so as to meet its requirements. III. An indignant reply to this horrible inference.1. Paul gives a solemn negative: “ God forbid!” All the opponents of the gospel cannot move it by a hair’ s breadth; they cannot injure a single stone of this Divine building. 2. He utters a vehement protestation: “ Yea, let God be true, but every man a liar.” You know that if the majority goes in a particular direction, you are apt to say, “ It must be so, for everybody says so.” But what everybody says is not therefore true. If God says one thing, and every man in the world says another, God is true, and all men are false. God speaks the truth, and cannot lie. We are to believe God’ s truth if nobody else believes it. 3. He uses a Scriptural argument. He quotes what David had said in the Fifty-first Psalm,” That Thou mightest be justified in Thy sayings, and mightest overcome when Thou art judged.” (1) God will be justified in everything that He has said. God shall also be justified when He judges and condemns men. (2) A very startling expression is used here: “ That Thou mightest overcome when Thou art judged.” Think of this enormous evil; here are men actually trying to judge the Divine judgments, and to sit as if they were the god of God. Still the verdict will be in God’ s favour. It would be proved that He had neither said anything untrue, nor done anything unjust. Conclusion: 1. I want the Lord’ s people to be brave about the things of God. There has been too much of yielding, and apologising, and compromising. 2. If you are opposed to God, I beseech you give up your opposition at once. This battle cannot end well for you unless you yield yourself to God. (C. H. Spurgeon.)Let God be true, but every man a liar. God trite The primary meaning of “ truth” in Greek is openness: what is not concealed; but in Hebrew, that which sustains, which does not fail or disappoint our expectations. The true therefore is-- I. That which is real as opposed to what is fictitious or imaginary. Jehovah is the true God, because He is really God, while the gods of the heathen are vanity and nothing. II. That which completely comes up to its idea, or what it purports to be. A true man is a man in whom the idea of manhood is fully realised. The true God is He in whom is found all that Godhead imports. III. That in which the reality corresponds to the manifestation. God is true because He really is what He declares Himself to be; because He is what He commands us to believe Him to be; and because all His declarations correspond to what really is. IV. That which can be depended upon, which does not fail, or change, or disappoint. In this sense God is true as He is immutable and faithful. His promise cannot fail. His word never disappoints: it “ abideth forever.” (C. Hodge, D. D.)God’ s truth 1. Will survive all human lies.2. Will be amply justified.3. Will be triumphantly vindicated. (J. Lyth, D. D.)Standing to what God has said I admire the spirit of the boy who mentioned something which his mother said. One said, “ It is not so,” and he said, “ It is so; my mother said it.” “ But,” said the other, “ it is not so.” Says he, “ If mother said it, it is so; and if it is not so, it is so if mother said it.” And I will stand to that with God. If God has said it, it is so, and you shall prove to a demonstration if you like it is not so; but it is so, and there will I stand. “ And be a fool,” says one. Yes, a fool; for such hath He chosen to seek to do things that make others who do not believe stand aghast: only believe thou, and stand thou to it, and it shall be impossible for thee, a child of God, to be driven to distrust thy Father. It ought to be so. (C. H. Spurgeon.)The goodness and wisdom of God’ s law unimpeachable It has ever been held the highest wisdom for a man not merely to submit to necessity--necessity will make him submit--but to know and believe well that the stern thing which necessity had ordered was the wisest, the best, the thing wanted there. To cease his frantic pretension of scanning this great God’ s-world in his small fraction of a brain; to know that it had verily, though deep beyond his soundings, a just law, that the soul of it was good--that his part in it was to conform to the law of the whole, and in devout silence follow that; not questioning it, obeying it as unquestionable. (T. Carlyle.)Ideal standards of duty The apostle had been showing the Jews that they had utterly failed of becoming truly religious by means of the old law. And the question arose, “ What! was the law, then, good for nothing?” The law was good, but man was weak; therefore it did not work out that which its interior spiritual tendency would have wrought out if it had been unchecked. But then God attempted to do what He was unable to do! If the law was dishonoured in the conduct of the Jews, how should the Lawgiver retain honour? The tendency of the Jewish objector was to defend himself by bringing down the character and government of God; and the apostle answered, “ Let the justice and goodness of God remain untarnished, however it may affect men’ s reputation.” And the doctrine which we deduce from this passage is-- I. The tendency of the heart to seek to diminish the intensity of self-condemnation by lowering the standard of duty. All sense of self-condemnation arises from a comparison of one’ s deeds, character, life and motives, with certain standards of duty. If there had been no law, there could have been no sense of violating law, and none, therefore, of sin. There is one thing which we bear less willingly than any other--namely, a sharp sense of shame in self-condemnation. There is no other feeling that seems to suffocate a man more than to be worried by his own accusing and condemning conscience. While, then, this feeling is so unbearable, it is scarcely surprising that men attempt to get rid of it. They pad their conduct, as it were, that the yoke may not bear so heavily where they feel sore. Therefore, men tell themselves more lies in this direction than in any other. They deliberately fool themselves--and for the same reason that men take opiates. “ It is not good,” said the physician, “ that yon should take opiates to remove that sharp pain. You had better remove the cause, and so get rid of the pain.” “ But,” you say, “ I must pursue my business; and, though it may not be the best thing, give me the opiate.” Men will not, if they can help it, bear the ache of self-condemnation; and by every means in their power they are perpetually trying to get rid of it. The ordinary method is to impair that rule of conduct, or that ideal of light, which condemns them. They attack that which attacks them. Men plead the force of circumstances for breaking the laws which are most painful to them. They attempt to show that they are not to blame. They plead that breaking the law is not very sinful. That is, to save themselves, they destroy the dignity and the importance of the law. Let us trace this tendency.1. It begins in early life. (1) A child that will not obey his parents’ injunctions begins, after a while, to find fault with the rigour by which he is held in check; and as he gets older he finds fault with, and endeavours to throw off, parental authority. “ To be sure,” he says, “ I have gone forth at untimely hours, had my own way in contravention of express authority; but then, I am not so much to blame. Who could live in a family screwed up as this is? A man must have some room.” What is all this but an attempt to excuse his own disobedience, by inveighing against the law under which the obedience takes place? (2) When the young go forth to the training ground of life, they manifest the same tendency. The truant and dullard at school turns against the master, and at last against the school. He declares that it is not his fault. Or, if he admits that it is his fault in part, he pleads the provocation; and so the rebellious boy at school tarnishes the good reputation of the teacher, and inveighs against the school. 2. It runs through industrial forms. (1) If in a trade or profession, a man prefers to sport rather than to work, and is indolent, and unsteady, when the pressure of blame and condemnation begins to come on him, he turns instantly to blame everybody and everything but his own self. Or perhaps the plea is urged that such and such a calling cannot be successfully followed without moral obliquity. What is this but destroying their reputation for the sake of shielding their own? 3. It finds its way into social relations. When men defy the public sentiment which expresses the social conscience of the community, and come under its ban, and begin to smart, they attack that sentiment. If it be a course of impurity that they have pursued, they charge sentiment with prudery; if they have been going in ways in which they have left truth far behind, they charge it with fanaticism. And, more than that, they do not believe there is anything in the community better than they are. 4. It pervades the pleas by which criminals seek to defend themselves. As men begin to violate the laws of the community, as they begin to suffer under the loss of reputation, they seek to excuse themselves from blame, and to fix it upon others. Even when the law cannot get its hand upon them; or when, getting it upon them, it cannot hold them; and when they begin to feel that the unwritten law, which no man can escape, the judgment of good men’ s thoughts, the wintry blast of good men’ s indignation round about them, and they are called “ sharpers,” and are treated as such, they complain that it is an indignity heaped upon them; that it is a wrong done to them, and say, “ Society is wrongly organised. If it were better organised, business would be conducted differently, and men would act differently. But how can you expect that a man will be right when everything is organised on wrong principles?” 5. It manifests itself in men’ s arguments on the subject of vice. (1) Here is a man who says, “ I am no more intemperate than anybody else. I am frank and open. I drink, and show it. Just go behind the door and see what these temperance men do.” What is this but the plea of a man who, not satisfied with being a drunkard, is destroying the very ideal of temperance? (2) Here is a man who has utterly gone from chastity. That is bad enough; but that is not all. He says, “ Impure, am I? Well, I think I have company enough in this world. No one is pure. It is because they cannot, and not because they will not, that they do not run into excesses.” Such men stand inveighing against the memory of their very mother, and whelming the reputation of pure and noble sisters, and a man who has lost respect for womanhood in actual life may be considered as given over. (3) There are those who pursue the same course in regard to probity. They are not themselves truth speakers; neither do they believe that any man does speak the truth. “ I am a swindler,” says one. “ But who is not? Every man has his price.” And what does he do? He destroys the very ideal of honesty by declaring that nobody is honest. 6. It may also be traced in men’ s reasonings on the subject of religious truth. Men care very little what theology teaches, provided it does not come home to them, either as a restraint or as a criterion of judgment; but when they begin to be made uncomfortable; when for one or another reason the pulpit is a power, and they find it in the way of their ambition, or gain, or comfort; when theology begins to stir them up, and sit in judgment on them, then there is a strong tendency developed in them to find fault with the truth, and to justify themselves by adopting what they are pleased to call “ a more liberal view.” And so men find fault with the fundamental principles of a moral government. And under such circumstances they go from church to church to find a more lenient pulpit. II. The importance of maintaining our ideal of duty in spite of all human imperfections. The destruction of ideal standards is utterly ruinous to our manhood.1. What is an ideal? A perception of something higher and better than we have reached, either in single actions, or in our life and character. Do I need to ask you what your ideal is, ye that have sought in a thousand ways to reach that very conception? The musician is charmed with the song that he seems to hear angels sing; but when he attempts to write it down with his hands he curses the blundering rudeness of material things, by which he cannot incarnate so spiritual a thing as his thought. The true orator is a man whose unspoken speech is a thousand times better than his utterance. The true artist is a man who says, “ Oh! if you could see what I saw when I first tried to make this, you would think this most homely.” This excelsior of every soul; this sense of something finer, and nobler, and truer, and better--so long as this lasts a man can scarcely go down to the vulgarism. A man who is satisfied with himself because he is better than his fellow men. You never thought as well as you ought to think. You never planned as nobly as you ought to plan. You never executed as well as you ought to execute. Over every production there ought to hover, perpetually, your blessed ideal, telling you, “ Your work is poor--it should be better” ; so that every day you should lift yourself higher and higher, with an everlasting pursuit of hope which shall only end in perfection when you reach the land beyond. 2. But what if some mephitic gas shall extinguish this candle of God which casts its light down on our path to guide us, and direct our course up? What if the breath of man, for whom it was sent, should blow it out, and he be left in darkness to sink down toward the beast that perishes? Woe be to that man whose ideal has gone out and left him to the vulgar level of common life without upward motive. And yet, that which our text reveals, and revealing condemns, is universal--namely, the attempt of men to find fault with law, or with God, the fountain of law, with the ideal of rectitude, rather than find fault with themselves. Nay, “ Let God be true, but every man a liar.” (H. Ward Beecher.) Romans 3:5-8 But if our unrighteousness commend the righteousness of God, what shall we say? Man’ s sin and God’ s righteousness 1. Our unrighteousness may possibly commend the righteousness of God.2. This result is involuntary, not meritorious.3. Hence to suppose that sin is less punishable because good follows is a grievous error.4. To persist in sin that good may come, is positively blasphemous and wicked.5. Therefore God will righteously punish those who do so. (J. Lyth, D. D.)Man’ s sin and God’ s righteousness 1. Man’ s sin has occasioned the displays of God’ s righteousness.2. Does not thereby lose its enormity.3. Must, if not repented of, be avenged.4. Otherwise all righteous judgment must cease. (J. Lyth, D. D.)Is God unrighteous that taketh vengeance? (text, and Genesis 18:25).--God’ s attitude towards sin 1. God makes the wickedness and unbelief of men subservient to His glory.2. Holds them responsible for their sins, notwithstanding the result.3. Teaches that the morality of an action depends not upon the consequences of it, but upon its agreement or disagreement with His law.4. Condemns the slanderous importation that the gospel sanctions the principle of doing evil that good may come. (J. Lyth, D. D.)God’ s attitude towards sin He--1. Overrules it;2. Judges it;3. Utterly condemns it. (J. Lyth, D. D.)The heart’ s rest in the righteousness of God Thousands of years part those two questions, yet in substance they are the same. The first occurs in a tender, sublime intercession; the second in a hard, fiery argumentation. Note-- I. That both refer to the retributive providence of God as declared in particular and decisive acts. Both acts were determined by the moral conditions of men, though their effects operated in different spheres. One was temporal, the other a spiritual judgment.1. Let us try and get their position. Think of Abraham when God divulged to him tits appalling purpose. Think of Paul writing with the full knowledge that God had placed Israel under a ban. In different ways these two men were bidden look into the treasure house of Divine wrath. They had to stand on the shadowed side of the providence of God. And the hand of Him they knew as love placed them there. 2. Both felt the moral pressure upon their reason and conscience, and were compelled to ask, Is it right for God to do this? One tried to turn judgment aside, so forcibly did the difficulty press itself home. Paul’ s perplexities were more intricate, and his endeavour to extricate his reason and conscience is one great wrestling with the Spirit of Truth. 3. Now, looking into these difficulties of Abraham and Paul, do we not recognise our own? Our thoughts and feeling form themselves, almost without our will, into the old interrogation, “ Wilt Thou also destroy the righteous with the wicked?” Are we not ready to expostulate, “ That be far from Thee to do after this manner” ? In how many sweeping calamities the righteous are slain with the wicked. Earthquake, storm, flood, fire, make no elections; they take any and all alike. In a commercial crisis often some of the best men are among the wreckage, ignominiously huddled with the rogues. Where is the answer to this? I do not find one in the Old Testament narrative. There is one streak of light. Lot was saved. Yet, in view of the after history, one is ready to ask, Why? And if we take Paul’ s questions of sin, responsibility, and punishment, our bafflings are, if anything, increased. The impenetrable facts are with us. The fact of sin: what theologians call original sin, and men of science heredity. Millions are born castaways, come into the world under wrath. What about their responsibility? What about their destiny? II. The ultimate truth upon which those who put them relied for a solution. God did not leave them without answer; nor has He left us without one. Their answer is ours, for the Bible is for all time. We shall find our answer in the questions themselves; for they contain a truth quite equal to the removal of doubts, though not of difficulties.1. Abraham and Paul grasped the eternal righteousness of God. That became a formulated conception of God’ s character. Reason and conscience built on it, and could not he shaken. It is for us to make that our own. Before we pass judgment, or seek to form a judgment on any section of human history, or any problem of human life and destiny, let us take fast hold of the manifested truth--God is righteous. That is larger than the statement--God does righteously. It means more than He does no wrong things. It means, He cannot do a wrong thing. And then, moreover, His wisdom is such that He cannot commit a blunder. 2. These questions not only express a truth of God’ s character, but also the moral requisition of the creature consciousness. Reason and conscience both demand that the Judge of all the earth shall be righteous. And God has not so constituted man that he may mock Him. And notice in connection with this that “ The Lord said, Shall I hide from Abraham that thing which I do?” Does not that look as if God craved the sympathy and approval of man? He would not have those intuitive demands which He has put into souls violated by deeds of His. The Creator would be justified in the eyes of His creature. God does not rebuke the demand that He shall do right. And when we fully apprehend, as did these men, that God is righteous, every special act of His will be tried by that conclusion. The thorniest questions that can ever arise must have their answers in the righteousness of God. III. The profound moral acquiescence in the Divine will which the texts reveal. The harassed reason of patriarch and apostle found rest in the eternal righteousness of God.1. We must always start there, and take it as our lamp to light our feet along winding and perilous paths, and seldom shall we stumble or lose our way. It is not a truth for reflection alone, but for practical guidance, and should command our acquiescence in the Divine will. 2. Not that we are to cease inquiry. Only we should question with faith in our hearts; especially the faith that God is righteous. 3. The acquiescence spoken of does not mean unconcern as to the fate of men. It does not mean indifference to sin and sorrow, and suffering and destiny. Abraham cared. How he pleaded! Clearly we are now amid the overwhelming mysteries of moral government. We see that men may become so bad that nothing is left, even for God, but a determining stroke of wrath. But we must not be content to leave men to their doom. There must be no willingness that they should perish. God’ s will is that they should be saved. Paul said, “ I have great heaviness and continual sorrow in my heart concerning reprobated Israel.” (W. Hubbard.)God forbid: for then how shall God judge the world?--God’ s righteousness and future judgment God’ s righteousness-- I. Is the basis of the hope of future judgment. Things are not right now if viewed from a strictly temporal standpoint; for the good often get the worst of it, and the bad the best of it. The hope that these inequalities will be adjusted at the Judgment has been the comfort and mainstay of God’ s saints under both dispensations. II. Necessitates this judgment.1. If the world’ s affairs are administered by a Righteous Governor, then the things that are now manifestly wrong must at some period be put right, and the date assigned by the Righteous Governor of the world is the Day of Judgment. 2. Having assigned that date, God’ s righteousness pledged Him to keep it. God is, so to speak, committed to it, and He is not “ the son of man that He should repent.” III. Will govern its decisions. Men will be judged equitably. Judicial decisions are now often inequitable--because some legal technicality stands in the way; or because all the facts are not forthcoming, or some of them are not placed in their true light; or because the eloquence of the advocate, or something about the accused, influences the jury. But then the awards will be according to the merits of the case, all the circumstances of which will be naked and open. Conclusion: We may take comfort from this doctrine--1. Amid all the perplexities of the present. We do not estimate things by their momentary appearance, nor a man by a solitary action. We must therefore estimate God and His procedure comprehensively. He has all eternity to work in, and when we take the larger view we shall acknowledge that the Judge of all the earth will do right. 2. Amid all the perplexities concerning the future. Whatever becomes of the wicked the Judge of all the earth will do right. (J. W. Burn.)Justice and judgment The following story is told of Judge Gray, now in the United States Supreme Court:--A man was brought before him who was justly charged with being an offender of the meanest sort. Through some technicality the judge was obliged honourably to discharge him, but as he did so he chose the time to say what he thought of the matter. “ I believe you guilty,” he said, “ and would wish to condemn you severely, but through a petty technicality I am obliged to discharge you. I know you are guilty, and so do you; and I wish you to remember that you will some day pass before a better and a wiser Judge, when you will be dealt with according to justice, and not according to law.” The standard of God’ s justice In the reign of King Edward the First there was much abuse in the traffic of all sorts of drapery, much wrong done betwixt man and man by reason of the diversity of their measures, every man measuring his cloth by his own yard, which the king perceiving, being a goodly proper man, took a long stick in his hand, and having taken the length of his own arm, made proclamation through the kingdom, that ever after the length of that stick should be the measure to measure by, and no other. Thus God’ s justice is nothing else but a conformity to His being, the pleasure of His wilt; so that the counsel of His will is the standard of His justice, whereunto all men should regulate themselves as well in commutative as distributive justice, and so much the more righteous than his neighbour shall every man appear, by how much he is proximate in this rule, and less righteous as he is the more remote. (J. Spencer.) Romans 3:8 And not rather … Let us do evil that good may come. Doing evil that good may come I. Almighty God can and often doth overrule evil actions to his own glory and cause bad means to conduce to a good end.1. This is sufficiently intimated in the beginning of this chapter, which gave occasion to the reflection made in the text. The Jews had been favoured with special advantages for the knowing the Messiah, yet they rejected Him to their ruin. But yet their sin illustrated God’ s justice in punishing them for their crime; and by giving occasion to the apostles to turn from them to the Gentiles, it proved a means of advancing God’ s glory. The Gentiles, on the other hand, had been grievous sinners; yet upon their hearing the gospel preached many of them embraced it, which likewise gave occasion to the magnifying the grace of God towards them in forgiving and receiving them into His favour. This proved the-- 1. Occasion of the Jews imputing to Paul the principle of doing evil that good may come (cf. Romans 6:1). 2. Scripture furnishes many instances of the like kind. The book of Esther seems to have been written to declare the wisdom and goodness of God, in overruling the pride and malice of a wicked man to His own glory, and the good of His Church. The greatest sin that ever was committed, the crucifying the Son of God, was by the Divine wisdom and goodness overruled, to become a means of the greatest good. 3. And the reason of all this is evident. That Being who seeth all things at one view, who discerneth the tendency and consequence of every action, and who hath all power in His hands, can easily outwit and overreach the craftiest of men, and dispose their designs to other purposes. And as His goodness is equal to His power and wisdom, we may safely conclude that He will govern affairs in such wise as to bring good out of evil. So we argue from the perfection of His nature, that He never would have permitted evil to have come into the world unless He could have overruled it to wise and good ends. II. Notwithstanding all this, it is a detestable principle, that unlawful means may be used in order to the bringing about an end that is good. You see with what abhorrence the apostle in the text disclaims it. It is such an open defiance to God and goodness; such a flat contradiction to truth and reason, as well as to Christianity, that it very well became him thus to express himself.1. Paul has elsewhere testified his sense of this matter (Acts 26:11; 1 Timothy 1:13). And Christ also (John 16:2). And as the New, so the Old Testament also hath fully born its testimony (Job 13:7-11). 2. But, indeed, we may certainly conclude without the affirmation of an apostle or prophet, that this is a detestable principle. It is absurd and self-contradictory. To design, and to do good, is the proper business of a reasonable being. It is the glory of God Himself, and is what He requires of all, whom He hath made after His own image. Now that is good, either to design or do, which is according to the will of the Creator; so that to do evil, in order to the doing good, is to contradict and thwart His will in order to the performing it; it is to break His commandments in order to the keeping them. In a word, it is to do that which is directly opposite to the end we profess to aim at. For no evil has in its own nature a tendency to good, but to the contrary. III. It is a slanderous, and therefore an unjust and detestable practice, to charge this principle upon those who not only disown it, but who give no just occasion for such an imputation. This is in truth so lewd a principle that those who do act upon it will probably not own to it. But, however, if they do act upon it, then it is no injustice to say they do. But if, on the contrary, they not only disavow the principle, but give no just ground for such a charge, then it is without all question a slanderous report. So St. Paul affirms in the text, using the same word, which, when applied to God, is rendered “ blasphemy” ; and when to men, “ evil-speaking,” or “ calumniating.” And those Jews who raised this slanderous report, when they knew, or at least might easily have known that it was a slander, were justly liable to damnation for so doing; so that God would punish them, not only for rejecting the gospel when preached to them, but also for calumniating the doctrine of Christianity, and slandering its preachers. (Bp. Bradford.)Doing evil that good may come impossible He who does evil that good may come, pays a toll to the devil to let him into heaven. (Guesses at Truth.)We must not do evil that good may come I. This will appear from the nature of moral good and evil.1. To denominate an action morally good there must be a concurrence of all conditions requisite thereunto. If the object be lawful, the manner of the performance regular, and it be fitly circumstantiated, yet if it be done for a wicked end, this mars the action and renders it sinful; and for the same reason let the intention be never so good, the end never so excellent, yet, if the thing we do is forbidden by God’ s laws, it is a vicious action. 2. Nay, further, such is the contrariety between the good and evil, that what is really evil cannot be chosen as a fit means to produce good, any more than darkness can beget light, or false premises infer a true conclusion, or an evil tree bring forth good fruit. To do evil to obtain good is as if a man should put his hand into the flame to cool it. II. To do evil that good may come is a great affront to and distrust of the Divine providence and government of the world. So saith Job, “ Will ye speak wickedly for God, and talk deceitfully for Him?” (Job 13:7).1. Doth He stand in need of our sins to help Him out at a dead lift to bring His designs to pass? Cannot He preserve His religion without our venturing on a special occasion to strain a point, and transgress our duty for the sake of it? 2. This is seen in those who, fondly imagining that our Saviour and His apostles had not wrought miracles enough for confirmation of their doctrine, have coined other miracles; which pious frauds are most highly dishonourable to our Saviour, intimating as if His gospel had been imperfect, unless men had interposed their own wit and knavery to complete it. 3. Let us but suppose God to have done wisely and considerately in all that He hath commanded or forbidden, and it must then necessarily follow that we must never go against His will, though it may seem to tend to never so great or good an end. III. Add to this the examples in Scripture of God’ s condemning what hath been done against His command, though with a good intention and for a worthy end. In the Old Testament, not to insist on the case of Uzzah, you find King Saul (1 Samuel 15:1-35) receiving commandment from God to destroy all Amalekites. He very zealously sets about the work, but saves the best and fattest of the cattle to offer them for a sacrifice. This one act of disobedience, notwithstanding the piety of his intention, cost him his kingdom. “ Behold, to obey is better than sacrifice,” etc. In the New Testament we read of Peter, who, out of great love to his Master when apprehended, “ drew his sword, and struck a servant of the high priest’ s, and smote off his ear.” It was done in defence of Christ; it was against unjust violence. Yet mark our Saviour’ s rebuke (Matthew 26:52). IV. The ill consequences of such a concession as this, that evil may be done for a good end. This one principle sets us free from all authority either Divine or human, and everyone may do whatever he thinks fit, so his intention and end be but good.1. What we are to do, or to avoid, if this doctrine be admitted for true, we are not to learn from God’ s law. Things are either good or evil according as they seem to us, and our own judgment is the measure of lawful and unlawful, and thus we are wholly our own masters and lawgivers. 2. Nay, this principle plainly overthrows all justice and faith amongst men, all peace and security in societies, and makes all government precarious, since everyone is an arbitrary subject, and may obey or resist the laws as they appear to himself to be for or against the common good; and every man’ s life and fortune is at my disposal, if once I think it most for the glory of God and the safety of religion that they should be taken away. You know our Saviour tells His disciples of some that should arise, who would think they did God good service in killing them. According to this doctrine St. Paul was innocent when he was so mad against the Church. (B. Calamy, D. D.)Right not to be attained by doing wrong We ought to think much more of walking in the right path, than of reaching our end. We should desire virtue more than success. If by one wrong deed we could accomplish the liberation of millions, and in no other way, we ought to feel that this good, for which perhaps we had prayed with an agony of desire, was denied us by God, was reserved for other times and other hands. (Channing.)Right should not connive with wrong Yield to no established rules if they involve a lie. Do not do evil that good may come of it. “ Consequences!” --this is the devil’ s argument. Leave consequences to God; but do right. If friends fail thee, do the right. If foemen surround thee, do the right. Be genuine, real, sincere, true, upright, godlike. The world’ s maxim is trim your sails and yield to circumstances. But if you would do any good in your generation, you must be made of sterner stuff, and help make your times rather than be made by them. You must not yield to customs, but, like the anvil, endure all blows until the hammers break themselves. When misrepresented, use no crooked means to clear yourself. Clouds do not last long. If in the course of duty you are tried by the distrust of friends, gird up your loins, and say in your heart, I was not driven to virtue by the encouragement of friends, nor will I be repelled from it by their coldness. Finally, be just and fear not; “ corruption wins not more than honesty” ; truth lives and reigns when falsehood dies and rots. (T. Guthrie, D. D.) Romans 3:9-20 What then?Are we better than they? No … they are all under sin. Nominal Christians compared with heathen 1. Have much advantage every way (Romans 3:2).2. Are no better.3. Are all alike under sin. (J. Lyth, D. D.)Man under sin, inasmuch as-- I. He is under the imputation of sin. And whose sin? Adam’ s; for he had been placed by his Maker in the situation of head and representative of all his descendants. And because he rendered himself guilty, therefore we, being in him and identified with him, were made sharers of his guilt. This, of course, is a statement against which the pride of human reason will rebel. But if you will listen to the Word of God, turn to Romans 5:12, etc. And what puts this matter beyond all doubt is the way in which all through that passage Paul represents our sin and condemnation in Adam, as parallel and as correspondent to our righteousness and salvation by Christ. He tells you here, that just as believers are accounted righteous in Christ’ s righteousness, so they were held as sinners on account of Adam’ s sin. As Christ’ s obedience now justifies them, because accounted theirs, so was Adam’ s disobedience. II. His nature is under the degrading and polluting influence of sin. Now this also he inherits from Adam. “ Original sin is the fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil” (Art. 9; Genesis 6:5; Genesis 8:21; Psalms 51:5; Romans 7:18; Romans 8:7). In support of this we may appeal--1. To the individual conscience.2. To the page of history.3. To the witness of travellers.4. To the reports of newspapers. III. He is held in bondage by the tyranny of sin. This is more than being depraved and corrupt: it is a positive enslaving of the will. Man cannot of himself turn from evil to God. The condition of man after the fall of Adam is such that he cannot turn and prepare himself, by his own natural strength and good works, to faith and calling upon God. Wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us when we have that good will” (Art. 10; Romans 5:6; Ephesians 2:1; 1 Corinthians 2:14).1. Well may this thought stir us earnestly to cry to God to send down His Spirit, and give us the strength He only can communicate. 2. Sin, indeed, would whisper, “ You can do nothing, and therefore you need not care; the fault is not your own.” Perish the thought! No, rather say, “ I can do nothing; therefore, O God, create Thou a clean heart and renew a right spirit within me.” IV. He is under the condemnation and the curse of sin.1. AS a partaker of Adam’ s guilt, he is included in the sentence of Adam’ s punishment. 2. As he is corrupt, he incurs the wrath due to his own iniquity. 3. As one sold under sin, he must, if left to himself, be consigned to a hopeless state of misery (Ephesians 2:3; Romans 7:5; Romans 6:23). Conclusion:1. Have we felt these truths so as to cry, “ What must I do to be saved” ? That is the question which constitutes the first step in the way of salvation. 2. The gospel brings us instead of Adam’ s guilt, Christ’ s righteousness; instead of inherent corruption, the counteracting balm of the Holy Spirit; instead of the bondage of sin, “ the glorious liberty of the children of God” ; instead of “ the wages of sin,” which “ is death,” the “ gift of God, eternal life.” (J. Harding, M. A.)Sin as revealed by conscience and Scripture I. Paul had appealed to the conscience of the Jews, and in chap. 2. affirmed and enlarged upon their guilt. He can scarcely be said to have proved it; he had only charged them with it; and yet through the conscience of those whom we address it is possible that a charge may no sooner be uttered than conviction may come on the back of it. There is often a power in a bare statement which is not at all bettered but rather impaired by reasoning. If what you say of a man agree with his own experience, there is a weight in your simple affirmation which needs no enforcing. It was this which mostly gained acceptance for the apostles. They revealed to men the secrets of their own hearts; and what the inspired teachers said they were, they felt themselves to be. This manifestation of the truth unto the conscience is the grand instrument still. That obstinacy of unbelief, which we vainly attempt to carry by the power of any elaborate demonstration, may give way, both with the untaught and the cultivated, to the bare statement of the preacher, when he simply avers the ungodliness of the human heart. II. He now refers the Jews to their own Scriptures, and, in so doing, he avails himself of a peculiarly proper instrument. Thus Christ expounded what was written in the law of Moses, and in the prophets, and in almost every interview the apostles had with the Hebrews, you will meet with this as a peculiarity which is absent when Gentiles only are addressed--e.g., Stephen, Peter, Paul at Antioch, Thessalonica, etc. He who was all things to all men was a Jew among the Jews. He reasoned with them on their own principles, and nowhere more frequently than in this Epistle. III. It is this agreement between the Bible and conscience which stamps upon the Book of God one of its most satisfying evidences. It is this perhaps more than anything else which draws the interest and the notice of men towards it. For there is no way of fixing the attention of man so powerfully as by holding up to him a mirror of himself; and no wisdom which he more prizes than that which by its piercing and intelligent glance can open to him the secrecies of his own heart, and force him to recognise a marvellous accordancy between its positions and all the varieties of his own intimate and home-felt experience. The question, then, before us is, Does this passage bear such an accordancy with the real character of man? It abounds in affirmations of sweeping universality, and a test of their truth or of their falsehood is to be found in every heart. The apostle has here made a most adventurous commitment of himself; for the matters here touched upon all lie within the well-known chambers of a man’ s own consciousness, and one single case of disagreement would be enough to depose him from all the credit which he has ever held in the estimation of the world. Of course, from the nature of the case, a withdrawment must be conceded in behalf of those who are under the gospel, yet we are prepared to assert that Paul has not overcharged the account that he has given of the depravity of those who are under law--whether it be the law of conscience, or of Moses, or even of the purer morality of Christ--insomuch that all who refuse the mysteries of His grace are universally in the wrong. Be assured, then, that there is a delusion in all the complacency associated with self-righteousness. It is the want of a godly principle which essentially vitiates the whole: and additional to this, with all the generosities and equities which have done so much for your reputation among men, there is a selfishness that lurks in your bosom; or a vanity that swells and inflames it; or a preference of your own object to that of others, which may lead you to acts or words of unfeeling severity; or a regard for some particular gratification, coupled with a regardlessness for every interest which lieth in the way, that may render you, in the estimation of Him who pondereth the heart, as remote a wanderer as he on the path of whose visible history there occurred in other times the atrocities of savage cruelty and savage violence. It were barbarous to tell you so had we no remedy to offer. Life has much to vex and to trouble it; and it were really cruel to add to the pressure of a creature so beset and borne in upon by telling him of his worthlessness, did we not stand before him charged with the tidings of his possible renovation (Romans 2:21-26). (T. Chalmers, D. D.)Sin: revealed by conscience A fashionable lady entered church in a strange place, and heard a sermon on human depravity. During the week the preacher called upon her, when she told him she did not believe in the doctrine of his sermon. He asked the lady to test the subject by reviewing her life, alone before God, to see if all her acts had been done from right motives, which she promised to do. The next day the preacher called again, when the lady confessed that she did not find one bright spot of conscious love to God in all her past life. A look within had convinced her of the truth of the doctrine. Feeling now the disease of sin, she went to the Great Physician and found a cure. Sin: revealed by grace When the light of God’ s grace comes into your heart, it is something like the opening of the windows of an old cellar that has been shut up for many days. Down in that cellar, which has not been opened for many months, are all kinds of loathsome creatures, and a few sickly plants blanched by the darkness. The walls are dark, and damp by the trail of reptiles: it is a horrid, filthy place, which no one would willingly enter. You may walk there in the dark very securely, and, except now and then for the touch of some slimy creature, you would not believe the place was so bad and filthy. Open those shutters, clean a pane of glass, let a little light in, and now see how a thousand noxious things have made this place their habitation! Sure, it was not the light that made this place so horrible; but it was the light that showed how horrible it was before. So let God’ s grace just open a window, and let the light into a man’ s soul, and he will stand astonished to see at what a distance he is from God. (C. H. Spurgeon.)The reign of sin I. Universal.1. Over all men.2. Over every faculty of man. II. Ruinous.1. To happiness.2. To peace.3. To moral power.4. To hope. (J. Lyth, D. D.)Superior sinners I remember a gentleman taking exception to an address based upon this text. He said, “ Do you mean to say that there is no difference between an honest man and a dishonest one; between a sober man and a temperate man?” “ No,” I remarked, “ I did not affirm that there was no room for comparison between such cases; but my position is that if two men were standing here, the one intemperate and the other sober, I should say of the one, “ This is an intemperate sinner, and the other a sober sinner.” My friend did not know how to meet the difficulty, but answered, “ Well, I don’ t like such teaching.” Very quietly I replied, “ Then I will make some concession, and meet your difficulty. I will admit that there are many ‘ superior sinners,’ and that you are a ‘ superior sinner.’” I shall not soon forget my friend’ s expression of countenance when he had taken stock of the argument. (H. Varley.)Human depravity I. Universal. Jew and Gentile. None righteous, wise, faithful. II. Total. In--1. Word;2. Deed;3. Thought;4. Purpose. III. Ruinous. All--1. Guilty;2. Condemned;3. Without hope. (J. Lyth, D. D.)Human depravity I. Wherein it consists (Romans 2:9-18). II. How it is demonstrated. By the law (Romans 2:20). III. What is the effect (Romans 2:19)? (J. Lyth, D. D.)Human depravity: its deceitfulness and the occasion of its manifestation In a vessel filled with muddy water, the thickness visibly subsided to the bottom, and left the water purer and purer, until at last it seemed perfectly limpid. The slightest motion, however, brought the sediment again to the top; and the water became thick and turbid as before. “ Here,” said Gotthold, when he saw it, “ we have an emblem of the human heart. The heart is full of the mud of sinful lusts and carnal desires; and the consequence is, that no pure water--that is, good and holy thoughts--can flow from it. It is, in truth, a miry pit and slough of sin, in which all sorts of ugly reptiles are bred and crawl. Many a one, however, is deceived by it, and never imagines his heart half so wicked as it really is, because sometimes its lusts are at rest, and sink to the bottom. But this lasts only so long as he is without opportunity or incitement to sin. Let that occur, and worldly lusts rise so thick, that his whole thoughts, words, and works show no trace of anything but slime and impurity. One is meek as long as he is not thwarted; cross him, and he is like powder ignited by the smallest spark, and blazing up with a loud report and destructive effect. Another is temperate so long as he has no jovial companions; a third chaste while the eyes of men are upon him. Human depravity: its outward development from latent germs of evil A few years ago, a house was built at Newcastle-upon-Tyne; and the earth which was dug out of the foundations was thrown over a piece of ground in front, intended for a garden. The following spring a number of caper plants came up: they were not common in that part of the country, and their appearance excited great surprise. Upon inquiry, it was found that, years before, that ground had been a public garden: it therefore appeared certain that those seeds had remained dormant while buried deep in the earth, and had sprung to life as soon as they were brought within the influence of heat and light. How like to our hearts! What seeds of evil may lie dormant in them! (C. H. Spurgeon.)Haman depravity: its universality The greatest of unregenerate men are as much in need of new hearts as the meanest of their fellows. There be some men that are born into this world master spirits, who walk about it as giants, wrapped in mantles of light and glory. I refer to the poets, men who rise aloft, like Colossi, mightier than we, seeming to be descended from celestial spheres. There be ethers of acute intellect, who, searching into mysteries of science, discover things that have been hidden from the creation of the world; men of keen research, and mighty erudition; and yet, of each of these--poet, philosopher, metaphysician, and great discoverer-it must be said, “ The carnal mind is enmity against God!” Ye may train an unrenewed man, ye may make his intellect almost angelic, ye may strengthen his soul until he shall unravel mysteries in a moment; ye may make him so mighty, that he can read the iron secrets of the eternal hills, tearing the hidden truth from the bowels of ancient marvels; ye may give him an eye so keen that he can penetrate the arcana of rocks and mountains; ye may add a soul so potent, that he may slay the giant Sphinx, that had for ages troubled the mightiest men of learning; yet, when ye have done all, his mind shall be a depraved one, and his carnal heart shall still be in opposition to God, unless the Holy Spirit shall create him anew in Christ Jesus. (C. H. Spurgeon.)The importance of civil government to society I. The apostle’ s conclusion is, that before God all the world is guilty, and if we single out those verses which place man in his simple relationship to God, we shall see the justice of the sentence.1. “ There is none righteous, no, not one.” To be held as having kept the law of our country, we must keep the whole of it. It is not necessary that we accumulate the guilt of treason, forgery, murder. One of these acts is enough to condemn. A hundred deeds of obedience will not efface or expiate one of disobedience; and we have only to plead for the same obedience to a Divine that we render to a human administration, to prove that there is none righteous before God. 2. “ There is none that understandeth, there is none that seeketh after God.” No man who has not submitted himself to the doctrine of justification by faith has any clear knowledge of the ground on which he rests his acceptance with God. He may have some obscure conception of His mercy, but he has never struck the compromise between His mercy and His justice. What becomes of all that which stamps authority upon a law, and exhibits the Majesty of a Lawgiver, is a matter of which he has no understanding, and he does not care to understand it. He is seeking after many things, but not seeking after God. When did your efforts in this way ever go beyond an empty round of observances? 3. “ They are all gone out of the way, they are together become unprofitable, there is none that doeth good; no, not one.” We do not say that they have gone out of the way of honour, equity, or neighbourliness. But they are all out of the way of godliness. The prophet does not affirm that we have turned everyone to a way either of injustice or cruelty; but he counts it condemnation enough that we have turned everyone to his own way--a way of independence of God, if not of iniquity against our fellows in society. It is this which renders all the works of mere natural men so unprofitable, that is, of no value in the reckoning of eternity. They want the great moral infusion which makes them valuable. There is nothing of God in them. II. We now pass onward to another set of charges--which may not be so easy to substantiate--of offences against the dearest interests of society. It is true that the apostle here drops the style of universality, and quotes David’ s charges, not against the race, but against his enemies. But yet it will be found that though the picture of atrocity may not in our day be so broadly exhibited as in ruder periods, yet that the principles of it are still at work; that though law and civilisation and interest may have stopped the mouth of many a desolating volcano, yet do the fiery materials still exist in the bosom of society. So that our nature, though here personified by the apostle into a monster, with a throat like an open sepulchre, emitting everything offensive; and a tongue practised in the arts of deceitfulness; and lips from which the gall of malignity ever drops in unceasing distillation; and a mouth full of venomous asperity; and feet that run to assassination as a game; and with the pathway on which she runs marked by the ruin and distress that attend upon her progress; and with a disdainful aversion in her heart to peace; and with an aspect of defiance to the God that gave all her parts and all her energies--though this sketch was originally taken by the Psalmist from prowling banditti, yet has the apostle, by admitting it into his argument, stamped a perpetuity upon it, and made it universal--giving us to understand that if such was the character of man, as it stood nakedly out among the hostilities of a barbarous people, such also is the real character of man among the regularities and the monotonous decencies of modern society. To illustrate: Oaths were more frequent at one time than they are now, but while there may be less of profaneness in the mouths, there may be as much as ever in the heart. Murder in the act may be less frequent now, but if he who hateth his brother be a murderer, it may be fully as foul and frequent in the principle. Actual theft may be no longer practised by him who gives vent to an equal degree of dishonesty through the chicaneries of merchandise. And thus may there lurk under the disguises of well-bred citizenship enough to prove that, with the duties of the second table as with the first, man has wandered far from the path of rectitude. III. All this, while it gives a most humiliating estimate of our species, should serve to enhance to our minds the blessings of regular government. Let our police and magistrates depose to the effect it would have upon society, were civil guardianship dissolved. Were all the restraints of order driven in, conceive the effect, and then compute how little there is of moral, and how much there is of mere animal restraint in the apparent virtues of human society. There is a two-fold benefit in such a contemplation. It will enhance to every Christian mind the cause of loyalty, and lead him to regard the power that is, as the minister of God to him for good. And it will also guide him through many delusions to appreciate justly the character of man; to distinguish aright between the semblance of principle and its reality. IV. Learn three lessons from all that has been said.1. As to the theology of this question. We trust you perceive how much and how little it is that can be gathered from the comparative peace and gentleness of modern society; how much is due to the physical restraints that are laid on by this world’ s government, and how little is due to the moral restraints that are laid on by the unseen government of Heaven: proving that human nature is more like the tractableness of an animal led about by a chain, than of an animal inwardly softened into docility. On this point observation and orthodoxy are at one; and one of the most convincing illustrations which the apostle can derive to his own doctrine may be taken from the testimony of legal functionaries. Let them simply aver what the result would be if all the earthly safeguards of law and of government were driven away; and they are just preaching orthodoxy to our ears. 2. The very same train of argument which goes to enlighten the theology of this subject, serves also to deepen and establish the principles of loyalty. That view of the human character, upon which it is contended, by the divine, that unless it is regenerated there can be no meetness for heaven, is the very same with that view of it upon which it is contended, by the politician, that unless it is restrained there will be no safety from crime and violence along the course of the pilgrimage which leads to it. An enlightened Christian recognises the hand of God in all the shelter that is thrown over him from the fury of the natural elements; and he equally recognises it in all the shelter that is thrown over him from the fury of the moral elements by which he is surrounded. Had he a more favourable view of our nature he might not look on government as so indispensable; but, with the view that he actually has, he cannot miss the conclusion of its being the ordinance of Heaven for the Church’ s good upon earth; and he rejoices in the authority of human laws as an instrument in the hand of God for the peace of His sabbaths, and the peace of His sacraments. 3. Let our legislators recognise the value of true religion. When Solomon says that it is righteousness which exalteth a nation, he means something of a deeper and more sacred character than the mere righteousness of society. Cut away the substratum of godliness, and how, we ask, will the secondary and the earth-born righteousness be found to thrive on the remaining soil which nature supplies for rearing it? But with many, and these too the holders of a great and ascendant influence in our land, godliness is puritanism; and thus is it a possible thing that in their hands the alone aliment of public virtue may be withheld, or turned into poison. The patent way to disarm Nature of her ferocities is to Christianise her. For note-- (1) Though social virtue and loyalty may exist in the upper walks of life apart from godliness--yet godliness, in the hearts of those who have the brunt of all the common and popular temptations to stand against, is the main and effective hold that we have upon them for securing the righteousness of their lives. (2) The despisers of godliness are the enemies of the true interest of our nation; and it is possible that, under the name of Methodism, that very instrument may be put away which can alone recall the departing virtues of our land. (3) Where godliness exists, loyalty exists; and no plausible delusion--no fire of their own kindling, lighted at the torch of false or spurious patriotism, will ever eclipse the light of this plain authoritative Scripture--“ Honour the king, and meddle not with those who are given to change.” (4) Though Christianity may only work the salvation of a few, it raises the standard of morality among many. The reflex influence of one sacred character upon his vicinity may soften, and purify, and overawe many others, even where it does not spiritualise them. This is encouragement to begin with. (5) Alarming as the aspect of the times is, and deeply tainted and imbued as the minds of many are with infidelity, and widely spread as the habit has become of alienation from all the ordinances of religion, yet the honest and persevering goodwill of one imbued with the single-hearted benevolence of the gospel will always meet with respect. He who, had he met a minister of religion or of the state, would have cursed him, had he met the Sabbath school teacher who ventured across his threshold might have tried to bear a repulsive front against him, but would have found it to be impossible. Here is a feeling which even the irreligion of the times has not obliterated, and it has left, as it were, an open door of access, through which we might at length find our way to the landing place of a purer and better generation. (T. Chalmers, D. D.)There is none righteous, no, not one. None righteous Had there been one righteous, God would have found him out. (T. Robinson, D. D.)There is none that understandeth, there is none that seeketh after God.-- Human ignorance and perversity I. There is none that understandeth.1. What? Ignorance is not affirmed of many things of more or less importance. A man may be an accomplished scientist, a profound scholar, widely read in general literature, and yet not understand-- (1) His guilt;(2) His duty;(3) His responsibility;(4) His Saviour;(5) His destiny. 2. Why? Because-- (1) He does not want to. Ignorance is fancied bliss. He is not troubled by qualms of conscience, a sense of God’ s anger, an anticipation of judgment. A practical knowledge of these things would trouble him. (2) He will not; and that in spite of the witness of both Nature and Revelation. He might understand if he would. II. There is none that seeketh after God. There are many who “ seek after” matters infinitely less important--temporal profit, pleasure, etc.1. The folly of this. (1) The sick will not seek after their Physician.(2) The ignorant after their Teacher.(3) Sinners after their Saviour. 2. The necessity and blessedness of reversing this. (1) God must be sought, for men have lost Him.(2) When sought, God will be found--and as all that the soul can possibly want. (J. W. Burn.)They are all gone out of the way.--Practical error I. Its source. II. Its manifestations. III. Its predominance. IV. Its effects. (J. Lyth, D. D.)Progress in sin inevitable Every sin we commit is like taking a step further back from God: and return is rendered impossible without Divine assistance, as Satan cuts the bridges behind man in his retreating downward path; and also as every false step necessitates another--rather indeed many--as the author of Waverley Novels knew to his cost, and left it on record: “ Oh, what a tangled web we weave, when first we practise to deceive!” Or again, as Schiller more philosophically puts it: “ This is the very curse of evil deed, that of new evil it becomes the seed.” The sin and folly of ignoring God Why did you not think of God? One would deem that the thought of Him must, to a serious mind, come second to almost every other thought. The thought of virtue would suggest the thought of both a lawgiver and a rewarder; the thought of crime, of an avenger; the thought of sorrow, of a consoler; the thought of an inscrutable mystery, of an intelligence that understands it; the thought of that ever-moving activity that prevails in the system of the universe, of a supreme agent; the thought of the human family, of a great father; the thought of all-being, of a creator; the thought of life, of a preserver; and the thought of death, of an incontrollable disposer. By what dexterity of irreligious caution did you avoid precisely every track where the idea of Him would have met you, or elude that idea if it came? And what must sound reason pronounce of a mind which, in the train of millions of thoughts, has wandered to all things under the sun, to all the permanent objects or vanishing appearances in the creation, but never fixed its thought on the supreme reality; never approached, like Moses, “ to see this great sight.” (J. Foster.)Their throat is an open sepulchre.-- The throat of an ungodly man compared to an opened sepulchre I. I have to mention some particulars in which the throat of man is “ an open sepulchre” in regard to that which it receives: I mean, in regard to the air we breathe, and the food and beverage we eat and drink.1. This is true universally of every unregenerate man. Every breath of air that is breathed by a man who is not born of God, and every morsel of food that he eats, is but like the carrying a putrid corpse into a vault. He is supporting his body for the dishonour of God. It is not in the service of his heavenly Father, but in the service of his Father’ s enemies, that he uses all his strength and health, and all his bodily powers; he is guilty of abusing God’ s gracious gifts; he is steadily going forward into increased corruption. 2. But if in this way it holds good of all who are not restored to God, even the most abstemious, that “ their throat is no better than an opened sepulchre,” how much more does it give us a striking view of the wretched state of the intemperate: the gluttonous and the drunkard? Well does the wisdom of God compare the throats of all such wretched sinners to an opened sepulchre, corrupt in themselves, infectious to others, and offensive to God. Can such a man expect to dwell with God in holiness and glory? Would you yourselves consent to have an “ opened sepulchre,” with all its abominations, in your house? Would you tolerate anything so offensive? Much less can you suppose that God will suffer a drunkard to be anywhere but in the depths of hell. II. I now proceed to enumerate a few particulars in which the throat of every unregenerate man is also like “ an open sepulchre” in that which proceeds out of it.1. But let me first say a word generally to those who are Christians in name only. As in regard to what goes in, so in regard to what comes forth from your throat, it is still but an “ open sepulchre.” 2. In descending to particulars, I must be content to mention only one of the multitude of sins that make the “ throat of sinners an open sepulchre” ; and that is, the sin of blasphemy, and swearing, and profaneness. And if an opened sepulchre is odious because it sends forth the smell of death, well may we say that the mouth of the profane is like it, for it breathes the breath of spiritual and eternal death. (John Tucker, B. D.)Dignity of human nature shown from its ruins 1. A most dark and dismal picture of humanity, and yet it has two aspects. In one view it is the picture of weakness, wretchedness, and shame; in the other it presents a being fearfully great; great in his evil will, his demoniacal passions, his contempt of fear, the splendour of his degradation, and the magnificence of his woe. 2. It has been the way of many to magnify humanity by tracing its capabilities and its affinity with God and truth; and by such kind of evidences they repel what they call the insulting doctrine of total depravity. And not without some show of reason, when the doctrine is asserted so as to exclude the admission of high aspirations and amiable properties; for some teachers have formulated a doctrine of human depravity in which there is no proper humanity left. 3. Now one of these extremes makes the gospel unnecessary, because there is no depravation to restore; the other makes it impossible, because there is nothing left to which any holy appeal can be made; but I undertake, in partial disregard of both, to show the essential greatness of man from the ruin itself which he becomes; confident of this, that in no other point of view will he prove the spiritual sublimity of his nature so convincingly. I. We form our conceptions of many things by their ruins.1. Of ancient dynasties. Falling on patches of paved road leading out from ancient Rome, here for Britain, here for Germany, here for Ephesus, etc.; imagining the couriers flying back and forth, bearing the mandates of the central authority, followed by the military legions to execute them; we receive an impression of the empire which no words could give us. So, to form some opinion of the dynasty of the Pharaohs, of whom history gives us but the obscurest traditions, we have only to look on the monumental mountains, and these dumb historians in stone will show us more of that vast and populous empire than history and geography together. 2. Of ancient cities. Though described by historians, we form no sufficient conception of their grandeur till we look upon their ruins. Even the eloquence of Homer yields only a faint, unimpressive conception of Thebes; but to pass through the ruins of Karnac and Luxor, a vast desolation of temples and pillared avenues that dwarf all the present structures of the world. This reveals a fit conception of the grandest city of the world as no words could describe it. So Jonah endeavours to raise some adequate opinion of Nineveh, and Nahum follows, magnifying its splendour in terms of high description; but no one had any proper conception of it till a traveller opens to view, at points many miles asunder, collects the tokens of art and splendour, and says, “ This is the ‘ exceeding great city.’” And so it is with Babylon, Ephesus, Tadmor of the Desert, Baalbec, and the nameless cities and pyramids of the extinct American race. II. So it is with man. Our most veritable, though saddest impression of his greatness, we shall derive from the magnificent ruin he displays.1. And this is the Scripture representation of man, as apostate from duty and God. How sublime a creature must that be who is able to confront the Almighty and tear himself away from His throne! And, as if to forbid our taking his deep misery and shame as tokens of contempt, the first men are shown as living out a thousand years of lustful energy, and braving the Almighty in strong defiance to the last. We look upon a race of Titans who fill the earth--even up to the sky--with demoniacal tumult, till God can suffer them no longer. So of the picture in chap. 1, and the picture in the text corresponds. 2. But we come to the ruin as it is, and we look-- (1) Upon the false religions of the world; pompous and costly rites transacted before crocodiles and onions; magnificent temples built over monstrous creatures, carved by men’ s hands; children offered up by their mothers; gorgeous palaces and majestic trappings studded all over with beetles in gold, or precious stones, to serve as a protection against pestilences, poisons, and accidents. A picture of ruin--yet how magnificent! For how high a nature must that be that it must prepare such pomps, incur such sacrifices, and can elevate such trifles of imposture to a place of reverence! If we say that in all this it is feeling after God, then how inextinguishable and grand are those religious instincts by which it is allied to Him! (2) The wars of the world. What opinion should we have of the fearful passion of a race of animals, who marshal themselves by the hundred thousand, marching across kingdoms and deserts, “ swift to shed blood,” and strewing leagues of ground with dead? (verse 16). One race there is that figure in these heroics, viz., the tiny race of ants, whom God has made a spectacle to mock the glory of human wars. Plainly enough man is a creature in ruins, but how magnificent! Mean as the ant in his passions, but erecting, on the desolations he makes, thrones of honour and renown; for who of us can live content without some hero to admire and worship? (3) The persecutions of the good; poison for Socrates, a cross for Jesus. What does it mean? No other than this, that cursing and bitterness, the poison even of asps, and more, is entered into the heart of man. He hates with a diabolical hatred. And what a being is this that can be stung with so great madness by the spectacle of a good and holy life! The fiercest of animals are capable of no such devilish instigation. (4) The great characters of the world. On a small island of the southern Atlantic is shut up a remarkable prisoner, wearing himself out there in a feeble mixture of peevishness and jealousy, solaced by no great thoughts and no heroic spirit. And this is the great conqueror of the modern world; a man who carried the greatest victories, and told the meanest lies; who, destitute of private magnanimity, had stupendous powers of understanding and will. How great a being must it be that makes a point of so great dignity before the world, despite of so much that is contemptible! But he is not alone. The immortal Kepler, piloting science into the skies, and comprehending the vastness of heaven, only proves the magnificence of man as a ruin, when you discover the strange ferment of irritability and “ superstition wild,” in which his great thoughts are brewed, and his mighty life dissolved. So also Bacon--“ The greatest, wisest, meanest of mankind.” Probably no one has raised himself to a higher pitch of renown by his superlative genius than Shakespeare; flowering out, nevertheless, into such eminence of glory, on a compost of buffoonery, and other vile stuff, which he so covers with splendour, and irradiates with beauty, that disgust itself is lost in the vehemence of praise. III. But we must look more directly into the contents of human nature and the internal ruin by which they are displayed. And notice--1. The sublime vehemence of the passions. (1) What a creature must that be who, out of mere revenge, will deliberately take the life of a fellow man, and then despatch his own to avoid the ignominy of a public execution! No tiger is ever instigated by any so intense and terrible passion. (2) Or take the passion of covetousness. How great a creature must that be who is goaded by a zeal of acquisition so restless, so self-sacrificing, so insatiable! The poor, gaunt miser were even the greatest of heroes if he could deny himself with so great patience in a good cause. (3) The same is true even of the licentious lusts. No race of animals can show the parallel of such vices, because they are none of them instigated by a nature so great in wants that find no good to satisfy them. 2. The wild mixtures of thought displayed both in the waking life and the dreams of mankind. How grand! how mean! It is as if the soul were a thinking ruin. The angel and the demon life appear to be contending in it. And yet a ruin which a Nineveh or a Thebes can parallel only in the faintest degree; comprehending all that is purest, brightest, most Divine; all that is worst, meanest, most deformed. 3. The significance of remorse. How great a creature must that be that, looking down upon itself from some high summit in itself, withers in relentless condemnation of itself, gnaws and chastises itself in the sense of what it is! 4. The dissonance and obstinacy of his evil will. It is dissonant as being out of harmony with God and the world, and all beside in the soul itself--viz., the reason, the conscience, the wants, the hopes, and even the remembrances of the soul. How great a creature is it that, knowing God, can set itself off from God and resist Him! “ There is no fear of God before their eyes.” In one view there is fear enough, the soul is all its life long haunted by this fear, but there is a desperation of will that makes it as though it were not. 5. The religious aspirations and capacities of religious attraction that are garnered up, and still live in the ruins of humanity. IV. The practical issues of our subject.1. It is a great hope of our time that society is going to slide into something better--by education, public reforms, and philanthropy. We have a new gospel that corresponds, which preaches faith in human nature, that proposes development, not regeneration. Alas, that we are taken with so great folly. As if man, or society, crazed and maddened by the demoniacal frenzy of sin, were going to reconstruct the shattered harmony of nature. As soon will the desolations of Karnac gather up their fragments. Nothing meets our case but to be born of God. He alone can rebuild the ruin. 2. The great difficulty with Christianity in our time is that it is too great for belief. After all our supposed discoveries of dignity in human nature, we have commonly none but the meanest opinion of man. How could we imagine that any such history as that of Jesus Christ is a fact, or that the infinite God has transacted any such wonder for man? God manifest in the flesh! It is extravagant, out of proportion, who can believe it? Anyone who has not lost the magnitude of man. To restore this tragic fall required a tragic salvation. Nor did ever any sinner, who had felt the bondage of his sin, think for one moment that Christ was too great a Saviour. Oh, it was an almighty Saviour that he wanted! none but such was sufficient! Him he could believe in, just because He was great--equal to the measures of his want, able to burst the bondage of his sin. 3. The magnitude and real importance of the soul are discovered in the subject as nowhere else. The soul appears under sin, all selfish as it is, to shrink and grow small in its own sight. Perhaps this is due, in part, to the consciousness we have, in sin, of moral littleness and meanness. Whereas, in another sense, sin is mighty, God-defying. Just here is it that you will get your most veritable impressions of your immortality; even as you get your best impression of armies, not by the count of numbers, but by the thunder shock of battle, and the carnage of the field when it is over. In the tragic desolations of intelligence and genius, of passion, pride, and sorrow, behold the import of his eternity. And yet, despite all this, you are trying and contriving still to be happy--a happy ruin! The eternal destiny is in you, and you cannot break loose from it. With your farthing bribes you try to hush your stupendous wants. Oh, this great and mighty soul, were it something less, you might find what to do with it. Anything would please it and bring it content. But it is the godlike soul, capable of rest in nothing but God; able to be filled and satisfied with nothing but His fulness. (H. Bushnell, D. D.)Wickedness in word and deed I. In speech. These verses refer to the different organs of speech, and show them all exercising their power to hurt, under the dominion of sin.1. The throat (larynx) is compared to a sepulchre; this refers to the language of the gross and brutal man, of whom it is said in common parlance--it seems as if he would like to eat you. The next characteristic is a contrast--the sugared tongue, which charms you like a melodious instrument. Doth of these are taken from the description of David’ s enemies in Psalms 5:9. 3. The next is taken from Psalms 140:3 --the calumny and falsehood which malignant lips give forth, as a serpent infuses its poison. (4) Verse 14. The wickedness which is cast into your face by a mouth full of hatred or bitterness (Psalms 10:7). II. In deed (verses 15-18). Of the four propositions the first three are borrowed from Isaiah 59:7-8. 1. The feet as the emblem of walking symbolises the whole conduct. 2. Man acts without regard to his neighbour, without fear of compromising his welfare or even his life (Proverbs 1:16). He oppresses his brother, and fills his life with misery, so that the way marked out by such a course is watered with the tears of others. 3. No peace can exist either in the heart of such men, or in their neighbourhood. 4. And this overflow of depravity and suffering arises from a void; the absence of that feeling which should have filled the heart--“ the fear of God.” This term is the normal expression for piety in the Old Testament; it is that disposition which has God always present in the heart, will and judgment. The words “ before their eyes” show that it belongs to man freely to evoke or suppress this inward view of God on which his moral conduct depends (Psalms 36:1). (Prof. Godet.)The poison of asps is under their lips.--Poisonous speech Poison concealed in a bag under a loose tooth or fang: the fang pressing the bag, the poison is emitted with the bite. Honey on the lips, poison under them. Poison conveyed--1. In ordinary conversation.2. In wanton and licentious songs.3. In profane and blasphemous expressions.4. In infidel and unscriptural teaching.5. In corrupting works of fiction.6. In the language of the drama. (T. Robinson, D. D.)The poison of the tongue Suppose I open a bag of serpents, and let them out where children are playing, or in a camp where there are soldiers, and I say of myself, “ Madman I fool!” and go to hunt my snakes? I cannot find them. It was mine to let them out, but it is not mine to catch them and put them in the bag again. Now there never was a bag of snakes in this world like a man’ s mouth. To open it is in your power, but to shut it again upon all that you have emitted from it is not in your power. I am not referring to cases in which a man himself suffers directly from the evil that he has done; but to those worse cases in which others suffer from the evil that we have done. For, as a man grows spiritual, as a man goes toward God he comes to feel that the mischiefs done on another are unspeakably worse than those done on himself; and that no unrepentable transgressions are as bad as those by which he has struck the welfare of another. Parallel with these, although differing from them, are those things by which men wound the hearts of those whom they should shield. Your anger may sting venomously. Your jealousy may do a mischief in one short hour that your whole life cannot repair. Your cruel pride may do a whole age’ s work in a day. You cannot take back the injuries that you have done to those whose hearts lie throbbing next to yours. All! when winter has frozen my heliotropes, it makes no difference that the next morning thaws them out. There lie the heliotropes--a black, noisome heap; and it is possible for you to chill a tender nature so that no thawing can restore it. You may relent, but frost has been there, and you cannot bring back freshness and fragrance to the blossom. You cannot sweeten the embittered heart to which your words have been like scorpions. It is a terrible thing for a man to have the power of poisoning the hearts of others, and yet carry that power carelessly. (H. W. Beecher.)Immoral authors and their poisonous effects It is a remarkable fact that the poison of the rattlesnake is even secreted after death. Dr. Bell, in his dissections of the rattlesnakes which have been dead many hours, has found that the poison continued to be secreted so fast as to require to be dried up occasionally with sponge or rag. The immoral author, like these rattlesnakes, not only poisons during his lifetime, but after death: because his books possess the subtle power of secreting the venom to a horrible degree. A moral sponge is constantly called into requisition to obliterate his poison for many years after he himself has been dead. (Louis Figuier.)Their is no fear of God before their eyes.--Impenitent men destitute of holiness The text gives us man’ s native character. Such he is till the Spirit of God has sanctified him. I. Many have mistaken the native character of man, from having seen him capable of affections and deeds that are praiseworthy. We do not deny that there has been seen in men not sanctified. II. Men have been led to controvert this doctrine because they are not conscious of the wrong motives by which they are actuated. What the prophet says of the idol maker is more or less true of all unregenerate men in all ages, “ A deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?” They do not consider it important to know what their designs are, and have not that familiarity with their hearts that would render it easy to discover. III. The doctrine of the text is often controverted to support schemes with which this sentiment would not compare. The sinner’ s entire depravity is a fundamental doctrine on which there can be built only one, and that the gospel system. Make this doctrine true, and it sweeps away, as with the besom of destruction, every creed but one from the face of the world. It settles the question that God may righteously execute His law upon all unregenerate men; that “ by deeds of the law there shall no flesh be justified” ; that the doings of unregenerate men are unholy; that an atonement, such as God has provided, is the only medium through which we can purge our consciences from dead works to serve the living God. IV. This doctrine has been controverted through the pride of the human heart. Depravity is a most degrading doctrine, and entire depravity intolerable, till the heart has been humbled by the grace of God. There is in apostate men great pride of character. With the promptness with which we fly the touch of fire does pride resist imputation. Hence inquires the unregenerate man, Would you deny me the credit of loving my Creator, Preserver, and Benefactor? Do I never obey His law, or do a deed from motives that please Him? And is there, among my noblest actions of kindness to men, nothing that amounts to love? V. I proceed to offer some reasons for esteeming it a very important doctrine.1. The fact that it is plainly revealed testifies to its importance. God would not have cumbered His Word with a doctrine of no value. 2. The doctrine of the text is esteemed important, as it is one of the first truths used by the Spirit of God in awakening and sanctifying sinners. 3. The doctrine of the text is esteemed important, as it lies at the foundation of the whole gospel scheme. (D. A. Clark.) Romans 3:19-20 Now we know that what things soever the law saith, it saith to them who are under the law.The law I. Its claims--are universal. II. Its teachings--distinct and authoritative. III. Its effects--condemnation, complete and without exception. (J. Lyth, D. D.)Law and the law For the most part the word “ law” refers to the general principle “ Do this and live” ; the words “ the law,” to the historical and literary form in which this principle took shape in the ears, eyes, and thoughts of the Jews. (Prof. J. A. Beet.)The convincing Tower of the law 1. “ The things which the law saith” --its holy precepts, solemn sanctions, awful sentences--constitute the instrument of its power. They are the hand which grasps, the arm which conquers the transgressor. 2. The extent of their operation is to “ all those who are under the law.” Are they obedient? Then it is a means of life and peace. Are they disobedient? Then it is the instrument of their condemnation and death. 3. Its convincing power is displayed either in the day of grace to bring to Christ, or in the day of judgment to banish from Him. 4. It is the agency of the Holy Spirit. In His hands it is living and powerful, sharper than a two-edged sword, but in itself it is a dead letter. I. The things of which the law is made to convince the sinner. “ It saith” --1. “ Do this, and thou shalt live” ; but “ whosoever offendeth in one point is guilty of all.” The law claims an entire, perpetual, and spotless obedience, and in the exercise of its convincing power it compares the sinner’ s life with the strictness of its demands. It thus brings to view his obliquity by laying down its perfect and unbending rule upon the crookedness of all his conduct. It accuses him of-- (1) Presumptuous sins.(2) Sins of inadvertence and ignorance.(3) Secret sins, corrupt thoughts, unholy desires.(4) Omission of holy duties.(5) Deficiencies in the spirit which prompts to action.(6) A corrupt nature in a state of rebellion against God. 2. “ Cursed is everyone that continueth not in all things which are written in the book of the law to do them.” By this it convinceth the sinner of his exposure to the wrath of God. The condemnation of the ungodly is not future but present. The transgressor is “ dead already,” and though, like a convict in his cell, he has a respite before execution, his case is to be regarded as altogether disposed of. He may be ignorant of his condition, and may deny it; but this is one of the things that the law saith, and its work is to make the sinner believe it, and behold his danger. But though under this operation he groans in anguish, he is no more in condemnation than before. He was asleep, but is now awakened. The lightning which makes a benighted traveller see the precipice in front of him does not make the danger, it only reveals it. 3. “ Moses describeth the righteousness which is by the law, that the man which doeth these things shall live by them.” “ The soul that sinneth, it shall die.” By these “ things” the law convinces of the impossibility of self-justification. (1) It proposes but two possible methods whereby man shall be just with God: it offers life to those who have perfectly obeyed its precepts; it presents liberty to all who have fully endured its penalties. Under which can there be hope for man? (a) He can never obtain acceptance by his obedience--for there is imperfection and defilement in every duty. (b) He cannot be justified by making satisfaction for disobedience, for no satisfaction can be received short of the entire penalty--everlasting death. (2) The convinced sinner sees this hopeless state, and is compelled to renounce all effort at legal justification. A knowledge of pardon and life must come from the revelation of a Redeemer who, as the sinner’ s surety, has obeyed the precepts and endured the penalty. II. The persons to which it must be applied. “ To them that are under the law” --the Jew, of course, but all mankind are born under the obligations of the law, and the things it saith, it saith to the whole family of man. And if there be not an individual who is released from the obligation of loving God with all his heart, there is not one who is not justly accused of transgression, and therefore condemned. “ All have sinned,” etc. The proper operation of the law as a convincing power is, therefore, upon every human being. III. The result to which it leads.1. “ That every mouth may be stopped.” Unconvinced sinners complain of the unreasonable strictness and severity of the Divine commandments, and invent a thousand excuses for sin and pleas of exemption from punishment. But when the law discharges its convincing office, the justice of God became so apparent, guilt so clear, that they are incapable of complaint or excuse. 2. “ And all the world become guilty before God” --consciously and penitently. (S. H. Tyng, D. D.)Appeal to the law The new Collector of the Port of New York is not harassed by disputes as his predecessors were. He has had all the books regulating the customs service placed within his reach, and when appealed to for his decision his clear grey eyes brighten as he replies: “ The law says so and so about that question, does it not?” He is generally answered in the affirmative, and without more ado he dismisses his visitor, saying: “ The law on the subject was made for me to follow, and follow it I shall.” (Christian Herald.)The authority of the Scriptures I feel profoundly that that word “ authority” is a vital word in all considerations about the Scriptures. There are controversies about inspiration and its mode, controversies which are legion, but they may circle, like waves around a rock, round the question of authority. That which separates the Bible from all other books, however elevating, is, after all, not so much that it contains such treasures of historic information, of poetic beauty, of moral analysis, as that it contains the authority of God and the certainty of His Word. Yes, it is this, after all. There are other books, for which God be thanked, written in other ages, which have had their influence on the elevation of man, but the difference between them and this Book is, that no conceivable amount of information or influence from them, as such, is binding on the conscience; but we claim for this Book that when we have once ascertained the meaning of it, it binds us. It is not merely attractive and elevating--it is all this--but it is binding upon us; it says in the name of a greater than itself, “ Believe this, because I say it; do this, because I command it.” (H. G. C. Moule, M. A.)Therefore by the deeds of the law there shall no flesh be justified.--Justification by works impossible I. The assertion of the text is, that our whole race is incapable of ever being justified on the ground of having kept the requirements of the moral law of God.1. This may be easily illustrated by a reference to Scripture. (1) It declares that the moral law, under which we have been created, commands us to love the Lord our God with all our heart, and to love our neighbour as ourselves. (2) It also asserts that man is destitute of that love; and that, in the place of it, he cherishes a spirit of enmity to his Maker; and the constitution of civil society everywhere proceeds upon the assumption that men are selfish, faithless, violent, and cruel, and laws are everywhere made to counteract those hateful tendencies. (3) It reveals to us that our first parents disobeyed God, and transmitted a sinful taint to their posterity. Thus we see that sin is not an accident to, but a universal fact in, human nature. “ By one man, sin entered into the world,” etc. Such are the declarations of Scripture, and to the truth of them our own consciousness bears undoubted testimony. As soon as any one of us begins to compare himself with the law under which he is created, or even with the imperfect moral standard held forth by his own conscience, he acknowledges himself a sinner, coming short of the praise of God. Nor does anyone find himself alone in this condition. He is surrounded by just such beings, an inhabitant of a world lying in wickedness. II. But here the question arises, since we cannot be justified on the ground of innocence, may we not by some works of our own? This question, from the beginning, has deeply agitated the human soul.1. The first expedient, which seems universally to have suggested itself, was the offering of expiatory victims. But such an expedient as this inevitably loses its efficacy as soon as man listens to the voice of his own consciousness. He then feels that guilt is a personal thing, and that he himself is a sinner. It is he, in his own person, that must answer at the bar of offended justice. Guilt cannot be transferred to a brute, nor can it at will be laid upon the conscience of another. Hence the worshipper returned from the sacrifice unsatisfied and unblessed. The Jew confessed that it was not possible that the blood of bulls and goats should take away sin. The pagan retired from the flowing libation and the smoking hecatomb bearing about within him a conscience still burdened with the guilt of unpardoned sin. 2. Another expedient has been to offer reparation to the violated law by repentance and reformation. But if this doctrine be true-- (1) It must proceed upon an entire change of the moral law. The law which the Scriptures have revealed is, that the wages of sin is death. To declare, however, that if a man repents, he is entitled to justification, is to introduce another law, and to declare not that sin of itself is deserving of death, but only sin unrepented of. Now, I ask, where do we find the authority for announcing such a law? Revelation does not teach it. No government on earth could be administered upon this principle. (2) It would lead to new views of Divine justice. If a sinner can claim justification at the hands of God in virtue of repentance, then there would seem but little distinction to exist between innocence and guilt. He who had kept the whole law without fault, and he who had broken every commandment through life, and at last repented, would both stand in the same moral condition before God; both, on the ground of their own doings, being entitled to be treated as innocent. (3) It would lead us to believe that God Himself entertained no moral displeasure against sin, but only against sin unrepented of. The announcement of His law would seem to be, that holiness and sin repented of were equally lovely in His sight, inasmuch as they were by His law entitled to the same reward. The Deity would thus seem to entertain less abhorrence to sin than the penitent himself. (4) It would defeat its own object; for, were this the law, repentance would be impossible. Repentance can only arise from a conviction of the moral turpitude of sin; it is an abhorrence of the act purely on account of its moral wrong, But, upon the supposition in question, sin itself is not wrong, or odious in the sight of God, but only sin unrepented of. But, if the act itself be not morally detestable, of what is there for us to repent? We are to be penitent not for the act, but for our impenitence, while penitence itself is impossible, because the act is not in itself worthy of condemnation. To me, then, the Scriptures seem to assert that repentance can offer no atonement for sin. If the law be holy, and just, and good, it is holy, and just, and good, that it be enforced. If a man repent of his sins, this is right; but under a system of law, this can make no reparation for past transgression. The man confesses that the law is just; but this confession does not render it less just. He acknowledges that he deserves to perish; but this does not alter his desert. “ Therefore, by the deeds of the law can no flesh be justified,” etc. III. The gospel is an offer of universal pardon through the mediation of Christ.1. To reveal this great and astonishing truth is the great design of revealed religion. Natural religion intimated to us our sin, and dimly foreshadowed our doom. But from natural religion itself no news of reconciliation could proceed. It is the gospel alone that brings life and immortality to light. 2. For the announcement of this great central truth, the whole previous history of our world was one magnificent preparation. 3. Although, then, by the deeds of the law no flesh can be justified, yet we may not despair, “ for our help is laid upon One that is mighty,” One who is able to save to the uttermost everyone that believeth. (F. Wayland, D. D.)Legal justification impossible because I. Man is flesh.1. Depraved by original corruption.2. Obnoxious by actual transgression. II. The best obedience to the law that he can perform is imperfect. III. All that he does or can do is a due debt he owes to the law.1. He owes all possible obedience to the law as a creature.2. But by performing all his debts as a creature he can never pay his debts as a transgressor.3. Christ alone is able to justify him. (W. Burkitt, M. A.)Works cannot justify No matter how much he (Luther) studied and prayed, no matter how severely he castigated himself with fasting and watching, he found no peace to his soul. Even when he imagined that he had satisfied the law, he often despaired of getting rid of his sins and of securing the grace of God. A moralist condemned Dr. Rogers, of Albany, gives an account of the conversion of a moralist by a dream. The man thought he died, and, coming to the door of heaven, saw over it, “ None can enter here but those who have led a strictly moral life.” He felt perfectly able on that condition, but was stopped by one and another whom in some way he had wronged. He was in despair, till the words over the door gradually faded away, and in their place came, “ The blood of Jesus Christ cleanseth from all sin.” He awoke, and realised that without forgiveness through an atonement there was no hope for man. (Seeds and Sheaves.)In His sight. Man in the Divine judgment In the judgment of God--an addition of solemn import! The all-searching Eye will try our inward as well as outward acts. None can stand out of Christ the Divine scrutiny. The world may canonise and immortalise, extol and deify her heroes; but God will perceive in a moment their defects, like the artist who, when a piece of marble had been selected as perfectly suitable for his sculpturing, in an instant detected a slight flaw that had escaped all notice, rendering, in his eyes, the block useless; and he refused to employ his time and his tools, his pains and his genius, upon it. (C. Neil, M. A.)For by the law is the knowledge of sin.--The knowledge of sin by the law I. The nature of the law.1. Sin has no existence but in relation to the law; for “ where there is no law, there is no transgression.” The law may be compared to a straight rule. Sin is the deviation from this rule, and the enormity of the sin may be measured by the degree of obliquity in any act. 2. Laws are of different kinds, according to the nature of their subjects. The universe is under taw, for the Creator is a God of order. But our inquiry relates to the law given to man, as an accountable moral agent. This law was originally written on the human heart, but, as through the prevalence of ignorance and error, this law has been greatly defaced; it pleased God to make a full revelation of it, under two great commandments, enjoining love to God and our neighbour. But as the spiritual and perfect nature of the law was misapprehended by the Jews, and many of the precepts were set aside by false glosses, our Lord gave its true interpretation. 3. Many entertain very inadequate ideas of the nature and obligations of the law. (1) By some it is believed that its strictness is now relaxed, and that a more indulgent rule has succeeded. But no conclusion is more certain than the immutable nature of the law. It arises from the nature of God, and the relation of man to Him. As God is infinitely holy, He never can require less holiness in His creatures than they are capable of. The idea of bringing down the law to adapt it to the ability of fallen man is absurd. (2) Antinomians hold, that in consequence of Christ’ s perfect obedience, the law has no demands on those in whose place He obeyed. This is a gross abuse of a cardinal doctrine. And if the thing were true, it would be no privilege, but a real detriment to the believer; for he finds that the keeping of the commandments of God is attended with a great reward. (3) Others, again, entertain the opinion that the law was altered and improved by our Lord; and they refer to the Sermon on the Mount. But the alteration is not in the law itself, but in the interpretation of the law. Reason dictates that a rational, choosing agent should employ all his faculties, and direct all his actions, to the glory of his Creator; and as this end can in no other way be attained than by obeying the will of God, therefore the manifestation of the Divine will must be the law of all rational creatures. 4. That the law of God requires perfect obedience is self-evident. To suppose that any law could be satisfied by an imperfect obedience involves the absurdity that the law requires something which it does not require. If it should be alleged that uniform perfection of obedience ought not to be insisted on, since man is a fallible, erring creature, I would reply, that if any indulgence to sin be allowed, there can be no limit fixed to which it should be extended. Such a principle would destroy the obligation of the moral law. Again, these frailties belong not to our nature, as it came perfect from the hand of the Creator, but belong to our sinful nature, to which a holy law can show no indulgence. The ground of difficulty is in our depraved nature, which has lost all relish for the service of God. To a soul rightly constituted, the most intense exercise of holy affection is so far from being felt as a burden or task, that it affords the sweetest pleasure of which we ever partake. To be perfectly obedient to the commandments of God is to be completely happy. Surely no one ought to complain of being required to pursue his own greatest happiness. II. “ By the law is the knowledge of sin.”1. If our actions had always been conformable to the precepts of God, the closest application of that law would produce no conviction of sin. And that such perfection of obedience is possible to human nature is manifest by the example of Christ. 2. Human nature may be compared to a complicated machine, which has within it powerful springs to keep it in operation. But such a machine requires a balance or regulator, which may preserve all the parts in their proper places, and give due energy and direction to every part. If the balance wheel be taken away, the machine loses none of its power, but its action becomes irregular, and no longer subserves the purpose for which it was put in motion. It moves, it may be, more rapidly than before, but to its own ruin. So it is with man. He is an agent, possessing powers, appetites, affections, and passions which require to be regulated and properly directed; otherwise, their most powerful action will be of a ruinous character. Two things are necessary to give harmony and a right direction to the complex faculties and affections of man. The first is, light; the second, love--an enlightened conscience, and uniform and constant love to God. But when sin was introduced, the mind was blinded, conscience misdirected, and the love of God in the soul was extinct. 3. Although the mind of man has fallen into an awful state of blindness and disorder, yet conscience is not obliterated: as far as it has light, it still remonstrates against sin. Happily some actions are intuitively seen to be morally wrong; but in regard to a large part of sinful acts, or omissions, most men remain ignorant of them, because they know not the extent and spirituality of the law. Mere theoretical knowledge of the law is not sufficient: it requires the convincing light of the Holy Spirit to shine in upon the conscience, and to cause the mind to view itself, as it were, in the mirror of God’ s holy law. This conviction by the law is the common preparatory work before mercy is bestowed. Conclusion:1. Let us endeavour to get clear views of the extent, spirituality, and purity of the moral law, in order that we may know something of the multitude and malignity of our sins. And, as all true spiritual knowledge is from the Holy Ghost, we should incessantly pray for this inestimable blessing. 2. As the law convicts every man of sin, justification by it is impossible; for even one sin would render it impossible for the transgressor to receive a sentence of acquittal; how much more impossible is it when our sins are literally innumerable! 3. If the law discovers sin of every kind to be a base and odious thing, we should be solicitous to be cleansed from its defilement; and, in order to this, should come often to the fountain for sin and uncleanness, opened by the death of Christ. 4. A spiritual knowledge of the law is the true source of evangelical repentance. 5. The knowledge of sin, produced by the law, will have a tendency to make the true penitent desirous of the perfect holiness of heaven. 6. The most important benefit of the knowledge of sin, by the law, is, that it shows us our absolute need of a better righteousness than our own, and impels us to look for salvation to the Cross of Christ. (A. Alexander, D. D.)The knowledge of sin by the law “ Sin,” in the New Testament, means, literally, “ missing that which is aimed at.” A sin done for the sake of happiness never brings happiness; and if man’ s true aim is the glory of God, certainly no sin ever reaches that mark. “ Sin is the transgression of the law,” for if there were no “ law,” there would be no “ transgression.” “ Transgression” is a stepping over a certain line, and the only line is “ the law.” I. There are many “ laws.”1. The natural “ law” of conscience. By this the heathen are governed--for they, “ having not the law, are a law unto themselves,” etc. The transgressors of this law will be “ beaten with few stripes.” 2. The Old Testament “ law,” which is chiefly negative. “ Do not.” This law is higher than the law of nature, more clear, minute, stringent. 3. But above both there is the “ law” of love--the law of the gospel. God loves you, love Him back, and show your love by obedience. II. As these laws rise in their character, so do they also in their obligation upon us; and the sins committed against them grow in the same proportion. By the higher standard we shall be judged! Now I do not speak of the grosser sins forbidden by the Ten Commandments, but of such as appear, to some, almost to be no sins at all, but which, measured by the law of the gospel, are perhaps most grievous to God. As is the light, so is the shadow; and the comparatively small sin of a son grieves a father more than the greatest sin of a stranger. From this point of view, then--1. It must be a sin in a Christian not to be happy. For this must be because you do not trust the Father, who has said that your sins were “ blotted out.” 2. Or, if believing that you love and are loved by God, you are anxious, you not only disobey a command, but question a Father’ s care and promise. 3. Or, if your religion is only a religion of fear, obedience without affection, it is in God’ s sight worth nothing, for “ Love is the fulfilling of the law.” Therefore it is sin. 4. Or, if you love the world as much as you love God, how can the great God who says, “ Give Me thy heart” --not a part of it--be satisfied? And if He is not satisfied that is a sin. III. If you would measure sin, calculate it in Eden, or on Mount Calvary. In Eden, one bit of forbidden fruit ruined the world! On Calvary, it needed the death of the Son of God to repair the wreck. Remember this the next time you are tempted to sin. Think--“ If I do that sin, it will cost the blood of the Son of God to wash it out.” That is the law of heaven; and by that law we know sin. (J. Vaughan, M. A.)The office of the law The wife of a drunkard once found her husband in a filthy condition, with torn clothes, matted hair, bruised face, asleep in the kitchen, having come home from a drunken revel. She sent for a photographer, and had a portrait of him taken in all his wretched appearance, and placed it on the mantel beside another portrait taken at the time of his marriage, which showed him handsome and well dressed, as he had been in other days. When he became sober he saw the two pictures, and awakened to a consciousness of his condition, from which he arose to a better life. Now, the office of the law is not to save men, but to show them their true state as compared with the Divine standard. It is like a glass, in which one seeth “ what manner of man he is.” (D. L. Moody.)The knowledge of sin by the law When we are told what we ought to do, we learn that we are not doing as we ought.1. The faintest spark of natural conscience in a savage bosom serves this end at least, that the barbarian’ s grosser acts of treachery or cruelty seem evil even to himself. The educated conscience of an old Greek or Roman imposed on him a severer standard and made him ashamed of less flagrant crimes. Moses’ nobler code, given by Jehovah Himself, trained the Hebrew people by degrees to regard as sinful practices which neighbouring nations called innocent, and exalted every instinctive vice of the blood into the express transgression of a recorded statute. The New Testament morality has made the modern conscience quicker than ever to detect, and louder than ever in condemning what is false, dishonourable, impure, and ungenerous. Thus each addition to revealed law widens men’ s knowledge of what is sinful, and pushes forward the frontier of the forbidden a little nearer to that ideal line which God’ s nature prescribes. 2. Again, when a law has succeeded in educating one’ s conscience to recognise that what is forbidden is in itself evil, that what is commanded is right, there follows a certain desire to keep that law--an effort even after keeping it. We cannot approve what is good and not wish to pursue it. The moral pressure thus put upon a man’ s natural likings serves, in many an instance, to reveal to himself his moral impotence. The good he fain would do in his better moods he fails to do in the moment of temptation; and when the recoil comes, and desire has burnt itself down to white cold ash, and the law awakes afresh within the conscience to judge the man for that weak and wicked yielding to an improper desire, then comes a new and very bitter knowledge of sin. It is the knowledge of sin as a strong thing, stronger than I am--a hateful, hostile power, an alien despot, that has entrenched itself within my nature, and lords it there over everything that is wholesome in me. 3. Suppose, further, that a man is become so far a creature of the law that through long education he has been trained to walk contentedly within its close fences--he has got used to curb his temper and choke down his passions, and always to wear a smooth decorous face; suppose he is thus all that the law can make him, irreproachable in the presence of society, fair spoken, scrupulous, “ as touching the law blameless” --why then he is only on the road to a still more profound knowledge of Sin. For such a man, if he is honest and thorough, will admit to himself, that deep down beneath this blameless exterior the old passions will not be quenched, nor the old self-will slain. He will admit that in doing violence to his tastes he has not changed them. He has merely drilled himself into outward prosperity, but at the root remains ungodly. Is it unfair to say that such righteousness is little better than a mask, useful in society, but sure to be detected by the judgment of Heaven? that the heart of such men resembles a volcano over which the lava has in the meantime cooled? What a terrific knowledge of sin is here! What a discovery of the incurableness of the heart’ s evil! What a revelation of the impotence of law and the unattainableness of genuine righteousness under any system of legal repression! Surely by the law, do as you will, there is no path to a satisfying righteousness in the sight of God, but only to a deeper and ever deeper knowledge of sin! (J. Oswald Dykes, D. D.)The law the standard When Chicago was a small town it was incorporated and made a city. There was one clause in the new law that no man should be a policeman who was not a certain height--five feet six inches, let us say. When the Commissioners got into power, they advertised for men as candidates, and in the advertisement they stated that no man need apply who could not bring good credentials to recommend him. I remember going past the office one day, and there was a crowd of them waiting to get in. They quite blocked up the side of the street; and they were comparing notes as to their chances of success. One says to another, “ I have got a good letter of recommendation from the mayor, and one from the supreme judge.” Another says, “ And I have got a good letter from Senator So-and-so. I’ m sure to get in.” The two men come on together, and lay their letters down on the Commissioners’ desk. “ Well,” says the officials, “ you have certainly a good many letters, but we won’ t read them till we measure you.” Ah! they forgot all about that. So the first man is measured, and he is only five feet. “ No chance for you, sir; the law says the men must be five feet six inches, and you don’ t come up to the standard.” The other says, “ Well, my chance is a good deal better than his. I am a good bit taller than he is.” He begins to measure himself by the other man. That is what people are always doing, measuring themselves by others. Measure yourself by the law of God, and if you will do that you will find that you have come short. He goes up to the officers and they measure him. He is five feet five inches and nine-tenths. “ No good,” they tell him; “ you’ re not up to the standard.” “ But I’ m only one-tenth of an inch short,” he remonstrates. “ It’ s no matter,” say they, “ there’ s no difference.” He goes with the man who was five feet. One comes short six inches, and the other only one tenth of an inch, but the law cannot be changed. And the law of God is, that no man shall go into the kingdom of heaven with one sin on him. He that has broken the least law is guilty of all. (D. L. Moody.)The knowledge of sin only by the law All that the law does is to show us how sinful we are. Paul has been quoting from the sacred Scriptures; and truly they shed a lurid light upon the condition of human nature. This light can show us our sin; but it cannot take it away. The law of the Lord is like a looking glass. Now, a looking glass is a capital thing for finding out where the spots are on your face; but you cannot wash in a looking glass, you cannot get rid of the spots by looking in the glass. The law is intended to show a man how much he needs cleansing; but the law cannot cleanse him. The law proves that we are condemned, but it does not bring us our pardon. (C. H. Spurgeon.) Romans 3:21-26 But now the righteousness of God without the law is manifested.The righteousness of God is I. Prepared by God. Devised; approved; conferred by Him. II. Attested by the law and the prophets. III. Secured by Christ. Free grace; redemption; propitiation. IV. Designed for all. All need it; all are creatures of God. V. Received by faith. Without merit; without works. VI. Does not make void, but establish the law. (J. Lyth, D. D.)The righteousness of God The apostle shows-- I. That it is a divine righteousness, not a human. That righteousness which we had lost in Adam was but a human thing, finite like him who lost it; but that which we gain is Divine and forms an infinite compensation. It is called the righteousness of God, because it is--1. Provided by Him. 2. Founded on the doings and sufferings of the Son of God. 3. Provides such a compensation for human unrighteousness, that it not only takes it all away, but brings in a new and far higher and surer footing for the sinner to rest on. II. That it is a righteousness without the law. Not an unlawful righteousness--one not based on law, or one in providing which law has been set aside, but one which, in so far as we are concerned, has nothing to do with law at all. It is not a righteousness which asks any doing or obeying on our part to complete it, for then it would cease to be “ the righteousness of God,” and would become “ the righteousness of man.” In so far as God and Christ are concerned, it has everything to do with law, but in so far as we are concerned it has nothing to do with it. III. That it has been “ manifested.” It is not a thing hidden from view. God has been at infinite pains to bring it forward both on our account and on His. IV. That it is a righteousness witnessed by the law and the prophets. It is not something now come to light for the first time; it is something which has been proclaimed from the beginning. To this the eye of every saint, from Abel downward, has been directed--on this the feet of every saint have stood, this every type and prophecy and sacrifice has set forth. V. That it is a righteousness which is by the faith of Jesus Christ. It is not our faith that is our righteousness. If it were so, then faith would be a work, and then should we be justified by our own acts. It is by believing that we are identified with Christ, so that His doing becomes ours; His suffering ours; His fulfilling of the law and obedience ours. VI. That it is a righteousness for the unrighteous. “ For there is no difference: for all have sinned and come short of the glory of God.” It is our unrighteousness that fits us for this. How foolish, then, to say, “ I am too great a sinner to be forgiven.” It is like the sun. It is one sun, yet it is enough for and free to everyone. (H. Bonar, D. D.)The righteousness of God In various places this phrase signifies either that holiness and rectitude of character which is the attribute of God, or that distributive justice by which He maintains the authority of His law; but where it refers to man’ s salvation it signifies, as in Romans 3:21, that fulfilment of the law or perfect conformity to it in all its demands, which, consistently with His justice, God has appointed and provided for the salvation of sinners. This implies that the infinite justice of His character requires what is provided, and also that it is approved and accepted; for if it be God’ s righteousness it must be required and accepted by the justice of God. The righteousness of God, which is received by faith, denotes something that becomes the property of the believer. It cannot, then, be here the Divine attribute of justice, but the Divine work which God has wrought through His Son. This is, indeed, the righteousness of God, for it has been provided by God, and from first to last has been effected by His Son Jesus Christ, who is the mighty God and the Father of eternity. To that righteousness is the eye of the believer ever to be directed; on that righteousness must he rest; on that righteousness must he live; on that righteousness must he die; in that righteousness must he appear before the judgment seat; in that righteousness must he stand forever in the presence of a righteous God (Isaiah 61:10). This righteousness differs essentially from all other righteousness-- I. In its author, for it is the righteousness not of creatures, but of the Creator (Isaiah 45:8).1. It is the righteousness of God in the sense in which the world is the work of God. The Father created it by the Son in the same way as by the Son He created the world; and if the Father effected this righteousness because His Son effected it, then His Son must be one with Himself (2 Peter 1:1). 2. It was during His incarnation that the Son of God wrought out this righteousness. Before He acted as the Creator and Sovereign of the world--but afterwards as a servant. Before that period He was perfectly holy, but that holiness could not be called obedience, for it was exercised in making the law, and by it governing the world. But in His latter condition He became subject to the law, and in our nature conferred more honour on the law than the obedience of all intelligent creatures, and more honour than it had received of dishonour from all its transgressors (Isaiah 42:21). 3. The obedience of Jesus Christ magnified the law because it was rendered by Divine appointment (Zechariah 2:10-11). It is impossible therefore to entertain too exalted an idea of the regard which God has for the character of His holy law. II. In its nature this righteousness is two fold, fulfilling both the precept and its penalty. This, by any creature the most exalted, is impossible. The fulfilment of the precepts is all that could be required of creatures in their sinless condition. But the state of the Second Man was essentially different. Christ was made under the law, but it was a broken law; and, consequently, He was made under its curse (Galatians 3:13). Justice, therefore, required that He should fulfil also the penalty. A mere creature may obey the precept of the law, or suffer the penalty it denounces, but he cannot do both. But Jesus was capable at the same moment of suffering at the hand of God, and of obeying the precept to love God. This was made manifest during the whole period of His incarnation as well as at His death. By the sufferings of Christ the execution of the law was complete; while no punishment which creatures could suffer can be thus designated. It is He only who could put away sin by the sacrifice of Himself. By enduring the threatened punishment He fully satisfied justice. In token of having received a full discharge He came forth from the grave; and when He shall appear the second time it shall be without sin--the sin which He had taken upon Him and all its effects being forever done away. But if nothing beyond the suffering of the penalty had taken place men would only have been released from the punishment due to sin: It they were to obtain the reward of obedience its precepts must also be obeyed; and this was accomplished to the utmost by Jesus Christ. III. In its extent. Every creature is bound for himself to all that obedience to his Creator of which he is capable. He is under the obligation to love God with all his heart, etc., and beyond this he cannot advance. It is evident, therefore, that he can have no superabounding righteousness to be placed in the way of merit to the account of another. And, besides this, if he has sinned, he is bound to suffer for himself the whole penalty. But the obedience of Jesus Christ, who is Himself infinite, as well as the punishment He suffered, being in themselves of infinite value, are capable of being transferred in their effects without any diminution in their respective values. IV. In its duration. The righteousness of Adam or of angels could only be available while it continued to be performed. The moment, therefore, in which they transgressed, the advantages derived from all their previous obedience ceased. But the righteousness of God, brought in by His Son, is an “ everlasting righteousness” (Daniel 9:24). It was performed within a limited period of time, but in its effects it can never terminate (Isaiah 51:6; Isaiah 51:8; Psalms 119:142; Hebrews 10:14; Hebrews 9:12). V. In its influence. It is the sole ground of reconciliation of sinners with God, and of their justification, and also of their intercession (1 John 2:1). It is the price paid for those new heavens and that new earth wherein dwelleth righteousness. Man was made lower than the angels, but this righteousness exalts him above them. The redeemed people of God stand nearest to the throne, while the angels stand “ round about” them. They enter heaven clothed with a righteousness infinitely better than that which angels possess, or in which Adam was created. (J. Haldane.)God’ s righteousness man’ s fear and man’ s hope A poor man who had spent a life of ignorance and sin was found by a London clergyman apparently dying in a miserable garret. He was in great anxiety of mind from an apparently accidental cause. A stray leaf torn from a Testament met his eye. It was part of this chapter. He had read the vivid description of a sinner and had applied it to his own ease. But where was the remedy? where the gospel? Alas! the paper ended, “ But now the righteousness of God without the law is”… “ Is what?” said the anxious man. “ Do the next words give any hope for such a sinner as I am?” The remainder of the chapter was read and explained to him, and the good news was as cold water to his thirsty soul. (W. Baxendale.)God’ s method of righteousness There is not a more interesting episode in English history than the story of the siege of Calais by Edward III. The king had beleaguered the town for a year, when the garrison surrendered, and the incensed monarch demanded that six of the principal citizens should be sent to him with the keys of the town, having halters about their necks. Six brave men volunteered to go on this cruel embassy, and were instantly ordered to execution. Queen Philippa, however, strenuously interceded for them, obtained their release, entertained them, and dismissed them in safety. Now compare this much vaunted instance of human clemency with that of God and then you will confess how unlike His ways are to our ways, and His thoughts to our thoughts. Those burgesses deserved not to suffer, and the king only granted them their lives in sullen submission to the importunity of his queen. And she did not make them her friends, but only dismissed them in a manner honourable to herself. With how much greater love has our offended God dealt with us! We appeared before Him as culprits condemned, and if He had ordered our instant execution we could not have impugned His justice. Not waiting to be moved, He was the first to ask us to be reconciled; and then forgiving us our sins He receives us as children. Note-- I. The relation which subsists between God and man.1. God is a great King; and we all are His natural subjects. This is quite independent of our choice or suffrages. A person born in England finds himself hedged about with laws which were neither of his devising nor of his adopting, yet to which he is bound under penalty to conform. By a like anterior necessity he is born under a system of physical laws. From that which is human and political we can escape; but from that which is Divine and natural there is no escape. Now just as you are of necessity born into the midst of these two systems of laws, so are you also born under subjection to a third, possessing a higher and more awful character. You are amenable to God’ s moral laws, which are more searching in their application, more stringent in their requisitions, more tremendous in their sanctions, more enduring in their operation than the other two. You may get away from the coils of national law by journeying to another country; and you will be released from physical laws when death shall transfer you to another world; but you will not even then escape from the control of God’ s moral law. 2. The whole world is proven guilty in God’ s sight. (1) We resorts His authority and feel submission a hardship, simply because we are conscious rebels before Him. Ours are the feelings of culprits who hate the laws which they have broken, and the breach of which has brought them into trouble. This is true of all mankind, without limitation or exception. This is the truth which St. Paul demonstrates in chaps, 1 and 2. (2) But another mode of reasoning is adopted in chap. 5. There Paul boldly announces, as a fundamental principle of God’ s dealings with mankind, the organic unity of our race. Therefore, if any part be naturally foul and vile, all is so too; if one be guilty before God, all must be the same. We are a sinful race as inheriting the sin of Adam. II. Such being the case, let us ask, “ How can a man be just with God?” The answer constitutes the very marrow and pith of the gospel. And what we learn is--1. That God can save us from our sins and recover us to His favour. 2. That He can do this by freely and generously forgiving us all our sins, and absolutely remitting their penalty. 3. That this forgiveness of man’ s sins is not a wanton and arbitrary act of the Divine clemency which might outrage His own holiness and dishonour His law. 4. Nor is it the reward, merited or unmerited, of works of righteousness and legal obedience, which we can render in the future as a counterbalance and set-off against our transgressions in the past. 5. But it is rendered possible by the sacrificial sufferings and death of His Son our Saviour Jesus Christ, who gave Himself as a ransom for our souls. 6. That this benefit accrues to us simply and solely on the condition of faith or trust in the blood of Christ, assuming only that we have a true knowledge of sin which leads us heartily to repent of it, and to seek deliverance from the curse of a broken law. 7. That thin is a mode of making us righteous in God’ s sight in complete harmony with His own perfect righteousness of character and law. 8. That this method of justification appertains alike to all mankind, for as there is no essential difference in their sinfulness, so there is none in the way of their recovery to holiness and life. 9. That this plan of mercy leaves no ground of boasting to man, but ensures all the glory to God. 10. That it is the same which has existed from the beginning, being spoken of, however dimly, by both Moses and the prophets. The inference is plain that none need despair; that all may he saved; that the blame of any man’ s being lost, to whom the word of this salvation is sent, must rest with himself and not with God; and that it is the duty of those who are entrusted with the ministry of reconciliation to proclaim a free and full and present salvation to everyone that believeth. (T. G. Horton.)How to attain righteousness This passage contains the pith and kernel of the whole Epistle. All that precedes just clears the ground for it. All that follows is related to it as explanation, illustration, confirmation, or application. I. Righteousness is the great end of the gospel. This is taken for granted throughout the Epistle.1. With inspired insight Paul surveyed the condition of mankind, and put his finger at once on its great root evil. This was not poverty, pain, death, but moral corruption. He saw that that was the greatest gospel which could lift men out of the mire of wickedness and set their feet on the rock of righteousness. 2. Their righteousness is real righteousness--not the covering of the leper with a fair robe, but the curing of the leprosy. The righteousness of the gospel is indwelling goodness out of which all virtues flow. Nothing short of this will satisfy-- (1) The requirements of God. He will not endure sham goodness. The God of truth, hating all lies, cannot see a man to be righteous who is not righteous. (2) The ends of redemption. That would be a most immoral gospel which promised remission of the penalty leaving the disposition of wickedness uncorrected. The true purpose of the gospel is (Titus 2:14). (3) The needs of our own souls. Ever since the war between the seed of the woman and the seed of the serpent began, mankind has felt that sin was misery, and righteousness blessedness. The hunger and thirst for righteousness may be stifled with morbid cravings for evil things. But in our better moments it wakes up, and then we feel that it is not enough for the skin to be safe if the heart is diseased. We do not want merely not to be hurt. We want “ to be good.” 3. Paul sometimes uses “ righteousness” in the “ forensic” sense, i.e., to treat as righteous rather than to make righteous (Romans 4:1-3; Romans 5:1). But he knew that “ to justify” meant both to make righteous and to forgive; and so he passes from one to the other with little apparent discrimination, because he sees that they are only two faces of the same fact. On the one hand, the act of forgiveness is the most powerful inducement to a change of character. They who are forgiven most love most. Thus justification produces righteousness. On the other hand, since God is aware of this influence of forgiveness He must confer the pardon with a reference to it. He must see that in forgiving the sinner He is taking the best step towards destroying the sin. II. Righteousness is a gift of God. St. Paul has demonstrated the impossibility of man’ s acquiring righteousness by himself. Night cannot produce day. Water will not rise above its level. Marah will never sweeten itself. We cannot grow righteous by natural development, since you can only evolve what has been previously involved, and we have all lost the goodness of original innocence. History has proved that the best of laws could not secure this end. Law is good for detecting wickedness. It is the standard by which we are measured, but it has no power for lifting us up to that standard. Now we can see the value of the great promise of the new dispensation, of a righteousness of God--made by God, given by God. This is the essential idea of the religion of grace. Therefore the great requisite is to be in such relations with God that we may receive the gift. If we are far from or at enmity with Him, we are shut out from it. We therefore need to be reconciled to God. Consequently-- III. Righteousness is received through faith in Christ. This faith is not the mere belief in a doctrine, but active trust in Christ, practical reliance on His grace, obedient loyalty to His will (John 15:10).1. By faith in Christ as the sacrifice for sin we are reconciled with God. Christ having offered Himself to God on our behalf we are called to look to Him as “ the Way” to the Father. If through pride or unbelief we think that we can dispense with a Saviour, we must not be surprised if God rejects our overtures towards reconciliation (Acts 13:38-39). The offering of Christ not only secures forgiveness, but through this cleanses our conscience from dead works to serve the living God (Hebrews 9:14). 2. By faith in Christ as the revelation of God we grow into the Divine image. Christ is the pattern man because He is the Son of God. To be righteous is to be like God, like Christ. When we trust to Him faithfully, we shall walk in His footsteps in the irresistible desire to be near Him, and thus we shall unconsciously grow up into the likeness of Him and share His righteousness. 3. By faith in Christ as our Lord and Master we are led into obedient loyalty to His will. He who trusts Christ must trust Him in all His relations. Thus the faith which is reliance on a Saviour becomes loyalty when it turns to a King. Then the righteousness which refused to come at the cold, stern bidding of law springs forth as a very passion of devotion. (W. J. Adeney, M. A.)The announcement of righteousness by faith I. That none can be justified in the sight of the Lawgiver by the law is evident; for--1. No man has done the deeds of the law. 2. The law, when brought into contact with the deeds of men, always discovers sin and pronounces condemnation. 3. The law is law only; a rule of life merely, and in no sense or manner a means of restoration to a blameless state. II. The righteousness or freedom from condemnation which the gospel dispensation reveals, is a righteousness which--1. God designs; the plan is of His devising. 2. God provides; the preparation of it is of His working. 3. God confers; the bestowal is of His grace and sovereignty. 4. God approves; He accepts it as complete in His sight, and will accept it in the last day. It is a blamelessness, righteously-- (1) Procured.(2) Bestowed.(3) Regarded as perfect blamelessness. III. This righteousness is “ without the law” ; entirely distinct from it and its purposes, belonging to another province altogether.1. It is not provided for by the law. 2. It derives no aid, direction, efficiency of any kind from the law. 3. It has no reference to, or connection with the law, except as the law shows the necessity which is to be met. III. It is witnessed or testified to as a Divine provision, both by the law which reveals the sin, and by the prophecy which denounces it.1. As being needed. The law, in the book or in the heart, gives silent assent to its necessity, by being dumb with regard to any other means of justification. 2. As being possible. In all the voice of the law, as God has spoken it, there is mingled an intimation of a possible pardon, not from the law, but from the mercy of God. 3. As being provided. In all the written law and prophecy of the Old Testament free pardon, as righteousness of God, is formally announced. The “ righteousness” of the gospel pardon-- (a) Is no new thing. Obtained by Abel, Enoch, Abraham, without the law. (b) Is manifested now in the means of its provision, the fulness of love that provides it, the signs and seals of its Divine approval, and the completeness of its restoration to favour and privilege. (c) Is in perfect harmony with the law, though belonging to another sphere; since it recognises, respects, and meets the claims of the law, and provides for its maintenance as a righteous rule of life; so the law readily witnesses it. IV. This “ righteousness” has always been obtained by faith (see chap. 4). Now by faith which rests not only in God as the pardoner, but also in Christ as the procurer of pardon. Faith--1. Assents to the necessity and sufficiency of this righteousness. 2. Consents to its bestowal. 3. Relies on the work of Christ and the word of promise. 4. Claims, seeks, grasps, and holds this righteousness. V. It is brought unto all in the gospel manifestation, and conferred upon all that believe, without distinction.1. The need is universal; so the remedy. 2. No distinction in the condemnation (see Romans 2:6-11); none in the justifying. 3. Faith a condition of which all are capable; and the only thing of which any are capable (verse 23). (1) All have actually transgressed.(2) All have thus “ fallen behind in the race” for the Divine approval, or giving of glory (Romans 1:10).(3) All have made it impossible that they should be justified by law.(4) God, therefore, since the provision is as large as the need, puts it within the reach of all. (W. Griffiths.)Justifying righteousness Of all the subjects there is none so important as--How can man be just with God? and yet there is none as to which men are so easily deluded. Conscience tells the man that he has sinned, and yet, when asked, How do you expect to obtain future happiness?--he either evades the question, or shelters himself in some refuge of lies. And the reason is that the man is utterly blind to his true condition, he knows not the malignity of the disease, and cannot, therefore, apprehend the remedy. Ere a sinner can even understand the gospel, he must see and realise his own true position under the government of God. His position is plainly this: he has transgressed the law, and lies under sentence of death. How, then, can he be restored to the favour of God? How can the government of God remain unchangeable whilst this creature is saved? To this question you have the answer, that the sinner is justified and saved by means of a righteousness. This appears from the text, and from the nature of the case. It was righteousness that God required of man at first, it was failing to yield it that he lost his title to life; and as the character of God is unchangeable, it is only when he can plead a righteousness ample as the demands of the law that he can be restored to favour. I. This righteousness is not the sinner’ s own, but that of another (see also Romans 1:17-18; Romans 3:20). And yet, in the face of this, multitudes seek to enter heaven by a door which their own sins have closed against them. Ask that man of the world what is the foundation of his hope for eternity, and his answer is, that he has never yet been guilty of open, flagrant transgression. Ask that sensualist, and his answer is that he trusts his charitable deeds will atone for these infirmities. The professor of religion answers that he does his best, that he is sincere, and that he trusts God will take the will for the deed. But ye who would be justified by your obedience to the law, have ye really considered what the law requires? It demands perfect obedience, and condemns the least transgression. Have you such a righteousness as this? Is it not, therefore, clear, that if ever the law relaxes its hold of you, the reason must be not your righteousness, but the righteousness of another? II. This righteousness can only be known by revelation. Being a righteousness provided by God, none but God can discover it. It was revealed at first in Eden as the ground of the sinner’ s hope--the Jewish ritual was a continued revelation of it--the prophets bore testimony to it, speaking of Him who should magnify the law, and make it honourable, and the whole New Testament is a bright revelation that God has provided a righteousness, through which He can be just when He justifies the ungodly. An awakened conscience tells the sinner that he has no resources of his own wherewith to meet the demands of a violated law; and, if he looks around and puts the question to all creation, How can God be righteous, and I be saved? Creation remains silent, and is covered with darkness. But a voice comes from the Bible which saves him from despair (Romans 10:6-9). III. This righteousness was wrought out in human nature. The circumstances rendered this necessary. It was on earth that God was dishonoured, and on earth therefore must He be glorified. “ The children were partakers of flesh and blood,” and their Redeemer therefore “ must take part of the same.” The first revelation of this righteousness, accordingly, was made in the promise, that the seed of the woman should bruise the serpent’ s head; and, in due time, this promise was fulfilled in the Second Adam, standing in the room of His people as their representative and head (Romans 5:19). He who was thus born of a woman, was “ made under the law” ; that is to say, He met the law as His people’ s surety, and fulfilled to the uttermost all its demands against them. IV. This righteousness is the righteousness of God. True, the Redeemer was a man; but under that veil of humanity, faith beholds Jehovah. Without this were the case, the salvation of His people was impossible. He had to make atonement for their sin, but the righteousness of a mere creature would have been utterly insufficient, for a creature owes to God already all the obedience he can yield. The righteousness, therefore, through which the sinner is justified is the righteousness of a Divine person. You accordingly read that this is the name wherewith He shall be called, Jehovah our Righteousness. It is the righteousness of the Mediator, of God manifest in the flesh, of Him who is God and man in two distinct natures and one person; and as such it answers, yea, more than answers, all the demands of a violated law. For what higher honour can the law receive than that God Himself became its servant, and obeyed all its commands? V. This righteousness “ is unto all.” It is so completely put within the sinner’ s reach, that if he once hears of it he cannot perish, without putting it from him and rejecting it. The brazen serpent was God’ s free gift to all--all were commanded to look to it; and just as Moses lifted up the serpent in the wilderness, so has the Son of Man been lifted up, etc. The cities of refuge were open to every manslayer. And so it is with the righteousness of Christ; every sinner who hears of it is invited and commanded to flee for refuge. VI. This righteousness is upon all that believe. The believer is clothed and covered with it. Being one with Christ by faith, Christ’ s righteousness is his own; he is dealt with as one who obeyed when Christ obeyed, as one who suffered when Christ suffered, as one who is, therefore, as righteous as Christ is. (A. M. McGillivray.) Romans 3:22 The righteousness of God which is by the faith of Christ unto all and upon all them that believe.This righteousness is I. Divine in its nature. II. Free in its dispensation--unto and upon all them that believe. III. Unlimited in its offer--there is no difference. (J. Lyth, D. D.)God’ s grace abundant God’ s grace resembles a flood of water, which not only reaches to believers, but comes upon them like the waves of the sea, to cover all their unrighteousness and drown all their guilt. Their sins sink into its depths like stones in the midst of the ocean, to be remembered against them no more forever. (T. G. Horton.)For there is no difference. All involved in the same peril When the ship is wrecked what difference does it make that some should be drowned far out at sea, and others come nearer land, and there be lost? or even that one is within arm’ s length of the shore when he sinks forever out of sight? What does it avail? They are all lost. This world is a wrecked world; the strongest soul cannot reach the haven of a perfect state of being in his own strength. We are all helpless against the storm of lightning and wind and waves. “ There is no difference, for all have sinned.” (H. Elvet Lewis.)The right platform 1. The truth laid down here and in Romans 3:23 is of immense moment. You must take your right position if you wish to journey in a right direction. At a great railway junction the main thing is to get on to the right platform for the station you want to reach. So with all who wish to reach heaven. But what is that platform? That of self-condemnation. It is the laying aside of every self-righteous, self-excusing plea, and taking the place of a sinner in God’ s sight. 2. The Old Version, “ There is no difference,” scarcely puts the truth so clearly as the New. There is a wide difference between one and another as to the measure of responsibility and the amount of guilt. Great is the difference between an Englishman and an Arab; between a youth yielding for the first time to some subtle temptation and the hoary-headed sinner who has been the means of stumbling to multitudes. 3. But in spite of these differences “ there is no distinction.” There is not one who has kept the law. “ All have fallen short of the glory of God.” At a match in archery many try their skill and some come nearer than others; but the only matter of importance is whether anyone actually hits the eye. If otherwise all alike fail. In the matter before us perfect holiness is the end of God’ s law. But who has reached it? No doubt some may come nearer than others, but where is one who has never failed? 4. Own this before God. Do not put in any claim for arrest of judgment. Do not try to lull conscience to sleep by imagining yourself no worse than others. One sin is enough to prove you guilty, how much more thousands? 5. Therefore learn the lesson. Stoop and take the lowest place--willing to be saved on the same footing as a criminal. “ God be merciful to me a sinner” must be your only plea. Then you are in the right direction. Keep on that line and you will reach your journey’ s end. (G. Everard, M. A.) Romans 3:23 For all have sinned, and come short of the glory of God. Sin as a fact I. The necessity of a clear sense of sin.1. The gospel is a glorious remedy for a universal and otherwise incurable disease; and the first step must ever be to make us sensible of that disease. For one of its most dangerous symptoms is, that it makes men insensible of it. And, seeing that the remedy is not one which can be simply taken once for all, but requires long application, a man must be very thoroughly persuaded that he has the disease before he will take the necessary trouble to be cured of it. Let us try and see what “ all having sinned” means. 2. When any of us looks cut upon mankind, or within himself, one thing can hardly fail to strike him. It is the presence of evil. From the first, man’ s history has been a history of going wrong and doing wrong. From the first, our own personal history has been a history of interrupted good and interfering bad. 3. Some have said, “ Don’ t tell people about it; forget that there is evil in yourself; and you and they will become good. It may be true that there is such a dark spot in nature; but gazing upon it is painful and useless; look at the bright side.” But do you suppose that evil in our nature can be thus got rid of? Try it for a day--for an hour; then take strict unsparing account. And if more time is wanted, try it for a year; then retire and trace your path during the time. Does not every man see that it would be simply the tale of the silly ostrich over again, which imagines itself safe from the hunter by hiding him from its sight? No; a man who wants to get rid of evil must open his eyes to it, stand face to face with it, and conquer it. II. Sin is distinguished from every other evil.1. There are bodily pain, discomfort, misery, common to us and to all. Now, if we can manage to flee away from them, we thereby get rid of them. We need not study their nature. But the man who wishes to avoid evil in this world must be awake and alive to the forms and accesses of evil. His very safety consists in it. Therefore evil is a matter of a totally different kind from bodily pain, misery, or death. 2. Evil is not by any means our only inward source of annoyance and hindrance. Everyone has defects and infirmities. But none of these do we look upon as we look upon evil. Let it be shown that we are dull, or feeble, or inferior to some others, we put up with it, we excuse it, we make ourselves as comfortable as we may under it; but let it be once shown that we have wished, said, done, that which is evil, and we know at once that there is no excuse for it. We may try to show that we did it inadvertently, or by force of circumstances, or in some way to lessen our own share in it, but the very labour to construct an excuse shows that we hold the evil itself, as evil, to be inexcusable. So far, then, this evil is something which our nature itself teaches us to revolt from and abhor. No son of man ever said or could say, from his inmost heart, “ Evil, be thou my good.” It requires more than man ever to say this. III. Sin is the transgression of law.1. What we have said shows that there is a law implanted in our nature by which evil is avoided and good desired. All our laws, public opinion, even our ways of thinking and speaking, are founded on this. 2. Now, when man says or acts evil, what sort of a thing does he do? Is it a necessary condition of our lives that we must enter into compact with evil? Certainly not. Every protest against, resistance to, victory over it, proves that evil is not necessary to our being. But true as this is, the freedom from and victory over evil is not that after which all men are striving. One man seeks sensual gratification; another wealth; a third power; a fourth reputation, etc., etc.; and so, not man’ s highest aim to be good, but an aim very far below this is followed by even the best of mankind sometimes. Now every one of these lower objects, if followed as an object, does necessarily bring a man into contact and compromise with evil. Greed, intemperance, injustice, unkindness, overweening opinion of self, and a hundred other evil things beset everyone in such courses of life. 3. When a man lives such a course he is disobeying that great first law of our being by which we choose the good and abhor the evil. Now, whenever we do this we sin. “ All sin is transgression of law.” 4. Now, sin is committed against a person. And this law of good and evil of which we have been speaking, springs from that Holy and Just One who hath made us and to whom we are accountable. All sin is against Him. IV. All have sinned. And in dwelling on this, the fact that all men have inherited the disposition to sin, necessarily comes first. And, inheriting this disposition, but with it inheriting also the great inward law of conscience warning us against evil, we have again and again followed, not the good law, but the evil propensity. In wayward childhood this has been so; in passionate youth; in calm, deliberate manhood. Now, then, this being so, can sin be safe? Can a sinner be happy? Sin is and must be the ruin of man, body and soul, here and hereafter. (Dean Alford.)The charge of sin universal I. The charge here brought is that of having sinned, and a most solemn and awful charge it is. “ Fools,” indeed, “ make a mock at sin” ; and that they do so, is a proof of their folly. God is love; and consequently His law requires love. To love God with all the heart, and their fellow beings as themselves, is the essence of that law. To break this law is sin; and sin produces only misery and ruin. To charge a person with having sinned is to charge him with having acted contrary to the purpose for which he was made; with having failed to love and obey the best and greatest of beings; with being guilty of the same conduct with that which cast the angels out of heaven, and man out of Paradise. Surely this is a solemn charge. Do we want other examples of the evil of having sinned? Why the Flood? why the fire upon the people of Sodom and Gomorrah? etc. Because they had sinned. Or, to give a more awful and decisive example, why did the Son of God die on the Cross? Because He had taken upon Himself the nature and the cause of sinners. II. The persons against whom it is brought. “ There is no difference; for all have sinned,” in their progenitor and representative, and in their own persons also. But this is a truth unpalatable to the pride of man. And under the influence of this principle he will be disposed yet further to ask, “ What! is there no difference? no difference between righteous Abel and wicked Cain? between impenitent Saul and contrite David? Are they all equally guilty before God?” In one sense all these persons are not alike. They have not all sinned in the same manner, in the same measure, to the same degree. Here there is a wide difference between them. But in the sense spoken of in the text they are all alike. They have all sinned; and here there is no difference. Though they may not be equally guilty, yet they are all guilty before God. III. The extent of the charge here brought. “ All have sinned, and,” by so doing, “ have come short of the glory of God.” This expression signifies--1. To fall short of rendering to God that glory to which He is entitled. He requires that all His creatures shall glorify Him. He has created them for His glory; and when they fulfil the purpose for which He created them, then they do glorify Him. Thus “ the heavens declare the glory of God.” What, then, was the end and purpose for which man was made? To love, obey, and serve his Maker. By opposition to His will he comes “ short of the glory of God.” Man, a living, rational being, is placed, not like the other works of creation, under a law of necessity which he cannot break, but under a moral restraint, by which he ought to be kept in the path of duty. But he is not so kept by it. He dishonours God in his very gifts, and endeavours, according to his power, to introduce confusion into His works, and to defeat His great and gracious designs. 2. The failing to obtain that glory which God originally designed for man. God originally designed man for a glorious immortality. But by sin he fell short of that glory; he forfeited and lost it. This, indeed, was the consequence of not rendering to God the glory due to Him. Having been unwilling to glorify God, he could no longer expect to be glorified with God. Conclusion: Perhaps you say, “ Why, this doctrine takes away all hope. Would you drive us to despair?” No, not to a despair of salvation, but to a despair of justifying yourselves before God. But in Christ there is a full and gracious pardon for all your sins; there is glory offered to you again. (E. Cooper.)The test of a sinner A young man once said to me, “ I do not think I am a sinner.” I asked him if he would be willing his mother or sister should know all he had done or said or thought--all his motives and desires. After a moment he said, “ No, indeed, not for all the world.” “ Then can you dare to say, in the presence of a holy God, who knows every thought of your heart, ‘ I do not commit sin’ ?” (J. B. Gough.)Man’ s sinfulness and inability I. It is universally admitted that there is something wrong in man’ s nature.1. In every one of us there is a something good which perceives a something bad; also something which whispers of an ideal state--a kind of reminiscence of a lost condition. 2. To account for this it suffices if we think of our nature as having had, originally controlling it, a supreme love which has been largely but by no means entirely lost. That in us which accuses us when we do wrong and commends us when we do right cannot be sinful, but must be holy. And so there is in us all a viceroy asserting kingship in the name of the true Sovereign of our souls. As a matter of fact we look upon one another as beings not entirely trustworthy. If man be not a depraved creature, why this universal suspicion? And yet we are not so depraved as not to know that we are depraved. 3. It is often argued that we are here in a state of probation. But man as man has had his probation and has fallen. Adam’ s “ tree of knowledge of good and evil” tested his obedience. Our Tree of Life--Jesus Christ--tests our obedience. Only with a difference. The first man, knowing only good, wanted to know what evil was. We, having in ourselves the knowledge of good and evil, are put upon trial, whether we will adhere persistently to that which is good--good personalised in Christ. II. What does this condition mean?1. There is suggested the explanation of incompleteness. Our nature, say some, is moving on gradually towards perfection. Give it time and it will come out according to the highest idea that the best and most intelligent man has of it. Unhappily, except under certain conditions, and in a certain environment, man as he grows older does not grow better. And this idea does not account for our sense of guilt. It leaves out too much. There are too many facts which lie outside of it. It only covers a part of the ground. 2. It needs along with it the idea of depravation. The sense of not being right, of being wrong, is in us all. And it is an internal trouble which men would get away from if they could. But no man can get away from himself. No external condition can eradicate it. Men try all sorts of devices to rid themselves of it. Sometimes they change their opinions, but that does not alter the inward condition. The bad consciousness is there all the time, and there is no other word but sinfulness which will express its nature. For it is certain that there are in man not only defects which mean weakness, but also a parent defect which means guilt. III. This degeneration is total. It affects the whole nature. Our nature is so connected, part with part, that degeneration in one region means degeneration in every region. If a man be unjust in his feelings he will be unjust in his thinking and action. It is the merest rubbish to talk of a man being good at heart and bad everywhere else. Whatever affects the centre of our nature affects also every part of it to the outermost extremities. If there be impure blood in the heart there will be impure blood in every vein. And there is no kindness in any teaching which leads men to assume that sinfulness is only an eruption on the skin and not a disease of the heart. Only “ fools make a mock at sin.” IV. The view we take of this fact of sinfulness will influence our estimate of every other vital truth. If sinfulness be only ignorance we need only a Teacher; if only disease, a Physician; if only error, an Example. But if it be something more, we need in Him who is to deliver us from it a power other than that possessed by the Teacher, etc. Sinfulness means ignorance, error, disease; but it means a great deal more. In many a case it means that state of heart in which the idea of God is more hateful than the idea of the devil. I have known fallen men and women who never ceased praying “ God be merciful to me a sinner,” and I cannot forget Christ’ s words--“ The publicans and harlots enter the kingdom of God before you.” There are sins of the flesh which destroy reputation, which bring misery, social degradation, and much else. There are sins of the spirit which bring none of these, and yet which put men and women at even a farther distance from God. Of what condition of heart is he who is amiable and placid until someone speaks to him such a truth as “ God is Love,” “ God is Light,” “ God so loved the world” ? etc. To err is human, but to contemn and reject the claims of Deity, that is not human, but fiendish. No one has ever taken a true measure of what sinfulness is until he has considered it in this, its most terrible form. I want you to feel “ the exceeding sinfulness of sin,” for only then will you be able to appreciate the exceeding goodness of God who “ willeth not the death of a sinner, but that all should come to repentance.” “ Where sin abounded grace did superabound.” No man who looks away from his sin to his Saviour need despair, but then he must look to Him as Saviour. If a man can grow out of this condition of sinfulness by natural development; if every old man be nearer to the ideal of manhood than when he was young, then a Teacher, etc., is needed; but if man is helpless to deliver himself from sinfulness, then he who is to meet the necessities of the case must be human to understand him, but more than human to deliver him from an enemy stronger than man himself. (Reuben Thomas, D. D.)Coming short of God’ s glory Different persons, according to the difference of their habits of thought, or their education, or their moral attainments, take a very different standard of what sin is. But here we have God’ s definition--whatever “ comes short of the glory of God,” that is “ sin.” I. God measures sin by the degree in which the act, or the word, or the thought, injures or grieves him. This must be so. The only true rule for the estimate of any sin must be taken from the mind of Him whose mind is law, and whom to offend against constitutes sinfulness. Do not say, “ Are not we forbidden to seek our own glory? How, then, can God seek His own glory?” For the reason why no creature is to seek his own glory is because all glory belongs to the Creator. What does it mean to “ come short of the glory of God” ? It may mean to come short of heaven, or to be unworthy of any praise from God, or to come short of that which is indeed God’ s glory--His perfect image and likeness; to fail to reach, in its purity, the only motive which God approves--a desire for His own glory. It appears to me that though all the other senses are included in the words, yet that their great primary intention is the last. II. This brings me to the motive of human action.1. You who can read only what speaks to the outward senses, think most of words and actions. And, as naturally, God will look at the sources more than at the streams of every man’ s moral being. So it will be at the last great account. All the deeds and sayings of a man will then stand forth to give evidence to a certain inward state of the man, according to which everyone will receive his sentence. 2. And yet even we judge of things by their motives. Why do we value the most trivial gift, the act of a moment, a smile, a glance of the eye, more than all the treasures of substance? 3. Note some of the legitimate motives which may actuate us. (1) It is legitimate to wish to be happy. Therefore God stirs us up by promises, and lifts us up by beatitudes. It would be contrary to common sense to say that we may not do anything for the sake of going to heaven. (2) It is a step above that--to do or bear with the desire that we may become holier. (3) But higher, because less selfish, ranges the motive of a true ambition to make others happy. (4) And still higher the lofty, Christ-like focus, concentrating the whole will upon this--“ Father, in me glorify Thyself.” 4. To all these principles of action, except the last, there attaches a shadow. The wish to be happy, even where the things we desire are spiritual, may degenerate into religious selfishness. The longing to be holy will often turn into morbid self-examination and a restless disquietude. The ambition to be useful easily becomes vitiated with--I will not say the love of human applause--but a desire to be liked. But the motive to do anything for God’ s glory has no shadow, and is that which makes all the other motives right. It is right to endeavour to be happy, mainly because our happiness gives glory to God as the result of the finished work of Christ. It is right to study to be holy, because where God sees holiness He sees His own reflection, and He is satisfied. It is right to set ourselves to be useful, because it extends the kingdom of God. Here, then, lies the wrongness of everything that is done on any inferior principle--it “ comes short of the glory of God.” (J. Vaughan, M. A.)Missing the mark The word “ sin” alike in the Hebrew and the Greek means “ missed the mark,” as an archer might. When one is interested in rifle shooting the picture is easily realised and not easily forgotten. I. The mark, the centre, the bull’ s eye, that man is to make his aim through life, is “ the glory of God.”1. And what is that? The outshining of God’ s attributes; Christ is the brightness of His glory, and the express image of His person. We can, at best, be but broken images, interrupted rays of His light. But still that is what we are to aim at--becoming ourselves, and reflecting to the world around us some images of the holiness, goodness, and love of God. 2. In this shooting we are a spectacle to men. See us they will, and judge from us the character and the worth of the religion we profess. The various professions or trades we may follow are but the courses which our bullets take amidst the various influences to the right or to the left, to be allowed for by the shooter. Our bullets must pass through them without erring, and in all alike the aim is to be one--to manifest the character of the God we serve. Those occupations are not in themselves the true centre to be aimed at--they are but the means of reaching the glory of God. II. Missing this mark is sin. St. Paul lays it to the charge of all alike.1. The standard is a high one--to aim directly and always at God’ s glory. But, then, man occupies a high position, made above all creation, blessed with faculties above all creatures for being the glory of God; placed with opportunities of being so now, and the promise of being more so hereafter. 2. Shall we complain that we are so high in the creation, or complacently stoop down from it and forfeit the crown held out for us to take, like Bunyan’ s man with the muck rake? Was not he missing the mark of life? He took up, as many do, a handful of dirt--he lost the crown of gold. We speak of men having made a good hit when they have succeeded in a telling speech, or a successful speculation, or a fortunate match, but what have they hit if they have not sought to honour God? Certainly not the glory of God, nor have they advanced the true purposes of life. 3. Now a rifle is made to shoot straight; if it will not do so, however perfect the polish of its barrel, or the finish of its lock or stock, it is useless, and you throw it on one side or break it up. The more complete it seems the more vexed you are with it for its utter failure in the one work for which you had it made. God has made us for the one object of glorifying Him, and if we fail in that, then whatsoever else we have which decorates us--intellect, politeness, science, art, position, wealth--all tend not to diminish but to increase our condemnation. 4. What our condemnation may be I do not pretend to fathom; but if the words mean no more than that having been made for the highest purpose, and then having utterly failed, we are henceforth cast on one side as useless, our powers broken up, and our opportunities taken from us, they will mean enough to stir us to redeem the time. We should not like to meet the exposure of such a shame. Pindar describes the return of a combatant from the great National Games. He speaks of him as hiding himself along the byways, not venturing to enter by the gates into his city, or to be seen in any public place. Why? Because he had missed the mark. He went out in the name of his city, equipped by his fellow citizens, to win honour for their name, and to give them glory. But he has failed, and he dare not meet them. We have failed, and we must “ all appear before the judgment seat, that everyone may receive the things done in his body.” III. To what does this lead us?1. We must realise more and more our condition as sinners. Let any man solemnly ask himself, How much of God has the world seen in me? How much of His glory have I reflected? 2. We must go back to the same butts and shoot again for a truer aim. Go to your seat in Parliament, or your books, or your shop, and there aim afresh at rising to the glory of God, “ forgetting those things which are behind,” etc. True, it will not be so easy now that one’ s hand is unsteadied by neglecting to aim aright; true, it will not be so simple now that many Ere looking on and wondering what in the world you are changing for, to shoot straight under their critical eye; but such sense of sin, such turning from it to God in Christ again, such trusting hope that with His aid we may succeed, will bring with it His forgiveness for the past and His guidance for the future; and we may yet, with His encouragement, hit the mark and glorify Him. (Canon Morse.) Romans 3:24 Being Justified freely by His grace.Justification I. Its mode--“ freely.” It is not a matter of wages, it is a free gift. II. Its origin--“ His grace.” God’ s free good will inclining Him to sinful man to bestow on him a favour. There is no blind necessity here. We are face to face with a generous inspiration of Divine love. III. The means. The deliverance wrought in Jesus Christ. (Prof. Godet.)Justification I. The benefit spoken of--Justification. In this there is--1. The forgiveness of sins. “ The remission of sins.”2. A restoration to God’ s favour.3. A treatment of the pardoned and accepted person as righteous. II. Its original spring, or first moving cause, and the free grace of God (Romans 11:6).1. By God’ s grace, which excludes all merit.2. Freely, which excludes all conceit. III. Its meritorious or procuring cause. “ The redemption that is in Jesus Christ.” IV. The ordination of God about it. He hath “ set Christ forth to be a propitiation.” The word “ set forth” signifies that--1. God hath purposed in Himself that Christ should be a propitiation for sin (Ephesians 1:9; 1 Peter 1:18-20). 2. God has exhibited and proposed Christ to us to be a propitiation. (1) He set Him forth beforehand, in the promises, types, and prophecies (Romans 3:21; John 5:46; Acts 10:43). (2) And when the fulness of time was come, God actually exhibited Him in the flesh (Galatians 4:4-5). (3) Then the great decree broke forth, and the promised Saviour came to take away sin by the sacrifice of Himself. (4) He is now set forth as a propitiation in the clear discoveries which are made of Him in the gospel (1 Peter 1:20; Romans 3:21; Galatians 3:1). (5) And this is proposed to our faith for the remission of our sins and acceptance with God (Romans 1:17). 3. God has preferred Christ as a propitiation to all things else. The sacrifices under the law could not possibly take away sin. God did not take any pleasure in them for that purpose; but in Christ His soul is well pleased, and His offering is of a sweet-smelling savour to God (Ephesians 5:2). V. The way in which we are made partakers of this benefit--“ through faith in His blood.” Conclusion:1. This gives us a lively view of the great evil of sin and the exceeding riches of God’ s grace. 2. Here is no room for any to encourage themselves with hopes of pardon and acceptance with God while they go on in sin. 3. Here is a blessed ground of relief for poor convinced sinners who are discouraged with fears, as if there could be no pardon for their sins. 4. Here are the richest consolations and the highest obligations to those who have obtained this blessing. (J. Guyse, D. D.)Of justification I. What it is to justify a sinner. Justification is a law term taken from courts of judicature, wherein a person is accused, tried, and, after trial, absolved. Thus it is opposed to accusation and condemnation (chap. 8:33, 34; Deuteronomy 25:1). And so it is declared to be a sin to justify the wicked (Proverbs 17:15), not to make them righteous but to pronounce them righteous. Hence it follows that justification--1. Is not a real but a relative change of the sinner’ s state. 2. Is an act done and passed in an instant in the court of heaven, as soon as the sinner believes in Christ, and not a work carried on by degrees. II. The parts of justification.1. That we may the more clearly take up this matter, we must view the process of a sinner’ s justification. (1) God Himself sits Judge in this process. He gave the law; and as He is the Lawgiver so He is the Judge. And He only can justify authoritatively and irreversibly. For-- (a) He only is the Lawgiver, and He only has power to save or to destroy, and therefore the judgment must be left to Him (James 4:12). (b) Against Him the crime is committed, and He only can pardon it. (2) The sinner is cited to answer before God’ s judgment seat by the messengers of God, the ministers of the gospel (Malachi 3:1). Every sermon is a summons put into the sinner’ s hand to answer for his sin. But, alas! sinners are so secure that they slight the summons and will not appear. Some keep themselves out of the messenger’ s way; some never read the summons; others tear it in pieces, or affront the messengers (Matthew 22:6). And so they act till Death bring them under his black rod before the tribunal in another world, where there is no access to justification. (3) The Judge sends out other messengers who apprehend the sinner to carry him before the judgment seat. And these are, the spirit of bondage and an awakened conscience (John 16:8-9; Proverbs 20:27; Jeremiah 2:27). They apprehended Paul, and left him not till he appeared and submitted himself. But some when caught are unruly prisoners, and strive against the Spirit and their own consciences (Acts 7:51); they go no farther with them than they are dragged. They get the mastery at length, and get away to their own ruin; like Cain, Saul, Felix, etc. (4) When at length the prisoner, in chains of guilt, is brought to the bar (Acts 16:29-30), what fear and sorrow seize him while he sees a just Judge on the throne, a strict law laid before him, and a guilty conscience within! (5) Then the indictment is read, and the sinner is speechless (Romans 3:10-19). And sentence is demanded agreeable to the law (Galatians 3:10). (6) Then the sinner must plead guilty or not. If he were innocent he might plead not guilty, and thereupon he would be justified. But this plea is not for us. For-- (a) It is utterly false (Romans 3:10; Ecclesiastes 7:20; James 3:2). (b) Falsehood can never bear out before God’ s judgment seat. There is no want of evidence. Conscience is as a thousand witnesses, and the Judge is omniscient. The sinner then must needs plead guilty. (7) The sinner being convicted is put to it to plead, why the sentence should not pass against him. Shall he plead mercy for mere mercy’ s sake? Justice interposes that the Judge of all the earth must do right. The truth of God interposes that the word already gone out must be accomplished--That without shedding of blood there is no remission. Whither shall the sinner turn now? Both saints and angels are helpless. So-- (8) The despised Mediator, the Advocate at this court, who takes the desperate causes of sinners in hand, offers Himself now, with His perfect righteousness, and all His salvation. The sinner by faith lays hold on Him, renounces all other claims, and betakes himself to His alone merits and suretyship. Now has the sinner a plea that will infallibly bring him off. He pleads, he is guilty indeed; yet he must not die, for Christ has died for him. The law’ s demands were just, but they are all answered already. (9) Hereupon the judge sustaining the plea passes the sentence of justification on the sinner, according to the everlasting agreement (Isaiah 53:11), who is now set beyond the reach of condemnation (chap. 8:1). 2. This great benefit consists of-- (1) The pardon of sin (Acts 13:38-39). Here I shall show-- (a) What pardon is. It is not the taking away the nature of sin; God justifies the stoner, but will never justify his sin. Nor is it the removing of the intrinsic demerit of sin; it still deserves condemnation. Nor is it a simple delay of the punishment; a reprieve is no pardon. There are four things in sin:--Its power, which is broken in regeneration (Romans 6:14); its blot and stain, which is taken away in sanctification (1 Corinthians 6:11); its indwelling, which is removed in glorification (Hebrews 12:23); its guilt. Now pardon is the taking away of guilt, the dreadful obligation to punishment. Pardon cuts the knot whereby guilt ties sin and wrath together, cancels the bond obliging the sinner to pay his debt, and puts him out of the law’ s reach. (b) Its properties--full (Micah 7:19; Colossians 2:13); free; irrevocable (Romans 11:29). (c) Its names discovering its nature. It is a blotting out of sin (Isaiah 43:25), an allusion to a creditor who, when he discharges a debt, scores it out of his count book; a not imputing of sin (Psalms 32:2), a metaphor from merchants, who, when a rich friend undertakes for one of their poor debtors, charge their accounts no more upon him; a taking of the burden of sin from off the sinner (Psalms 32:1; Hosea 14:2); a washing of him (1 Corinthians 6:11; Psalms 51:2; Isaiah 1:18; 1 John 1:7); a dismissing or remission of sin (Matthew 6:12; Romans 3:25), as the scapegoat bore away the iniquities of the people; the dispelling of a thick cloud (Isaiah 44:22), which pardon, like the shining sun, breaks through and dissolves, or, like a mighty wind, scatters; a casting of sin behind the Lord’ s back.(Isaiah 38:17); a casting it into the depth of the sea (Micah 7:19); a covering of sin (Psalms 32:1); a not remembering of sin (Jeremiah 31:34). (2) The acceptation of the person as righteous in the sight of God (2 Corinthians 5:2 l; Romans 4:6; Romans 5:19). There is a two-fold acceptation which must be carefully distinguished. First, of a man’ s works as righteous (Galatians 3:12). Works in a full conformity to the law are thus accepted. But since God’ s judgment is according to truth, He cannot account things to be what really they are not; it is evident that even a believer’ s works are not righteous in the eye of the law. So that this acceptation has no place in our justification. Secondly, of a man’ s person as righteous (Ephesians 1:6). This may be done, and is done, to the believer. This is an unspeakable benefit; for thereby-- (a) The bar in the way of abounding mercy is taken away, so that the rivers of compassion may flow towards him (Romans 5:1, etc.; Job 33:24, etc.)(b) He is adjudged to eternal life (2 Thessalonians 1:6-7; Acts 26:18). (c) The accusations of Satan and the clamours of evil conscience are hereby to be stilled (Romans 8:33-34). (T. Boston, D. D.)Justification: a change of state accompanied by a change of character There may amongst men be a change of state without any change of character. A prisoner may be dismissed from the bar, acquitted of the charge; or he may be convicted, but pardoned; but he may go with all the principles of wickedness as strong as ever within him. His condition is changed, but not his character. But it is never so in God’ s dealings with men. In every case in which there is justification, sanctification accompanies it. Wherever there is the change of state there is the change of character. (R. Wardlaw, D. D.)Justification by grace I. The redemption that is in or by Christ Jesus. When a prisoner has been made a slave by some barbarous power, a ransom price must be paid. Now, we being, by the fall of Adam, virtually guilty, Justice claimed us as his bond slaves forever unless we could pay a ransom. But we were “ bankrupt debtors” ; an execution was put into our house; all we had was sold, and we could by no means find a ransom; it was just then that Christ paid the ransom price that we might be delivered from the curse of the law and go free. Note-- 1. The multitude He has redeemed, “ a multitude that no man can number.” 2. This ransom was all paid, and all paid at once. The sacrifice of Calvary was not a part payment. The whole of the demands of the law were paid down there and then. So priceless was the ransom one might have thought that Christ should pay it by installments. Kings’ ransoms have sometimes run through years. But our Saviour once for all gave Himself a sacrifice, leaving nothing for Him or us to do. 3. When Christ paid all this ransom He did it all Himself! Simon, the Cyrenian, might bear the cross, but not be nailed to it. Two thieves were with Him there; not righteous men, lest any should have said that their death helped the Saviour. He trod the wine press alone. 4. It was accepted. There have been prices offered which never were accepted, and therefore the slave did not go free. But this was accepted, and the proof of that is-- (1) His resurrection.(2) His ascension into heaven. II. The effect of the ransom “ being justified freely by His grace.”1. What is the meaning of justification? There is no such thing on earth for mortal man, except in one way--i.e., he must be found not guilty. If you find him guilty, you cannot justify him. The Queen may pardon him, but she cannot justify him. It remained for the ransom of Christ to effect that which is an impossibility to earthly tribunals. Now see the way whereby God justifies a sinner. A prisoner has been tried and condemned to death. But suppose that some second party could be introduced who could become that man, he, the righteous man, putting the rebel in his place, and making the rebel a righteous man. We cannot do that in our courts. If I should be committed for a year’ s imprisonment instead of some wretch who was condemned yesterday, I might take his punishment, but not his guilt. Now, what flesh and blood cannot do, that Jesus by His redemption did. The way whereby God saves a sinner is not by passing over the penalty, but the putting of another person in the rebel’ s place. The rebel must die. Christ says, “ I will be his substitute.” God consents to it. No earthly monarch could have power to consent to such a change. But the God of heaven had a right to do as He pleased. 2. Some of the characteristics of this justification. (1) As soon as a repenting sinner is justified, remember, he is justified for all his sins. The moment he believes in Christ, his pardon at once he receives, and his sins are no longer his; they are laid upon the shoulders of Christ, and they are gone. (2) But what is more, he becomes righteous; for in the moment when Christ takes his sins he takes Christ’ s righteousness. (3) This is irreversible. If Christ has once paid the debt, the debt is paid, and it will never be asked for again; if you are pardoned, you are pardoned once forever. III. The manner of giving this justification.1. “ Freely,” because there is no price to be paid for it; “ By His grace,” because it is not of our deservings. If you bring in any of your deservings, or anything to pay for it, He will not give it. Rowland Hill at a fair noticed the chapmen selling their wares by auction; so he said, “ I am going to hold an auction too, to sell wine and milk, without money and without price. My friends over there find a great difficulty to get you up to their price; my difficulty is to bring you down to mine.” So it is with men. If I could preach justification to be bought, or to be had by walking a hundred miles, or by some torture, who would not seek it? But when it is offered freely men turn away. But may I not say, “ Lord, justify me because I am not so bad as others” ; or “ because I go to church twice a day” ; or “ because I mean to be better” ? No; it is “ by His grace.” You insult God by bringing your counterfeit coin to pay for His treasures. What poor ideas men have of the value of Christ’ s gospel if they think they can buy it! A rich man, when he was dying, thought he could buy a place in heaven by building a row of almshouses. A good man said, “ How much are you going to leave?” “ Twenty thousand pounds.” Said he, “ That would not buy enough for your foot to stand on in heaven; for the streets are made of gold there, and therefore of what value can your gold be, it would be accounted nothing of, when the very streets are paved with it?” 2. But how is it to be got? By faith. There is a story told of a captain of a man-of-war whose little boy ran up the mast till at last he got on to the main truck. Then the difficulty was that he was not tall enough to get down from this main truck, reach the mast, and so descend. He was clinging to the main truck with all his might, but in a little time he would fall down on the deck a mangled corpse. The captain shouted, “ Boy, the next time the ship lurches, throw yourself into the sea.” The poor boy looked down on the sea; it was a long way; he could not bear the idea of throwing himself in. So he clung to the main truck, though there was no doubt that he must soon let go and perish. The father, pointing a gun at him, said, “ If you don’ t throw yourself into the sea, I’ ll shoot you!” Over went the boy splash into the sea, and out went brawny arms after him, and brought him on deck. Now we, like the boy, are in a position of extraordinary danger. Unfortunately, we have some good works like that main truck, and we cling to them. Christ knows that unless we give them up, we shall be dashed to pieces. He therefore says, “ Sinner, let go thine own trust, and drop into the sea of My love.” We look down, and say, “ Can I be saved by trusting in God? He looks as if He were angry with me, and I could not trust Him.” Ah, will not mercy’ s tender cry persuade you?--“ He that believeth shall be saved.” Must the weapon of destruction be pointed directly at you? Must you hear the dreadful threat--“ He that believeth not shall be damned” ? You must let go or perish! That is faith when the sinner lets go his hold, drops down, and so is saved; and the very thing which looks as if it would destroy him is the means of his being saved. (C. H. Spurgeon.)The mode and means of pardon I. Justification.1. Negatively is not declaring just-- (1) By proof that sins so called were no sins; they are as abominable as ever. (2) By proof that sins in the accusation were never committed; all are proved and confirmed. (3) By proof that such sins do not involve the sinner in guilt and condemnation; wrath is revealed against them to the uttermost. 2. Positively. It is a declaring just, while pardoning, by proof that the necessities arising in the case, for the maintenance of law and exhibition of justice, are satisfactorily met by other means than the culprit’ s punishment. Pardon is not slovenly and careless mercy, and it does not come through the hushing up or cloaking under of the sinner’ s sin. II. Is a freely gracious act and gift.1. It is not purchased by the offender. 2. It is not procured by any means that recompense the Pardoner. 3. It is not constrained in Him by any interested motive; He has no peril from the guilty or gain from the pardoned. 4. It is not begrudged, delayed, sold, or bartered. III. Comes through Christ’ s redemption, or paying of a price.1. Not to conciliate Satan or sin. 2. Not to conciliate God in His manner of feeling towards us. 3. Not to give to the Pardoner an equivalent in value for the pardon. 4. But paying down His own life, as that which the Kingly Judge required, ere as a Kingly Father He could permit His willing mercy to flow--a payment which has all the effect, and something of the nature, of a ransom price paid for a lawful captive. IV. The redemption is effected by the setting forth of Christ a propitiation (Romans 3:25). Christ is set forth--1. In His Divinity, as all in all, and all-sufficient. 2. In His humanity, as one with us in nature, sympathy, and devotion to us. 3. In His spotless purity and innocence, as owing nothing to justice, and having a precious life to give. 4. In His propitiatory work, as being sacrificed, as accepted of God, as exalted where the redemption in Him affects all the Divine counsels and administrations. His propitiation does not appease any ill-will or thirst for vengeance in God, for none existed; it meets those requirements that justice dictated. Thus God is not made propitious in His feelings; but being already propitious in Himself, He can now be propitious in His Kingly actions. V. This propitiation is effectual towards and upon us, through faith in Christ’ s blood.1. That blood is the central thing in the propitiatory work; for the blood is the life, and in it that life was poured forth which was accepted in the place of our forfeited life. 2. That shed blood is the basis of the promise of pardon. 3. Faith that it has been shed, shed for me, and that it does acceptably propitiate, brings to me the pardon for which it provides. VI. The express purpose of the propitiation is the declaration of God’ s righteousness.1. To show while He pardons that He was in earnest in His condemnation of sin and sentence of death, and that He has unexceptionable grounds for pardoning sin. 2. To make such exhibition of His justice that sin may not seem to be encouraged or winked at. 3. To justify His seeming leniency in the long suffering and pardon shown towards sinners in the past, before Christ. To declare in all time present and to come, that while He justifies He is just. (W. Griffiths.)Through the redemption that is in Christ Jesus. Redemption By an image, forceful, because true, Holy Scripture speaks of us “ as slaves of sin,” “ sold under it,” “ slaves of corruption.” We were not under its power only, but under its curse. From that guilt and power of sin we were redeemed, ransomed, purchased; and the ransom which was paid was “ the Precious Blood of Christ.” It has been said, “ Scripture is silent, to whom the ransom was paid, and for what.” Scripture says “ for what,” the forgiveness of sins. “ In whom,” i.e., in Jesus, “ we have redemption through His Blood, the remission of our sins, according to the riches of His grace.” It says, “ from what.” For it says, “ Christ purchased us out of the curse of the law.” It says to whom when it says, “ ye were redeemed by the precious blood of Christ as of a Lamb without blemish and without spot.” For sacrifice was offered to God alone. (E. B. Pusey, D. D.)Redemption: setting free On payment, or by payment of a price. It combines the ideas of liberation and price.1. In some cases the context suggests the liberation of captives on payment of a ransom. But hero the next verse reminds us that the word was frequently used for those on whom the Mosaic law had a claim, but whom it released for a price or a substitute. E.g., God claimed the firstborn, but waved His claim on payment of five shekels apiece (Exodus 13:13; Numbers 18:15). The word may also be studied in Leviticus 27:27-33; Numbers 3:46-51. Like most words which denote a combination of ideas, it is sometimes used where only one of the ideas is present, viz., liberation (Exodus 6:6; Exodus 15:13, etc.) But in the case of those whom the Mosaic law claimed, liberation was effected only by payment of a price. We therefore inquire whether it is so in this case. The words which follow, and the teaching of Paul and of the entire New Testament, give a decisive answer. We are constantly taught that salvation is by purchase; and that the blood and life of Christ are our ransom (1 Corinthians 6:20; Galatians 3:13; 1 Timothy 2:6; Matthew 20:28; Revelation 5:9). 2. Again, the idea of a price is that of exchange. The price takes the place of what is bought. Therefore, that Christ’ s life is our ransom is explained and confirmed by the passages which teach that He died in our stead (2 Corinthians 5:21; Galatians 3:13). Paul’ s words therefore imply that in Christ there is a setting free brought about by someone or something taking our place. By this means believers are justified. (Prof. J. A. Beet.)The cost of redemption Yonder ermine, hung so carelessly over the proud beauty’ s shoulder, cost terrible battles with polar ice and hurricane. All choicest things are reckoned the dearest. So is it, too, in heaven’ s inventories. The universe of God has never witnessed aught to be reckoned in comparison with the redemption of a guilty world. That mighty ransom no such contemptible things as silver and gold could procure. Only by one price could the Church of God be redeemed from hell, and that the precious blood of the Lamb--the Lamb without blemish or spot--the Lamb slain from the foundation of the world. (T. L. Cuyler.)Redemption: glory of I can conceive that to the mind of God, looking upon a single soul, and unrolling it as it shall be disclosed through the cycles of eternity, there may come, in the far perspective, such a thought of the magnitude of a single soul, as that in the view of God that soul shall outweigh in importance the sum total of the governments and populations of the globe at any particular period of time. I can understand that God may sound a soul to a depth greater than earth ever had a measure to penetrate, and find reasons enough of sympathy to over-measure all the temporal and earthly interests of mankind. And I can conceive that God should assume to Himself the right to execute His government of love by suffering for a single soul in such a way as quite to set aside the ordinary courses of the secular and human idea of justice. This is to my mind the redemptive idea. I do not believe it is a play between an abstract system of law and a right of mercy. I think that nowhere in the world is there so much law as in redemption, or so much justice as in love. (H. W. Beecher.)Redemption: gratitude for Is there anything that is comparable with the love and gratitude of the soul that feels himself redeemed from death and destruction? With almost an agony of love, such an one clings to his deliverer. There be those that cling to the minister of Christ who, as an instrument and representative of the Master, has been the means of opening their eyes, and bringing them out of darkness into light. And there is nothing more natural or more noble than this instinctive desire of one that has been saved from ruin to be ever present with his benefactor. And when a soul is brought back from destruction, how natural it is that it should wish, and that it should pray, that it might be with Him by whom it has been rescued! (H. W. Beecher.) Romans 3:25 Whom God hath set forth to be a propitiation: I. Speak of Christ as a propitiation, or show what His being said to be a propitiation for sin may imply in it--1. That He was appointed by God the Father to make an atonement for the sins of men. 2. That He was substituted in the room of sinners, and in suffering and making satisfaction to Divine justice for their sins, represented their persons, and was considered as one with them in the eye of the law. 3. That He condescended to take upon Him all the guilt of His people. 4. That He suffered the punishment which His people deserved on account of their sins. 5. That all who have an interest in His death, and the sacrifice which He offered, are freed from the guilt of sin, and are no more liable to the punishment of it. 6. That by suffering the death threatened in the law for the transgression of it, and satisfying the demands of justice in the room of sinners, He laid the foundation of a throne of grace, to which the most destitute, yea, the most guilty belonging to the fallen race of Adam have free access, and from which God dispenses to them all blessings, without eclipsing the glory of His justice, holiness, and other glorious perfections. II. Christ’ s being set forth as a propitiation, for the benefit of sinners guilty before God, and condemned to everlasting death by His law.1. Christ may be said to have been set forth to be a propitiation in the purpose and decree of God from eternity. 2. Christ was exhibited as a propitiation in the first gospel promise (Genesis 3:15). 3. Christ was set forth as a propitiation in all the types and ceremonies belonging to the Old Testament economy, particularly in the legal sacrifices, all which were typical of that great sacrifice which the Son of God, the promised Messiah, was to offer in the human nature for expiating the guilt of sin. 4. Christ was exhibited as a propitiation in the several prophecies and promises respecting Him that were delivered to the Church under the Old Testament dispensation. 5. Christ was set forth as a propitiation in His incarnation and assumption of the human nature. 6. The Lord Jesus is exhibited, or set forth, as a propitiation in the dispensation of the everlasting gospel: The very design of the gospel is to exhibit a crucified Redeemer to guilty sinners. Hence the preaching of the gospel is called the preaching of the Cross, and the preaching of Christ crucified. 7. Christ is set forth as a propitiation in the sacraments of the New Testament, particularly in the Lord’ s Supper. III. Confirm the doctrine, or show that as Jesus Christ is by the authority and appointment of the great Jehovah set forth to guilty sinners as a propitiation, all to whom the gospel comes, may warrantably claim the benefit of that propitiation in a way of believing. This is abundantly evident from the words of the text; for the gospel is preached by Divine appointment to every creature, and in it Christ is set forth as a propitiation to every sinner that hears it. It is further evident1. From the types that prefigured Him under the Old Testament economy. The manna which was rained from heaven for nourishing the Israelites in the wilderness (Exodus 14:13-16) was a remarkable type of Christ, who is the Bread of Life; is such as a propitiation, for He is said to have given His flesh, namely by offering it as a sacrifice to expiate the guilt of sin, for the life of the world (John 6:51); and it was what everyone belonging to the camp of Israel might warrantably gather and apply to his own use (Exodus 16:15). The brazen serpent was also a type of Christ, and that was lifted up on a pole for the benefit of all belonging to the congregation of Israel, so that every one of them that had been wounded by the fiery serpents was authorised to look to it in order to his being healed (Numbers 21:8-9; John 3:14-15). The scapegoat was also a remarkable type of Christ, and designed to prefigure the efficacy of His death for procuring the remission of sins to all who believe in Him. 2. That all who hear the gospel may warrantably claim the benefit of the New Testament propitiation spoken of in the text, or trust in the Lord Jesus for the remission of sins, is evident from the similitudes under which Christ and His grace are set forth to us in Scripture (Zechariah 13:1; Revelation 22:2; Isaiah 25:6; Proverbs 9:1-5; Matthew 22:4). 3. The truth of the doctrine is further evident from the very nature of the gospel, which is not a system of precepts requiring of men obedience to the law of God, to any law whatsoever, as the condition of life, but consists wholly of gracious promises exhibiting life, salvation, and all spiritual blessings freely, as the gift of God to perishing sinners. 4. The same thing is evident from the declared end and design of the gospel, which is that sinners may believe in Christ revealed and exhibited in it (John 20:31). 5. That all who hear the gospel have a sufficient warrant to claim the benefit of the propitiation spoken of in the text, or to apply Christ and the benefits of redemption to their own souls, appears from the many gracious calls and invitations addressed to sinners in the gospel. 6. The peremptory command of God binding it upon all the hearers of the gospel, as their indispensable duty, to believe on the name of His Son, puts the matter beyond all debate (1 John 3:23). IV. Practical improvement of the doctrine.1. The great error of Socinians who deny that Christ died to make an atonement for sin, and satisfy the justice of God in the room of sinners, by suffering the punishment which their sins deserved; or that the sacrifice which He offered was a proper sacrifice. 2. Hence we may learn, that men by nature are in a most wretched and deplorable condition. They are under guilt and wrath, otherwise there would have been no need to offer a propitiatory sacrifice for them. 3. Hence let us take occasion to admire the love of God toward sinners of mankind, manifested in providing such a sacrifice. 4. Hence we may see what was the great end of the Redeemer’ s incarnation, and of His taking our nature into a personal union with Himself. 5. Hence we may learn what was the nature, end, and use of all the sacrifices that were offered by Divine appointment under the Old Testament dispensation. They had no merit or efficacy for satisfying the justice of God and appeasing His wrath. They were only typical of that sacrifice which the Messiah was to offer in the fulness of time for these ends. 6. From what has been said we may see that the dispensation of the gospel in purity is a great privilege, an inestimable blessing. (D. Wilson.)Propitiation through faith in Christ’ s blood I. Christ, a propitiation. Sin draws on the sinner the holy anger of God, although it cannot quench the love of God. And that it could not quench His love is shown by His providing and setting forth as a propitiation His own Son, through whom He can look on us with anger no more, but with complacency. This He has done. It often costs us much, we have often got much to get over in order to let the affection that there is in our heart towards some human being have its way, to help and succour him on account of some waywardness in him. What would not the father or mother of a profligate child give to be able to lavish on the degraded being tokens of affection as freely as they did when they folded him in their arms a happy innocent child, if they felt they could do so without their goodness being abused by him to his own hurt and to their shame, or being regarded by him as a proof that they did not look on his vices with any great detestation or sorrow? What the sacrifice of God’ s only-begotten and well-beloved Son involved to Him, we vainly attempt to conceive. “ He spared not His own Son, but gave Him up to the death for us all.” Mark that it is not said here that the Saviour has made propitiation, but that He is a propitiation. So speaks also the Apostle John: “ He is the propitiation for our sins.” In the Saviour Himself, in the living person of the God-man, is found the ground of pardon and acceptance. The virtue of His obedience and death is centred in His person, and radiates from it. II. The way in which propitiation is effected. Christ is a propitiation “ through faith in His blood.” By His blood and by faith--not faith in His blood--but by His blood, by which He expiated sin, He is a propitiation by faith as the subjective means of appropriation of this propitiation. You must look, on the one hand, to Christ’ s sacrificial death, and on the other to faith in Christ, in order to account for the sinner being received into the favour of God and being reconciled to Him.1. It was by the giving of His holy life in sacrifice that Jesus propitiated God on our behalf, or appeased the wrath, and delivered us from the curse of God due for sin. 2. Christ is only actually and effectually a propitiation to you and to me, if we believe in Him. He is a propitiation only through faith. In this the righteousness of God is also seen. It were unrighteous to justify any but him who believed in Jesus, or for God to be propitiated through Christ on behalf of anyone who did not believe on Christ. For through faith we come into a life-union with the Son of God. III. Christ, as our propitiation, is set forth by God. That type of Christ of old, which furnishes the name and explains the aspect under which Christ is set forth here, the propitiation, propitiatory, or mercy seat, was hid in the innermost shrine of the dwelling place of God. It was seen by no mortal eye but that of the high priest, and that only when, once a year, he entered with awed spirit behind the veil. But Jesus Christ, the great reality, of which that golden throne of grace was the sign and shadow, is not hidden, but is openly set forth. In word and ordinance He is exhibited.1. There is the Bible, about which such daring opinions nowadays are ventured, and of which, in their secret hearts, many have doubts and sentiments which they would not dare to utter; which many, who read so much that is deleterious, never or rarely open; which many read so carelessly and to so little purpose! My friend, hast thou ever thought that in that Book God has set forth His Son as a propitiation? This is the great end for which it is written. 2. There is the everlasting gospel, which is of small account with many, a weariness, a superfluity, which even in their view might be banished from the sanctuary; or, if it cannot be banished, may be thrust as far as possible into a corner, and its place supplied very pleasantly by something that will soothe and regale the senses and the taste. But oh! see that you are not blind to what is set forth in the garb of His words and thoughts--Jesus Christ the propitiation through faith in His blood. See above all that you do not forget that, though with man’ s voice, and in man’ s language, and often with much weakness, yet God is really setting forth Christ as a propitiation. 3. In the sacraments God so sets forth His Son. (W. Wilson, M. A.)Christ the propitiation I. As set forth by God.1. The words “ set forth” signify “ foreordained” ; and also “ places in public view” ; as goods are exposed for sale, or as rewards of victory were exhibited in the Grecian Games. So has God made conspicuous Jesus as the propitiation of sin. (1) By Divine decree. Christ did not take upon Himself the office of High Priest without being chosen thereunto. But this was not independent of His own choice, for in the volume of the Book it is written of Him, “ I delight to do Thy will, O God.” (2) In His promises before the Advent did not God speak constantly, by verbal and typical promises, to multitudes of holy men the coming of Him who should bruise the serpent’ s head, and deliver His people from the power of the curse? (3) When Christ came God set Him forth by angelic messengers, and by the star in the East. Throughout His life, how constantly did His Father set Him forth! The voice of God was in the voice of John, “ Behold the Lamb of God which taketh away the sin of the world.” And on the Cross itself, “ when it pleased the Father to bruise Him, and put Him to grief,” what an exhibition was there to the eye of Jew and Gentile of the propitiation! (4) When the Holy Ghost came down on Pentecost! And what have all conversions been since but repeated seals to the same testimony? (5) In you God has graciously fulfilled the text. 2. What it is that God has so manifestly set forth. The Greek word may mean-- (1) A mercy seat. Now God hath said to the sinner, “ Do you desire to meet Me? would you be no longer My enemy? would you receive My blessing? I set forth Christ to you as being the Mercy seat, where I can meet you and you Me.” (2) A covering; as the mercy seat covered the tables of the law, and so covered that which was the cause of Divine ire, because we had broken His commandment. “ Wouldst thou have anything which can cover thy sin from Me, so that I need not be provoked to anger; from you so that you need not tremble? Wouldst thou have a shelter which shall hide altogether thy sins? I set it forth to thee in Jesus. Trust in His blood, and thy sin is covered.” 3. God has set forth Christ before every one of you, in the preaching of the Word, and in the Inspired Book, as dying, that your sins might die; buried, that your iniquities might be buried; risen, that you might rise to newness of life; ascended, that you might ascend to God; received in triumph, that you might be received in triumph too; made to reign, that you might reign in Him; forever loved, forever crowned, that you in Him may be forever loved and forever crowned too. II. As looked upon by the believer.1. We may mistake the proper object of faith. We may look on-- (1) Repentance as a grace, indeed, without which there can be no salvation, but an act which may be substituted for faith in the propitiation. (2) Evidences. Evidences are good as second things, but as first things they are usurpers, and may prove anti-Christs. (3) God’ s promises. I know many Christians who, when they are in distress, take up the Bible to find a promise--a very good plan, if they go to Christ first. There is a man who very much desires an estate, at the same time his heart is smitten with the beauty of some fair heiress. He gets the title deeds of her estate. Well, the title deeds are good, but the estates are not his, though he has got the title deeds. By and by he marries the lady, and everything is his own. Get the heiress and you have got the estate. It is so in Christ; promises are the title deeds of His estates. A man may get the promise and not get Christ, then they will be of no use to him. 2. God has set forth Christ to be the propitiation through faith in His blood, and we ought to accept that as being-- (1) An all-sufficient propitiation. We have never got the full idea of Christ till we know that every sin of thought, of word, of deed finds its death. (2) An immutable propitiation. Our standing before God, when we have believed in Jesus, depends no more upon our frames and feelings than the sun depends upon the clouds and darkness that are here below. III. As set forth by us and looked upon by God.1. If in this pulpit Christ be set forth, God will look down upon that Christ set forth, and honour and bless the word. I might preach clear doctrine, but God might never look down upon doctrine, nor upon moral essays, nor upon philosophy. God will not look down on any man’ s ministry unless that man sets forth what God sets forth. Then His Word shall not return unto Him void; it shall prosper in the thing whereto He hath sent it. 2. As in the case of the ministry, so you in your pleadings for souls must set forth Christ. Abel’ s blood demanded vengeance; Christ’ s blood demands pardons and must have it. 3. As in pleading for the souls of others, so in pleading for our own we must set forth the propitiation. (C. H. Spurgeon.)Christ the propitiation In the only other place where the word occurs in the New Testament (Hebrews 9:5) it is rendered “ mercy seat.” I. To the institution of the “ mercy seat,” therefore, we must look, that we may rightly understand the allusion (Exodus 25:17). It is from this description that the appellation is given to Jehovah of the God that “ dwelleth between the cherubim,” an appellation, therefore, equivalent in import to “ the God of mercy,” “ the God of all grace,” “ the God of peace” : and the position of “ the mercy seat” or propitiatory, upon “ the ark of the testimony,” seems to indicate that His appearing, in this benign character, to commune with guilty creatures, was in full consistency with the claims and sanctions of His perfect law; so that when Jehovah thus manifested Himself. “ Mercy and truth met together, righteousness and peace embraced each other.” All this cannot fail to remind us of Him who received from God the Father honour and glory, when there came such a voice to Him from the excellent glory, “ This is My beloved Son, in whom I am well pleased.” It is in Him, as the subject either of promise, of prophecy, of type, or of direct testimony, that God has from the beginning made Himself known to men in the character of “ the God of peace.” It is “ in Him” that He “ reconciles sinners to Himself, not imputing their trespasses unto them.” II. Had nothing more been said of the “ mercy seat,” we might have been led to conclude that Jehovah appeared there in the exercise of mere mercy, apart from any satisfaction for sin. We must, therefore, connect this description of the mercy seat with the account given of the manner in which it was to be approached by the worshipper (Leviticus 16:2; Leviticus 16:11-12). It was to be approached with the blood of “ atonement” (verses 6, 30, 34), which was sprinkled on and before “ the mercy seat” ; and while the sacrificial blood was thus presented, the burning incense was to diffuse its grateful odour, in emblematic testimony of the Divine satisfaction; which is, accordingly, elsewhere expressed in connection with the sacrifice of Christ, and the offerings by which it was typified, by Jehovah’ s “ smelling a sweet savour” (cf. Genesis 8:21 with Ephesians 5:2; Revelation 8:3; and see also Psalms 141:2). The “ mercy seat,” then, in order to Jehovah’ s appearing there, consistently with the glory of His name, as the God of grace, must be stained with “ the blood of sprinkling,” the blood “ that maketh atonement for the soul” ; and in this is set before us the necessity of the shedding of the blood of Christ, in order to God’ s being “ in Him well-pleased.” And, agreeably to this, the Divine declaration “ from the excellent glory,” of satisfaction in His well-beloved Son, was made in connection with the subject of conference on the holy mount--“ the decease which Jesus was to accomplish at Jerusalem.” III. The proper idea of “ propitiation” is, rendering the Divine Being favourable.1. We must, beware, however, of understanding by this anything like the production of a change in the Divine character; as if God required an inducement to be merciful. We ought to conceive of Jehovah as eternally compassionate and merciful. But while God is infinitely and immutably good, He is at the same time infinitely and immutably holy and just and true. Never ought we to speak of Him as acting at one time according to mercy, and at another according to justice. His attributes, though we may speak of them distinctly, are inseparable in their exercise. 2. What, then, is the light in which the idea of atonement places the Divine Being? As a righteous Governor Jehovah is displeased with His guilty creatures; while, at the same time, from the infinite benignity of His nature, He is inclined to forgiveness. But if His government is righteous, its claims, in their full extent, must of necessity be maintained inviolate. The great question, then, on this momentous subject comes to be: In what manner may forgiveness be extended to the guilty, so as to satisfy the claims of justice? The rendering of the Divine Being propitious, in this view, refers, it is obvious, not to the production of love in His character, but simply to the mode of its expression. The inquiry is, How may God express love so as to express at the same time abhorrence of sin; and thus, in “ making known the riches of His mercy,” to display the inflexibility of justice and the unsullied perfection of holiness? When we say that God is displeased with any of His creatures, we speak of them not as creatures, but as sinners. He hath “ no pleasure in the death of the wicked,” but He hates sin; and the punishment of it is required both by the glory of His righteousness and by a regard to the general happiness of the intelligent creation, which sin tends directly to destroy. It is in this view that the blessed God is said to be “ angry with the wicked every day,” to “ hate all the workers of iniquity” ; to have “ revealed from heaven His wrath against all ungodliness and unrighteousness of men” : and when He forgives iniquity He is, in consistency with such expressions, described as having “ His anger turned away.” This is propitiation; and it is in Christ Jesus, in virtue of His atoning sacrifice, that God is thus propitious to sinners. The animal sacrifices of the Old Testament, of which the blood (because it was the life) was declared to be “ the atonement for the soul,” were all intended to prefigure the true “ propitiation for sin.” (R. Wardlaw, D. D.)The history of God’ s relations with human sin I. Antecedently to the death of Christ, the sins of men were passed over in the forbearance of God, i.e., God suffered them to go by unavenged. He “ winked at the times of ignorance.” So far was this strange toleration carried, that the very justice of the Divine Judge came in some danger, and were there no judgment to come, men really could not affirm that the world was ruled on principles of perfect righteousness. In the providence of the world vengeance limps but tardily in the footsteps of crime; while, not to speak of the impenitent who go unpunished, what shall we say of pre-Christian penitents who asked pardon for their sins, yet found no expiation for them? The blood of bulls and goats could never take away sin. The Divine policy was to leg sin pass, neither avenged nor atoned for, leaving still an open reckoning. II. At last God cleared His clouded administration and vindicated His righteousness (verse 25). He held forth to public gaze an expiation of sin which did satisfy justice and demonstrate the severe impartial rectitude of the Divine judgments. The death of Jesus Christ is “ set forth” as a public act done by God Himself for the illustration of His own justice. The word “ propitiation” (or propitiatory) may either mean a victim offered in sacrifice for the recovery of Divine favour, or it may refer to the golden lid of the ark in the holy of holies, where God sat enthroned and propitious because on it was yearly sprinkled the blood of an atoning sacrifice. The death of Christ is in either case the one Sacrifice through which the sins of the world have been expiated and God has been enabled to extend favour to His guilty creatures. And this solemn and unparalleled act is at the same time the most impressive exhibition of the Divine vengeance against sin. Rather than that sins passed over so long should go altogether unavenged, God offered His Son for their expiation. By this He has cut off from men the temptation to misconstrue His earlier toleration of sins, or His unwillingness to forgive them. He did pretermit sin in His forbearance; but it was only because He had purposed in His heart one day to offer for it a satisfaction such as this. For this He could hold His peace through long centuries under injurious suspicion, because He knew that one day the awful Cross of His own Son would silence every cavil and give to the universe emphatic demonstration that He is a just God, who will by no means clear the guilty. III. Let us look at the bearing of Christ’ s death on “ this present season.” The same public satisfaction for sin is adequate to justify God in forgiving sin now (verse 26). Before His attitude to sin was one of forbearance. More than that it could not be, because no proper satisfaction for sin had as yet been offered. But now, since Christ has died, God has no need to “ wink at” sin, and pass it by. He no longer holds out to penitents as He used to do a hope that it will one day become possible for Him to blot their sins. For He is now able to deal finally and effectually with sin. Justice has received all the satisfaction it needs or can ask for. No shade of suspicion, whether of feebleness or of injustice, can rest upon the Divine character, in acquitting at once any man for whose guilt Christ has made complete atonement. Now, therefore, God is in a position, not to pretermit sins only, but to remit them; not to promise forgiveness merely, but to confer it. This new attitude it is worth while to trace out in detail.1. This propitiation having been amply adequate to vindicate Divine justice, Christ’ s death becomes obviously our redemption; i.e., it serves as a ransom, an offering in consideration of which we who were held in custody as sentenced prisoners of justice may now go free. The Son of Man has given His life as a ransom price in the stead of many; and that atoning ransom being adequate, we have “ redemption through His blood--even the forgiveness of sins.” So that it is so far from being unjust in God to acquit those for whom Christ’ s death is pleaded, that it would be plainly unjust to do anything else. The Deliverer has paid the price of blood for forfeited lives of guilty men; and Justice herself will now fling wide open her prison gates, tear across her handwriting of condemnation, and proclaim the ransomed to be justified from sin. This St. Paul terms “ the redemption that is in Christ Jesus” (verse 24). 2. On the ground of this redemption, such a justifying must be entirely gratuitous (verse 24). It must be so, because it is obviously independent of any action of men’ s own. It manifested the judicial impartiality and uprightness of the Lawgiver; but it was done at the bidding of love for the condemned, and its issue is free, unstinted grace to the undeserving. God must be just; but He chose this way of manifesting His justice, that through it He might also manifest mercy; and mercy rejoiceth over judgment. 3. A way of being justified which is so entirely gratuitous must be impartial and catholic. It is offered on such easy terms, because on no harder terms could helpless and condemned men receive it. Heathen or Jew, there is no distinction between men (verse 22) such as could limit a gratuitous righteousness to one set of them rather than to another. All of them alike sinned; therefore they must be justified on a ground which cuts away every distinction of better or worse among them, of more deserving or less deserving. A righteousness which is given away gratuitously must be meant for all. 4. Yes, to all who will trust in it (verse 26). For our justification is limited to faith, and that just because it is limited to the work of Christ. Our faith is the natural counterpart to Christ’ s atonement; it is our response to His sacrifice; it is our acceptance of God’ s terms. God offers to justify us, but He does so only because Christ has propitiated for our sins. If we accept His offer, we consent to be justified on that same ground of Christ’ s propitiation, for nothing else is offered. The very terms on which God historically vindicated His justice and wrought redemption tie us down and limit us to such faith as rests on Christ as the instrument of our justification. (J. Oswald Dykes, D. D.)Through faith In His blood.--The blood of Christ Listen, apart from all argument, to what Christ says of it, and think, Is it possible that all this can mean no more than what men say who do not believe in its atoning power, as shed for us? They will sink deeper in your minds, if studied in God’ s Word. But look at this barest outline of them. They will be the meditation and praise and thanksgiving of eternity; and in all eternity we shall long to thank more and more for them, when our whole being will be thanksgiving and love. “ We were far off [from God], but were made nigh [to Him] by the Blood of Christ” (Ephesians 2:13); “ we were justified by His blood” (Romans 5:9); “ He suffered, that He might sanctify us by His blood” (Hebrews 13:12); “ we have,” as a continual possession, “ redemption through His blood, the remission of sins” (Ephesians 1:7); “ the blood of Christ who, through the Eternal Spirit, offered Himself without spot to God, purifieth our consciences from dead works to serve the living God” (Hebrews 9:14); “ the blood of Christ cleanseth us from all sin” (1 John 1:7); “ we have been redeemed by the precious blood of Christ” (1 Peter 1:18-19); “ He has purchased the Church with His own blood” (Acts 20:28); “ God made peace through the blood of His Cross, through Him, as to the things on earth, and the things in heaven” (Colossians 1:20): “ Christ, by His own blood, entered once into the holy place, having obtained eternal redemption” (Hebrews 9:12). “ We,” too, ever since “ have boldness to enter the holiest by the blood of Jesus, by a new and living way which He hath consecrated for us through His flesh” (Hebrews 10:19-20). We are “ elect, according to the foreknowledge of God, in sanctification of the spirit, unto obedience and the sprinkling of the blood of Jesus Christ” (1 Peter 1:2). “ We are come to Jesus, the Mediator of the new Covenant, and the blood of sprinkling which speaketh better things than that of Abel” (Hebrews 12:22-24). And when the beloved disciple saw heaven opened, he saw “ the Faithful and True, the Word of God, clothed with a vesture dyed with blood” (Revelation 19:13), and he heard the new song of those who sang, “ Thou wast slain and didst purchase us to God by Thy blood out of every tribe and tongue and people and nation” (Revelation 5:9); and he heard that they had “ washed their robes and made them white in the blood of the Lamb” (Revelation 7:14), and had “ overcome the accuser by the blood of the Lamb” (Revelation 12:11). And St. John’ s doxology is, “ To Him who loveth us and hath washed us from our sins in His own blood, to Him be glory and might forever and ever. Amen” (Revelation 1:5). (E. B. Pusey, D. D.) Romans 3:26 To declare, I say, at this time His righteousness.The Cross a manifestation of the Divine righteousness I. How. In two ways so closely united that either of them separated would lose its value.1. By the very fact of Christ’ s sacrifice and bloody death. If Paul does not see in this punishment a quantitative equivalent of the treatment which every sinner had incurred, this is what clearly appears from such sayings as 2 Corinthians 5:21; Galatians 3:13. Now herein precisely consists the manifestation of the righteousness wrought out by the Cross. God is here revealed as one against whom no sinner can revolt without meriting death; and the sinner is here put in his place in the dust as a malefactor worthy of death. Such is the objective manifestation of righteousness. 2. This demonstration, however, would be incomplete without the subjective or moral manifestation which accompanies it. Every sinner might be called to die on the Cross; but no sinner was in a condition to undergo this punishment as Jesus did, accepting it as undeserved. This is what He alone could do in virtue of His holiness (John 17:25), The calm and mute resignation with which He allowed Himself to be led to the slaughter, manifested the idea which He Himself formed of the Majesty of God and the judgment He was passing on the sin of the world; from His Cross there rose the most perfect homage rendered to the righteousness of God. In this death the sin of mankind was therefore doubly judged, and the righteousness of God doubly manifested,--by the external fact of this painful and ignominious punishment, and by the inward act of Christ’ s conscience, which ratified this dealing of which sin was the object in His Person. II. But what rendered such a demonstration necessary--because of the tolerance of sins past. For four thousand years the spectacle presented by mankind to the whole moral universe (cf. 1 Corinthians 4:9)was, so to speak, a continual scandal. With the exception of some great examples of judgments, Divine righteousness seemed asleep; men sinned and yet they lived. They sinned on, and yet reached in safety a hoary old age. Where were the wages of sin? It was this relative impunity which rendered a solemn manifestation of righteousness necessary. God judged it essential, on account of the impunity so long enjoyed by these myriads of sinners who succeeded one another on the earth, at length to manifest His righteousness by a striking act; and He did so by realising in the death of Jesus the punishment which each of these sinners would have deserved to undergo. But if it be asked why Paul refers only to sins of the past and not to those of the future, the answer is easy: the righteousness of God once revealed in the sacrifice of the Cross this demonstration remains. Whatever happens, nothing can again efface it from the history of the world, nor from the conscience of mankind. Henceforth all sin must be pardoned or judged. (Prof. Godet.)That He might be Just, and the Justifier of him which believeth in Jesus. Justice satisfied (text, and 1 John 1:9). I. How has justice been so satisfied that it no longer stands in the way of God’ s justifying the sinner? The one answer to that is, through the substitution of Christ. When man sinned the law demanded his punishment. The first offence was committed by Adam, the representative of the race. When God would punish sin, He thought of the blessed expedient, not of punishing His people, but their representative, the second Adam. He died--“ the just for the unjust, that He might bring us to God.” Let us show how fully the law is satisfied. Note--1. The dignity of the victim. The eternal Son of God condescended to become man; lived a life of suffering, and at last died a death of agony. If you will but think of the wondrous person whom Jesus was, you will see that in His sufferings the law received a greater vindication than it could have done even in the sufferings of the whole race. There is such dignity in the Godhead that all it does is infinite in its merit; and when He stooped to suffer, the law received greater honour than if a whole universe had become a sacrifice. 2. The relationship which Jesus Christ had towards the Great Judge. Brutus was the most inflexible of judges, and knew no distinction of persons. But when he sentenced his own son, we see that he loved his country better than his son, and justice better than either. Now, we say, Brutus is just indeed. Now, if God had condemned each of us one by one, or the whole race in a mass, justice would have been vindicated. But lo! His own Son takes upon Him the sins of the world, and “ it pleased the Lord to bruise Him.” Surely, when God smites His Son, only begotten and well-beloved, then justice has all that it could ask; and this Christ freely gave, 3. The agonies of Christ, which He endured in the place of sinners. All I ought to have suffered has been suffered by my substitute. It cannot be that God can smite me now. Justice itself prevents, for when justice once is satisfied it were injustice if it should ask for more. God can be just, and yet the justifier. II. It is an act of justice on God’ s part to forgive on confession of sin. Not that the sinner deserves forgiveness. Sin can never merit anything but punishment. Not that God is bound from any necessity of His nature to forgive everyone that repents, because repentance has not in itself sufficient to merit forgiveness. Yet it is true that, because God is just, He must forgive every sinner who confesses his sin. Because--1. He has promised to do so; and a God who could break His promise were unjust. Every word which God utters shall be fulfilled. Go, then, to God with--“ Lord, Thou hast said, ‘ He that confesseth his sin, and forsaketh it, shall find mercy.’ I confess my sin, and I forsake it; Lord, give me mercy!” Don’ t doubt but that God will give it you. You have His own pledge in your hand. 2. Man has been induced to act upon it; and therefore, this becomes a double bond upon the justice of God. God has said, “ If we confess our sins and trust in Christ, we shall have mercy.” You have done it on the faith of the promise. Do you imagine when God has brought you through much pain of mind to repent and rely on Christ He will afterwards tell you He did not mean what He said? It cannot be. Suppose you said to a man, “ Give up your situation and take a house near me, and I will employ you.” Suppose he does it, and you then say, “ I am glad for your own sake that you have left your master, still I will not take you.” He would reply, “ I gave up my situation on the faith of your promise, and now you break it.” Ah! but this never can be said of God. 3. Christ died on purpose to secure pardon for every seeking soul. And do you suppose that the Father will rob Him of that which He has bought so dearly? III. The duties taught in the two texts.1. Confession. Expect not that God will forgive you until you confess. You are not to confess to a man, unless you have offended against him. If you have, leave thy gift upon the altar, and go and make peace with him, and then come and make peace with God. You are to make confession of your sin to God. You cannot mention every offence, but do not hide one. 2. Faith. (C. H. Spurgeon.)Justice and redemption What was the main purpose of Christ’ s sufferings? I. The question is answered in very various ways.1. There are those who say that they had no purpose, but were brought about by the operation of blind forces, which act sometimes through the working of inanimate nature, sometimes through the malignity of human wills. We need not look beyond them to account for the spectacle of the best of human lives ending as though it had been the worst; for that anomaly, that while Tiberius was enthroned in Rome, Jesus should have been crucified in Jerusalem. To discuss this would be to open the question whether there is any Divine government at all. Suffice it to say, that if there is a Being who is almighty, and has a moral character, then the world is governed by Him. If a great deal is permitted to go on in it which is a contradiction to the moral nature of such a ruler, this only shows that, from certain reasons, He has allowed sin to enter into and to mar His work, and in its train, pain, and death. The sufferings of Christ are thus only an extreme illustration of what we see everywhere around us on a smaller scale, but they afford no ground for the opinion that human lives drift helplessly before forces which are as entirely without moral purpose as the wave or the hurricane is void of intelligence or of sympathy. 2. A more satisfactory account of the sufferings of our Lord is that they were the crowning feature of the testimony He bore to the sacredness of truth. This, it may be truly urged, is His own account of the matter. “ To this end was I born … that I might bear witness unto the truth.” But the question is whether this was the only or the most important object. If it was, then He does not differ from sages, prophets, and martyrs, who have all done this service to truth. There is a more important purpose in the death of our Lord which distinguishes it from every other. II. The true answer is that Christ’ s death was intended to set forth in action an Attribute of God.1. This attribute is not, as we might expect, God’ s love or mercy, although we know that if God gave His only begotten Son to die, it was because “ He so loved the world” ; but the attribute of which St. Paul is thinking is God’ s righteousness or justice. 2. When we speak of righteousness we presuppose the existence of a law of right, a law which justice upholds. This law has its witness partly in the structure of society, partly in the conscience of man. If human society is largely unfaithful to this law, it cannot altogether neglect it without going to pieces, sooner or later. And the conscience of every man attests the existence of right, as opposed to wrong. Without doing violence to the mind which God has given us, we cannot conceive of a time when right was not right, and when justice was not a virtue; and if so then right and justice are eternal; and since nothing distinct from God can be conceived of as eternal--for in that case there would be two eternals--it follows that right and justice belong to God’ s essential nature. To think of God as unrighteous is only a mode of thinking of Him as not existing at all. 3. This great truth it was a main purpose of the Jewish revelation to teach. From generation to generation its voice is, “ Righteous art Thou, O Lord, and true is Thy judgment.” Its law was a proclamation of righteousness applied to human life; its prophets were preachers of righteousness; its penalties were the sanctions of righteousness; its sacrifices were a perpetual reminder of the Divine righteousness; its promises pointed to One who would make clearer than ever to man the beauty and the power of Divine righteousness. And so when He came He was named the “ Just One” and “ Jesus Christ the Righteous,” and it was but in accordance with these titles that both in His life and in His death He revealed to man the righteousness of God as it had never been revealed before. III. But how was the death of Christ a declaration of God’ s righteousness?1. Here we must consider that righteousness is an active attribute. There is no such thing as a working distinction between a theoretical and a practical justice. And if this is true in man, much more true is it in God. To conceive of God as just in Himself, but as indifferent to the strict requirements of justice, would, one might think, be impossible for any clear and reverent mind. And yet many a man has said, “ If I were God, I would forgive the sinner, just as a good-natured man forgives a personal offence, without expecting an equivalent.” Here is a confusion between an offence against man and one against God. An offence against us does not necessarily involve an infraction of the eternal law of right. But with the Master of the moral universe it is otherwise. That violations of right must be followed by punishment is as much part of the absolute law of right as is the existence of right itself. If the maxim holds in human law, that the acquittal of the guilty is the condemnation of the judge, it holds true in a higher sense of Him whose passionless rectitude is as incapable of being distorted by a false benevolence as by a prejudiced animosity. 2. The death of our Lord was a proclamation of God’ s righteousness in exacting the penalty which is due to sin. If we would take the measure of moral evil, let us not merely track it to the workhouse, the prison, the gallows, not even to the eternal condition of the lost; let us stand in spirit on Mount Calvary, and there look how Christ is “ made to be sin for us, who knew no sin, that we might be made the righteousness of God in Him.” 3. But here it will be asked whether God’ s justice is not compromised in the very act of its assertion, whether the penalty paid by the sinless Sufferer is not inconsistent with the rule of justice that the real sinner should be punished for his sins. But consider-- (1) That a vicarious penalty is not unjust, e.g., when the person who pays it has a natural title to represent the criminal. Natural and civil law are agreed in making a father responsible for the son’ s misconduct, and in exacting from him the payment which the boy himself cannot produce. On the other hand, a parent’ s conduct, good or bad, affects profoundly the destiny of his descendants. Their temperate habits or their loose way of living have a present effect on our lives; and the good or bad name which a parent leaves to his children colours and shapes their lives in a thousand ways. To be the son of David procured for Solomon the delay of the penalty which his own misdeeds had deserved. To be descended from Jeroboam was to ascend a throne which was already forfeited. The Romans welcomed with enthusiasm the worthless son of Marcus Aurelius, though they already knew something of his character. The death of Louis XVI was not wholly due to Jacobin ferocity, nor to his own misconduct, but to the policy of ancestors who had bequeathed the fatal legacy of the disaffection and discontent of a great people. Certainly the application of this principle is modified partly by the gospel doctrine of individual responsibility: but it is not abrogated or forgotten. St. Paul applies this consideration to the relation of our first parent to the whole human family. “ By one man’ s disobedience many were made sinners.” Adam’ s representative relation made his acts representative, and every child of Adam must consequently say, “ Behold, I was shapen in wickedness, and in sin hath my mother conceived me.” This representative character belonged to our Lord not less truly than to our natural parent Adam. This is the deepest meaning of His name--the Son of Man--and this is why St. Paul calls Him the second Adam. There are, of course, important differences. Adam represents all the descendants who derive their physical life from him; Christ represents all who derive their spiritual life from Him. But the representation is as real in the one case as in the other, and it relieves our Lord’ s vicarious sufferings of the imputation of capricious injustice. He is “ the Everlasting Father,” or the parent of the coming age, who pays the penalty for the misdeeds of His children; and in claiming by faith our share in His work we are falling back on a law of representation which is common to nature and to grace, and which can only be charged with injustice if God is to be debarred on some arbitrary ground from treating His creatures as members of a common body, as well as in their individual capacity. It was Christ’ s good pleasure to take our place upon the Cross. Surely there is no injustice in accepting a satisfaction which is freely offered. When a savage tribe would expiate its offences by the sacrifice of a victim against his will, this destruction of a life against the will of its owner would alone involve the forfeiture of any moral value attaching to the proceedings. If we could conceive any compulsion in our Lord’ s case, it would be impossible to make good a moral basis for the atoning virtue of His death; but “ No man,” He said, “ taketh My life from Me, but I lay it down of Myself.” “ Christ through the eternal Spirit offered Himself without spot to God” ; and, therefore, because our Lord took a nature which represented the race, and freely willed the act, and suffered in that nature as its representative, His death has without any slur on the law of justice a propitiatory virtue. 4. But how could the penalty paid by one man be accepted as a penalty sufficient to atone for the sins of millions, the sins of the centuries that may be to come as well as of the ages that are past? Had the life which was offered been only a human life, it could not have made any such atonement. He who died on Calvary was more than man, and it is His higher and Divine nature which imparts to all that Christ did and suffered an infinite value. If we contemplate the infinitude of God, our wonder will be not that the death of Christ should have effected so much, but rather so far as we know it should have effected so little. I say so far as we know, for it may have had relations to other worlds of which we know nothing, although it may have had no effect beyond the redemption won for and offered to man. To achieve that redemption it was plainly more than equal. How large a number of blossoms drop off without bearing fruit; how few seeds fall where they can germinate, and of those which do take root how small a proportion do anything more; how out of all proportion to the lives which actually survive, are the preparations for life in the animal world! These things have led people to ask whether it would not have been better to create only so much life as was wanted. This is the reasoning of a finite creature surveying from his petty point of view the boundless resources and the magnificent profusion of the great Creator. And if, as we may think, He does more than He need do in order to save us without tampering with His own eternal law of right, it is because His resources, and His ungrudging generosity, are alike without limit. At any rate, if the death of our Lord offered more than a satisfaction, there can be no question that the satisfaction which it offered was fully adequate, that the blood of Him, the Son of God, cleanses from all sin. (Canon Liddon.)The necessity of the atonement I. The atonement was necessary entirely on God’ s account. It is easy to see that it could not be necessary on the account of sinners. When Adam sinned, God might have destroyed him and the race, or He might have saved them in a sovereign manner, without doing injustice to them or any other created beings. But the apostle assures us that an atonement was necessary on God’ s account, that He might be just, and the justifier. II. Why the atonement was necessary on God’ s account.1. If we can only discover why Adam, after he had sinned and incurred the penalty, despaired of pardon, we shall see this. Adam knew that God was good, but he knew, too, that God was just; that it was morally impossible that He should exercise His goodness inconsistently with His justice; and that His perfect justice implied an inflexible disposition to punish the guilty. It is not probable that Adam thought of an atonement; and if he did, he could not see how an atonement could be made. Now as God could not have been just to Himself in forgiving Adam, so He cannot be in forgiving any of His guilty posterity without an atonement. And as God did determine to show mercy to sinners, so it was absolutely necessary that Christ should make an atonement for their sins, and its necessity originated entirely in His immutable justice. There was nothing in men that required an atonement, and there was nothing in God that required an atonement, but His justice. 2. Now there never was any difficulty in God’ s doing good to the innocent, nor in His punishing the guilty; but there was a difficulty in forgiving the wicked. (1) God’ s goodness is a disposition to do good to the innocent; His justice a disposition to punish the guilty; and His mercy a disposition to pardon and save the guilty. The great difficulty, therefore, was to reconcile God’ s disposition to punish with His disposition to forgive. (2) This was a difficulty in the Divine character, and a still greater difficulty in the Divine government. For God had revealed His justice in His moral government, There was a clear exhibition of retributive justice in the first law given to man. “ In the day that thou eatest thereof thou shalt surely die.” This law, clothed with all the authority of God, man violated, and involved all his posterity. What now could be done? The fallen angels had been doomed for their first offence. But how could pardoning grace be displayed? This none of the intelligent creation could tell. The angels of light could not tell; for they had seen those who kept not their first estate, excluded from heaven. Man could not tell. This question God alone was able to solve. He know that He could be just to Himself, if His justice were displayed by the sufferings of a proper substitute in the room of sinners. Christ was the only substitute to be found who was competent to the great work. Him, therefore, the Father set forth to be a propitiation, to declare His righteousness for the remission of sins. III. What follows? If the atonement of Christ was necessary entirely on God’ s account, that He might be just in exercising pardoning mercy, then--1. It was universal, and sufficient for the pardon of all. What can be more unjust than to punish sinners for not accepting a salvation which was never provided for them? And it never was provided for them, if Christ did not, by His sufferings and death, make atonement for them. 2. It did not satisfy justice towards sinners themselves. Nothing which Christ did or suffered altered their characters, obligations, or deserts. His obedience did not free them from their obligation to obey the Divine law, nor did His sufferings free them from their desert of suffering the penalty. 3. Christ did not merit anything at the hand of God for Himself, or for mankind. There is no phrase more misunderstood than “ the merits of Christ.” Though Christ suffered the just for the unjust, yet He did not lay God under the least obligation, in point of justice, to pardon. God is above being bound by any; and He cannot bind Himself otherwise than by a free, gratuitous promise. God’ s promise to pardon is an act of grace, and not an act of justice. Accordingly, the apostle says that believers are “ justified freely by His grace, through the redemption that is in Christ Jesus.” And as Christ did not merit pardon for believers by His sufferings, so He did not merit a reward for them by His obedience. It is true, God has promised to reward Him for His obedience unto death, but His promise is a promise of grace, and not of justice. So He has promised to reward every man for the least good he does, even for giving a cup of cold water in sincerity. But His promise is a promise of grace, not of justice, and without the least regard to Christ’ s obedience as the ground of it. By obeying and suffering in the room of sinners, He only rendered it consistent for God to pardon or to reward. 4. God exercises the same free grace in pardoning sinners through the atonement, as if no atonement had been made. 5. It is absurd to suppose that the atonement was merely expedient. There was no other possible way of saving sinners. There is no reason to think that God would have subjected the Son of His love to the Cross if He could have forgiven it without such an infinitely costly atonement. 6. We may safely conclude that the atonement consisted in Christ’ s sufferings, and not in His obedience. His obedience was necessary on His account, to qualify Him for making atonement for the disobedient; but His sufferings were necessary on God’ s account, to display His justice. 7. God can consistently pardon any penitent, believing sinners on account of Christ’ s atonement. He can now be just, and be the justifier of everyone that believeth. (N. Emmons, D. D.) Romans 3:27-30 Where is boasting then?It is excluded. Boastfulness--Jewish and Christian I. Boastfulness was a Jewish national characteristic of a peculiar species, for it took the form of religious conceit.1. They could not boast of being rich or strong; but when their fortunes were at the lowest they had one source of national pride left to them to buoy up their self-importance. In being the selected favourites of heaven, they found a consolation so flattering, that they looked down upon their conquerors as outcast aliens from God. Now, there was just sufficient foundation for this pride to make it very excusable in them, although in the case of many it took a shape which proved fatal to religious life. 2. Having reached the natural termination of his own argument, namely, that God, through the sacrifice of Jesus Christ, is able to justify all who trust in Him, Paul suddenly halts, as though he were looking for something that had vanished, and abruptly asks, “ Where, then, is the boasting of the Jews?” Answer--There is no more room left for it. But what shuts it out? Not the law of works, which is understood to prescribe obedience as a means of reward; for if a man earned reward, then, of course, he has some ground for boasting. No; boasting is really excluded only under the new and better way of being just before God. That new principle of acceptance with God cuts self-righteousness down to the roots as nothing else does. That leaves him a debtor to sovereign grace alone. II. This vicious boastfulness is not a thing essentially Jewish. At bottom, it is the child of human pride. No man likes to own that he has literally not an inch of ground to stand on before the judgment seat of God, nor a scruple’ s weight of merit to plead there. There is nothing a man dislikes more than that. However ragged our righteousness may be, or however filthy, we cannot let it go to stand in utter shame, unscreened to the light, or defenceless before the judgment that we have deserved. Can we not? Then there is no salvation for us. Salvation is for men who trust in God’ s way of finding mercy, and that principle shuts boasting out. Alone, naked, excuseless, condemned, a sinner simply you must feel and confess yourself to be. III. This self-justifying boastfulness feeds upon every point of advantage which is supposed to lift one sinner a little above his fellow sinner. It lives by making invidious comparisons. There are diversities among men in the degree of their moral depravity, and God’ s providence gives to some an immense advantage over others in respect of religious privilege. But when God singles out one race from other races, or one class in society before another class, or one individual from among others, for exceptional religious advantages, He certainly does not mean to puff up the favoured one with spiritual conceit. It is nothing but the abnormal working of man’ s own evil nature that perverts what God thus meant for a blessing. Therefore we can afford to throw no stones at ancient Israel. Do we Christians never boast of being far above the benighted Jew or heathen? Your Israelite long ago conceived himself safe for eternity, because he had been duly circumcised and observed the festivals. Does your Christian never build any hope of heaven upon his good churchmanship or his unchallenged Christian profession? The Jews toiled hard to deserve paradise by a great zeal for orthodoxy, and by leading a scrupulous life. Does no one ever hear of any Christian doing the like? For you, as well as the Jew, it is fatally easy to miss the humble road that leads to life through a lowly trust in Christ. For you, too, it is perilously easy to build your religious confidence upon a righteousness of your own. IV. Against this assumption see what mighty engines Paul brings to bear.1. The argument is one to this effect. “ If I am wrong in saying that every man is to be justified apart from the law--and if you are right in thinking that the observance of Mosaic rites is the ground of your acceptance, then in that case God is only the God of the Jews, since it is only to Jews that He has given this Mosaic law. But is not this dead against the very prime point of your confession as against polytheism, that there is one living true God of all men alike? The foundation of this reasoning lies in monotheism, the doctrine of the unity of God, and His Common relation to all. The cleft which cuts the human race into Jews and Gentiles cuts far down; but it cannot cut so far as the fundamental question of the sinner’ s acceptance with his Maker. How shall man have peace with God? is a problem which can only have one answer--not two. The same one God, just and merciful to all His children, must justly justify every sinner in the same way.2. But the levelling argument of the apostle is good for more than Jews. Just look at our own position in the light of this argument. We are privileged men--as Christians, as Englishmen, as the children of devout parents who saw to our being early baptized in the faith and nurture of the saints. Shall we then rest with boastful confidence in this, and deem that the gate of life is less straight for us than for idolaters or outcasts? Is not that to repeat the blunder of the Jew, to postulate, as it were, a two-faced God?--one God who apportions to ignorant and wicked people their own share of grace, as a thing that they have no claim on, out of pure regard to the work of Jesus Christ, but who receives respectable Christian people on another and easier footing altogether. I have no fear that any of you will say such things. But what I fear is that some of you may gradually harbour a self-righteous confidence in your position and character, which would substantially mean the same thing. Against such a self-confident temper, therefore, I fight with the weapon of St. Paul. God has not two ways of saving men. (J. Oswald Dykes, D. D.)Boasting excluded 1. The term “ law” may mean more than an authoritative rule; it may signify the method of succession by which one event follows another; and it is thus that we speak of a law of nature, or of mind. Both the law of works and the law of faith may be understood here in this latter sense. The one is that by which a man’ s justification follows upon his having performed the works; the other is that by which a man’ s justification follows upon his faith--just as the law of gravitation is that upon which everybody above the surface of the earth, when its support is taken away, will fall toward its centre. 2. Now the aim of the apostle is to prove that by the law of works none is justified, and I want you to notice how those who dislike the utter excluding of works endeavour to evade this. I. They hold that the affirmation of Paul is of the ceremonial and not of the moral law. They are willing enough to discard obedience to the former, but not to the latter. All rites, be they Jewish or Christian, have a greatly inferior place in their estimation to the virtues of social life, or to the affections of an inward and enlightened piety in a man, even though a stranger to the puritanical rigours of the Sabbath and of the sacrament.1. We are far from disputing the justness of their preference; but we would direct them to the use that they should make of it when applying to it the statement that from justification all boasting is excluded. Does not the statement point the more to that of which men are inclined to boast the more? To set aside the law of works is not to exclude boasting, if only those works are set aside which beget no reverence when done by others, and no complacency when done by themselves. The exclusion of boasting might appear to an old Pharisee as that which swept away the whole ceremonial in which he gloried. But for the same reason should it appear to the tasteful admirer of virtue to sweep away the moral accomplishments in which he glories. In a word, this verse has the same force now that it had then. It then reduced the boastful Jew to the same ground of nothingness before God with the Gentile whom he despised. And it now reduces the boastful moralist to the same ground with the slave of rites, whom he so thoroughly despises. 2. But that Paul means the moral law is plain, because in the theft and adultery and sacrilege of chap. 2, and in the impiety and deceit and slander and cruelty of chap. 3, we see that it was the offence of a guilty world against it which the apostle chiefly had in his eye; and when he says that by the law is the knowledge of sin, how could he mean the ceremonial law, when they were moral sins that he had all along been specifying? 3. This distinction between the moral and ceremonial is, in fact, a mere device for warding off a doctrine by which alienated nature feels herself to be humbled. It is an opiate by which she would fain regale the lingering sense that she so fondly retains of her own sufficiency. It is laying hold of a twig by which she may bear herself up, in her own favourite attitude of independence of God. But this is a propensity to which the apostle grants no quarter whenever it appears; and never will your mind and his be at one till reduced to a sense of your own nothingness, and leaning your whole weight on the sufficiency of another, you receive justification as wholly of grace, and feel on this ground that every plea of boasting is overthrown. II. They at times allow justification to be of faith wholly, but make a virtue of faith. All the glorifying to the law associated with obedience they would now transfer to acquiescence in the gospel. The docility, attention, love of truth, and preference of light to darkness confer a merit upon believing; and here would they make a last and a desperate stand for the credit of a share in their own salvation.1. Now if this verse be true, there must be an error in this also. It eaves the sinner nothing to boast of at all; and should he continue to associate any glorying with his faith, then is he turning this faith to a purpose directly the reverse of that which the apostle intends by it. There is no glory, you will allow, in seeing the sun with your eyes open, whatever glory may accrue to Him who arrayed this luminary in his brightness and endowed you with that wondrous mechanism which conveys the perception of it. And be assured that in every way there is just as little to boast of on the part of him who sees the truth of the gospel, or who relies on its promises after he perceives them to be true. His faith, which has been aptly termed the hand of the mind, may apprehend the offered gift and may appropriate it; but there is just as little of moral praise to be rendered on that account, as to the beggar for laying hold of the offered alms. 2. And to cut away all pretensions to glorying, the faith itself is a gift. The gospel is like an offer made to one who has a withered hand; and power must go forth with the offer ere the hand can be extended to take hold of it. It is not enough for God to present an object, He must also awaken the eye to the perception of it. (T. Chalmers, D. D.)Grace exalted--boasting excluded Pride is most obnoxious to God. As a sin, His holiness hates it; as a treason, His sovereignty detests it, and the whole of His attributes stand leagued to put it down. The first transgression had in its essence pride. The ambitious heart of Eve desired to be as God, and Adam followed; and we know the rest. Remember Babel, Pharaoh, Nebuchadnezzar, Sennacherib, and Herod. God loves His servants, but pride even in them He abhors. Think of David and Hezekiah. And God has uttered the most solemn words as well as issued the most awful judgment against pride. But to put an everlasting stigma upon it He has ordained that the only way in which He will save men shall be a way by which man’ s pride shall be humbled in the dust. Note here-- I. The rejected plan. There are two ways by which a man might have been forever blessed. The one was by works--“ This do and thou shalt live; be obedient and receive the reward” ; the other plan was--“ Receive grace and blessedness as the free gift of God.”1. Now God has not chosen the system of works, because it is impossible for us. (1) For the law requires of us-- (2) Perfect obedience. One single flaw, one offence, and the law condemns without mercy. And if it were possible to keep the law in its perfection outwardly, it is required to keep it in the heart as well. (3) Because if up to this moment your heart and life have been altogether without offence, yet it is required that it should be so even to your dying day. But think of the temptations to which you will be subject! (4) Remember, too, that we are not sure that even this life would end that probation, for long as thou shouldst live duty would still be due, and the law still thine insatiable creditor. Now in the face of all this, will any of you prefer to be saved by your works? Or, rather, will you prefer to be damned by your works? for that will certainly be the issue, let you hope what you may. 2. Now I suppose that very few indulge a hope of being saved by the law in itself; but there is a delusion abroad that perhaps God will modify the law. (1) That He will accept a sincere obedience even if it be imperfect. Now against this Paul declares, “ By the works of the law shall no flesh living be justified,” so that that is answered at once. But more than this, God’ s law cannot alter, it can never be content to take less than it demands. God, therefore, cannot accept anything but a perfect obedience. (2) But some say, “ could it not be partly by grace and partly by works?” No. The apostle says that boasting is excluded; but if we let in the law of works, then man has an opportunity for self-gratification as having saved himself. (3) “ Well,” says another, “ I don’ t expect to be saved by my morality; but then, I have been baptized; I receive the Lord’ s Supper; I go to church.” These ordinances are blessed means of grace to saved souls; but to the unsaved they can have no avail for good, but may increase their sin, because they touch unworthily the holy things of God. (4) Others suppose that at least their feelings, which are only their works in another shape, may help to save them; but if you rely upon what you feel, you shall as certainly perish as if you trust to what you do. (5) There are others who rely upon their knowledge. They have a sound creed, and hold the theory of justification by faith and exult over their fellow professors because they hold the truth. Now this is nothing but salvation by works, only they are works performed by the head instead of by the hand. II. Boasting is excluded--God has accepted the second plan, namely, the way of salvation by faith through grace. The first man that entered heaven entered by faith. “ By faith Abel,” etc. Over the tombs of all the godly who were accepted of God you may read the epitaph--“ These all died by faith.” By faith they received the promise; and among all yonder bright and shining throng, there is not one who does not confess, “ We have washed our robes and made them white in the blood of the Lamb.” As Calvin says, “ Not a particle of boasting can be admitted, because not a particle of work is admitted into the covenant of grace” ; it is not of man nor by man, not of him that willeth, nor of him that runneth, but of God that showeth mercy, and, therefore, boasting is excluded by the law of faith. III. Have no merits of their own. The very gate which shuts out boasting shuts in hope for the worst of sinners. You say, “ I never attend the house of God, and up to this time I have been a thief and a drunkard.” Well, you stand today on the same level as the most moral sinner and the most honest unbeliever in the matter of salvation. They are lost, since they believe not, and so are you. When we come to God the best can bring nothing, and the worst can bring no less. I know some will say, “ Then what is the good of morality?” I will tell you. Two men are overboard there; one man has a dirty face, and the other a clean one. There is a rope thrown over from the stern of the vessel, and only that rope will save the sinking men, whether their faces be fair or foul. Do I therefore underrate cleanliness. Certainly not; but it will not save a drowning man, nor will morality save a dying man. Or take this case. Here we have two persons, each with a deadly cancer. One of them is rich and clothed in purple, the other is poor and wrapped about with a few rags; and I say to them, “ You are both on a par now, here comes the physician, his touch can heal you both; there is no difference between you whatever.” Do I therefore say that the one man’ s robes are not better than the other’ s rags? Of course they are better in some respects, but they have nothing to do with the matter of curing disease. So morality is a neat cover for foul venom, but it does not alter the fact that the heart is vile and the man himself under condemnation. Suppose I were an army surgeon. There is one man there--he is a captain, and a brave man--and he is bleeding out his life from a terrible gash. By his side there lies a private, and a great coward too, wounded in the same way. I say to them, “ You are both in the same condition, and I can heal you both.” But if the captain should say, “ I do not want you; I am a captain, go and see to that poor dog yonder.” Would his courage and rank save his life? No; they are good things, but not saving things. So it is with good works. IV. The same plan which shuts out boasting leads us to a gracious gratitude to Christ. (C. H. Spurgeon.)By what law?…the law of faith. Boasting excluded by the law of faith I. Faith a law.1. As God’ s appointed way of acceptance.2. As an economy according to which God deals with men.3. As a binding rule to which we owe subjection.4. As having justification connected with it as a sure result. II. This law excludes boasting.1. From the nature of faith. Faith simply trusts, accepts a proffered gift. There can be no boasting in believing that God speaks the truth; nor in a helpless sinner leaning on omnipotence; nor in a beggar receiving alms. Faith looks entirely away from itself to another, viz., Christ. Eyes only Christ’ s righteousness, not its own; comes empty-handed and receives out of Christ’ s fulness (John 1:16); is the window through which the light passes, not the light; glories in Christ’ s obedience, but not in its own. Therefore faith is a humble, depending, self-renouncing grace. 2. From God’ s procedure in justifying by it. All are regarded on the same footing as guilty sinners, for men are justified as ungodly (Romans 4:5), the greatest sinner as freely and fully as the least (1 Timothy 1:15). Crimson, double-dyed sins are no hindrance to acceptance (Isaiah 1:18; 1 Corinthians 6:9-11); nor nature’ s highest attainments a furtherance of it (Mark 10:17-22). All equally need salvation and all are welcome to it. The one ground of acceptance for all is Christ’ s righteousness, for the wedding garment was for the poorest as well as for the richest (Matthew 22:11-12). 3. From the origin of faith itself. Faith to receive is Christ’ s gift (Hebrews 12:2; Ephesians 2:8; Philippians 1:20). The withered hand restored to accept the proffered bounty. (J. Robinson, D. D.) Romans 3:28 Therefore we conclude that a man is justified by faith without the deeds of the law.Justification I. The terms of this conclusion.1. “ Justification” signifies, literally, acquittal. In a court of law such acquittal may be made on the ground of-- (1) Innocence. (2) Of a sufficient satisfaction. The Scripture view of justification is acquittal on grounds consistent with the demands of justice. 2. “ Deeds of the law.” “ Law” is the will of a superior properly sanctioned; and Paul employs the term to denote generally the will of God. (1) As made known by some deep and powerful impression where a written revelation has not been given. (2) As having been made known by a written record. The whole may be called the moral law; and when the apostle speaks of “ deeds of the law,” he refers to conformity to its requirements, the acting in consistency with the law written in the heart on the part of the Gentiles--the acting in consistency with the law inscribed on tables of stone by the Jews. 3. “ Faith” is a repose upon Jesus Christ as given for us and offered to us--an appropriating confidence on the fact that He died for us, for me. II. The mode by which the apostle arrives at this conclusion. The apostle has shown--1. That mankind are all sinners. (1) That the Gentiles are so morally fallen that there is scarcely a single crime which may not be charged upon them. (2) The Jews are no less criminal. Now, look how this stands as part of the argument. If a man is justified by the deeds of the law his whole conduct must be conformed to law. It follows, therefore, that if mankind have all broken the law, a man cannot be justified by the deeds of the law. But it is more important that we make an application of this to ourselves. 2. That we are justified solely by Christ, and, consequently, by faith. The slightest attention to the perfections of God must convince us that He can never dispense mercy except in connection with His justice and truth. God, having given us a law, and that law having been broken, was bound in His righteousness to punish the sinner, unless someone were to be punished for him, and He, in His infinite wisdom and love, was pleased to set forth Jesus Christ to be a propitiation. Now it follows that if we are to be saved alone through our Lord Jesus Christ, we can only be righteous through trusting in Him. III. The improvement which the apostle makes of this doctrine.1. He vindicates the subject from the charge of novelty. Anything perfectly new in religion must be false. Paul shows that the doctrine was as old as Abraham, and that it entered into the whole Jewish system. He then cites the case of David (Psalms 32:1-11) , and shows that, as it was the experience of David, it was the doctrine of the Jewish Church generally. 2. He guards the subject against licentious abuse. What has an immoral tendency in religion must be assumed to be fallacious. It was a very natural conclusion for some people to arrive at: “ Why, if we are not justified by the deeds of law there is no use for law.” (1) “ On the contrary,” says he, “ we establish the law.” We are justified by faith in Him who endured the penalty of the law for us. The law is thus made good, as it was fully honoured by Him on whom we repose, who was made our Substitute. (2) We “ establish the law” in another way, for it immediately brings the soul into union with God, and God sends forth the Spirit of His Son into the heart; and as soon as we feel that we love God. Here is the principle of all holiness. There is nothing so powerful in the world as love: “ faith works by love.” 3. He uses the subject to excite confidence. “ Is He the God of the Jews only? Is He not of the Gentiles also?” (A. E. Farrar.)Justification Our position in the sight of God, and our relation to His government, are of supreme importance to us.1. We are just what God sees us to be. We are not necessarily what we think ourselves to be, because our judgment may be erroneous. We may be ignorant of what constitutes a true Christian. Or, knowing what a true Christian is, we may look too favourably upon certain false signs of religious life, and may thus, in either case, decide that we are Christians when we are not. In like manner our fellow men may be mistaken about us. But God makes no errors. 2. And we shall be just what God’ s dealings with us tend to make us. Our future will be the fruit and the effect of God’ s dealings with us here. And yet we often think more of being justified by man than by God. The reason of this is that we are unduly influenced by the present. The insignificant face of a man within a few feet of you will hide the face of the infinite and eternal God. But as we read the Scriptures, and as we open our hearts to the Spirit of God, our attention is called away from men to God, and from man’ s judgment to God the Judge of all. 3. The words before us are a conclusion derived from two propositions. (1) The universal unrighteousness of man, as seen in the Gentiles, as exhibited by the Jews, as declared by God’ s Word, and as made manifest by God’ s law. (2) The provision which God has made for free justification. If it be true that all men are unrighteous; that “ God hath set forth Christ a propitiation,” etc., it is not possible that a man can be justified by the deeds of the law. Look-- I. At the means of justification here rejected. “ The deeds of the law.”1. The deeds of the law are the natural means of justification. Angels are justified by them, and so was Adam. Righteous means too are these and necessary. Why do men in their attempts to magnify the gospel denounce the law? Is not the Lawgiver the redeeming God, and the redeeming God the Lawgiver? And if the gospel be the glorious gospel, the commandment is holy and just and good. 2. But we are in such a position that we cannot use these means for justification. And why not? Because by one man’ s disobedience many were made sinners, and because individually we have followed our first father. II. The means acknowledged and exhibited. What would be our position if we had simply a revelation telling us that we cannot be justified by the deeds of the law? By imagination place yourselves in this position. It is sometimes necessary for the rich to put themselves by thought in the position of the poor in order to awaken thankfulness for their mercies, Now do this with regard to the grace of God. Just think of yourselves as before Sinai; think as though you had never seen Calvary, and then you will be better able to appreciate all the blessedness involved in the words, “ A man is justified by faith,” etc.1. By faith in what? Not faith in anything. You may have faith in God and in many of God’ s words, and yet not be justified. The faith to which Paul directs your attention here is faith in the manifestation of the righteousness of God without the law. 2. Faith in what sense and to what extent? Not the belief that such a manifestation has been made, but such a belief as leads to the use of it. “ Faith without works is dead.” The faith to which Paul here points is faith that does work, that is work. It is the sort of faith which a starving man will have in the supply of food that you bring him. Conclusion: Now, supposing this to be the doctrine of the text, what do we learn?1. Guilt does not of itself prevent justification. Your sins will not ruin you, but your unbelief. 2. No circumstances of any kind in the case of those who hear the gospel constitute an exception to the mode of justification. Say that you are the children of godly parents, that you have always been remarkable for morality, you must still be justified by faith without the deeds of the law. But justification is within reach of all who can believe. It is present privilege. (S. Martin.)Justification by faith St. Paul is emphatically the apostle of the Reformation, of the vigorous, intellectual, Western races, and of the advancing civilisation of the world. Few understood him in his own day. The Church soon dropped a veil over his teaching, and developed the idea of sacramental grace, whose fundamental principles his very soul abhorred. For fifteen hundred years the dust of time settled on his doctrine; then Luther with one bold movement scattered it, and translated man once more out of a world of lifeless formalities into a world of vivid, spiritual life. The Churches, Jewish and Roman, had dead works; Christianity has lively faith. And as dead works breed nothing but corruption, while living faith is fruitful of all excellent graces, you may estimate how much they are severally worth to the world. I. To understand the argument we must first grasp the vital distinction between works and fruits. Suppose you are crippled, and need constant attention. A servant for good pay may afford it; but there will be a certain hardness in it, and his work will be the basis of a claim. But if you have a wife or child, whose one desire is to be the minister of your needs, her joy in any alleviation she is able to afford rises into quite another region. The only return such service craves is that which it creates, increase of love. Now man’ s world is full of works; God’ s is full of fruits. How much of man’ s work is under hard compulsion--work for hire, which gold repays! But in God’ s great world we come into another region. The fields groaning with harvests, the trees bending with fruit, the birds caroling matins at heaven’ s gate, the insects humming eve’ s lullaby, do glad service to their Maker; and their reward is the mantle of beauty which His smile flings over all the worlds. And in this we have the key to the two theologies. Religion in Jewish and Roman schools is a working; in Paul’ s school, in Christ’ s, it is a life. II. And now let us apply this to the matter in hand. The works of the Pharisaic school are sketched by an unerring hand (Matthew 23:23-27). Their works were abundant, their fruit nowhere. All within them that could bear fruit was dead. The evil in the Church began probably from a misreading of St. James. What St. James calls “ faith and works,” Paul calls faith--that is, faith which is alive, and can prove its vitality by its fruitfulness. But the Church soon began to lay the chief stress on the works. They are the part of the matter with which a priesthood can most profitably concern itself. Follow the track of Tetzel, and see what the Pharisaic doctrine of work inevitably grows to in time. And the fruit of it is two fold. To the earnest, life becomes a weary, hopeless drudgery--a “ yoke” which neither we nor our fathers were able to bear; with which compare Luther’ s description of his agony of mind while a Roman monk; while with the sensual it develops a reckless profligacy which, by a little clever arrangement with the Chancery of heaven, can all be set right at last. III. “Wherefore we conclude that a man is justified by faith without the deeds of the law,” and we step out at once into a new and heavenly world (Galatians 3:10-14; Galatians 3:21-29). Paul’ s position and Luther’ s is that a soul in anguish on account of transgression must sweep clean out all anxieties as to what it can do to please the Father, beyond the filial act of looking to Him through Him who came to reveal Him. “ Believe on the Lord Jesus Christ, and thou shalt be saved.”1. Well but, said the Judaising theologians to St. Paul, and the Romanising theologians to Luther, this is to do away with the very foundations of morality. But this depends wholly on what we mean by faith. If it be simply a mental consent to Scriptural statements then the Judaisers and the Romanists are right. But if we believe with Paul and Luther, that the act of faith is a vital act whereby the sinner becomes “ dead to sin, but alive to God through Jesus Christ his Lord,” then you have a guarantee for the fruits of faith, which may be regarded as the nobler works of the law, transfigured, glorified by life. It is a great mystery; so is the life of nature. It is the gift of God; so is the life of nature. As God has ordained the law by which the life of nature is quickened in the embryo, so has He ordained that in the spiritual sphere the “ just by faith shall live.” 2. And Paul’ s conception of the meaning of justification was very large and grand. Justified by faith the law has no claim against you, the devil no accusation. God beholds you as you are in Christ, whose image, forming within, shines through all the follies and weaknesses that defile your frail humanity, and obliterates them to heavenly sight. Your title to the name of son, and the son’ s inheritance, is absolute. You have not to win it. One thing alone vitiates it--unbelief. Let faith fail, the life fails. Fix the eye of faith again on Christ, cry to Him, “ Lord, I believe; help Thou mine unbelief,” and the life rises again in the springs. Good works will flow from you as summer fruits from the sunny earth, music from a harp full strung, or light from the fountain of day. And they are beautiful to Him, for He creates them; what glory is in them, the newborn lay as tribute at His feet. (J. Baldwin Brown, B. A.)Justification by faith I. What is meant by justification. The justification here meant--1. Is not-- (1) That which comes upon all men, even infants, through the righteousness of Christ (Ch 5:14, 15, 18). (2) That which shall take place at the day of judgment (Romans 2:13-16; Matthew 12:37), which will be, not indeed by the merit (Romans 6:23), but by the evidence of works (Revelation 20:12; Revelation 22:12). 2. But that which the true people of God possess on earth (1 Corinthians 6:11; Titus 3:7); which is-- (1) Not the declaration of innocence, which is the meaning of the word in courts of law (Psalms 143:2; Ch 3:20). (2) Not the being made innocent or holy, which would confound it with regeneration or sanctification. (3) But the having righteousness accounted to us; sin not imputed, sin pardoned; or the sentence of condemnation against us reversed, and our obligation to punishment cancelled by a judicial act of God. This implies, and draws after it, acceptance and adoption. II. In what sense we are to be “ justified by faith.” When the apostle says we are “ justified by faith” --1. He does not speak of-- (1) The moving cause of justification which is Divine grace; and hence we are said to be justified by grace (verse 24; Titus 3:4-7). (2) Nor of the meritorious cause, which is the redemption of Christ (verse 24, 25; Isaiah 53:11; 2 Corinthians 5:1-21, ult.); and hence we are said to be “ justified by Christ” (Galatians 2:17). (3) Nor of the efficient cause, either of the preparation necessary, as conviction and repentance for sin, or of a sense of this justification; this is the Holy Spirit (Titus 3:7). (4) Nor of the instrumental cause on the part of God, which is part of His Word, viz., His declaration and promises respecting pardoning the penitent (John 15:3). 2. But of the instrumental cause on our part, which is faith--in Christ, as the Son of God, the Messiah, the Saviour, able and willing to save (John 3:16-18; Galatians 2:16); this implies-- (1) That we come to Him (John 6:37; John 7:37; Matthew 9:28). (2) That we trust in Him as “ delivered for our offences” (Romans 4:25), trust in His blood (Romans 3:25). (3) That we receive Him (John 1:12) in God (Romans 4:24), in His mercy and promises through Christ (Romans 4:17-23). Those who have this faith are justified, and none without it. Thus, in different senses, we are justified by grace, by Christ, by the Spirit, by the Word, by faith. III. How this is “ without the deeds of the law.” (J. Benson.)Justification by faith I. The doctrine of justification.1. On this subject great misconception prevails. There are two extremes into which men are betrayed. (1) That justification originates with the creature, instead of the Creator. (2) The exclusion of man from all active concern in the reception of the boon. In the former, sinners, like ancient Israel, attempt to establish a righteousness of their own; in the latter, justification is regarded as an act of the Divine government, irrespective of the production of moral character in the predestinated objects of it. Against both delusions we ought to be on our guard. The one is fraught with legal confidence, the other with antinomian licence. 2. That we may attach distinct ideas to the justification, it is necessary for us to consider it in reference to the attributes and revealed will of the Divine Lawgiver. “ It is God that justifieth” ; and the principles accordingly by which His decisions are conducted are those of unerring wisdom and unchangeable excellence. Now, the revealed ground of justification, when man was in a state of innocency, was a perfect conformity to the will of his heavenly Father. And will the unchangeable God now be satisfied with a less pure devotion to His will? Impossible! But, in Adam’ s case, the righteousness was his own; now it is that of our Surety. Still, the principle of justification is one and the same, at once satisfying the claims of justice and vindicating the equity of the law. The patriarchal and Mosaic dispensations were at one with the Christian in the revealed ground of acceptance. The victim presented at the altar was a confession that the life of the offerer had been forfeited by sin, and that the law of righteousness was obligatory. True believers worshipped the holy Lord God as also merciful and gracious. To them, as to us, justification was granted as an act of forgiving love. 3. Justification includes pardon of sin and acceptance with God. Both are due to the voluntary substitution of the Son of God in our nature, who by active obedience fulfilled the law to the uttermost, and by penal suffering redeemed us from its curse. 4. From this scheme human works are completely excluded. The origin, the progress, the revelation, the execution of it are all alike Divine. It was devised in the counsels of unsearchable Wisdom, flows from the unmerited riches of sovereign compassion, and glorifies the Divine government in the estimation of all orders of intelligent beings. II. The nature of that faith by which we are justified.1. Note the relation which faith bears to the justifying act of God as an instrumental but not efficient cause. A mariner falls from the vessel’ s side and is in imminent danger of sinking; a rope is thrown out to him; he believes that this presents a way for his escape, and his faith may be said to save him from a watery grave. Unless he had confided in the rope, death would have been inevitable. Now, it is in a sense analogous to this that we are “ justified by faith.” It is not our faith that imparts a right to the blessings of redemption. Faith simply connects the needy but unworthy recipient with the munificent Giver. It is the opening of the mouth for the bread of life; the stretching forth of the withered hand towards the Divine Physician; the putting on the protecting robe against the inclemency of the storm. 2. Note its properties. (1) Its Divine origin. Like every other good gift, it cometh from above. “ No man,” says our Lord, “ can come to Me, except the Father, which hath sent Me, draw him.” “ By grace are ye saved, through faith, and that not of yourselves, it is the gift of God.” Hence we perceive an important distinction between a merely speculative or historical assent to the truth of God and that holy exercise of man’ s heart with which he believeth unto righteousness. (2) Its appropriating character. We may admit the existence and value of many things in which we feel little personal interest. Without calling in question a single fact or doctrine of Holy Scripture we may be unmoved by its most solemn and touching representations. It is otherwise when the slumbers of spiritual death are broken. Instead of boasting as heretofore of good deeds and virtuous aspirations, the language is, “ God be merciful to me a sinner!” But whither shall he take himself for remission? Will he be satisfied with mere generalities, as that Christ Jesus “ came into the world to save sinners,” and that he need not therefore despair of mercy? Assuredly not. He is not satisfied till he can say, “ He loved me and gave Himself for me.” (3) It is inseparably connected with all other Christian graces. Faith “ works by love” ; “ purifies the heart” ; is “ the substance of things hoped for.” (J. Sawer, M. A.)The doctrine of justification by faith I. The justification of sinners before God entirely excludes their own works.1. When he says a man is justified by faith without works, he does not mean that there are different means of justification for different sinners, but that every individual sinner of the human family who is justified obtains this privilege by faith. 2. The moral law could not justify sinners; for by it, says the apostle, is the knowledge of sin. It points out the evil of sin as opposite to itself and to the Divine nature; it criminates sinners for their offences, and threatens deserved punishment; things as opposite to justification as anything can be. 3. Sinners cannot be justified by the works of the moral law, because, in their natural condition, they cannot obey any of its precepts. Their nature is corrupted, and all their actions polluted with sin. But actions from an impure source cannot justify, but must render men liable to condemnation. Besides, all men in their natural condition are under the curse of the law. 4. If it be pleaded that sincere though imperfect obedience will justify sinners, let me ask, Hath Jehovah anywhere in His Word required sincere obedience, or any degrees of it, as the ground of acceptance? Or can it be proved from the sacred oracles that one individual sinner of the human race ever yielded sincere obedience to the Divine law, till once he was renewed by the grace of God, and accepted through the merit of Christ? It cannot. 5. It is worthy of observation on this subject, that all the good works performed by believers in Christ Jesus are as much excluded from being the ground of justification as the works of sinners previous to conversion. All works really and instrumentally good are performed in a state of justification, are the proper and natural effects of it, and therefore cannot be the cause of it. They are proper and requisite to evidence the reality of justification to the consciences of believers and to the world, but were never designed by God to be the foundation of this important privilege. II. The evangelical doctrine of justification by faith.1. The righteousness which is the alone ground of the sinner’ s acceptance consists in the spotless and perfect righteousness of the Redeemer’ s nature and life, and in the complete satisfaction which He yielded to Divine justice. It glorifies the moral administration of Deity, and renders it amiably and awfully venerable. 2. Let us next inquire into the influence of faith on justification, and how it justifies. (1) This influence is pointed out by the apostle when he declares in the text, “ A man is justified by faith without the deeds of the law.” It is not a natural but a saving faith that justifies. By a natural faith is to be understood that assent of the understanding to the truths of Divine revelation which sinners are capable of yielding in their natural and unrenewed condition. (2) Let us now ascertain the particular sense in which faith justifies. It does not justify merely as it is a grace implanted in the heart, for in this respect it is the work of God, and not of man; though still the existence of the principle is necessary to all its subsequent operations, and lays a foundation for them in the soul. Nor does it justify by its own act, as separated from its object, the Redeemer’ s merit, as it is received by the believing sinner; for in this respect it is a duty, and as much excluded from the ground of justification as all other graces and duties are. Nor does it justify by any intrinsic merit in its principle or exercise, considered abstractly by themselves; for though it has in it a high degree of spiritual excellence, as a grace of the Spirit, yet the gifts of God can found no plea of personal merit in those who receive them. Neither does faith justify by assenting to this proposition, that the merit of Jesus is the only ground of the sinner’ s acceptance with God; for this doctrine may be assented to as a true doctrine by sinners who are never justified and saved. As in the former respects faith does not justify, in what determinate sense does it justify? I reply, that faith justifies, as it is the Divinely appointed mean or instrument, whereby the renewed sinner apprehends and applies the glorious Mediator in His all-perfect and meritorious righteousness for the pardon of sin, acceptance into the Divine favour, and as the ground of his title to all gospel blessings. The mediatorial righteousness is the object of justifying faith, and faith justifies as it is the instrument by which the believing soul takes hold of the Redeemer’ s righteousness as the alone ground of justification before God. The mediatorial righteousness justifies meritoriously, and faith instrumentally. It is necessary also to observe, that when faith justifies instrumentally, it is its primary act that justifies, and not any of its subsequent acts. By the continued actings of faith, sanctification is promoted, justification is evidenced, faith itself and the other Christian graces are invigorated, pious resolutions confirmed, communion with God maintained, the power and sweetness of religion experienced, Divine supplies are received, God and religion honoured, and the believer is gradually ripened for the inheritance of the saints in light. The more lively the actings of faith are, the more vigorous will the life of grace become in the soul, increasing degrees of Divine consolation will be felt, and the Christian will press forward with greater ardour to the glorious prize of his high calling. III. The peculiar excellencies of this gospel method of justification.1. It is an amazing device of infinite wisdom, by which the perfections and the government of God are eminently glorified. 2. It excludes boasting in believers, hides pride from their eyes, and leads them to a humble dependence on redeeming merit, which is a temper highly becoming sinful creatures, and suitable to their condition. 3. It places all the children of God upon the same level, so that they are all one in Christ Jesus, and none of them have any superiority over the rest. There are many other differences between them, but here there is none, as they all stand on the same immovable foundation. What a powerful motive arises from this to brotherly love, and to every office of the most endearing friendship! What a noble incentive to gratitude to God, and the Saviour, and to the cultivation of holiness in the heart and in life! 4. This Divine method of acceptance establishes the faith and hope of Christians upon an immovable and everlasting foundation. Had their own graces, frames, or duties, been the ground of pardon and acceptance, they must have been left in the greatest uncertainty about their interest in the favour of God, and had their hearts filled with perplexing doubts and fears. But the mediation and merit of Jesus removes all ground of uncertainty and perturbation. Believers neither need to turn inward to their graces and frames, nor outward to their duties, to find the matter of their justification. This is abundantly provided for them by the grace of God in the merit of Jesus Christ, whose spotless obedience and unequalled sufferings are, by the wise and benign appointment of Jehovah, the alone ground of pardon and life to guilty men. 5. This Divine plan of acceptance affords support, comfort, and tranquillity, to true Christians under the pressures of life, the revolutions of the world, and the challenges of conscience. 6. The doctrine of justification by faith in the merit of Christ affords the most powerful methods to love, gratitude, and obedience. Does not love naturally beget love? and shall not a display of the love of God in justifying the ungodly through the mediation of His Son beget love in the justified sinner? and if he love God, will not love constrain him to keep His commandments? (P. Hutchinson.)Salvation by faith without the works of the law The ark of Christ’ s gospel need carry no lifeboat of human making on board. (Canon Miller.)Salvation by faith without the works of the law Some years ago two men, a bargeman and a collier, were in a boat near the Niagara Falls, and found themselves unable to manage it, it being carried so swiftly down the current that they must both inevitably be borne down and dashed to pieces. At last, however, one man was saved by floating a rope to him, which he grasped, The same instant a log floated by the other man. The thoughtless and confused bargeman, instead of seizing the rope, laid hold on the log. It was a fatal mistake, for clinging to the loose floating log he was borne irresistibly along and never heard of afterwards, while the other was saved because he had a connection with the people on the land. Faith has a saving connection with Christ. Christ is on the shore, so to speak, holding the rope, and as we lay hold of it with the hand of our confidence, He pulls us to shore; but our good works, having no connection with Christ, are drifted alone down to the gulf of fell despair. Grapple our virtues as tightly as we may, they cannot avail us in the least degree; they are the disconnected log which has no holdfast on the heavenly shore. (C. H. Spurgeon.)Marriage of faith and works The second chapter of the Epistle by James seems, to my mind, to describe a spiritual wedding. We are “ bidden to a marriage” ; and, as at the older marriage in Cana of Galilee, the holy Master is present, and consummates the nuptials. The parties to be united are but symbolic personages, and yet are real and lifelike too. The bride is young and beautiful--ever young, and ever clothed upon with light as with a garment. Her face is clear as the day; her look is firm, and yet trustful. She is not of the earth, but heaven born, and wears her celestial parentage in every lineament of her radiant countenance. Her name is “ Faith.” She is the daughter of God. And beside her stands one whose lusty form was made for deeds of daring and endurance. He is sinewy and athletic. There is valour in his eye, and “ cunning in his ten fingers,” and strength in his right arm. He was created to act, to do, to suffer. He was formed for strife and struggle. His name is “ Action.” With solemn rites the two are joined in wedlock. They are both to love, and both to obey. They are always to live and move and suffer and conquer together. They are to be the fruitful parents of everything good on earth. On them, while united, Jehovah pronounces a “ blessing” richer than that which gladdened the nuptials of Isaac and Rebekah, or of Jacob and Leah. While united, they are to live and grow and conquer; when separated, they are to droop and perish. For each other, and in each other, and with each other, their days of struggle and victory are to be passed, until time shall be no longer. And so “ faith” and “ works” were coupled by infinite Wisdom; and in the presence of the world it was solemnly announced, “ What God hath joined together, let no man put asunder.” (T. L. Cuyler, D. D.)Creed and conduct (text, and James 2:14):--1. The Bible does certainly teach that a certain kind of faith, which even James would commend, is essential to salvation. (1) We see kindness and wisdom of God in this arrangement, inasmuch as it is a condition most easy to fulfil. And not only has man the capacity to believe, but he has a propensity to do so. He is a credulous being; he lives, and works, and hopes, and loves, and rests, by faith. Faith is the basis of society, the wheel of commerce, the tie of friendship, the channel of social intercourse. (2) Nor is it more kind than wise. I cannot see how man could have been saved without a certain kind of faith. Before he changes his character, he must have new convictions. Man must become a Christian, as he becomes a farmer, a mariner, a physician--by faith. 2. It has been thought by some that James disparages faith, and places himself in antagonism to Paul. But note-- (1) The difference in the mental tendencies of the apostles. The natural tendency of Paul’ s mind was speculative. He delighted in the science of religion. The tendency of James was practical. He thought more about acts than ideas. He estimated the creed of a man by his works. With this mental difference, whilst both would hold the same great vital truth, one would be naturally more taken up with the speculative aspect, and the other with the practical. (2) The difference in the characters to whom the apostles wrote. Paul had in view the legalist; James had in view those who combined an orthodox creed with an unorthodox practice. One was against legalism, and the other against antinomianism. In further illustration of the real harmony between the two inspired men, note-- I. That there may be a certain kind of work in connection with religion where there is no genuine faith. Those which spring--1. From the feeling of merit. Such were the works of the old Pharisees. What a deal of work there is done in connection with religion from this feeling now! 2. From a sympathy with the feelings and doings of others. It is customary in the circle to which the man belongs to attend places of worship, and to contribute to religious institutions; and he of course must do the same. Certain religious doings are fashionable; and the love of fashion and the fear of singularity will prompt them. 3. From official position. A man takes some office in connection with Christianity--Sabbath school teacher, deacon, etc. and he may do the duties of his office without any genuine faith. 4. From the love of a sect. The partisan feeling in religion is ever wondrously active. II. There may be a certain kind of faith in connection with religion where there is no genuine faith. There is a kind of faith something like that sentimental charity that will talk fluently and tenderly about the sufferings of the poor, but will do nothing to relieve their sufferings.1. A traditional faith. Such as people get from their parents, their sect, which is adopted without any honest searching in the light of common sense and the Bible before God. People whose faith is of this description, had they been born in Turkey, would have been Mohammedans; in India, Hindoos. This faith is a serious evil: it warps the intellect, shuts out new truth, and obstructs free thought, piety, and progress. It is everlastingly quarrelling--anathematising heretics. 2. A speculative faith. Persons of this faith believe in God, Christ, heaven, and hell as propositions, but do not realise their bearing on themselves. 3. A sentimental faith. Persons of this class are carried about with every wind of doctrine; they are taken up with this preacher today, and that tomorrow. They are Arminians one Sunday, and Antinomians the next. These are mental children--clouds without water; the creatures of clap-trap and novelty. III. That neither the works unconnected with genuine faith, nor the faith unconnected with genuine works, are of any moral, service.1. The works unconnected with genuine faith are of no moral service. Because-- (1) The worth of a work in the sight of God is the motive. “ As a man thinketh in his heart, so is he.” (2) The happiness of a work is in the motive. In the employment of man the outward act gives value to your service. So long as you can plough, sow, and build well, it does not matter what you think or feel. But, in religion, the feeling of the act is everything. The widow’ s mite is “ more than all.” 2. The faith unconnected with good works is of no moral service. What is a seed worth if it has not the germinating principle? What is the salt worth without its savour? What we want now is to have the creed of Churches worked out. This will do more against infidelity than all your libraries. “ Not everyone that saith unto me, Lord, Lord,” etc. IV. That the faith of the gospel will necessarily lead to good works, and the works of the gospel necessarily spring from gospel faith. And thus Paul and James agree.1. The nature of the ease shows this. Faith in the gospel is faith in the infinite love of God for sinners. Can a man really believe in this without love rising in his heart to God? What is the first question of love? How shall I please? etc. 2. The biographies of believers show this. “ When it pleased God,” says Paul, “ to reveal His Son in me, immediately I conferred not with flesh and blood,” etc. James preached against the mere creedist, and Paul against the mere work monger; and such preachers every age requires. (D. Thomas, D. D.) Romans 3:29-31 Is He the God of the Jews only?The Divine unities I. One God. II. One law. III. One faith. IV. One ultimate purpose. (J. Lyth, D. D.)Is He not also of the Gentiles?--The universal Father The writings of Paul have met with a singular fate. They were intended to reveal the Father’ s universal and impartial love; they have been used to represent Him as an exclusive and arbitrary Sovereign. They were designed to open the kingdom of God to all men; and they have been so distorted as to shut it on the many and confine it to the few. The great design of Paul was to vindicate the spiritual right of the race against the exclusive bigotry of the Jews; to manifest God as the Father of all men, and Christ as the Saviour, not of one narrow nation, but the whole world. Note, then, from the text-- I. The doctrine that God is “ the God of the Gentiles.” To understand the fall import of this, we must consider that to the Jew the Gentiles were odious. He thought it pollution to eat with them. He called them dogs. He claimed God as exclusively his God. Could we fully comprehend this, we should be filled with admiration for the moral grandeur manifested in the text. Paul, in writing them, not only offered violence to all his earliest and deepest impressions, but put his life in peril.1. God is “ the God of the Gentiles,” and do we not respond to this truth? The heathen had indeed wandered far from God; and to the Jews He seemed to have forsaken them utterly. But how could the universal Father forsake the millions of His creatures? Judaea was but a speck on the globe. Was the Infinite One to be confined to this? Could His love be stinted to the few to whom He had specially revealed His will? In the very darkest ages God was “ the God of the Gentiles.” They had their revelation. Light from heaven descended into their souls. They had the Divine law “ written in their hearts.” God keep us from the horrible thought that the myriads who are buried in heathen darkness are outcasts from His level Their spiritual wants should indeed move our compassion; and the higher light is given us that we may send it to these brethren. 2. That God is “ the God of the Gentiles,” we learn from the wonderful progress which human nature made in heathen ages. Remember Greece. God’ s gift of genius--one form of inspiration--was showered down on that small territory as on no other region under heaven. To Greece was given the revelation of beauty, which has made her literature and art, next to the Holy Scriptures, the most precious legacy of past ages. In that wonderful country amidst degrading vices were manifested sublimest virtues. Undoubtedly Grecian philosophy was an imperfect intellectual guide, and impotent as a moral teacher. But was not God the God of the Gentiles when He awakened in the Greeks such noble faculties of reason, and by their patriotic heroism carried so far forward the education of the human race? 3. God is “ the God of the Gentiles” ; and He was so just when He separated from them His chosen people. For why was the Jew set apart? That “ all families of the earth might be blessed.” Judaism was a normal school to train up teachers for the whole world. The Hebrew prophet was inspired to announce an age when the knowledge of God was to cover the earth as waters cover the sea. Nothing in the history of the Jews shows them to us as God’ s personal favourites, for their history is a record of Divine rebukes, threatenings, and punishments. Their very privileges brought upon them peculiar woes. In ages of universal idolatry they were called to hold forth the light of pure Theism. They betrayed their trust, and when the time came for the “ partition wall” to be prostrated, and for the Jews to receive the Gentile world into brotherhood, they shrank from their glorious task; and rejecting mankind, they became themselves the rejected of God. Meanwhile, faith in the one true God has been spread throughout the Gentile world. Thus we see that, in the very act of selecting the Jew, the universal Father was proving Himself to be the God of the heathen, even when He seemed to reject them. 4. This doctrine is one which we Christians still need to learn. For we are too apt, like the Jew, to exalt ourselves above our less favoured brethren. It is the doctrine of the mass of Christians even now that the heathen are the objects of God’ s wrath. But how can a sane man credit for an instant that the vastly greater portion of the human race is abandoned by God? But Christianity nowhere teaches this horrible faith. And, still more, no man in his heart does or can believe such an appalling doctrine. II. The universal principle contained in this doctrine. The language of the text contains an immutable truth for all ages, viz., that God loves equally all human beings; that the Father has no favourites; that in His very being He is impartial and universal Love.1. This grand truth is taught in nature. God’ s works are of the same authority with His Word. The universe teaches that God is the God of all, and not of the few. God governs by general laws, which bear alike on all beings, and are plainly instituted for the good of all. We are placed under one equitable system, which is administered with inflexible impartiality. This sun, does he not send as glad a ray into the hovel as into the palace? Does the rain fall upon a few favoured fields? or does the sap refuse to circulate except through the flowers and trees of a certain tribe? Nature is impartial in her smiles. She is impartial also in her frowns. Who can escape her tempests, earthquakes, raging waves? Young and old, the good and evil, are wrapped in the same destroying flame, or plunged in the same overwhelming sea. Providence has no favourites. Pain, disease, and death break through the barriers of the strong and rich, as well as of the humble and the poor. 2. In religion the universal Father is revealed as working in the human soul, and as imparting to man His own Spirit. God’ s Spirit knows no bounds. There is no soul to which He does not speak, no human abode into which He does not enter with His best gifts. From the huts of the poor, from the very haunts of vice, from the stir of very active business, as well as from the stillness of retired life, have come forth the men who, replenished with spiritual gifts, have been the guides, comforters, lights, regenerators of the world. III. This principle as applied to ourselves.1. Is God the Father of the rich only? Is He not also the Father of the poor? The prosperous are prone to feel as if they are a different race from the destitute. But to the Possessor of heaven and earth, how petty must be the highest magnificence and affluence! Does the Infinite Spirit select as His special abode the palace and fly from the hut? On the contrary, if God has a chosen spot on earth, is it not the humble dwelling of patient, unrepining, trustful, virtuous poverty? From the dwellings of the downcast, from the stern discipline of narrow circumstances, how many of earth’ s noblest spirits have grown up! May we not still learn a lesson of Divine wisdom from the manger at Bethlehem? 2. Is God the God of the good only, or, is He not also the God of the wicked? God indeed looks, we may believe, with peculiar approval on the good. But He does not desire spiritual perfection and eternal happiness for them more than He does for the most depraved. The Scriptures even seem to represent God as peculiarly interested in the evil. “ There is joy in heaven over,” etc. The good do not and ought not to absorb God’ s love. We in our conceited purity may withdraw from them, may think it pollution to touch them, may say, “ Stand off.” But God says to His outcast child, “ Come near.” Do I speak to those who have escaped gross vice? Bless God for your happiness, but set up no insuperable barrier between yourself and the fallen. In conclusion, let us ask ourselves, What was the guilt of the Jews against which the apostle protested? What was it that scattered their nation like chaff throughout the earth? Their proud separation of themselves from their race. And will not the same spirit bring the same ruin upon us? Separation of ourselves from our race is spiritual death. It is like cutting off a member from the body; the severed limb must perish. This spirit of universal humanity is the very soul of our religion. As yet its heavenly power is scarcely felt. Therefore it is that so few of the blessings of Christianity appear in Christendom. We hold this truth in words. Who feels its vitalising power? When brought home as a reality in social life it will transform the world. All other reforms of society are superficial. But a better day is coming. Cannot we become the heralds of this better day? Let our hearts bid it welcome! Let our lives reveal its beauty and its power! (W. E. Channing, D. D.)The gospel for all mankind It happened one evening, soon after I began my journey up the country, that I found my way to the homestead of a Dutch Boer, of whom I begged a night’ s lodging. It was nightfall and the family must soon go to rest. But first, would the stranger address some words of Christian counsel to them? Gladly I assented and the big barn was resorted to. Looking round on my congregation, I saw my host and hostess with their family. There were crowds of black forms hovering near at hand, but never a one was there in the barn. I waited, hoping they might be coming. But no; no one came. Still I waited as expecting something. “ What ails you?” said the farmer. “ Why don’ t you begin?” “ May not your servants come too?” I replied. “ Servants!” shouted the master; “ do you mean the Hottentots, man? Are you mad to think of preaching to Hottentots? Go to the mountains and preach to the baboons; or, if you like, I’ ll fetch my dogs, and you may preach to them!” This was too much for my feelings, and tears began to trickle down my cheeks. I opened my New Testament, and read out for my text the words, “ Truth, Lord: yet the dogs eat of the crumbs that fall from their master’ s table.” A second time the words were read, and then my host, vanquished by the arrow from God’ s own quiver, cried out, “ Stop! you must have your own way. I’ ll get you all the Hottentots, and they shall hear you.” The barn soon filled with rows of dark forms, whose eager looks gazed at the stranger. I then preached my first sermon to the heathen. I shall never forget that night. (Dr. Moffat.)God’ s favours not to be limited to a single people But, clearly, such a gospel as this was not meant for one or two men, or for a company of men, or for a favourite nation, or for a race. “ Is He the God of the Jews only?” was St. Paul’ s indignant question, addressed to those who would have limited His favours down to a single people. Like the natural sun in the heavens, the Incarnate Son of Righteousness is the property--we may dare to use the word--He is the property of all the members of the human family. All have a right to the light and to the warmth which radiate from His sacred person and from His redeeming Cross; and this explains St. Paul’ s sense of the justice of proclaiming the good news of the reconciliation of earth and heaven by faith in Christ to all members of the human family. Every man, as such, has a right to his share in the gospel, just as every man has a right to air, and to water, and to freedom, and at least to sufficient food to preserve bodily life; and not to preach the gospel, and treat it as if it were the luxury of a small clique like any one of the old philosophies, like a rare book in a library, like a family portrait, was to offend against the sense of natural justice. (Canon Liddon.)Do we then make void the law through faith?--Law and faith, the two great moral forces in human history “ The law” means that which is written in every man’ s soul, and republished on Sinai. “ Faith” means the gospel, “ the glad tidings” of sovereign love to a ruined world. These two great moral forces of the world may be looked upon in three aspects. I. As agreeing in some respects.1. In authorship. Both are Divine. 2. In spirit. Love is the moral essence, the inspiration of both. 3. In purpose. The well-being of humanity is the grand aim of both. II. As differing in some features.1. One is older in human history than the other. The law is as old as the human soul. The gospel began with man after the Fall (Genesis 3:15). 2. One addresses man as a creature, the other as a sinner. Law comes to man as a rational and responsible existent, and demands his homage; the gospel comes to him as a ruined sinner, and offers him assistance and restoration. 3. The one speaks imperatively, the other with compassion. “ Thou shalt,” “ Thou shalt not,” is the voice of law. The gospel invites, “ Let the wicked forsake his way” ; “ Come unto Me” ; “ Ho, everyone that thirsteth.” 4. The “ law” demands, the “ gospel” delivers. The law says, Do this and that, or Desist from this or that, and will hear no excuse. The gospel comes and offers deliverance from the morally feeble and condemned state into which man has fallen. III. As cooperating to one result. The law prepares for the gospel by carrying the conviction of sin and ruin. The gospel exalts and enthrones the law. This is the point of the text, “ Do we then make void the law through faith? God forbid.” How does the gospel establish the law?1. It presents it to man in the most commanding aspects.2. It enthrones it in the soul.3. It glorifies it in the life. (D. Thomas, D. D.)How the law may be made void or established through faith I. How it may be made void.1. By not preaching it at all.2. By teaching that faith supersedes the necessity of holiness.3. By continuing in sin. II. How it may be established.1. By insisting on the whole doctrine of godliness.2. By urging faith in Christ as a means to holiness.3. By establishing it in our hearts and lives. (J. Wesley, M. A.)The law made void and established I. The law is made void--1. By imagining that the covenant in Christ is unconditional.2. That justification is eternal.3. Consequently that a believer is not under the law at all.II. The law is established--1. In the heart.2. As a part of the covenant.3. By the obedience of faith. (J. Lyth, D. D.)The law established by faith God cannot deny or contradict Himself. He cannot recall His own words or disannul His own law (Malachi 3:6). Yet it might seem, at first sight, as if grace were opposed to law, so that whichever be established, the other must fall. St. Paul anticipates and meets this difficulty. Consider-- I. The ground or object of faith.1. In the preceding verses we find two important points. (1) We “ are justified freely by His grace” (Romans 3:24). God forgives us our sins in a most frank and absolute manner, without regard to any good works on our part, in the way of compensation. But (2) He does this” through the redemption that is in Christ Jesus.” Here we see the qualifying condition of the Divine clemency. He upholds His law. If He forgives us our sins, it is because He has first redeemed us by the sacrifice of His Son. God has made Him our substitute, and treated Him as we deserve to be treated. 2. Here two questions occur. (1) Is such a propitiation allowable in justice? We answer that it would be unjust for God to compel a third party to suffer for sinners; but when One comes forward willingly, it is no outrage to our sense of righteousness for His offer to be accepted. But still it might seem unjust for an innocent substitute to suffer the penalty forever. We instinctively feel that the penalty must be temporary. But, further, if any sense of wrong should still linger it would surely be removed if we could see the substitute compensated for his self-sacrifice. Behold how these things all meet in Christ. As to voluntariness (see John 10:17-18). As to the duration of Christ’ s sufferings, we know that, though terrible and severe, they were of short continuance. And then look at his ensuing reward. If there were “ the sufferings of Christ,” there was also the “ glory that should follow.” (2) Is this particular propitiation adequate to the occasion? If all that Christ suffered had been endured by a mere man, or even an angel, we should not feel convinced of its efficacy. But Christ is an incarnation of Deity. The immortal Creator cannot Himself die; but He can ally Himself to a human nature which may suffer and die, and in His suffering and death Jehovah Himself may be so implicated as to justify the expression that “ God hath purchased the Church with His own blood,” and that the Jews “ crucified the Lord of glory.” Here it is that we see the ground of the infinite meritoriousness and expiating efficacy of the death of Christ. Rather than the law should be broken, or that sin should go unpunished, God gives up His own Son. What than this can more effectually persuade us that the “ wages of sin” is death? What than this can more vividly inspire us with hatred of sin, or more powerfully deter the tempted from rebellion, arrest the criminal, or incite the obedient to watchful diligence and reverential fear? 3. Thus are the high ends of justice secured by the death of Christ: and thus is the law established in its broadest moral commands, and satisfied in its deepest moral requirements. From this it will be easy to see how also in a lower sense the law is established by faith. (1) Do you speak of the ceremonial law? It was the shadow of good things to come: its substance is Christ, and now He has come it has passed away, so far as its form is concerned; but it still lives in its substance and antitype, by whom it has been ratified. (2) Similarly with the prophetic Scriptures. The prophets all testified of Christ, and in Him their word is at once accomplished and confirmed. And thus, in every sense, we may boldly say with Paul, “ We establish the law.” II. The conditions and operations of faith. Here the same principle holds good.1. In the act of faith the penitent trusts in the atoning death of Jesus Christ as the ground of his acceptance. Now this act of faith-- (1) Is in accordance with God’ s command (John 6:29). Thus is faith essentially obedience to God’ s law, and by it the authority of God in His law is acknowledged and established. (2) It acquiesces in Christ’ s atoning work: as an arrangement which vindicates the Divine righteousness. It thus acknowledges the validity of God’ s law, and the need of sustaining its authority. 2. The preliminary condition of faith is repentance. It is not the hardened unhumbled sinner who is told to believe in Christ, but those who acknowledge that the law is holy, and tremble and weep to think how they have broken it. 3. So with the fruit of faith. When we are forgiven it is that we may serve sin no more (Titus 2:11-15). Conclusion:1. The greatest sinner may be forgiven (1 Corinthians 6:9-11).2. The least sinner must be saved by grace through faith.3. See the guilt of refusing to be justified by faith.4. The duty of the forgiven man to run in the way of God’ s commandments (1 Peter 1:13-16). (T. G. Horton.)The law established through faith I. The objection stated. Faith supersedes--1. The authority of the law by releasing the sinner from its curse.2. The righteousness of the law as a basis of justification. II. The objection obviated. Faith establishes the law by restoring--1. Its power of command.2. Its power of condemnation. III. The objection retorted. The objector who blends faith and works undermines.1. Its power of condemnation.2. Its power of command. (J. Lyth, D. D.)The law established through faith I. Faith establishes the law.1. In its character as holy.2. In its claims as just.3. In its threatenings as sure. II. Obedience to the law is promoted by the gospel.1. In the motives it supplies.2. In the strength it supplies. (T. Robinson, D. D.)The law established through faith 1. The apostle here means that the Divine law must be regarded by us as immutable, and that any interpretation of the gospel at variance with that fact must be a false interpretation. The distinctions between right and wrong are everlasting, and that law of which the apostle speaks helps us to make the distinction. 2. You stand related to-- (1) A holy Being. Then you ought to reverence that Being because of His rectitude and truthfulness. (2) A good Being: well, you ought to love that goodness. Conceive of a holy and good Being to have put forth these properties to shield you from evil, and of conferring upon you much good--why, then, ought you not to feel grateful toward that Being? One thing more. Suppose that Being to be infinitely good and holy, and suppose Him to have put forth those perfections to secure for you, either in fact or purpose, infinite blessings, then ought you not to reverence and love Him with all your heart, and soul, and mind, and strength? 3. I need not remind you that such is the character of God, and that such are the relations in which we stand to Him. (1) And while these last, so long must that law be binding upon us which requires our utmost consecration to Him simply as an act of right, giving to God the things that are God’ s. God’ s rectitude, therefore, binds Him to vindicate His law and punish wrong. (2) His benevolence must bind Him to this. For sin is not simply the putting of so much wrong in the place of so much right; it is the putting of what defiles God’ s work in the place of what gives to it beauty; of deformity and misery in the place of that which would give nobleness and blessedness to His creatures, and the threadwork of retribution that is wrought in with the forms of sin in this world are such as clearly to mark how He abhors this evil. See how drunkenness and licentiousness make the very flesh of men to cry out against the wrongs that are done to it; and how those evil passions of the soul, such as pride, anger, malice, and the like, are made to be as very scorpions to the nature in which you find them. Yes, God has constituted the nature of the human spirit thus, that it shall find happiness only where He finds happiness; that it shall know how to do homage to right, and to love the good. In other words, this law of God is what it is because God is what He is. It comes from His own nature, and it is designed to uphold the God-like. 4. Now there are those who look on the gospel as at variance with the law. This cannot be. (1) Faith is the gift of God; and if the law comes from His nature, and this faith also comes from His nature, He cannot be a fountain sending forth sweet waters and bitter. (2) Faith is obedience to the Divine command; and if the mandate is that we are to believe on His Son Jesus Christ, there can be nothing inconsistent between the conformity to a law that comes from Him, and obedience to this particular mandate that comes from Him. (3) The things that are created from the very act of believing ensure that this shall not be so. For to believe in Christ is to believe in His teaching, e.g., the doctrine of ruin by sin. Well, sin is transgression of the law. Belief in Christ is belief in redemption from sin, from the condemnation that sin has brought upon us. If the condemnation that has come upon me from sin be not just, then the redemption that is said to have been brought to me by Christ must be superfluous; so that faith in Christ comes necessarily of belief in law. You cannot receive the gospel without receiving the law; you cannot understand the one without apprehending the other. (4) Then the very truths that are apprehended have in them a natural fitness so to change the spirit of man that he who is at enmity with law is brought back to loyalty. The purpose of these things is to make the disobedient obedient. (5) Added to this we are assured that any obedience possible to us in any form, whether in a converted or unconverted state, is never to be allowed to come into the place--imperfect as it must necessarily be--of that perfect righteousness which the law demands. And you cannot make void the law more than by attempting to put your own real or supposed obedience in the place of that perfect obedience which the law requires. 5. Now, I do not mean to say that there is not a right state and tendency of mind in the experience of the man who believes in Christ: it must be a state of mind right in itself--right from God’ s command, right from the nature of the thing; then like will produce like. But though there is a rightness--or righteousness--in faith and flowing from faith which are good as far as they go, what man wants to meet the claims of the Divine law is not a rightness good as far as it goes, but a rightness good altogether. The law is made void, put aside, comes to nothing, when you get rid of the necessity of the perfect obedience which it demands. Any attempt to build upon your own personal sanctity as a ground of acceptance with God must be a mistake. If we trust in the righteousness of Christ at all we cannot presume to think that it needs to be eked out and to be made perfect by ours. (R. Vaughan, D. D.)The law established by faith I. The doctrine of faith is the doctrine of salvation through the blood and righteousness of the Son of God. No good disposition or qualification whatever, nothing, in short, that distinguishes one man from another, can be joined with the righteousness of Christ as the ground of our confidence towards God. Here there is no room for boasting. We must be saved either completely by grace, or completely by our own works. II. Two ways in which the law may be said to be destroyed, or made void.1. In principle; when any doctrine is taught which, in its just consequences, has a tendency to relax our obligations to obey the law of God. 2. In practice; when persons take encouragement from mistaken views of gospel truths to continue in sin, or to be less punctual in discharging the duties which they owe to God or their fellow creatures. III. The law of God is not made void, but established through faith.1. The sacred authority and perpetual obligation of the law of God are vindicated in the strongest manner by the doctrine of faith. 2. There are new obligations superadded by the gospel to enforce obedience. (1) A conviction of its infinite evil must surely be allowed to be a powerful motive to depart from sin. But by what means can this conviction be produced to such a degree as by a firm belief of the doctrine of faith relating to the sufferings and death of Christ. (2) Just apprehensions of the holiness of God have always been found to produce correspondent effects on the characters of the persons who entertain them. Now, the doctrine of faith gives us the highest display of this glorious attribute of the Divine nature. (3) The motives which are chiefly insisted upon in the New Testament, and which the gospel in a peculiar manner inspires, are love and gratitude. Now, where can we find such objects to awaken our love and gratitude as in the gospel of Jesus Christ? 3. The law is established through faith, because obedience is one of the principal ends for which we are called to believe in the gospel of Jesus Christ. 4. The law is established through faith, because the doctrine of faith furnishes the believer with the most powerful encouragements, in his endeavours to attain holiness. (1) From what has been said, you may judge whether you are possessed of true faith in the gospel. Has it come to you, not in word only, but in power also, and in the Holy Ghost? (2) From this subject let me exhort true believers to justify the sincerity of their profession by the holiness of their lives. (D. Black.)The law established through faith Faith--1. Better explains it.2. Better enforces it.3. Better secures the ends it proposes. (J. Lyth, D. D.)The moral law established by faith in Christ The ceremonial law was a mere law of expediency, and served to answer the Divine purposes in the times of Jewish ignorance, until the bringing in of a better covenant to which the types pointed; and when they were swept aside as a handwriting of ordinances, there was no infringement made on the moral law, which, as an unchangeable code of moral requirements, was to stand in full force to the end of time. I. This moral law is--1. Transcendently exalted in its source. It is a transcript of the Divine nature. And as, from His infinite perfections, God can only will what is right, so all created intelligences are bound to obey His commandments. 2. Reasonable in its requirements. All laws ought to be for the welfare of the subjects, and the dignity of the throne, so that self-interest might prompt to obedience, and a love to the monarch lead to all due respect for the administration. Jehovah’ s laws will be found admirably adapted to accomplish these ends, for they only enjoin what contributes to our happiness, and prohibit what would tend to our misery. “ Blessed are they that keep His commandments.” 3. Universal in its application. It requires no more than man should perform; viz., to love the Lord his God, etc. 4. Unchangeable in its nature. For being holy, just, and good, Jehovah could as soon change the perfections of His nature as to change the purity of the moral law, or to substitute an opposite one in its stead. 5. Indispensable in its demands. It must be obeyed; its violation must be pardoned, or its penalty must be endured. II. Faith establishes the law.1. As a rule of moral action throughout our whole probation. (1) Christ could be the author of no system of salvation that would supersede it. For otherwise His mission would be a curse instead of a blessing, by favouring wickedness in abolishing that standard of righteousness that would deter from sin. (2) And if we deny that we are bound to fulfil that law, then we have no infallible standard by which to measure moral actions. For conscience, except it be regulated by the law of morality, is no sure guide. This is fully established by experience; for when the revealed rule is set aside, men, with the approbation of their own consciences, often run to the most disgraceful extremes. 2. As a medium of happiness (Psalms 1:1-3). In every circumstance of life the law of God will beam a light on our path that cannot be dimmed by the trials and sorrows through which we may pass. And while we are walking according to this rule, “ all things will work together for good to them that love God.” Obedience brings an evidence of God’ s love, a peace of conscience, a joy in the Holy Ghost, and a clear prospect of heaven. 3. As an infallible standard in the day of judgment, by which we shall be tried, approved, or condemned. This strict procedure of that day calls for a proper standard by which good and evil shall be discriminated and judged. 4. As a correct and eternal standard of the proper amount of rewards and punishments. (W. Barns.)The doctrine of justification by faith only vindicated from the charge of encouraging licentiousness I. The objection, that faith makes void the law.1. The moral law is that rule to which from our relation to God we are obliged to conform. This obligation is founded on the nature of things, which nothing ever can dissolve. Should a doctrine, then, tend to warrant the inference that it might be relaxed, this would constitute sufficient ground for rejecting it. But such is not the tendency of our doctrine. On the contrary, it presupposes this obligation. There would have been no occasion for such a method of deliverance from the penal effects of offences committed against the law, but on the supposition of the antecedent obligation to obey the law. And is the sinner less bound to render obedience when he is pardoned, than when he was in a state of guilt? 2. In respect to the measure of the required obedience the objection falls to the ground. This law requires universal, unsinning obedience, and accounts every deviation to be sin. Should any interpretation, then, of Scripture be advanced, which shall reduce this measure of obedience, it would be justly rejected, as being dishonourable to God, contradictory to the Scriptures, and to the interests of morality. But the tendency of our doctrine is the exact opposite. It teaches us that we must be justified by faith, because the unsinning obedience required by the law renders it impossible that we can ever be justified by works. Were the law less holy, less rigorous in its demands, there would then be no necessity for this method of justification. But since righteousness cannot be attained by the law, the righteousness of faith is manifested in the gospel. Does faith, then, make void the law? No. It implies in the strongest manner the extensive nature of that obedience which the law requires. 3. But may not the doctrine supersede the necessity of any obedience at all? No; for-- (1) Mark the grounds on which the necessity of obedience to the moral law is founded. Because without it man would be unfit to enter into the presence of God, and unable to participate in the holy felicity of heaven (Hebrews 12:14; Matthew 5:8). (2) Advert next to the particular nature of justification. It is simply one part of salvation--that part by which the guilt of sin is removed, and the sinner is reconciled to God. While it declares that no holiness has any share in atoning for sin, or in reconciling us to God, it does not therefore intimate that no holiness is requisite to qualify us for the enjoyment of our purchased inheritance. An invalid criminal receives a pardon. If we should assert that the state of his health had no connection with the mercy received, such an assertion could never be construed to imply that his recovery from sickness was unconnected with his future happiness. Because his obligation to punishment has been remitted by an act of grace, it cannot therefore be inferred that health is unnecessary to his enjoyment of the royal bounty. Nay, we should rather say that his deliverance from the sentence rendered the removal of his disorder a blessing more than ever desirable. So justification provides a remedy for the penal consequences which past disobedience has incurred; but it leaves the necessity of personal holiness to rest on the same foundation on which it always had rested, on the impossibility of holding communion with God, and of partaking in His felicity, without possessing corresponding dispositions, and being made partakers of His holiness. If, then, the method of justifying the sinner by faith only tends neither to weaken the obligation to obey the moral law, nor to reduce the measure of the required obedience, nor to supersede the necessity of obedience, in what sense does it make void the law? In no sense whatever. II. The assertion that faith establishes the law. Far from producing effects unfavourable to the cause of morality, it tends to strengthen and promote it by motives of the most exalted nature, and of the most constraining obligation.1. What is the state of the justified sinner? Under a conviction of the danger and misery of sin, looking unto Jesus, he has found peace and joy in believing. The ground of all his present peace and future prospects is a comfortable hope of his acceptance in the beloved. Let this hope be once destroyed, his peace is broken, his prospects are clouded. Still he is under condemnation. To keep alive, then, this hope is one leading object which the justified sinner has constantly in view. But how is the object to be accomplished? Doubtless the Holy Ghost is the author of this blessed experience, “ who beareth witness with our spirits that we are the children of God.” But He usually evidences to us our adoption by reflecting light on His own work of grace in the heart, and thus by enabling us to trace out the existence of the cause by the effects evidently produced. Sanctification, as it is the earnest of future glory, so it is an evidence, because a consequence, of our present reconciliation with God. Deliverance from the power of sin is a blessing annexed by promise to a state of justification (chap. 6:14). Observe what a constraining motive is thus provided to the attainment of universal holiness. The peace, the hope, the joy of a sinner are inseparably connected with the evidence of his interest in Christ. 2. But the faith which leads a sinner to Christ for justification includes a conviction, not only of the danger, but also of the demerit of sin. In what light does he view himself? As a brand plucked out of the fire; as a pardoned criminal, as a rebel graciously invested with all the privileges of a loyal subject. What sentiments of love, gratitude, obedience, does this view inspire! 3. These sentiments are still greatly augmented by a consideration of the means which have been employed in this work of mercy (Galatians 3:13). Redeemed with such a ransom, shall sinners refuse to give their lives to Christ? (1 Corinthians 6:20; Titus 2:14). (E. Cooper.)The gospel salvation confirms obedience, by furnishing-- I. New views of truth. The believer receives new views of--1. The perfection of the law in itself. His natural heart rebelled against it, and longed for some standard which should grant indulgence to his sinful infirmities. Even the letter of the law was too strict, and from the breadth of its spiritual application he recoiled. He hated the commandments for their purity. In a renewed heart this spirit is entirely subdued, and that the law is holy and just and good is thankfully acknowledged. There are, therefore, now new and strong inducements to follow after the holiness which it exhibits, and thus the gospel has not destroyed but confirmed the law. 2. His own character and life. His proud and self-confident spirit is broken down under the consciousness of guilt, which quickens the desire for holiness, and increases the abhorrence of transgression. Hence to lower the standard of obedience would bring no gratification. He longs to do the perfect will of God, and is contented only as he can put off the old man and put on the new, which is renewed in holiness. 3. Christ and His Cross. In this there is no countenance given to sin. (1) It is the most solemn manifestation of God’ s justice in dealing with sin. Beholding the justice and severity of God thus displayed the justified sinner feels the abhorrence of sin more deeply impressed; and as he looks upon his crucified Lord put to death by sin and for sin the law gains a new power over him. (2) It is the most amazing manifestation of the love of God for guilty man. The believer, therefore, rejoicing in the confidence that His blood was shed for him that he might not come into condemnation--how shall he by continuing in sin crucify the Son of God afresh? II. New motives of conduct.1. Sincere gratitude and love to Christ who has redeemed him from the bondage of the law. He looks upon himself as a captive, bought with a price, and love for his Redeemer constrains him to serve and please Him. By this he is led to “ perfect holiness in the fear of God.” 2. Consciousness of exalted privilege, he is a pardoned man, and all his fear of the consequences of his past guilt are replaced by the hope of heaven. He is adopted into God’ s family, and therefore has all the rights attaching to Divine Sonship, etc. What an assemblage of motives to holiness! How can a man make void the law who has such privileges? 3. The perfect purity of heaven. The justified man looks forward to this as the perfection of character, and consequently longs for the personal purity which alone can meeten him for it. How, then, can faith make void the law when obedience to it is the only preparation for the inheritance which faith expects? III. New means of attaining this obedience. The work of the Holy Spirit is peculiar to the gospel, and whatever holiness any man attains is given by Him. In his own nature man has no strength to obey the law; but the whole influence of the heavenly Agent is directed to the ultimate point of man’ s entire obedience to God. To attain this He maintains an unceasing warfare within the renewed soul, and having brought him to the glorious privilege of being a child of God, He enables him to walk worthy of his high vocation. (S. H. Tyng, D. D.)Religion and morality 1. There are many who cannot see the difference between criticising a weak argument and attacking the thing it purposes to prove. St. Paul had here been saying severe things of that spurious morality which consists simply of obedience to outward rules; and there were foolish auditors who concluded that he was assailing the moral law, the thing expressed in these rules. His answer is, that he was attacking not law, but legalism. St. Paul maintains that, by trying to substitute the principle of faith for that of blind obedience to an external rule, so far from making void the law he was really establishing the law. 2. The question here discussed, from a modern point of view, is one as to the relation between religion and morality. Can a man be virtuous who is not pious, or, if he can, does his virtue lack a quality which only piety can infuse into him? There are few who would maintain that the Christian religion has had a bad influence on virtue; they only contend that virtue is independent of religion. And I think there are many plausible considerations which lend, at least, a colourable pretext to this contention. (1) No one, e.g., will question that there are not a few of blameless lives who entertain grave doubts as to the Christian faith. Are we to deny the reality of these men’ s virtue; or, if not, are we to conclude that it makes no difference whether a man is a religious man or no? Again, it has been often urged, that whilst conduct is a test, religious character and belief is not. Sometimes religious belief is a mere accident. Bow many of those who conform to the faith and worship of our country would have given an equally firm adherence to the faith and worship of another country? (2) On the other hand, do we never find that religion may exist without morality? Is there not some ground for the assertion that it is in the religious and not in the secular world that intolerance, uncharitableness, and the like often attain their rankest growth? 3. Are we Christians, then, driven to the admission that there is no connection between our Christian faith and our goodness of life? Or, at least, are we driven to the confession that morality gains nothing from religion? No. All the apparent incongruities notwithstanding, I maintain that religion and morality are inseparably united; that that morality is at the best a poor, shallow thing which is not fed from the fount of a genuine Christian faith. Whenever, in its power and reality, the faith of Christ takes possession of a soul, we find that it transfigures into new beauty and nobleness all the higher elements of our nature, expanding the horizon of intelligence, kindling the spiritual imagination by a vision of a fairer than earthly beauty, infusing a new and keener sensitiveness into the conscience, a new tenderness into the affections, arming the will with a new commanding power over the passions, breathing, amidst all our struggles and efforts in this passing life, a sweeter, serener peace into the heart, and shedding over all the dim, dark future the light of a diviner, heavenlier hope. 4. There are many ways in which the influence of Christian faith on the moral life may be shown, as, e.g., by pointing out the influence of the sense of God’ s redeeming love in Christ Jesus, and of the hope of immortality on the moral life; but passing by these I fix attention on the fact that-- I. The faith of Christ reveals to us a new and infinite ideal or standard of goodness.1. Eighteen hundred years ago there broke upon the world a vision of human perfection, a revelation of the hidden possibilities of our nature, transcending far all that the race had ever witnessed or conceived; and if we ask today what is the secret of the wondrous power over the hearts and lives of men the Christ-life has had, shall we answer that Christ set us simply a perfect example of human virtue? Had it been nothing more, I believe that there are dim aspirations in these breasts of ours which had never started into life; that there are secret anticipations of an immortal destiny which would never have awakened within us. But I believe that the secret of the transforming power of the life of the Son of God lies simply in this, that it calls us to be sons of God. 2. I can well conceive that to many this conception of the religious life may have an air of extravagance. When one thinks of the multitudes who are sunk in ignorance and vice, and of the dull routine of commonplace respectability, which is the best that most of us can boast of, it may seem the excess of fanaticism to talk of such a nature that its proper destiny is nothing less than sharing in God’ s life. And yet think for a moment. Outside of the sphere of religion there are in souls indications of infinitude--a sense of a nature that is one with God. (1) When, e.g., the book of nature becomes intelligible, when beneath seemingly orderless confusion, or contingency and accident in the phenomena and facts of the world, the man of science begins to comprehend the presence of unseen but eternal laws shedding the light of design, of order, of reason over the visible world, what is the meaning of all this? What but this: that in the study of nature I am simply thinking God’ s thoughts after Him; I am simply proving that the mind within me responds to the mind that is impressed on all things without me. (2) What, again, is the meaning of that even deeper sympathy with nature which finds expression in what we call the sense of the beautiful, the feeling of sensitive persons, with a kind of ecstasy when they look upon the grander scenes of this glorious world? What but this, that man cannot merely observe the glory and beauty of nature but, as face answers to face in a glass, the soul of man is strung in sympathy with the very mind that made it. (3) So in the sphere of a higher and diviner art, in the life of endeavour after goodness. How shall we explain this, that the better a man is the less content is he with himself? Why is it that in the moral life our aspirations become more elevated, and ever as we ascend we see the moral life unsealed rising before us? Why, but for this reason, that the soul of man was made for God, that with nothing less than a Divine perfection can it ever be satisfied? II. The religion of Christ not only reveals to us an infinite ideal of goodness, but it assures us of the power to realise it. It says to you not merely, “ This is what you ought to be,” but, “ This is what you may and can be.” Apart from this, the gospel would be no good news. As you know that the first ray of light your eye catches, gilding the eastern horizon in the morning, is to you the sure pledge and prophecy of the coming perfect day; or, as you know, that the future plant is potentially contained in the little seed or germ, so the first movement in a human breast of true spiritual life, the first throb of genuine self-devotion to Christ is fraught with the newborn perfection and beauty of the life that is hid with Christ in God. The religious life indeed, like other life, is progressive, and here, as elsewhere, effort, struggle, conflict are the inevitable conditions of progress. Here lies the power over evil, the conquering impulse of the Christian life, that if only we be true to God and ourselves the final victory is sure. The sun and rain and dew, all the genial influences of nature, will not make a stone grow, but the tiniest germ, the fragile plant, just peeping above the soil, has in it a secret principle which can transmute air, earth, sunlight, moisture into means of its development, and so the heaven born life has in it the vitalising, the assimilating forces that will make “ all things” in this our earthly existence, “ all things” in the moral atmosphere, “ work together for its good,” and bear it onward to perfection. If the Spirit of Christ dwell in your heart today and mould your life, nothing in heaven or earth or hell can ever, ever baulk you of your Christian hope. (Principal Caird.). Romans 4:1-25 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? Lessons from the case of Abraham I. However much the most perfect of the species may have to glory of in the eye of his fellows, he has nothing to glory of before God. The apostle affirms this of Abraham, whose virtues had canonised him in the hearts of all his descendants, and who still stands forth as the embodiment of all the virtues of the older dispensation. But of his piety we have no account, till after that point which Paul assigns as the period of his justification. And whatever he had antecedently of the virtues that are useful to and call forth the praise of man, certain it is, that with every human being, prior to that great transition in his history, God is not the Being whose authority is recognised in any of these virtues, and he has nothing to glory of before God. Here we are surrounded with beings, all of whom are satisfied if they see in us their own likeness; and, should we attain the average character of society, its voice will suffer us to pass. But not till the revelation of God’ s likeness is made to us do we see our deficiency from that image of unspotted holiness--to be restored to which is the great purpose of our dispensation. Job protested innocence and kindness and dignity before his friends, but when God, whom he had only before heard of by the hearing of the ear now appeared before his awakened eye, he abhorred himself and repented in dust and in ashes. This is the sore evil under which humanity labours. The magnitude of the guilt is unfelt; and therefore does man persist in a most treacherous complacency. The magnitude of the danger is unseen; and therefore does man persist in a security most ruinous. II. This disease of nature, deadly and virulent as it is, and that beyond the suspicion of those who are touched by it, is not beyond the remedy provided in the gospel. Ungodliness is this disease; and it is here said that God justifies the ungodly. The discharge is as ample as the debt; and the grant of pardon in every way as broad and as long as is the guilt which requires it. The deed of amnesty is equivalent to the offence; and, foul as the transgression is, there is a commensurate righteousness which covers the whole deformity, and translates him whom it had made utterly loathsome in the sight of God, into a condition of full favour and acceptance before Him. Had justification been merely brought into contact with some social iniquity, this were not enough to relieve the conscience of him who feels in himself the workings of a direct and spiritual iniquity against God. It is a sense of this which festers in the stricken heart of a sinner, and often keeps by him and agonises him for many a day, like an arrow sticking fast. And there are many who keep at a distance from the overtures of mercy, till they think they have felt enough and mourned enough over their need of them. But we ought not thus to wait the progress of our emotions, while God is standing before us with a deed of justification, held out to the ungodliest of us all. To give us an interest in the saying, that God justifieth the ungodly, it is enough that we count it a faithful saying, and that we count it worthy of all acceptation. III. While the offer of a righteousness before God is thus brought down to the lowest depth of human wickedness, and it is an offer by the acceptance of which all the past is forgiven--it is also an offer by the acceptance of which all the future is reformed. When Christ confers sight upon a blind man, he ceases to be in darkness; and when a rich individual confers wealth upon a poor, he ceases to be in poverty--and so, as surely, when justification is conferred upon the ungodly, his ungodliness is done away. His godliness is not the ground upon which the gift was awarded, any more than the sight of him who was blind is the ground upon which it was communicated, or than the wealth of him who was poor is the ground upon which it was bestowed. But just as sight and riches come out of the latter gifts, so godliness comes out of the gift of justification; and while works form in no way the consideration upon Which the righteousness that availeth is conferred upon a sinner, yet no sooner is this righteousness granted than it will set him a-working. (T. Chalmers, D. D.)A crucial case 1. St. Paul has lust shown how the gospel method of justification shuts out the usual Hebrew boast in the Mosaic law as a pathway to eternal life. But some might ask, Did it not set it aside altogether? 2. To this there were two answers possible. (1) The most obvious would be this: The law had other ends to serve (Galatians 3:19; Galatians 3:23-24; Romans 3:19). (2) Here, however, Paul answers by alleging the ease of Abraham. The force of the argument may be somewhat like this: The reward which the Jew hoped to secure for himself through his circumcision and his observance of the Mosaic law was the national blessing which God had originally conferred by covenant upon the ancestor and representative of his race. It was in his character as a descendant of Abraham that each Jew received in his flesh the seal of the national covenant, or had a right to aspire after the national hope. Nothing higher, therefore, could be looked for by any Israelite than to attain to the blessedness of his forefather Abraham (Luke 16:22). Yet this favour had been promised to and received by him, not in consequence of his observance of the Mosaic law, which was not given for a great while after, not even in consideration of his being circumcised, but solely because he was a believer. Instead of God’ s covenant with Israel resting on the law, the law on the contrary rested on the covenant. That covenant was, to begin with, one of grace, not of works. So far, therefore, from Paul’ s doctrine of justification upsetting the Mosaic law, it was just the old teaching of the very earliest “ Book of the Law.” “ Do we, then, make the law of Moses void? God forbid. On the contrary, we establish that law; since we find for it its ancient basis on which alone it can serve those helpful uses for which it was given.” 3. The case of Abraham was thus, as St. Paul clearly saw, a crucial instance in which to test his doctrine of justification by faith. Abraham was not merely the first of Israelites or the greatest of them; he was all Israel in his single person. It would never do for a Jew to pretend that a principle which ruled the relations of Abraham to Jehovah could by any possibility make void the law of Moses. 4. But the example of Abraham proves fruitful for Paul’ s purpose in more ways than one. I. His controversy up to this point has involved two main positions. The first is Romans 3:28. The second, Romans 3:30. Both positions he now proceeds to illustrate and confirm by the case of Abraham.1. It was by his faith Abraham was justified, not by his works of obedience (Romans 3:1-8). Paul finds a remarkable proof-text in Genesis 15:16. (1) The religious life of Abraham gathers round three leading moments. The first, when God bade him emigrate to Canaan (Genesis 12:1-5); the second, at Mamre, when God first made with the childless and aged man a covenant that he should have a son, etc. (Genesis 15:1-21); the third, when, after the first portion of this promise had been fulfilled, as well as the whole of it sealed by circumcision, Jehovah commanded the child of promise to be sacrificed (Genesis 22:1-24). At all these three turning times in Abraham’ s history his confidence in God appeared as the most eminent feature of his character. But plainly, the first of these was preliminary to the second, which conveyed to him the promises of God; and the third was a consequent of the second. The central point, therefore, in the patriarch’ s history is to be sought in the second, to which St. Paul here refers. On God’ s side there was simply a word of promise; on the man’ s side, simply a devout and childlike reliance upon that word. God asked no more; and the man had no more to give. His mere trust in the Promiser was held to be adequate as a ground for that sinful man’ s acceptance into friendship and league with the eternal Jehovah. (2) The apostle’ s argument is a very obvious one. There are only two ways of obtaining Divine approval. Either you deserve it, having earned it; then it is a pure debt, and you have something to boast in. Or else you have not earned the Divine approval, but the wages of sin, which is death; only you trust in the promised grace of One who justifies the ungodly; then it may be said that this trust of yours is reckoned as equivalent to righteousness. Now, Abraham’ s acceptance was plainly of this latter sort. He therefore, at least, had no ground for boasting. His, rather, was such blessedness as his great descendant David sang of so long after (Psalms 32:1-2). 2. Abraham was justified by his faith, not as a circumcised man, but as an uncircumcised (verses 9-16). It lies in the very idea of acceptance through faith, that God will accept the believer apart from nationality, an external rite, or church privilege, or the like. This inference Paul has been pressing on his Jewish readers, and here is a curious confirmation of it. Abraham, through whom came circumcision, etc., was taken into Divine favour previous to his circumcision. Circumcision came in simply to seal, not to constitute, his justification. And the design of such an arrangement was to make him the type and progenitor of all believers--of such believers first, as are never circumcised at all, since for thirteen years or more he was himself an uncircumcised believer; then of such also as are circumcised, indeed, yet believers. He is “ the father of us all.” The only people whom his experience fails to embrace, whose “ father” he really is not, are those Jews who trust in their lineage and their covenant badge, and expect to be saved for their meritorious observance of prescribed rules, but who in the free and gracious promises of Abraham’ s God put no trust at all. (1) Having got thus far, St. Paul has reached this notable conclusion: that so far from his doctrine making the law of Moses void, it is the Jewish figment of justification by the law which makes void God’ s promise, and Abraham’ s faith, and the whole basis of grace on which the privileges of the Hebrew people ultimately reposed. Here, therefore, he fairly turns the tables upon his objectors (verse 14). (2) Nay, more, another conclusion emerges. It turns out now that instead of St. Paul being a disloyal Jew for admitting believing Gentiles to an equal place in the favour of Israel’ s God, it is his self-righteous countryman, who monopolises Divine grace, that is really false to the original idea of the Abrahamic covenant. All who have faith, whatever their race, are “ blessed with faithful Abraham,” and he, says Paul, writing to a Gentile Church, “ is the father of us all.” The apostle has now completed his polemic against Jewish objectors. Before, however, he is done with the case of Abraham, there is a further use to be made of his bright exemplar. II. The father of believers stands out as not simply a specimen of the faith that justifies, but as the highest pattern and lesson in this grace to all his spiritual progeny (verses 17-25).1. I spoke of three leading moments in the spiritual life of the great patriarch. In the roll of heroes in faith given in Hebrews 11:1-40, stress is laid upon the first and upon the last. Here, it is the second; and it is this proof of faith, therefore, which Paul now proceeds to examine. The particular promise was that when he was ninety-nine, and his wife ninety, a son should be born to them. On this child of promise were made to depend all the other promises--numerous descendants--the land of inheritance--a perpetual covenant--seed, in whom all earth’ s families should be blessed. To believe in this explicit word was to believe substantially in the whole of God’ s grace to men as far as it was then revealed. It was gospel faith so far as there was yet any gospel on earth to put faith in. Dimly and far off Abraham saw the day of Christ, and at God’ s bare word he risked his spiritual life upon that hope. This was his faith. 2. Now note its characteristics. On the one side lay the improbabilities of an unheard of miracle, to be believed in before it happened; a needless miracle, too, so far as man’ s reason could discern; for was not Ishmael already there? On the other side, what was there? Nothing but a word of God. Between these two conflicting grounds of expectation a weaker faith than his might have wavered. But Abraham was not weak in faith. Therefore he did not shrink from considering the physical obstacles to the birth of a son. On the contrary, he could afford to fasten his regard on these, without his confidence, in the promise suffering any diminution; since he kept as clearly in view the character of the Almighty Promiser. God is the Quickener of the dead. He can give a name and virtual existence to the yet unbegotten child. Isaac lives in God’ s counsel and purpose before he has actual being. So Abraham dared to trust in the hope of paternity given him of God, and gave God glory, by honouring the truthfulness of His word and the power of His grace. Such is faith; so it always works. Without calling its eyes off from the objections and difficulties which are present to sense, it fastens itself, nevertheless, on the veracity of Him who speaks words of grace to men. 3. These things were not written for Abraham’ s sake alone, but for ours. Abraham trusted in God to quicken his unborn son--by and by to raise him (if need were) from the dead. We trust Him who did raise from the dead His own Son Jesus. The gospel facts, the promises, and blessings of the new covenant in Christ are to us what the birth of Isaac was to Abraham: things all of them beyond the reach of experience or against it; resting for their evidence solely on the word of the living God. Such a faith in God is reckoned for righteousness to every man who has it, as it was to Abraham, the father of all believers. (J. Oswald Dykes, D. D.)No room for glorying That workman should do ill who, having built a house with another man’ s purse, should go about to set up his own name upon the front thereof; and in Justinian’ s law it was decreed that no workman should set up his name within the body of that building which he made out of another’ s cost. Thus Christ sets us all at work; it is He that bids us to fast, and pray, and hear, and give alms, etc.; but who is at the cost of all this? whose are all these good works? Surely God’ s. Man’ s poverty is so great, that he cannot reach a good thought, much less a good deed; all the materials are from God, the building is His; it is He that paid for it. Give but, therefore, the glory and the honour thereof unto God, and take all the profit to thyself. (J. Spencer.)What saith the Scripture?--What saith the Scripture ?-- I. What is meant by the Scripture? Paul referred simply to the Old Testament. But we are not to suppose that the Old and New Testaments are different Scriptures. The only difference is that in the New we have a clearer explanation of that which may be found in the Old. II. What is the authority of the Scripture? The difference between this and the best of other books is that it was written, not by man, but by God; though holy men of old wrote the Book, they wrote it as they were moved by God the Holy Ghost. This Divine authority is supported by ample evidence.1. Historical.2. Experimental. III. What saith the scripture?1. For the head. It unfolds-- (1) The doctrine of the Trinity.(2) The plan of salvation.(3) The judgment to come.(4) The eternity of future rewards and punishments. 2. For the heart. (1) It proclaims every kind of encouragement to turn from the error of our ways. It assures us of-- (a) The love of God to each soul. (b) His forbearance with sinners. (c) His desire to make men happy. (2) It secures for those who have turned-- (a) The sympathy of Jesus. (b) The comfort of the Holy Ghost. 3. For our life--our way of living. It testifies-- (1) To the impossibility of a double service. “ Ye cannot serve God and mammon.”(2) To the necessity of holiness. Without it “ no man shall see the Lord.”(3) To the vanity of this world compared with the next. “ What shall it profit a man?” etc. IV. How are we to know these Scriptures? By searching them--1. Prayerfully. 2. Daily. Conclusion: What an awful responsibility rests upon every man who does not consider what the Scripture saith! It is just as if you were walking in a dark place, not knowing your road, and someone were to offer you a light, and you were to refuse to take it. Not long ago I happened to be visiting in a great castle, situate on the top of a hill, near which there was a very steep cliff, and a rapid river running at the bottom. A person, anxious to get home from that castle late one night in the midst of a violent thunderstorm when the night was blackness itself, was asked to stop till the storm was over. She declined. She was begged to take a lantern, that she might be kept in the road, but she said she could do very well without it. She left, and, perhaps frightened by the storm, she wandered from the road and got upon the top of the cliff; she tumbled over, and the next day the lifeless body of that foolish woman was found washed ashore from the swollen river. Ah! but how many such foolish ones are there who, when the light is offered, and they have only to ask, “ What saith the Scripture?” are prepared to say, “ I have no need of that Book; I know right from wrong; I am not afraid; I fear not the end.” (Bp. Williers.)What saith the Scripture ?-- I. As a revelation. On some subjects it is the sole authority. Without it man has no light whatever, or only the dimmest light, on the nature of God, His relations to man, the method of reconciliation, immortality. On these subjects its testimony is full, clear, authoritative. How important, then, that man, a spiritual being, with an immortal destiny, should ask, “ What saith the Scriptures?” II. As a counsellor. Man is a traveller in an unknown way, and needs a guide, or the chances are he will go astray. There are many candidates for the office--many sincere, and desirous only to secure his good; many insincere, seeking their own advantage: all fallible, and liable to give the wrong advice. The Scripture alone is infallible; it displays every step of the way, so that a wayfaring man, if he accepts its guidance, though a fool, will not err. How important, then, that as regards the path of duty and the way to heaven, young and old should ask, “ What saith the Scriptures?” III. As a standard. Weights and measures in ordinary use may be right or may be wrong. Some are wrong, being too heavy or too light, too long or too short, too large or too small. So it is necessary again and again to apply the “ standard” test of weight, measurement, etc. So the Churches, theological schools, etc., may be right or may be wrong in their enunciation of doctrine, and moralists in their statement of ethics. But the Scripture is the authoritative standard of faith and practice, and to it all teaching is to be referred. The Thessalonians received or rejected Paul’ s doctrine without referring to the standard; the Bereans were “ more noble,” in that they “ searched the Scriptures whether these things were so.” IV. As a judge. The Scripture will judge those to whom it has been given at the last day. The Books will be opened, and this amongst them. It will be in vain then for man to plead that he has consulted the Church, human opinion, etc. What will Scripture say then? “ Come, ye blessed,” or, “ Depart, ye cursed.” (J. W. Burn.)The Bible alone 1. “ Scripture.” means writing. Generally, when the Bible, as a volume, is spoken of, the expression “ the Scriptures” is used, because it is made up of many writings. When some particular part is alluded to, then it is said “ the Scripture.” For instance (John 5:39), Christ said, “ Search the Scriptures,” because the whole Bible, from first to last, more or less testified to Him. But when He selects any particular part, then He says, “ that Scripture” (Matthew 12:10). Now in the text Paul does not Say, “ What saith the Scriptures?” speaking of the whole Bible, but “ What says this particular part of Scripture which I am now quoting?” 2. From this we gather that the Bible is infallible. When Jesus quotes it, it is with a view to settle all dispute; or when Paul has proved what he has to say by the Bible, he has decided the matter which is in controversy. “ To the law and to the testimony, if they speak not according to that Word it is because they have no light in them.” Note-- I. What the text does not say. It does not say--1. “ What says reason?” Many a man says that. Appeal to their reason and they are satisfied. But what is reason? That which is reason to one man is not reason to another. Must I listen to any infidel who chooses to put the Bible aside and say, “ Listen to me, I am reason” ? It is true that one man has more mental faculty than another. But when we come to weigh mind against mind, who have displayed greater powers of mind than those who have believed the Bible? And am I to set aside the reason of these men, and take up the reason of other men who are immeasurably their inferiors, and be told that the Bible is not a book to be believed because it is contrary to reason? To me it is the most reasonable thing to believe in the Bible. 2. “ What saith science?” Some men say they can disprove the Bible by scientific discoveries. One geologist will tell you that the Bible has false statements with regard to the antiquity of the world; but another says that science and the Book of God are in perfect harmony. Well, then, which am I to believe? Science is always changing. Until Galileo made his discovery that the earth moved round the sun, science declared that the earth stood still and the sun moved round it. 3. “ What saith the Church?” “ Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture do we understand those canonical books of the Old and New Testament, of whose authority was never any doubt in the Church.” Good; that is the doctrine of all the Churches that hold the “ truth as it is in Jesus.” And right that they should do so. They do not bring a man’ s interpretation, creeds, decrees, and councils, and say, “ Take this to be your faith.” But they all say, “ What saith the Scripture?” II. What the text does say.1. As to doctrine, Abraham believed God, and it was “ counted to him for righteousness.” There is the doctrine, then; it is salvation “ by faith” alone, “ without the deeds of the law.” Now many object to this, and say, “ That is unreasonable; God will expect me to do something.” “ No,” the Scripture saith, and with reason. If you look to the law, you must do all the works of the law, or none--“ Cursed is everyone that continueth not in all things in the law.” As one leak will sink a ship, so one sin will damn a soul. But is not this a dangerous doctrine? Does it not make a man neglect good works? I cannot help that. Men may abuse the doctrine, as they do other good things, but that is no valid objection against the doctrine itself. 2. As to duty. Having taught that doctrine, we proceed to say that faith will never be without works. As there will always be light and heat in the rays of the sun, so there will always be works following and accompanying faith. “ Faith worketh by love.” “ Love is the fulfilling of the law.” What saith the Scripture? “ Love worketh no ill to his neighbour.” But there are those who speak of faith but show no works. Now, that is not the faith of God’ s elect. You will find it described in James 2:20-23. This bears upon the subject. The Holy Ghost says that although Abraham was accounted righteous in the sight of God by faith, he justified his character in the sight of men by works. What, then, saith the Scripture to that man who lives as most men live; to that man who is neglectful of secret prayer, who is living in sin, serving divers lusts and pleasures, setting his affection on things below? Why, they condemn him from first to last. “ He that believeth not is condemned already.” He is not a believer; his life proves it. According to the Word of God, where there is faith there will be works. (R. W. Dibdin, M. A.)The Christian oracles 1. This question is highly characteristic of St. Paul. If a Grecian statesman like Solon had been in a difficulty, his question would have been, “ What saith the oracle?” If a Roman general like Caesar, his would have been, “ What say the victims?” But the Christian apostle’ s is, “ What saith the Scripture?” 2. Universal has been the confession of human ignorance, especially regarding the future. The numerous oracles of antiquity, of which there were twenty-two sacred to Apollo alone, are manifest acknowledgments of this. But those oracles did not arise merely out of a consciousness of human ignorance; they had their origin likewise in a reverence for the gods and a respect for their religion, such as it was. 3. This being the case, let us contrast the oracles of the heathen with the oracles of God. At Delphi was the most famous oracle. In the innermost sanctuary there was the golden statue of Apollo, and before it there burnt upon an altar an eternal fire. In the centre of this temple there was a small opening in the ground, from which an intoxicating smoke arose. Over this chasm there stood a high tripod, on which the Pythia took her seat whenever the oracle was to be consulted. The smoke rising under the tripod affected her brain in such a manner that she fell into a state of delirious intoxication, and the sounds which she uttered in this state were believed to contain the revelations of Apollo. In the long experiment of heathenism it may be truly said that men groped after God, “ if haply they might find Him.” Think of them solemnly examining the entrails of a beast, or studying the intersections of a cobweb; think of them trying to discover the mind of God from dreams or the sounds of the wind among the rustling leaves; and then reflect on our greater light and privileges, for we have the oracles which holy men wrote as they were inspired by the Holy Ghost. As we have a nobler oracle, let us consult it with a nobler curiosity and on nobler subjects than the Gentiles did. It is the boast of some natural theologians that they could do without the Bible. But in the full light of nature men acted as we have observed, and therefore something more luminous and powerful was necessary to the renovation of humanity. That one thing needful was a revelation--and that we have got; for “ all Scripture is given by inspiration of God.” “ What saith the Scripture” on-- I. The original and present state of man? It tells us we were created upright, that man is fallen and degenerate, and that we are now in a state of sin and death. II. This present world. How are we to interpret it? Now, just as there is an intended distance for judging of a picture, so there is a right position and attitude for judging this world. A man comes close up to a masterpiece of Rubens, and pronounces it a daub. Let him stand back, and the picture will come out even to his unskilful eye. Just so with the world. You cannot judge it rightly while you are near it, amidst its fascinations. You must retire and prayerfully consult the Word of God. That is the right position and attitude for judging of the world. Many a thoughtful man asks himself, “ Why has God set me down here in the world? What does He want me to do?” If he went to the Bible he would get these questions satisfactorily answered; but perhaps he comes to the easy conclusion that he ought to enjoy himself, and straightway plunges into the stream of pleasure, and basks for a little in her fitful sunshine. He is destined to experience what a million experiences fail to prove to the imprudent, that the pleasures of the world turn to acids. “ What saith the Scripture?” It tells us that man is here on probation, that this is a life of discipline preparatory to another stage of existence, that this life is not our home, but that our home is in heaven. III. The subject of happiness. It is not to be found in the world. Knowledge will not give happiness; for “ he that increaseth knowledge increaseth sorrow.” Wealth will not give happiness. A rich man, when he was dying, cried out for his gold. It was brought to him, and he put it to his breast. “ Take it away! take it away!” he shrieked; “ that won’ t do!” Greatness cannot give happiness. Once a friend called to salute a prime minister, and wished him a happy new year. “ God grant that it may be!” said the poor great man; “ for during the last year I have not known a happy day.” A real Christian is the happiest style of man. Thus saith the Scripture, “ In the world ye shall have tribulation; but in Me ye shall have peace.” IV. Of the immortality of the soul. How unsatisfactory is mere reason here! But Christ has brought life and immortality to light through the gospel. Conclusion:1. We should receive the responses of God’ s oracle with meekness. 2. Consider your responsibility. Shall not the heathen rise up in the judgment and condemn us? For they listened for the voice of Deity among the rustling leaves or the cooing of the doves, but many of us despise the voice that speaketh from heaven. 3. Consider the perpetuity of the Word, and tremble. Its reviler has long been in his grave; but the Word of God liveth and abideth forever. (F. Perry, M. A.)Abraham believed God, and it was counted unto him for righteousness.--The faith of Abraham 1. A simple childlike dependence on the naked Word of God.2. An acceptance of, and trust in, God’ s promised Saviour.3. A renouncing of his own works as meritorious.4. A faith that wrought by love, making him the friend of God.5. One that overcame the world, leading him to seek a better country.6. One that evidenced its reality by a self-denying obedience. (T. Robinson, of Cambridge.)The faith of Abraham, though not the same with a faith in Christ, was analogous to it--1. As it was a faith in unseen things (Hebrews 11:17-19).2. As it was prior to and independent of the law (Galatians 3:17-19).3. As it related to the promised seed in whom Christ was dimly seen. (Prof. Jowett.)Abraham’ s faith I. Whom did he believe? God, as infinitely powerful--who could quicken the dead, and who had merely to will that beings and events should be, and they immediately came into existence (verse 17). II. What did he believe? What God was pleased to reveal. What is mentioned here is that he should become the father of many nations; but that was only a small part of what was revealed and what he believed. He believed in effect--for this was the sum of what God revealed to him--that one of his descendants was to be the promised Saviour of men; and that both he and his spiritual seed were to be saved by faith in Him. The revelation was comparatively indistinct, but this was its purport. III. Why did he believe this? Just because God had said it. He had no other ground for it. Everything else would have led him to doubt or disbelieve it. IV. What were the characteristics of this faith? It was--1. Firm faith (verse 21).2. Hopeful faith (verse 18).3. A faith that no seeming impossibilities could shake (verse 20). (J. Browne, D. D.)Abraham’ s faith I. Abraham was a man of faith.1. His faith was not-- (1) Assent to a creed; (2) Nor an intelligent conviction of any plan of salvation to be accomplished centuries later in the sacrifice of Christ. 2. It was a grand, simple trust in God. It was shown in-- (1) His forsaking the idols of his forefathers and worshipping the one spiritual God. (2) In his leaving home and going he knew not whither in obedience to a Divine voice. (3) In his willingness to sacrifice his son. (4) In his hope of a future inheritance. 3. Such a faith is personal reliance, leading to obedience and encouraged by hopeful anticipation. 4. This faith is a model faith for us. For faith is to rely upon Christ, to be loyal to Christ, to hope in Christ, and to accept the fuller revelations of truth which Christ opens up to us as Abraham accepted the Divine voices vouchsafed to him. The contents of faith wilt vary according to our light; but the spirit of it must be always the same. II. His faith was reckoned to him for righteousness. The special point in Abraham’ s character was not his holiness, but his faith. God’ s favour flowed to him through this channel. It was the way through which he, imperfect and sinful as are all the sons of Adam, was called to the privileged place of a righteous man. This is recorded of him in the sacred history (Genesis 15:6), and therefore should be admitted by all Jews. The reasons for our relying on faith are--1. Historical. Faith justified Abraham, therefore it will justify us. 2. Theological. Faith brings us into living fellowship with God, and so opens our hearts to receive the forgiveness that puts us in the position of righteous men. 3. Moral. Faith is the security for the future growth of righteousness; with the first effort of faith the first seed grace of righteousness is sown. III. Participation in Abraham’ s faith is the condition of participation in Abraham’ s blessing. The Jews claimed this by birthright, but Abraham had it by faith. Only men of faith could have it. Therefore Jews who lost faith lost the blessing. But all men of faith are spiritual sons of Abraham (verse 12). The finest legacy left by the patriarch was his faith. (H. F. Adeney, M. A.)The nature of faith as illustrated in the case of Abraham I. Faith The Hebrew, Greek, Latin, and English words hover between two meanings--1. Trustfulness, the frame of mind which relies on another. 2. Trustworthiness, the frame of mind which can be relied upon. Not only are the two connected together grammatically, as active and passive senses of the same word, or logically, as subject and object of the same act; but there is a close moral affinity between them. Fidelity, constancy, firmness, confidence, reliance, trust, belief--these are the links which connect the two extremes, the passive with the active meaning of “ faith.” Owing to these combined causes, the two senses will at times be so blended together that they can only be separated by some arbitrary distinction. When the members of the Christian brotherhood, e.g., are called “ the faithful,” what is meant by this? Does it imply their constancy, their trustworthiness, or their faith, their belief? In all such cases it is better to accept the latitude, and oven the vagueness, of a word or phrase, than to attempt a rigid definition which after all can only be artificial. And indeed the loss in grammatical precision is often more than compensated by the gain in theological depth. In the case of “ the faithful,” e.g., does not the one quality of heart carry the other with it, so that they who are trustful are trusty also; they who have faith in God are steadfast and immovable in the path of duty? II. In Abraham this attitude of trustfulness was most marked. By faith he left home and kindred, and settled in a strange land; by faith he acted upon God’ s promise of a race and an inheritance, though it seemed at variance with all human experience; by faith he offered up his only son, in whom alone that promise could be fulfilled. This one word “ faith” sums up the lesson of his whole life. As early as the First Book of Maccabees attention is directed to this lesson (chap. 2:52), and at the time of the Christian era the passage in Genesis relating to it had become a standard text in the Jewish schools for discussion and comment, and the interest thus concentrated on it prepared the way for the fuller and more spiritual teaching of the apostles. Hence we find it quoted by both Paul and James. While the deductions drawn from it by them are at first sight diametrically opposed in terms, and as long as our range of view is confined to the apostolic writings, it seems scarcely possible to avoid the conclusion that James is attacking the teaching of Paul. But when we realise the fact that the passage in Genesis was a common thesis in the schools, that the meaning of faith was variously explained, and diverse lessons drawn from it--then the case is altered. The Gentile apostle and the Pharisaic rabbi might both maintain the supremacy of faith as the means of salvation; but faith with Paul was a very different thing from faith with Maimonides. With the one its prominent idea is a spiritual life, with the other an orthodox creed; with the one the guiding principle is the individual conscience, with the other an external rule of ordinances; with the one faith is allied to liberty, with the other to bondage. Thus, and since the circles of labour of the two apostles were not likely to intersect, St. James’ s protest against reliance on faith alone is more likely to have been levelled against the Pharisaic spirit which rested satisfied with a barren orthodoxy than against the teaching of Paul. (Bp. Lightfoot.)Abraham, the model of faith I. The faith of Abraham was a simple faith--a faith which asked for nothing but the word of God to rest upon. II. It was an obedient faith. It led him to do whatever God told him to do. And our faith is good for nothing unless it leads us to be like Abraham in this respect. III. It was a conquering faith--a faith which helped him to overcome the greatest difficulties. IV. Abraham’ s faith was a comforting faith. (R. Newton, D. D.)Difficulties overcome by faith Bishop Hall has only overstated a fundamental fact when he says, “ There is no faith where there is either means or hope:” Means and hopes may be “ mixed with faith,” but undoubtedly the mightiest deliverances ever wrought have been by faith alone. Difficulties and apparent impossibilities are the food on which faith feeds. Believing God Abraham was the head of a wandering tribe, with probably only such small ambitions as were common to his station; a man of purer life, of higher purposes, perhaps, than his neighbour chiefs, and yet with nothing very marked to distinguish him from them. God calls this man, instructs him, leads him, and as he hears, believes, obeys, he becomes quite another man. In this is the whole source of Abraham’ s greatness. It was not in his natural gifts that he was distinguished above all other men of his day; ethers may have been as intelligent and as forceful as he. Nor was it in his great opportunities that he excelled. There is nothing very wonderful in his history, if you take away from it his faith and its influence on his life. He wandered farther than many of the men of his day; but they were all wanderers. He fought his petty battles; so did they. But the one thing which raised him above them all, the thing which makes us know that there was such a man at all, is only this, that he believed God. There is nothing small in such a life, for its whole business is to follow God’ s call. The same transformation is wrought today over the man who, like Abraham, believes God. It does not come from believing that God is, or believing in God, or on God, but by simply, lovingly, believing God; believing what He says, and all He says, and because He says it. It makes a man a saint if you look at him from the side of personal purity of character and life. It puts him under the holiest influence which can move a mortal man. God has said, “ Without holiness no man can see the Lord,” and he believes God; and having “ this hope in Him, purifieth himself, even as He is pure.” It makes a man a hero, if you look at him from the side of his daring or endurance. He believes God. It makes no difference to him what any man, what all men say. What are men’ s words against the Word of God? (Christian World Pulpit.)Folly of self-righteousness “ By the works of the law there shall no flesh living be justified” ; and in the teeth of that millions of men say, “ We will be justified by the works of the law” ; so, coming to God with the pretence of worshipping Him, they offer Him that which He abhors, and give the lie to Him in all His solemn declarations. If God says that by the works of the law no flesh shall be justified, and man declares, “ But I will be so justified,” he maketh God a liar; whether he knoweth it or not, his sin hath that within it. Man is much like a silkworm, he is a spinner and weaver by nature. A robe of righteousness is wrought out for him, but he will not have it; he will spin for himself, and like the silkworm, he spins and spins, and he only spins himself a shroud. All the righteousness that a sinner can make will only be a shroud in which to wrap up his soul, his destroyed soul, for God will cast him away who relies upon the works of the law. (C. H. Spurgeon.) Romans 4:5 But to him that worketh not, but believeth on Him that Justifieth the ungodly, his faith is counted for righteousness.Justification of the ungodly The first sound of these words is startling. What! is it, then, the idle or the vicious person, he that does nothing or nothing that is good, and merely has faith or belief, who is to be treated as righteous? And is God the justifier, not of the godly, but of the ungodly? A moment’ s examination of the words will show that the apostle never entertained the sentiments which at first sight they appear to exhibit.1. The very expression, “ His faith is counted for righteousness,” intimates that righteousness is essentially worthy and acceptable. If faith is received in the stead of righteousness, then surely righteousness is of as much value, at least, as that which is accepted in its place. If righteousness be the debt which man owes to God, and it pleases God, in consideration of man’ s failure, to take his faith as an equivalent, it is clear that righteousness, the debt, is even of more value than faith, which is taken, in kindness and pity, as an equivalent. And a clue is here put into our hands by following which, with the context to aid us, we shall no doubt be guided to a satisfactory interpretation, and a clear result. 2. “ His faith is counted for righteousness.” But what righteousness? The righteousness which ought to have been; which is due; which is not paid. He who “ worketh not” owes long arrears of righteousness; he has been a sinful man; he is a debtor to a large amount. But when he turns away from sin, and believes heartily and truly on God, then his faith, which is a pledge of future righteousness, is graciously credited to him for those long arrears, and the debt remains no more against him. “ By grace are we saved through faith.” The single consideration, then, that it is past righteousness which is intended in the text, lights it up at once with a holy, and cheering, and satisfying light. 3. And that this consideration is introduced, not only allowably but necessarily, appears from the context (Romans 4:6-8). To impute righteousness without works is evidently synonymous with forgiveness of sin; it is to treat one who has not worked as if he had worked. But then there is a condition--faith, which, working by love, produces henceforth the fruits of righteousness. So the imputation of righteousness without works, or the non-imputation of sin, is by no means a dispensation from future righteousness, but exactly the contrary. This is the doctrine of St. James, as well as of St. Paul; the doctrine of our Saviour and of His most touching parable of the prodigal son; and is the doctrine not only of the New Testament, but of the Old. Abraham, before he knew and believed in God, was not the righteous man that he was after he believed in Him; and his faith was counted to him for righteousness; his past sins were forgiven. Since Jesus came and died, there is a louder call to repentance and a stronger array of motives, and a more general justification. A sincere and earnest faith in Him will move, if anything can move, the heart to love and gratitude, and the life to duty. And the heart being thus moved to love and gratitude, and the life to duty, past sin is forgiven, the ungodly is justified, and faith is counted for righteousness; not, surely, because this powerfully moving faith dispenses with righteousness, or is above righteousness, but because it moves to it and secures it. (F. W. P. Greenwood, D. D.)Justification by faith I. The general ground of the doctrine.1. Man was made in the image of God, holy as He is holy, and perfect as He is perfect. To man, thus upright, God gave a perfect law, to which He required a perfect obedience, which man was capable of rendering. To this was superadded the commandment not to eat of “ the fruit of the tree,” with death as the penalty annexed. 2. Man disobeyed, and the sentence began to take effect. His soul died, being separated from God, his body became mortal, and he hastened on to death everlasting. Thus, “ by one man sin entered into the world,” and we have inherited the sin and penalty of our representative, 3. In this state we were when God gave His Son to be a second general Parent and Representative, and as such “ He bore our sins,” and by that one oblation of Himself He has redeemed all mankind. In consideration of Christ’ s death God has reconciled the world unto Himself, not imputing their former trespasses. II. Its nature.1. Not the being made righteous; that is sanctification, which follows justification, but is a distinct and inward gift. 2. Nor the clearing us from the accusation-- (1) Of Satan.(2) Of the law--theories found nowhere in the Bible. 3. Nor that which implies that God is deceived in those He justifies, viz., accounting them to be otherwise than what they are. 4. But that act of God the Father, whereby, for the sake of Christ’ s propitiation, He forgives sin (verses 6, 7). III. Its subjects.1. The ungodly and only such. As the righteous need no repentance, so they need no forgiveness; which contradicts the absurd supposition that holiness is necessary to justification. Only sinners can be forgiven. 2. Him that worketh not. But do not men feed the hungry, etc., before justification? Yes, and these may in a sense be called good works--“ good and profitable to men” --but no work is good which is not done as God wills and commands, and God hath willed that all our works should be done in charity, i.e., that love to Him from which love to man proceeds. But none of our works can be done in this love while the love of the Father is not in us. IV. Its condition. Faith, i.e., a sure trust and confidence that Christ died for my sins, and loved me, and gave Himself for me. This is the only but the necessary condition, for “ he that believeth not is condemned already.” (J. Wesley, M. A.)Justification the gift of grace received by faith 1. The man who has obtained justification may be looked upon as in possession of a title deed, which secures to him a right to God’ s favour. The question is, How comes he into possession of this title deed? Did he work for it, and thus receive it as a return for his works? No; he did not work for it; and thus it is that justification is to him who worketh not--that is, he did nothing antecedent to his justification to bring this privilege down upon him; nor subsequently, for it is a contradiction to allow that he has to work to obtain what he already has; nor at the time, for he came to it by believing. But then, as in the case of a man coming into an estate, no sooner does he lay hold of the deed than he begins, and that most strenuously, to qualify himself for the possession: and, with a foot which touches lightly that earth from which he is to ascend so soon into the fields of eternal glory that are above him, to aspire after the virtues which are current there; and, by an active cultivation of his heart, labour to prepare himself for a station of happiness and honour. 2. But beware of having any such view of faith as will lead you to annex to it the kind of merit which is annexed to works under the law. It is God who justifies. He drew up the title deed, and He bestowed it. It is ours simply by laying hold of it. Ye are saved by grace through faith. By which is a house enlightened by the sun, or by an open window? The answer may justly enough be that it is by the window--and yet the window does not enlighten the house--it is a mere opening for the transmission of the light of the sun. Christ hath wrought out a righteousness for us that is freely offered to us of God. By faith we discern the reality of this offer: and all that it does is to strike out, as it were, an avenue of conveyance, by which the righteousness of another passes to us; and through faith are we saved by this righteousness. (T. Chalmers, D. D.)The fitness of faith in order to justification 1. It is obviously the only way in which a testimony can be received; and God has been pleased to appoint that such only as receive His testimony shall reap the benefit of what it reveals. 2. It is a medium of justification by which the whole glory is secured, as it ought to be, to “ the God of all grace” ; agreeably to the nature and design of the whole scheme of redemption, by which “ the loftiness of man is bowed down, and the haughtiness of man is laid low; and Jehovah alone is exalted.” 3. It is a method of justification which unites it inseparably with sanctification. The truth must be received by faith into the mind in order to its operating with its holy influence on the affections and desires of the heart. (R. Wardlaw, D. D.)Salvation not by works Observe what happens when the cry rises at sea, “ A man overboard!” With others on deck, you rush to the side; and, leaning over the bulwarks, with beating heart you watch the place where the rising air bells and boiling deep tell that he has gone down. After some moments of breathless anxiety, you see his head emerge from the wave. Now, that man, I shall suppose, is no swimmer; he has never learned to breast the billows; yet, with the first breath he draws, he begins to beat the water. With violent efforts he attempts to shake off the grasp of death, and by the play of limbs and arms to keep his head from sinking. It may be that these struggles but exhaust his strength, and sink him all the sooner. Nevertheless, that drowning one makes instinctive and convulsive efforts to save himself. So, when first brought to feel and cry, “ I perish!” when the horrible conviction rushes into the soul that we are lost. When we feel ourselves going down beneath a load of guilt into the depth of the wrath of God, our first effort is to save ourselves. Like a drowning man, who will clutch at straws and twigs, we seize on anything, however worthless, that promises salvation. Thus, alas! many poor souls toil, and spend weary, unprofitable years, in the attempt to establish a righteousness of their own, and find in the deeds of the law protection from its curse. (T. Guthrie, D. D.)Faith a universal possibility Faith is natural to man; the mightiest principle in the soul. It is the foundation of trade; the wheel of commerce; the bond of social life; the abiding root of the family tree. And such is the faith that reposes on the Son of God. Faith is not the creation of theology or Christianity. It is older than either. It is not something supernaturally implanted in a man when he becomes a Christian. It is no new faculty bestowed. That principle which trusts a parent’ s love, and produces obedience to a parent’ s will, is the same principle exercised in another region which makes us one with God. Thus, the salvation which God has provided for all becomes a salvation not only worthy the acceptance of all, but possible to be accepted by all. Salvation becomes a universal possibility, because it is offered to a capacity which all men possess and exercise. (R. Henry.)The way of salvation I. The way of the natural man. “ Worketh.” He wishes it to be of desert. II. The better way--by faith. This is--1. The old way. (1) Abraham’ s.(2) David’ s. 2. The blessed way. (J. Lyth, D. D.) Romans 4:6-8 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works.Imputed righteousness defended against its caricatures It has been represented as-- I. A legal fiction. We protest against this if the expression be meant anything unreal or untrue.1. We make this statement with a limitation because there are some “ legal fictions” which are very far from being unreal. It is “ a legal fiction” to say that “ the king can do no wrong” ; for unquestionably in his private and personal capacity he may even be guilty of crime; but in his public and official capacity, as the head of the State, he is held in the law of this country to be irresponsible, and the errors or crimes of the government are imputed to his constitutional advisers, who are regarded, by reason of their official position, as alone answerable for them. It is a “ legal fiction” to say that “ the king never dies” ; for as an individual he cannot escape the doom of the meanest of his subjects; but royalty survives the person of the monarch. It is a “ legal fiction” to say that the Commons of England are assembled in Parliament; for they are there only in the persons of their representatives; and yet the whole nation is bound by their acts, and subject to be governed, taxed, fined, and imprisoned, or even put to death, according to their laws. It is a “ legal fiction,” and a far from seemly one, to speak of the omnipotence of Parliament; yet that irreverent expression contains the important truth that the supreme power, which must exist in every form of government, and from whose judgment there is no appeal, is vested in the legislative and executive authorities of the State. Is constitutional government, therefore, “ a legal fiction,” in the sense of being unreal or unconnected with grave responsibilities? Or was adoption, according to the Romish Jurisprudence, which regarded one as the son of another in law who was not his son by birth, a “ legal fiction,” or a privilege of no real worth when it constituted a new relation between those who were not related before, and conveyed a legal right of inheritance? Or is the rule that the wife is one in law with her husband an unreal thing, when it invests him with serious liabilities? These examples should dispel the prejudice which is excited against imputation when it is described as a “ legal fiction,” since although “ legal fictions” they express important truths. 2. Suppose that it were justly described as a “ legal fiction” it might still represent an important truth, under the scheme of God’ s moral government. (1) If He has promulgated His law in a covenant form, as a law for the race at large, and imposed it on the first Adam as their representative, then that constitution must be productive of results in which they as well as he will be found to participate; and yet these consequences, so far from being mere “ legal fictions,” are assuredly very solemn realities: the curse on the ground, the doom of death, the loss of God’ s image, the forfeiture of His favour, and all the evils which have followed in the train of sin,--all these are brought upon us under the operation of that law, and every one of them is real. (2) In like manner if God has promulgated a scheme of redeeming mercy, and this, too, in a covenant form, through the second Adam as the representative of His people, imposing upon Him the fulfilment of its conditions, and securing to them the benefits of His work on their behalf, then this constitution must be productive of results, in which they as well as He will be found to participate; and yet these results, so far from being “ legal fictions,” are substantial blessings of the highest and most permanent kind: pardon, the restoration of God’ s favour, renewal in His image, adoption, eternal life. Hence it is vain to talk of “ legal fictions” whether under law or gospel; for while condemnation on the one hand and justification on the other are strictly forensic acts, and must necessarily have some relation to the justice of God, and while the representative character both of the first and second Adam, and the consequent imputation of their guilt and righteousness to those whom they represented, can only be ascribed to the sovereign will of God, yet the results are real and not fictitious. II. A theory invented by man to account for these results. A similar prejudice exists against all the peculiar revelations of Scripture, as if they were matters of speculative interest, rather than of practical importance. Yet nothing is more remarkable in the doctrines of Christianity than this, that every one of them is simply the statement of a fact, and that they all relate either to substantive beings--God, angels, and men, or to real events, past, present, or future. What is the doctrine of God but the revelation of His existence, and of the perfections which belong to Him as the Creator and Governor of the world? What is the doctrine of the Trinity but the statement of a fact respecting the existence of distinct hypostases in His one undivided Godhead. What is the doctrine of the Incarnation but the statement of a fact respecting the union of the Divine and human natures in the Person of our Lord? And in like manner, what is the doctrine of Imputation, whether of sin or righteousness, but the statement of a fact respecting the relation in which we stand to the first or second Adam, and the consequences which result to us from the disobedience of the one, and the obedience of the other? No doubt, when these facts are revealed, and become the subjects of human thought, they may occasion speculation, and speculation may give birth to wild theories, when unrestrained by faith; but let the facts be believed on the testimony of the Revealer, let them be duly realised in their full Scriptural meaning, and in their application to our own souls--and we may safely discard every human theory, and adhere only to the truth as it has been taught by God. (R. Buchanan, D. D.)The pleading of poverty in order to salvation There is a legal process in which a person pleads before the court in what is called in forma pauperis, that is, he pleads as a poor man, he pleads his poverty; and there are certain privileges allowed to those who thus plead in forma pauperis which are not accorded to the wealthiest persons in the land. This is the only successful way in which to plead with God: we must come as paupers, having nothing of our own; giving up every pretence of right or claim of deserving. We must cry, “ Lord, I am lost! I am lost! I am lost! but Thou hast lived and Thou hast died; Thy life, Thy sufferings, Thy griefs, Thy groans, Thy death, all these were for those who needed such a sin-atoning sacrifice, and on that sacrifice by blood I rest; I cast myself, lost and ruined, upon the work which Jesus Christ has done for me!” (C. H. Spurgeon.)Saying, Blessed are they whose iniquities are forgiven. Forgiveness I. Its nature.1. A non-imputation of the offence.2. A covering of its guilt.3. A remission of its punishment. II. The act.1. Divine.2. Just.3. Through faith in Christ. III. Its blessedness. (J. Lyth, D. D.)Aspects of forgiveness Sin-- I. Forgiven, as a debt we are unable to pay. II. Covered, as an object not to be looked upon by a holy God (Habakkuk 1:13). III. Not imputed, as a crime deserving eternal death (Romans 6:23). (T. Robinson, D. D.)Forgiveness of sin True happiness consists not in beauty, honour, riches (the world’ s trinity), but in the forgiveness of sin. The Hebrew word signifies to carry out of sight (Jeremiah 50:20). This blessing is the foundation for all other mercies. I. It is an act of God’ s free grace. The Greek word deciphers the original of pardon: it ariseth not from anything inherent in us, but is the pure result of free grace (Isaiah 43:25). When a creditor forgives a debtor, he does it freely. Paul cries out (1 Timothy 1:13), “ I obtained mercy” . He who is pardoned is all bestowed with mercy. When God pardons a sinner, He does not pay a debt, but gives a legacy. II. It is a remission of guilt and penalty. Guilt cries for justice, but in remission God indulges the sinner. He seems to say, Though thou hast fallen into the hands of justice and deservest to die, yet I will absolve thee, and whatever is charged upon thee shall be discharged. III. It is through the blood of Christ. Free grace is the impulsive cause; Christ’ s blood is the meritorious (Hebrews 9:22). Justice would be revenged either on the sinner or on the surety. Every pardon is the price of blood. IV. It must be preceded by repentance. Therefore both are linked together (Luke 24:47). Not that repentance merits forgiveness: Christ’ s blood must wash our tears; but repentance is a qualification though not a cause. He who is humbled for sin will the more value pardoning mercy. V. God having forgiven sin will call it no more into remembrance (Jeremiah 31:34). The Lord will make an act of indemnity. He will not upbraid us with former unkindnesses, or sue us with a cancelled bond (Micah 7:19). Sin shall not be cast into the sea as a cork which riseth up again, but as lead which sinks to the bottom. (T. Watson.)The blessedness of conscious forgiveness There is no true felicity but what is enjoyed, and felicity cannot be enjoyed unless it is felt; and it cannot be felt unless a man know himself to be in possession of it; and a man cannot know himself to be in possession of it if he doubt whether he has it or not; and therefore this doubting of the remission of sins is contrary to true felicity, and is nothing else but a torment of the conscience. For a man cannot doubt whether his sins are pardoned or not, but the thought of his sin will strike a great fear in him; but the assurance of his pardon will fill him with joy unspeakable. (W. Perkin.)Iniquities forgiven Sometimes men complain of the doctrine of a regenerated life as if it were a requisition; it is not--it is a refuge. Oh, what would not a criminal who, at thirty-five years of age, found himself stung with disgrace, and overwhelmed with odium, give if, in the policy of human society, there should be any method by which he could begin back again, as if he had not begun at all, and with all his accumulated experience build his character anew! But in the economy of God in Christianity there is such a thing as a man at fifty and sixty years of age--hoary-headed in transgression, deeply defiled, struck through and through with the fast colours of depravity--having a chance to become a true child again. God sets a partition wall between him and past transgressions, and says, “ I will remember them no more forever.” (H. W. Beecher.)The blessedness of forgiveness It is a blessed thing for a man to have all his sins forgiven, and thus to be rescued from the curse of a broken law, and the apprehension of future wrath--and that blessedness is yours. It is a blessed thing for an apostate, alienated creature to be reconciled to the great Creator, and, in the spirit of adoption, to look up to Him as his Father, to whose favour he has been graciously restored, and from whom he shall be estranged no more--and that blessedness is yours. It is a blessed thing to be delivered from the tyranny of unholy passions, and from the dominion of an ungodly world, and to come into the glorious liberty of the moral nature, wherewith Christ makes His people free--and that blessedness is yours. It is a blessed thing to look abroad upon the face of nature, and after gazing with a delighted eye on the beauties that adorn the earth, and on the magnificence that covers the heavens, to rejoice in them as the works of Him who has called you back to the walk, and the privileges of His children, and to say with the glow of filial affection, “ My Father made them all” --and that blessedness is yours. It is a blessed thing, amidst the trials, and difficulties, and distresses with which humanity has to struggle in this weary world, to be upheld by Divine power, to be guided by infinite wisdom, to be cheered by heavenly consolations, and to gather righteousness and joy even from the scene of tribulation in which you dwell--and that blessedness is yours. It is a blessed thing to be able to contemplate death, without being subject to the bondage of fear, to anticipate the grave as a resting place from sin and sorrow, to lie down in its peaceful bosom, with a prospect of a resurrection to life and immortality--and that blessedness is yours. It is a blessed thing, when one looks forward to the judgment and to eternity which await us all, to realise in Him who is to pronounce our doom the Saviour to whom we have committed the keeping of our souls, and in whose blood we are already washed from our sins, and to cherish the hope founded on His own faithful promise, that the portion assigned us is everlasting life--and that blessedness is yours. And, if in this state of darkness and imperfection, where our views are too often clouded, and our faith too often grows feeble, and the heart too often forgets the Rock on which it has placed its confidence for eternity--if, in these circumstances, it is a blessed thing to have access to those ordinances which have been appointed for refreshing our decayed spirits, for casting a clearer light upon the path of our pilgrimage, for bringing us nearer to the fountain of grace and comfort, and for reviving and strengthening “ the things that are ready to die” --that blessedness also is yours. (A. Thomson, D. D.)And whose sin is covered.-- The covering of sin There is a covering of sin which proves a curse (Proverbs 28:13), which consists in not confessing it, or denying it--Gehazi’ s covering, which was by a lie; and by justifying ourselves in it. All these are evil coverings, and he that thus covereth his sin shall not prosper. But there is a blessed covering of sin, when God hides it out of sight by forgiving it. (R. Alleine.)Blessed is the man to whom the Lord will not impute sin.--How does the non-imputation of sin involve and imply the imputation of righteousness? Because-- I. There is no vacuum in the kingdom of God. As Dean Alford says, “ There is no negative state of innocence--none intermediate between acceptance for righteousness and rejection for sin.” II. The negative process of remission of sin and the positive process of imputation of righteousness are really one, and only capable of being separated in thought. To say that the bucket has been let down into the well when not dry is the same as to say that the bucket is full of water. III. Both of these processes presuppose each other, like the rising of one scale presupposes the falling of the other, and vice versa. Righteousness could not be imputed unless sin be forgiven; while sin could only be forgiven in view of the righteousness provided and imputed. (C. Neil, M. A.)The blessedness of justification Pardon of sin is the general wish of gospel hearers; and it is also the general hope of all, live as they may. But bare wishes and hopes effect nothing; they do not prevail over sinners in general to seek for pardon in God’ s appointed way; and yet they are generally blessed who are pardoned. I. The man who is pardoned is blessed--1. With respect to God in the person of the Father, as the moral Governor, and as the God of salvation. God has forgiven all his sins--past, present, and to come. 2. He is blessed by God, in the person of the Son, with perfect Christian liberty and freedom from all the demands of law and justice. 3. He is blessed by God the Holy Ghost, who effects that work in him by which he receives Christ, and the pardon of sin with Him; and the Spirit makes his body a temple to dwell in. 4. He is blessed with perfect deliverance from all danger by Satan, that cruel and bitter enemy who has destroyed so many. 5. He is blessed with perfect deliverance from the danger of sin, which has been the ruin of all who have perished, and will be the ruin of all who shall perish. 6. He is blessed with deliverance from the second death. 7. He is graciously blessed with grace in the heart. This is the leaven which will not cease. Every grace now takes root in the soul; and the believer learns to exercise each in its proper place. 8. Now he can lay hold of the promises in Christ as his own; and, while he can act every spiritual grace in measure and degree, he lives by faith in the Lord Jesus, and has an interest in “ the great and precious promises, by which he is made partaker of the Divine nature,” and is blessed with the enjoyment of all the promises, which “ all in Christ are yea, and in Him amen, unto the glory of God by us.” 9. He is blessed with the law of God “ written in his heart,” and has a right to enjoy all the blessings of the covenant which is “ ordered in all things and sure.” He is daily conforming more and more to the Divine image, and is daily more and more “ made meet to be partaker of the inheritance of the saints in light.” II. The means by which this blessedness is obtained on our part is faith.1. To ascertain this principle we must consider the doctrine of regeneration, by which we understand a saving change effected in the believer by the gracious influences and operations of the Holy Spirit, for Christ’ s sake. 2. When this saving change is effected, the believer is considered in Scripture as “ a new creature” --a “ new man” --“ created in Christ Jesus unto good works” ; and the confidence and reliance of this new man upon the Lord Jesus Christ is called faith. (James Kidd, D. D.)Non-imputation of sin Mr. Lyford, a Puritan divine, a few days previous to his death, being desired by his friends to give them some account of his hopes, replied, “ I will let you know how it is with me, and on what ground I stand. Here is the great punishment of sin on the one hand; and here am I, a poor sinful creature, on the other; but this is my comfort, the covenant of grace, established upon so many sure promises, hath satisfied all. The act of oblivion passed in heaven is, ‘ I will forgive their iniquities, and their sins will I remember no more, saith the Lord.’ This is the blessed privilege of all within the covenant, of whom I am one … I know my interest in Christ … Therefore my sins, being laid on Him, shall never be charged on me.” Romans 4:9-12 Cometh this blessedness then upon the circumcision only?…Abraham received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised. Circumcision--sacramental efficacy and infant baptism Rightly have all Protestant churches maintained, as against Romanist, that there are only two sacraments, “ symbolic acts, instituted by Christ Himself, and enjoined upon all His followers to the end of time.” Baptism takes the place of circumcision as the rite of initiation into the Church--it is “ the circumcision of Christ” (Colossians 2:11-12). And the eucharist succeeds to the passover, in connection with that redemptive act to typify which the passover was instituted (1 Corinthians 5:7-8). The eucharist itself has become a sacrifice to be offered up by priestly hands. Note-- I. The significance and efficacy of Christian baptism as it stands related to circumcision.1. Circumcision did not confer on Abraham the righteousness of faith, nor was it a pre-required condition of it; it was simply given as “ a sign” and for “ a seal” of a righteousness which was already in possession. And so of baptism. This does not itself wash away sin; it is not a condition pre-required in order to this; but it is given as “ a sign” and for a Divine “ seal” of the fact that, for all believers, sin has been put away by the sacrifice of Christ. 2. But the following texts may be cited in opposition: Titus 3:5; 1 Corinthians 12:13; Romans 6:3; John 3:5. All this is quite true. But the water referred to is the water of which the water in baptism is but the outward sign; which really washes away sin, and secures the answer of a good conscience towards God. What this water is, of which that in baptism is but a type (1 Peter 3:21); of which the prophet Ezekiel declared that by the sprinkling thereof Jehovah would cleanse His people from all their filthiness and from all their idols (Ezekiel 36:25); in respect to which David made earnest request (Psalms 51:7); may be sought for in that “ water of purification” which was provided by mixing with clear water from a running brook the ashes of the burnt red heifer. The great reality will be found in that mingled stream of “ blood and water” which flowed on Calvary (John 19:34; 1 John 5:6-8). That “ fountain opened for sin and for uncleanness” was the atonement completed. To be “ born of water” is to have the atonement effectually applied. We maintain that the water and the Spirit, in regeneration, are distinct, and produce distinct results; that the water in baptism is significant, not of the renewing of the Holy Ghost, but of the forgiveness and purgation of sin; and moreover that the purgation always precedes the renewing. And so baptism with water is always associated with the remission of sins, as that which shall remove out of the way the fatal obstruction to the incoming of the quickening Spirit (cf. Mark 1:4; Acts 2:38; Acts 22:16). 3. Baptism does not itself wash away the sin. It is not the medium through which the real Divine washing is imparted. But it is a “ sign” that the washing is needed, and has been provided for; and, to all believers, it is a “ seal,” given by Christ Himself, that the iniquity is purged. As circumcision was to Abraham, so is baptism to the believer in Jesus--he received the sign of circumcision, a seal of the righteousness of the faith which he already had before he was circumcised. II. The bearing of this on infant baptism.1. It is maintained that the Lord Jesus gave no authority for the baptism of any but actual adult believers. It is at once admitted that, when an assembly of adult Jews or Gentiles heard the preached gospel for the first time, the rite of baptism was only to be administered to those amongst them who were prepared intelligently to make this confession of faith. But it does not follow that the children of such individuals were not to be admitted with them to this sacred rite. We know that children were so admitted into the kingdom of God amongst the Jews; as we know also that all Hebrew-born male infants were required, by Divine command, to be circumcised when eight days old. And the apostles, being Jews, would doubtless continue to act as Jews, unless expressly forbidden so to act by the Master. We know of no such prohibition. Jesus encourages the little ones to be brought to Him, for that “ of such is the kingdom of God.” St. Paul addresses children in the church assemblies as if they, as a matter of course, constituted part of such assemblies (Ephesians 6:1-3; Colossians 3:20). And when we read of the apostles baptizing whole households, we are not told that the infants were excluded. 2. But is not this the word of the Master, “ He that believeth, and is baptized, shall be saved” ? Truly. And is it not manifest that tender infants cannot believe? Certainly. But what follows? That infants ought not to be baptized, because they cannot believe? Must it then also follow that infants, dying in infancy, cannot be saved, because that they cannot believe, and because it is written, “ He that believeth not shall be damned” ? But in whose right, then, do they come to inherit eternal life? In their own? What then did Jesus mean when He said, “ That which is born of the flesh is flesh,” etc., “ Ye must be born again” ? According to that teaching, not even infants can enter into the kingdom of God, except they be born of water and of the Spirit. But if they need the thing signified by baptism; if that thing has been provided for them through the great Mediator; if, though they cannot personally believe, they are graciously susceptible of that thing; and if all who die in infancy do really become participators in it, then who is he that “ shall forbid water,” that they should not be baptized? 3. But “ they ought not to be baptized, because they cannot make a personal profession of faith.” Could then the infant children of Abraham and his descendants make a personal profession of faith? Clearly not. And yet, by God’ s own appointment, the “ sign” and “ seal” of “ the righteousness of faith” was to be put upon every one of them when eight days old. Yet the children of Christian parents are as capable of the righteousness of faith as were the children of Hebrew parents. 4. The principle on which some Christians proceed is to exclude as many as possible from the Church. That of the Lord and His apostles was to include as many as possible. The former said, in respect to the “ little children, of such is the kingdom of God” ; and in respect to earnest adult workers in the cause of righteousness, “ He that is not against us is on our part.” And one of the latter states that “ the unbelieving husband is sanctified by the (believing) wife, and the unbelieving wife is sanctified by the (believing) husband” ; and he adds, “ Else were your children unclean; but now they are holy” (1 Corinthians 7:14). Now, children who may be pronounced “ holy” must be proper subjects of baptism. Why may they not have been consecrated and sealed as holy in baptism? But, assuming that both parents and children, admitted into the Church of Christ by baptism, are present in the Church assembly, while his pastoral is being read, the apostle would have them to remember that the fact that they are thus admitted and present, even though it be through the bath of baptism, does not do away with their reciprocal obligations, but renders them still more urgently imperative. Therefore the loving words of exhortation to both (Ephesians 6:1-4). (W. Tyson.)Circumcision and infant baptism 1. It looks a rational system to make sure of the thing signified ere you impress the sign. We read of this one convert and that other having believed and been baptized, and this should be the order with every grownup person. But mark how it fared with Abraham and his posterity. He believed and was circumcised; and it was laid down for a statute in Israel that all his children should be circumcised in infancy. In like manner, the first Christians believed and were baptized, and then their children. Express authority is needed to warrant a change; but it is not needed to warrant a continuation. It is this want of express authority which stamps on the opposite system a character of innovation. When once bidden to walk in a straight line, it does not require the successive impulse of new biddings, to make us persevere in it. But it would require a new bidding to justify our going off from the line. Had the mode of infant baptism sprung up as a new piece of sectarianism, it would not have escaped notice. But there is no record of its ever having entered amongst us as a novelty; and we have therefore the strongest reason for believing that it has come down in one uncontrolled tide of example and observation from the days of the apostles. And if they have not given us any authority for it, they at least, had it been wrong, and when they saw that whole families of discipleship were getting into this style of observation, would have interposed and lifted up the voice of their authority against it. But we read of no such interdict. We have therefore the testimony of apostolic silence in favour of infant baptism. 2. But is it not wrong when the sign and the thing signified do not go together? Yes. In the case of an adult the thing signified should precede the sign. But in the case of an infant the sign precedes the thing signified. The former has been impressed upon him by the will of his parent, and the latter remains to be worked within him by the care of his parent. If he do not put forth this care, he is in the fault. He is like the steward who is entrusted by his superior with the subscription of his name to a space of blank paper, on the understanding that it was to be filled up in a particular way, agreeable to the will of his lord; and, instead of doing so, has filled it up with matter of a different import altogether. The infant, with its mind unfilled and unfurnished, has been put by the God of providence into his hands; and after the baptism which he himself hath craved, it has been again made over to him with the signature of Christian discipleship, and, by his own consent, impressed upon it; and he, by failing to grave the characters of discipleship upon it, hath unworthily betrayed the trust that was reposed in him. The worthies of the Old Testament circumcised their children in infancy, and the mark of separation reminded them of their duty to rear them as a holy generation; and many a Hebrew parent was solemnised by this observance to say, like Joshua, that whatever others should do, he with all his house should fear the Lord; and this was the testimony of God to Abraham, that He knew him, that he would bring up his children after him in all the ways that he had himself been taught; and it was the commandment of God to His servants of old, that they should teach their children diligently of the loyalty and gratitude that should be rendered to the God of Israel. And if this be enough to rationalise the infant circumcision of the Jews, it is equally enough to rationalise the infant baptism of Christians. The parent of our day, who feels as he ought, will feel himself in conscience to be solemnly charged that the infant whom he has held up to the baptism of Christianity, he should bring up in the belief of Christianity. It is well that there should be one sacrament in behalf of the grownup disciple, for the solemn avowal of his Christianity before men, and the very participation of which binds more closely about his conscience all the duties and all the consistencies of the gospel. But it is also well that there should be another sacrament, the place of which in his history is at the period of his infancy, and the obligation of which is felt, not by his conscience still in embryo, but by the conscience of him whose business is to develop and to guard and to nurture its yet unawakened sensibilities. This is like removing baptism upward on a higher vantage ground. It is assigning for it a station of command and of custody at the very fountainhead of moral influence. 3. Baptism, viewed as a seal, marks the promise of God, to grant the righteousness of faith to him who is impressed by it; but, viewed as a sign, it marks the existence of this faith. But if it be not a true sign, it is not an obligatory seal. He who believes and is baptized shall be saved. But he who is baptized and believes not shall be damned. It is not the circumcision which availeth, but a new creature. It is not the baptism which availeth, but the answer of a good conscience. God hath given a terrible demonstration of the utter Worthlessness of a sign that is deceitful, and hath let us know that on that event as a seal it is dissolved. When a whole circumcised nation lost the spirit, though they retained the letter of the ordinance, He swept it away. Beware, ye parents, who regularly hold up your children to the baptism of water, and make their baptism by the Holy Ghost no part of your concern or of your prayer--lest you thereby swell the judgments of the land, and bring down the sore displeasure of God upon your families. (T. Chalmers, D. D.)The spiritual family of Abraham Under the old covenant the ground of man’ s justification with God was the same as it is under the new, viz., faith. Ordinances varied, being but helpful accessories leading to, or resting upon, the one changeless basis of man’ s justification. I. Faith alone could admit Jews or Gentiles to the spiritual family of Abraham.1. Faith was Abraham’ s sole ground of acceptance (Romans 4:9; Galatians 3:6). The promises (Genesis 12:3; Genesis 17:4-6) preceded his circumcision. 2. Faith was indispensable for the Jews, although descended from Abraham, and circumcised (Romans 4:12; Romans 2:28-29; Romans 9:6-7). For neglecting this truth, and unduly trusting in their privileges of birth and circumcision, Christ rebuked them in Matthew 3:9; John 8:39; and in the parable of Dives and Lazarus (Luke 16:22-23). 3. Faith admits Gentiles (verse 11) into the family of Abraham (Galatians 3:7; Galatians 3:9; Galatians 3:29), “ who is the father of us all” (verse 16). Zaccheus was thus admitted (Luke 19:9). II. Circumcision had a two-fold aspect.1. To Abraham and adult proselytes it was a seal of antecedent faith (verse 11). 2. To infants receiving it, as did Jesus when eight days old, it was the seal of their admission into covenant with God; an incentive and pledge of future faith. If a child did not receive it, “ he hath broken My covenant” (Genesis 17:14). III. Analogy between baptism and circumcision.1. St. Paul implies this when naming baptism (Galatians 3:26-27; Galatians 3:29) in connection with the Christian’ s adoption into the family of Abraham and heirship of the promises. 2. Thus, to adults, baptism is, as circumcision was to Abraham, a seal of antecedent faith (Mark 16:16; Acts 2:41; Acts 8:12; Acts 8:37). 3. To infants, baptism is, like circumcision, the seal of admission to covenant; pledge and incentive to future faith. The analogy of Gen 17:14, “ he hath broken My covenant,” bears strongly on need of infant baptism. Conclusion:1. Examine ourselves as to performance of covenant promises made to God in baptism and renewed in confirmation. 2. Shun Jewish error of resting on rites and on privileges while ignoring the spiritual root of the matter--faith (Galatians 5:6; Galatians 6:15-16). (A. Scott Robertson, M. A.)That he might be the father of all them that believe. The father of the faithful Two points are involved in this name. I. Abraham was himself faithful. In him was most distinctly manifested the gift of faith. In him, long before Luther, long before Paul, was it proclaimed that man is “ justified by faith.” “ Abraham believed in the Lord and He counted it to him for righteousness” (verse 13; cf. Genesis 15:6). Powerful as is the effect of these words when we read them in their untarnished freshness, they gain immensely in their original language, to which neither Greek nor German, much less Latin or English, can furnish any full equivalent. “ He supported himself, he built himself up, he reposed as a child in his mother’ s arms” in the strength of God; in God whom he did not see, more than in the giant empires of the earth, and the bright lights of heaven, or the claims of tribe and kindred, which were always before him. It was counted to him for “ righteousness.” “ It was counted to him,” and his history seals and ratifies the result. His faith transpires not in any outward profession, but precisely in that which far more nearly concerns him and every one of us, in his prayers, in his actions, in the justice, the uprightness, the elevation of soul and spirit which sent him on his way straightforward without turning to the right hand or to the left. His belief, vague and scanty as it may be, even in the most elementary truths of religion, is implied rather than stated. It is in him simply “ the evidence of things not seen,” “ the hope against hope.” His faith in the literal sense of the word is only known to us through “ his works.” He and his descendants are blessed, not, as in the Koran, because of his adoption of the first article of the creed of Islam, but because he obeyed (Genesis 26:5; Genesis 18:19). II. He was the father of the faithful. In modern times it has too often happened that the doctrine of “ faith” has had a narrowing effect on those who have strongly embraced it. It was far otherwise with Paul, to whom it was almost synonymous with the admission of the Gentiles. It was far otherwise with its first exemplification in Abraham. His very name implies this universal mission. “ The Father” (Abba); “ The lofty Father” (Ab-ram); “ The Father of multitudes” (Ab-raham); the venerable parent, surveying, as if from that lofty eminence,, the countless progeny who should look up to him as their spiritual ancestor. He was, first, the Father of the chosen people, the people who by reason of their faith, though in one sense the narrowest of all ancient nations, yet were also the widest in their diffusion and dispersion--the only people that, by virtue of an invisible bond, maintained their national union in spite of local difference and division. But he was much more than the father of the chosen people. It is not a mere allegory or accidental application of separate texts, that justify St. Paul’ s appeal to the case of Abraham as including within itself the faith of the whole Gentile world. His position, as represented to us in the original records, is of itself far wider than that of any merely Jewish saint or national hero; and he is, on that ground alone, the fitting image to meet us at the outset of the history of the Church. He was “ the Hebrew” to whom the Arabian no less than the Israelite tribes look back as to their first ancestor. The scene of his life, as of the patriarchs generally, breathes a larger atmosphere than the contracted limits of Palestine--the free air of Mesopotamia and the desert--the neighbourhood of the vast shapes of the Babylonian monarchy on one side, and of Egypt on the other. He is not an ecclesiastic, not an ascetic, not even a learned sage, but a chief, a shepherd, a warrior, full of all the affections and interests of family and household, and wealth and power, and for this very reason the first true type of the religious man, the first representative of the whole Church of God. This universality of Abraham’ s faith--this elevation, this multitudinousness of the patriarchal character has also found a response in later traditions and feelings. When Mohammed attacks the idolatry of the Arabs, he justifies himself by arguing, almost in the language of Paul, that the faith he proclaimed in one supreme God was no new belief, but was identical with the ancient religion of their first father Abraham. When the Emperor Alexander Severus placed in the chapel of his palace the statues of the choice spirits of all times, Abraham rather than Moses was selected as the centre, doubtless, of a more extended circle of sacred associations. (Dean Stanley.)Abraham’ s spiritual fatherhood This idea was quite a familiar one to St. Paul. In Galatians he expands and illustrates it still more fully. It represents Abraham-- I. As a grand type or example of believers (cf. Genesis 4:20-21). II. As the first of the saints. No doubt Abel, Enoch, Noah, and Shem were saved by faith, but still it was not until the time of Abraham that one was chosen in whom this great truth should be clearly and conspicuously exemplified. III. As the federal head of the faithful. All believers are accounted as his seed, so that the promises made to him are also made to them, and the covenant entered into with him is also the same as that entered into with them. We have now another head, that is, Christ, and in Him the promises of God assume a far higher and more spiritual aspect than they did in regard to Abraham; but still the headship of Abraham is not destroyed, but absorbed. So far as God’ s covenant with him extended, it is still firm and binding, and it belongs to all his seed, even all believers. It was a germ, out of which has sprung the higher covenant of God in Christ; but still we shall find in it much which may excite our interest, provoke our gratitude and determine our conduct. (T. G. Horton.)The true children of Abraham I. How they are reckoned.1. Not by birth.2. Not according to law.3. But by faith. II. How they are distinguished.1. By the true circumcision of the heart, which is both a sign and a seal of the righteousness of faith.2. By walking in the steps of Abraham’ s faith. III. What are their privileges.1. Adoption.2. Inheritance. (J. Lyth, D. D.)Who walk in the stops of that faith of our father Abraham.-- The faith of Abraham This was--1. A simple child-like dependence on the naked word of God.2. An acceptance of and trust in God’ s promised Saviour.3. A renouncing of his own works as meritorious.4. A faith that wrought by love, making him the friend of God (James 2:23).5. One that overcame the world, leading him to seek a hotter country (Hebrews 11:10).6. One that evidenced its reality by a self-denying obedience (Hebrews 11:8; Hebrews 11:17; James 2:21). True Abrahamic faith is love in the battlefield. (T. Robinson, D. D.) Romans 4:13-15 For the promise, that he should be the heir of the world, was not … through the law. The promise made to Abraham I. The promise, “ that he should be heir of the world,” was made not entirely to Abraham, but to his seed also (Romans 4:16). This promise included--1. Both the earthly and the heavenly Canaan, for-- (1) Abraham and the other believing patriarchs so understood it (Hebrews 11:8-10; Hebrews 11:13-16). But no promise of it is to be found unless it was couched under that of the earthly Canaan as a type. The whole of the gospel revelation was then, and for many ages afterwards, under the veil of figurative language, and of typical rites, objects, and events. But that the promise was given was manifest from the passages from Hebrews just quoted, and also from Hebrews 6:12. (2) Believers in all ages are called heirs according to the promise of inheritance given to Abraham (Galatians 3:18; Galatians 3:10; Hebrews 6:17-20). 2. But the word “ world” means the whole inhabited earth that was to be the possession of Abraham’ s seed; and the possession of Canaan was but a small prelude to it. There is an obvious difference between a right and actual possession. The whole earth may be, by the gift or promise of God, the property of this seed, although they may not be for a good while invested with the actual possession of it. The view of “ the promise,” therefore, must be understood of the seed, collectively considered. Were we speaking of the wars in any former period of British history, we should say, without hesitation, “ We were successful in such a battle.” So we may, with perfect propriety, say that the promise spoken of is to us because it shall be verified to the seed of which we are a part. The following scriptures countenance this view of the promise (Psalms 2:8; Psalms 72:8; Daniel 7:27; Isaiah 54:3). When “ the knowledge of the Lord shall cover the earth as the waters cover the sea,” and thus the declaration be fulfilled, “ in thy seed shall all the families of the earth be blessed” ; then the promise, that Abraham should be “ the heir of the world,” shall be fully verified, the whole earth becoming the possession of his seed--the people of God. II. In considering the extent of the promise, I have necessarily led you to anticipate my view of the seed here spoken of. Of this we have a plain infallible interpretation (Galatians 3:16). That the name “ Christ” is sometimes used as inclusive of His people, the Head being intended to express the whole body connected with it is evident from 1 Corinthians 12:12. It is so used in Galatians. For while Christ is here said to be the Seed, to whom the promises were made, it is said that believers are “ Abraham’ s seed and heirs according to the promise.” And the reason of their being so called is their being “ all one in Christ Jesus” (Galatians 3:28-29). The passage before us likewise makes the same thing evident. The seed, in this verse, is that of which Abraham is the father, in the spiritual sense, even the seed spoken of in verses 11, 12 consisting of “ all them that believe.” These passages show, then, that the promises contained in the Abrahamic covenant--1. Were both made to the same seed: “ To Abraham and his seed were the promises made.” There is no hint of the distinction that the temporal promise was made to the fleshly seed as such, and the spiritual promise to the spiritual seed as such. But the promises of that covenant, without difference, are declared to have been made, “ not to seeds as to many, but as of one, ‘ and to thy Seed’ which is Christ.” 2. And if this be a just view of the matter, it follows that these promises were made on the same footing. None of them were given on the ground of law or personal obedience, but all by grace (Galatians 3:16). Which leads us to consider-- III. The ground on which the promise rests. The inheritance must certainly mean, in the first instance, the earthly inheritance; that which is literally specified in the promise. And it must have continued to be held not by law, but on the footing of the original grant made to Abraham and to the one seed here mentioned. The heavenly inheritance is admitted to be entirely a matter of free promise, and never can become, as to us, a matter or right on the ground of personal obedience or of law. Now, if it was otherwise with the earthly inheritance, the type fails in one of the most important and striking points of resemblance. But we are not left to inference. Recorded facts appear in perfect harmony with the apostle’ s statement.1. What was the reason why the Israelites wandered forty years in the wilderness till the rebellious generation was consumed? It was unbelief (Hebrews 3:18-19; Hebrews 4:2) which amounted to a rejection of the Word of God and a rejection of God Himself, as the God of their fathers, Abraham, Isaac, and Jacob. 2. The Israelites are, indeed, spoken of as continuing to hold the land of Canaan in possession through obedience; but by this obedience we must understand “ the obedience” of faith, that is, obedience springing from and evincing faith, for, “ if the inheritance be of the law it is no more of promise” ; and “ if they who are of the law be heirs, faith is made void, and the promise made of none effect.” These expressions stand in perfect opposition to the idea of the land of Canaan being ever held as the reward of legal obedience. Many passages, accordingly, describe the obedience required of Israel as being inward and spiritual subjection, manifested by outward (Deuteronomy 10:12-22; Deuteronomy 6:1-19). And such subjection is the fruit and evidence of faith. 3. The reason why the Jews were, with such awful judgments, at length cast out from the Land of Promise, and now continue “ a proverb, and a bye-word, and a hissing among all nations,” corresponds with these ideas. It was unbelief--rejection of the gospel of Jesus Christ (Romans 11:20, etc.; Luke 19:41-44; Matthew 23:34-39; 1 Thessalonians 2:15-16; Acts 3:23, etc.). The curses which Moses so many hundred years before had denounced against them, if they should prove disobedient, were verified on account of their unbelief. Thus it appears that the promise was originally “ through faith” --that it was as professors of Abraham’ s faith that the Israelites entered on the possession of Canaan--that the possession was continued through “ the obedience of faith” --and that, on account of the opposite disobedience, judgments were threatened and inflicted. By faith the inheritance was obtained; by faith it was held; and by unbelief it was lost. (R. Wardlaw, D. D.)Abraham’ s privilege and how he attained it I. The position which Abraham attained.1. He was made by God “ the heir of the world.” We must look upon the patriarch-- (1) As the natural head of the nation. (2) As the federal head of a peculiar people, for all believers are styled the children of Abraham. “ They which are of faith are blessed with faithful Abraham.” “ If ye be Christ’ s, then are ye Abraham’ s seed, and heirs according to the promise.” 2. It is necessary to keep these distinct, otherwise we shall confound the blessings peculiar to Israel with blessings peculiar to Christians. (1) There are certain “ blessings” of a substantial nature, every one of which became secured by charter to the house of Israel. Do we not find Scripture portraying the beauty, the glory, and the fertility of that land which God was to give to His people? Do we not find promises of temporal protection--all of which are bestowed upon the natural children of Abraham? (2) Now ask whether this presents to us the blessings peculiar to the spiritual people? Where have we in the Word of God assurances that prosperity and worldly distinction are to belong to them? That they may belong to their condition is possible, but that they are not a necessary part of their present condition is very certain. A man may be a Lazarus in rags, lying at the rich man’ s gate, and he may be a child of God. But the blessings that God has prepared for the spiritual progeny of Abraham are those that, like so many stars in the firmament, are found to be studded in the rich constellations of this Epistle. 3. Both these sets of blessings were dependent upon Jesus; for Abraham was not the heir of the world absolutely; he was the figurative heir, the representative and the type of a greater One, whom God appointed Head of all things. The truth is this, that the world in its bankruptcy is to be reinstated by Christ and Christ alone. He is not only the world’ s grand Trustee, He is the world’ s mighty Heir. Everything has come into His hands; all power is given unto Him in heaven and in earth; and, therefore, as we have seen these double blessings, so we say that there is a double touchstone with regard to them. (1) Christ was the Touchstone to Israel. Its fortunes hung trembling in the balance when the Lord Jesus Christ came, and who can question that if Israel had received the long-expected One with open arms Israel would have been the chief among the nations still? But it was a stumbling stone, and they stumbled at it and missed the pathway to happiness, to glory, and to continued national blessedness, simply by the rejection of Christ. “ Jerusalem, Jerusalem … how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not;…your house is left unto you desolate.” (2) The same touchstone tells upon a believer still. Everything turns upon this: will you or will you not have Christ? II. How it was he became possessed of it.1. It was impossible for him to attain it by law, for between Abraham and the giving of the law there was a long lapse of four hundred and thirty years. If the agency was not in existence the position could not be attributable to it. And even if the law had been in existence, Abraham by the law even then could not have become possessed of the position, because the condition of the law is faultless obedience, and Abraham was not faultless. Abraham could not have claimed his position by virtue of a law which he never could keep. 2. But there is another process by which men look for spiritual advantage, viz., through ordinances. You shall find men at the present day who will tell you that baptism is an ordinance of justification. Now circumcision is the correlative of baptism, and yet we find the apostle here laying particular stress on this, that Abraham’ s position was not dependent on his circumcision because the circumcision came subsequent to his gaining the position. 3. And then when we pass from the negative to the positive and ask ourselves how it was that he obtained it, the answer is, “ Abraham believed God, and it was counted unto him for righteousness.” It is this that makes the simplicity of salvation! Whether in times patriarchal, Jewish, or Christian man has no other resort; and an appeal to the mercy of God through Christ Jesus is after all but putting into exercise that process whereby” being justified by faith we have peace with God through our Lord Jesus Christ.” (Dean Boyd.)Abraham the heir of the world only through the righteousness of faith Note-- I. The promised inheritance--“ the world.”1. But in turning to the original covenant (Genesis 17:1-27), we find that only “ the land of Canaan” was promised (Genesis 15:18). Along with that, however, are the assurances of Gen 12:8; Genesis 22:15-18. On these rest all the predictions of the kingdom of the Messiah, even as these have their backward reference to Genesis 3:15. Which also had its implicit reference to the original place of dominion over all the earth from which man by transgression fell. Of the restoration of that dominion Psalms 8:1-9 is a triumphant anticipation; while on the promise made to Abraham (Genesis 22:17-18) is founded the assurance, given to the King of Zion, that Jehovah would give to Him “ the uttermost parts of the earth for His possession” (Psalms 2:8). On this also was made the similar announcements of (Psalms 72:8; Zechariah 9:10). And it is precisely upon this ground that St. Paul here assumes that the promise made to Abraham and his seed was a promise that they should inherit the world, of which Palestine was but a predictive type. The promise, therefore, clearly implied that so surely as the literal seed of Abraham were put in possession of the land of Canaan, so surely will the Christ Himself and His believing people, who are truly the Israel of God, be put into possession of the whole earth. For our Jesus, the seed of Abraham, shall “ not fail nor be discouraged till He have set judgment in the earth,” etc. (Isaiah 42:1-4). He is the Heir of the world, and He shall yet have His inheritance. 2. But even this does not fill up or complete the promise. For that was the promise of eternal inheritance (Genesis 17:7-8). Such possession is not possible in this probationary state. To Abraham himself there was given “ none inheritance,” though God had “ promised” it (Acts 7:5). He, and Isaac, and Jacob, who were “ the heirs with him of the same promise,” died without possession. Yet they lived and died in the confidence that the promise should be made good. And why? Because they looked for something better and more enduring, of which these earthly things were but the temporary types (Hebrews 11:10; Hebrews 11:16). It was in recognition of this hope that the sublime predictions of Isaiah, concerning Messiah’ s kingdom, stretched out far away into the future, till they laid the foundations of and brought forth to perfection “ the new heavens and the new earth” (Isaiah 65:17; Isaiah 66:22; Daniel 7:22; Daniel 12:1-3; Hebrews 11:39-40). In and with Christ, the Seed of Abraham and the Son of God, “ whom He hath appointed heir of all things,” we shall “ inherit all things” (Revelation 21:1-27).II. The heirs of this inheritance--Abraham and his seed. We must notice--1. Those who are not heirs, or are not included in this seed to which the promise was made. Abraham himself was not an heir nor the father of heirs, merely as a man, but only as a believing man. The promise was not made either to him or to his descendants through the law, which had no existence till some “ four hundred and thirty years after,” and even if it had the promise must have been made of no effect; for the law, being transgressed, works only wrath. It was not conditional upon circumcision; for the promise was made before circumcision had been enjoined. It was not conditional upon natural descent; for then Ishmael and the sons of Keturah, and Esau with their descendents, must all have been included in the seed of promise--which they most certainly were not. Therefore the right of heirship did not pertain to the Jew as a Jew. It was needful that the nation, as a nation, should be maintained in possession of the land till the Christ should come, who was the true Seed of Abraham, and the appointed Heir of all things. But the promise apart from this would have received a true fulfilment, though the whole multitude of the seed had been gathered from amongst Gentile nations. For-- 2. The true heirs are the men who are made partakers of “ precious faith,” like that of Abraham. That promise was given to him and confirmed by an oath, as he was a believing and justified man. Had he fallen away the whole covenant must have been annulled so far as he was concerned, and his right to the inheritance cancelled. And the seed which was to share the promise and the inheritance with him was to be, not a natural, but a spiritual seed. If an Israelite attained to the righteousness of faith, then he became part of the seed of Abraham and an heir according to the promise. But the same thing might be truly affirmed of any and every Gentile who also became a believer. For “ before God” Abraham is the father of all believers from amongst all nations, as it is written, “ I have made thee a father of many nations.” And, therefore, to whatever nation, tribe, or people they may pertain, those who have become one with Christ by faith have given to them this assurance (Galatians 3:29). (W. Tyson.)But through the righteousness of faith.--The righteousness of faith 1. There are two great streams of tendency at work on the ordering of human destinies. There is the current of things which makes for righteousness through the great universe, which is ultimately irresistible; and there lies in the mystery of human freedom the source of an effort and tendency which is ever striving against it, which brings men and human affairs into ceaseless collision with it, and which thereby fills the world with anguish and wreck. A new element is added to the anguish by the conflict which rages within man himself. The righteousness which reigns around has an awful witness within which cannot be silenced; and the inward protest is reinforced with terrible emphasis by all the misery with which unrighteousness never fails to chastise a people or a soul. Rest there cannot be while unrighteousness is regnant. The cry for righteousness is the strongest and most agonising cry of a man’ s awakened spirit. Till he has set himself with the stream, till he is borne up and on by the current, he cannot see even the beginning of peace. 2. There are mainly two methods in which the restoration seems feasible. There is the legal method which proceeds upon a strenuous effort of intellect and will to obey the commandment. “ There stands the law against whose rigid breastwork you are constantly dashing; study, it, mark well its lines, keep within its borders, and live.” This method is now in full vogue in our agnostic schools. Sin is mainly ignorance; throw fresh light on things, educate, and save. By all means, is the response of the gospel; still “ one thing thou lackest” if thou wouldst be saved--faith, the principle of a living righteousness which satisfies God and satisfies the soul. The deepest principle of the Old Testament culture and discipline for man’ s spirit is, “ Thou shalt love the Lord thy God,” etc. Loving Him we shall love His righteousness. And that the love might be profound and mastering, God lived amongst us. Was light needed, His life flooded the world with it; was love needed, the love that endured the cross-bound man by its cords to the Sufferer’ s heart of hearts. Was sacrifice needed, He made His soul an offering for sin, and reconciled the Father and the sinner on the basis of the perfect Sacrifice, which presented the righteousness from which man had revolted and to which man must be restored, invested in the glorious beauty and splendour of ineffable and infinite love. To believe is to open the heart to this world of purifying, uplifting, saving influence. To believe is to establish a vital link by which warm currents of quickening energy pass between the living soul and the living Saviour; so that He lives in us by His Spirit, and we live in Him. The germ of His perfect righteousness by faith is within us; the full form of it will be developed as we grow into His likeness, behold His glory, and enter fully into the possession of His bliss. (J. Baldwin Brown, B. A.)For if they which are of the law be heirs, faith is made void.--Faith made void by the law Law implies a right and a title; faith or grace a gift. If a person has duly purchased an estate, there is no need that he should put out his hands as a suppliant to receive the title deeds. And so if man looks for the heavenly inheritance by law, by compliance with the terms “ This do and live,” there is no longer any necessity for the kindly offices of faith which says, “ Believe and live.” If law enters upon the scene, faith’ s “ occupation is gone” ; it is emptied, drained of its contents, and rendered useless and worthless. (C. Neil, M. A.)Because the law worketh wrath.--The law in its relation to salvation I. It prepares the way.1. It exposes sin.2. Convinces of sin.3. Disposes the sinner to receive mercy. II. It cannot save.1. It gives no promise of mercy, and no power to obey.2. But the more clearly it is revealed, the more powerfully it impels the sinner to Christ. (J. Lyth, D. D.)The condemning power of the law The blessings which the heirs of the Divine promise receive can never be from the law, because “ the law worketh wrath.” To give life is in direct opposition to its very nature. To offer it to a sinner is like offering fire to a man perishing of thirst. For the innocent and obedient, indeed, it is ordained to life, and was so in the case of man before the Fall. Subsequently its operation was wrath alone. The law worketh wrath. I. In the obedience it demands. If it were a mere outward system, and referred wholly to open transgressions, it would rather encourage men to endeavour to meet its claims, that they might hope for the life which they would thus deserve. But “ the law is spiritual.” Such is the exceeding breadth of its requisitions, the perfect obedience which it claims, the heart-reaching power of its demands, that it charges man with guilt not only in his transgressions, but in his obedience.1. If he loves God the law asks, “ Does love rise to the full measure of the precept? Is it with all the heart,” etc. If not, there is sin even in this best attainment, and so condemnation. 2. So in regard to all efforts to fulfil the commands of God. The law cannot receive the disposition in place of the act, or the desire instead of the duty. It allows no deficiency. It presents as its standard perfection of character, and denounces death as the only alternative. To this man can never attain, and so stands condemned. In thus shutting us out, however, from all hope in itself, it shuts us up to the Saviour. II. In the sentence which it passes. In this, too, it urges man to flee from all attempts to obtain life by any personal satisfaction for his offences. The penalty of disobedience is death. But death is a state from which there is no return, but by the direct interposition of Divine power. Certainly God has provided a remedy but this is not in the law, or in man’ s obedience. It is in the perfect work and righteousness of Christ. In this man lives forever; but in works of his own the curse abides, and the law offers no mitigation or redress. Thus it worketh wrath and wrath forever. (S. H. Tyng, D. D.)The condemning power of the law Tell me, then, ye who desire to be under the law, do ye not hear the law? Does it say anything to you but “ Do this and thou shalt live” ? Does it set before you any alternative but “ Cursed is he that continueth not in all things which are written in the Book of the law to do them” ? Has it any other terms but these? “ Do this,” the wrath-working law proclaims; “ Do it all from first to last and thou shalt live; but an everlasting curse awaits you if you offend in any one particular.” Plead what yon will, these denunciations are irreversible. You may say, “ I wish to obey” ; and it answers you, “ Tell me not of your wishes, but do it.” “ I have endeavoured to obey.” “ Tell me not of your endeavours, but do it.” “ I have done it in almost every particular.” “ Tell me not what you have done almost; have you obeyed it altogether, and in all things?” “ I have for many years obeyed it, and once only have I transgressed.” “ Then you are cursed; if you have offended in one point you are guilty of all. But I am sorry, I cannot regard your sorrow.” “ But I will reform, and never transgress again.” “ I care nothing for your reformation.” “ But I will obey perfectly in future, if I can find mercy for the past.” “ I can have no concern with your determinations for the future; I know no such word as mercy; my terms cannot be altered for anyone. If you rise to these terms, you will have a right to life, and need no mercy. If you fall short in any one particular, nothing remains but condemnation.” (C. Simeon, M. A.)For where no law is, there is no transgression. No law, no transgression Would it not have been better, then, that man should have been left without law? Certainly not. For--(1) If there were no law there could be reward of obedience, and so the Christian religion would have lost part of its attractiveness. And-- (2) It might well be that certain courses of conduct, though they could not properly be called transgression, would yet bring with them misery and suffering. I. The general truth of the assertion. Where there is no law, there is--1. No prescribed mode of action. (1) In the physical world. Suppose that no path had ever been marked out, let us say, for a planet, but that it had always travelled hither and thither in any direction. In such a case it could not transgress its law. To transgress is to pass over the boundaries, but with no boundaries determined that could not be. So it was when “ the earth was without form and void” ; before as yet out of chaos God had called the cosmos, with its light, its order, and its law. (2) In the social world. In certain low states of barbarism there is no such thing as government. No course of conduct is either prescribed or forbidden, but all actions are indifferent, so that whatever a man may do he does not transgress. (3) In the moral and spiritual world. There are in man moral distinctions, he knows what is good and what is evil. Because of this, those who have not the written law of God are, as the apostle teaches, a law unto themselves, for they have a conscience which approves or condemns. But suppose it otherwise; suppose man really did not know right from wrong; in such a case there would be neither law nor transgression. 2. No knowledge of sin. The law does not make man a transgressor, but it makes him know that he has transgressed. As Paul teaches: “ I had not known sin but by the law” ; “ Without the law sin is dead” ; “ Sin is not imputed when there is no law.” It prescribes righteousness, and in so doing proscribes sin. It is when the commandment comes sin revives, and is made to appear exceeding sinful. But as long as we are incapable of knowing, we are incapable of sinning. “ We sin wilfully after that we have received the knowledge of the truth.” 3. No supreme authority to judge, to acquit or condemn. Transgression is disobedience, and this could not be except by reference to one who has authority to exact obedience. II. The assertion in the light of Christianity. So far we have referred to law generally, but we are under the highest and best law ever laid down for the guidance of human conduct--the law of Christ’ s love. This law is--1. Clearly stated. In earthly kingdoms it is often a very difficult thing to know what the law in a given case is; but we know the will of Christ, for we have His new commandment. 2. Widely known. Not yet universally, but wherever the gospel of Christ is preached. 3. Easily obeyed. It is not enough that a law be clearly stated and widely known. The behests of a tyrant might be that. But Christ said, “ My yoke is easy.” “ His commandments are not grievous.” The Psalmist said, “ O how love I Thy law.” “ I love Thy commandments above gold, yea, above fine gold.” And the law of Christ is better, holier, and more easily obeyed than that which the Psalmist thus esteemed. 4. Of beneficial tendency. In many earthly kingdoms there have been laws adverse to the prosperity of the subjects. But Christ’ s reign is both in righteousness, and for the highest benefit of His followers. They have liberty, life, peace, hope, etc. “ Blessed are they that do His commandments.” “ In keeping of them there is great reward.” III. How this ought to affect our life and conduct. The character of a people may be known by their laws. What manner of persons thus ought they to be who have become Christ’ s subjects? This great truth should lead to--1. Earnest solicitude.2. Cheerful obedience.3. Activity for the extension of Christ’ s rule. (J. A. T. Skinner, B. A.) Romans 4:16 Therefore it is of faith, that it might be by grace. How is salvation received I. The fact.1. It is of faith. And what is faith? It is taking God at His Word, and acting upon that by trusting in Him. Some of the Puritans used to divide it into three parts. (1) Self-renunciation, which is, perhaps, rather a preparation for faith than faith itself. (2) Reliance, in which a man trusts, and leaves his soul in the Saviour’ s hands. (3) Appropriation, by which a man takes to himself that which God presents in the promise. We shall, however, better understand what faith is as we consider-- 1. Abraham’ s case. (1) He believed the promise of God firmly and practically. He was in Chaldea when the Lord promised to give him a land and a seed, and straightway he went forth, not knowing whither he went. When he came into Canaan he had no settled resting place, but still believed that the land wherein he sojourned as a stranger was his own. God promised to give him a seed, and he waited till he was a hundred years old and Sarah ninety when Isaac was born. Nor did he doubt when the Lord bade him take Isaac and offer him up as a sacrifice. (2) He had an eye to the central point of the promise, the Messiah. When the Lord said that He would make him a blessing, and in him should all the nations of the earth be blessed, I do not suppose Abraham saw all the fulness of that marvellous word; but our Lord declares, “ Abraham saw My day and was glad.” (3) He considered no difficulties whatever (Romans 4:18-19). These were terrible difficulties; they were for God to consider, and not for him. (4) He gave glory to God (Romans 4:20). God had promised, and he treated the Lord’ s promise with becoming reverence. He knew that Jehovah is not a man that He should lie, nor the son of man that He should repent. Abraham glorified the truth of God, and at the same time he glorified His power. It belongs to puny man to speak more than he can do; but is anything too hard for the Lord? (5) He rested upon the Lord alone (Romans 4:21). There was nothing whatever in his house, his wife, himself, or anywhere else, which could guarantee the fulfilment of the promise. He had only God to look to, and what could a man have more? And this is the kind of faith which God loves and honours, which wants no signs, evidences, or other buttresses to support the word of the Lord. Dictum! Factum! These twain are one with the Most High. 2. The faith of every man who is saved must be of this character. When we are saved-- (1) We take the promise of God and depend upon it. (2) We believe in God over the head of great difficulties. If it was hard for Abraham to believe that a son should be born unto him, methinks it is harder for a sinner to believe the hopeful things which the gospel prophesies unto him. (a) Can the gospel message be true to such a worthless rebel as I am? Despite the trepidation of the awakened spirit, the Holy Spirit enables it to quiet itself with the firm persuasion that God for Christ’ s sake doth put away its sin. (b) Another miracle is also believed in, namely, regeneration. This is quite as great an act of faith as Abraham to believe in the birth of a child by parents who were advanced in years. The faith which saves believes in Jesus and obtains power to become children of God and strength to conquer sin. (c) Does it not seem incredible that such feeble, foolish creatures as we should continue in faith? Yet this we must do; and the faith which saves enables us to believe that we shall persevere, for it is persuaded that the Redeemer is able to keep that which we have committed unto Him. (d) We believe, according to God’ s promise, that we shall one day be without spot or wrinkle, or any such thing.” “ Without fault before the throne of God.” But how is this to be? Surely our confidence is, that He who has promised it is able to perform it. (3) This saving faith rests in the power of God as manifested in Jesus (Romans 4:24-25). It is not to us a thing incredible that God should raise the dead; we therefore believe that because God has raised the dead He hath raised us also from our death in sin, and that He will raise our bodies too. II. The first reason why God has chosen to make salvation by faith, “ that it might be of grace.” He might have willed to make the condition of salvation a mitigated form of works. If He had done so it would not have been of grace. As water and oil will not mix, and as fire and water will not lie down side by side in quiet, so neither will the principle of merit and the principle of free favour. Grace and faith are congruous, and will draw together in the same chariot, but grace and merit pull opposite ways, and therefore God has not chosen to yoke them together.1. In Abraham’ s case, inasmuch as he received the blessing by faith, it is very evident that it was of grace. No man thinks of Abraham as a self-justifying person, saying, “ God, I thank Thee that I am not as other men.” His name is not “ the father of the innocent,” but “ the father of the faithful.” 2. Inasmuch as we are saved by faith, every believer is made to see for himself that, in his own instance, it is grace. Believing is such a self-renunciating act that no man who looks for eternal life thereby ever talked about his own merits. He cannot get away from simple faith, for the moment he attempts to do so he feels the ground going from under him. 3. Through the prominence given to faith, the truth of salvation by grace is so conspicuously revealed that even the outside world are compelled to see it, though the only result may be to make them cavil. 4. Moreover, faith never did clash with grace yet. When the sinner comes and trusts to Christ, and Christ saith to him, “ I forgive thee freely by My grace,” faith says, “ O Lord, that is what I want.” “ But if I give thee everlasting life it will not be because thou deservest it, but for Mine own name’ s sake.” Faith replies, “ O Lord, that also is precisely as I desire.” 5. Faith is the child of grace. The believer knows that his faith is not a seed indigenous to the soil of his heart, but an exotic planted there by Divine wisdom; and he knows too that if the Lord does not nourish it his faith will die like a withered flower. Faith is begotten and sustained by a power not less mighty than that which raised our Lord from the dead. III. A further reason. “ To the end that the promise might be sure to all the seed.” For--1. It could not have been sure to us Gentiles by the law, because we were not under the law of Moses at all. The Jew, coming under the law, might have been reached by a legal method, but we who are Gentiles would have been altogether shut out. Therefore grace chooses to bless us by faith in order that the Gentile may partake of the blessing of the covenant as well as the Jew. 2. The other method has failed already in every ease. We have all broken the law already, and so have put ourselves beyond the power of ever receiving blessing as a reward of merit. What remaineth, then, if we are to be saved at all, but that it should be of faith? 3. It is of faith that it might be sure. Under the system of works nothing is sure. Suppose you were under a covenant of salvation by works, and you had fulfilled those works up till now, yet you would not be sure. But after all you have done for these long years you may lose everything before you have finished your next meal. But see the excellence of salvation by grace, for when you reach the ground of faith you are upon terra firma.4. If the promise had been made to works there are some of the seed to whom most evidently it never could come. If salvation to the dying thief must come by works, how can he be saved? but he believed, cast a saving eye upon the Lord Jesus and said, “ Lord, remember me,” and the promise was most sure to him, for the answer was, “ Today shalt thou be with Me in Paradise.” (C. H. Spurgeon.)Salvation of faith, that it might be by grace I. Because faith is the gift of God, not the recompense of any previous desert. Were it otherwise, all would live and die in unbelief; for no one could deserve the gift, and no one would believe on whom it was not bestowed. Faith is a coming to Christ for life; but this coming is alone the effect of Divine influence (John 6:65). The habit, the exercise, and the increase of faith, are all from God. II. Faith is a suppliant grace, sensible of its own poverty and inefficacy (Proverbs 18:23). One of the most modest, and yet importunate suppliants was the woman of Canaan; and our Lord attributed her importunity to the strength of her faith. The prayer of faith is the least assuming, the most submissive. Its language is, Lord, save, or I perish. God be merciful to me a sinner. III. Faith receives all from Christ; it is the empty hand extended towards Him for a full and complete salvation. Love may be said indeed to give, but it is the office of faith only to receive. Faith receives the truths and blessings of Christ Himself; and is constantly receiving out of His fulness, even grace for grace. It is also of the nature of faith to receive all with humility and self-abasement (Psalms 115:1; Romans 3:27). IV. The entire dependence of faith upon the will of God. Its language is, Let Him do with me as seemeth good in His sight. If I am condemned, the sentence will be just; if saved, it will be owing to a multitude of tender mercies. Its hand is laid, not upon the duties it performs, but upon the head of the great atoning sacrifice. When it asks it is in the name of Jesus; what it expects is alone for His sake, both grace here and glory hereafter. V. There is an imperfection in faith, which shows that it can have no meritorious influence on our salvation. If faith has any strength, it arises not from itself, but from its object; it needs continual support, and is often ready to sink under the weight of objections and oppositions. It may in this respect be said of graces as it is of persons, God hath chosen the things that are weak and despised (1 Corinthians 1:28-29; 1 Corinthians 12:24). VI. Faith is humble and self-denying. Its language is, after all its laborious exertions, “ Yet not I” --I can do nothing. It is Christ that has done, it is He that must do all. “ I am not worthy that Thou shouldest come under my roof,” says the centurion. “ I have not found so great faith, no, not in Israel,” replied the Saviour. It puts on the robe, but it did not weave it; it shows the debt paid, but did not discharge it. We are said to live by faith; yet faith says, It is not I, but Christ liveth in me.1. If salvation be of faith, what will become of unbelievers (John 3:18-36). 2. If salvation be of faith, that it might be by grace, then it is no wonder that Satan employs his utmost endeavours to prevent faith, and also to destroy it (2 Corinthians 4:4). 3. Let his malignant activity excite us to watchful. Less and diligence, and to beware of his devices. (B. Beddome, M. A.)Salvation by grace through faith I. Salvation is by faith in order--1. That it might be by grace, or pure favour and goodwill. Coming thus-- (1) It honours God as an act of royal beneficence. (2) It honours man as making him the object, not of Divine justice and wisdom merely, but of Divine charity. (3) It blesses the recipient by culturing humility and gratitude. 2. That the promise may be sure to all-- (1) Were it by works, however, some may fancy themselves able to gain it, the mass of mankind must despair. (2) Were it by works the original purpose of its provision could not be fulfilled, for the promise was to all nations. (3) Faith in a condition which all may fulfil; the feeblest as the strongest, the most guilty as the least guilty, the debtor of ten thousand talents as the debtor of an hundred pence. III. This faith is exemplified in Abraham. He is the father of all who believe, as Tubal is the father of iron workers, and Jubal of musicians. His faith is exhibited as--1. A faith that regarded God as the quickener of the dead and Creator of things not existing--as a God with whom nothing was impossible. 2. A faith that looked for fulfilment of the promise when there was no probability of that fulfilment; as when he believed in his possession of Canaan. 3. A faith that expected when fulfilment seemed impossible; as when he believed the promise of a son to himself and aged, barren Sarah. 4. A faith that failed not when fulfilment seemed to be stopped by the acts of God Himself; as When the whole promised seed lay doomed to death upon the altar. 5. A. faith that staggered not--a full persuasion of heart. 6. A faith that practically confided: as when he went forth from his father’ s house, and when he bound Isaac for death; thus a faith made perfect by works. His seed are all who imitate his faith. (W. Griffiths.)Salvation by grace through faith I. Salvation is by faith.1. A deliverance.2. Effected for us.3. Through faith.4. In Christ.5. Without merit. II. That it might be of grace.1. Received.2. Felt.3. Recognised.4. Enjoyed as grace. (J. Lyth, D. D.)Salvation by grace In a period of religious awakening, Sammy thought himself a subject of the work, and, with others, presented himself for admission to the Church. The office bearers hesitated, on the ground that he might not have sufficient capacity to comprehend the doctrines of the gospel and the evidences of conversion. They concluded, however, to examine him, and began with the subject of regeneration. “ Do you think, Sammy,” said the pastor, “ that you have been born again?” “ I think I have,” was the answer. “ Well, if so, whose work is that” ? “ Oh! God did a part, and I did a part.” “ Ah! what part did you do, Sammy?” “ Why, I opposed God all I could; and He did the rest.” The result of the examination was, that, so far as they could judge, the Holy Spirit had been Sammy’ s theological teacher, and had indeed created him anew in Christ, “ not of works, lest any man should boast.” (Christian Treasury.)Faith not meritorious, but effectual It does not stand in the place of obedience, as the terms of a new bargain, that has been substituted in room of an old one. It is very natural to conceive that, as under the old covenant we had salvation for our works, so, under the new, we have salvation for our faith; and that, therefore, faith is that which wins and purchases the reward. And thus Heaven’ s favour is still looked upon as a premium, not for doing, it is true, but for believing. And this has just the effect of infusing the legal spirit into our evangelical system; and thus, not merely of nourishing the pride and the pretension of its confident votaries, but of prolonging the disquietude of all earnest and humble inquiries. For, instead of looking broadly out on the gospel as an offer, they look as anxiously within for the personal qualification of faith, as they ever did upon the personal qualification of obedience. This transfers their attention from that which is sure, even the promises of God--to that which is unsure, even their own fickle and fugitive emotions. Instead of thinking upon Christ, they perpetually think upon themselves. They ought surely to cast their challenged and their invited regards on Him, who calls them to look upon Him from all the ends of the earth and be saved! But no! they cast their eyes with downward obstinacy upon their own minds; and there toil for the production of faith in the spirit of bondage; and perhaps, after they are satisfied with the fancied possession of it, rejoice over it as they would over any other meritorious acquirement in the spirit of legality. This is not the way in which the children of Israel looked out upon the serpent in the wilderness. They did not pore upon their wounds to mark the progress of healing there; nor did they reflect upon the power and perfection of their seeing faculties; nor did they even suffer any doubt that still lingered in their imaginations, to restrain them from the simple act of lifting up their eyes. And when they were cured in consequence, they would never think of this as a reward for their looking, but regard it as the fruit of Heaven’ s gracious appointment. Do in like manner. It will make both against your humility and your peace, that you regard faith in the light of a meritorious qualification; or that you attempt to draw a comfort from the consciousness of faith, which you ought directly to draw from the contemplation of the Saviour. If salvation be given as a reward for faith, then it is not of grace. But we are told in this verse that it is of faith, expressly that it might be by grace. In the one way, you can only be as sure of the promise as you are sure of yourself; and what a frail and fluctuating dependence is this! In the other way, you are as sure of the promise as you are sure of God; and thus your confidence has a rock to repose upon. And in the very act of leaning upon God, man is upheld not only in hope but in holiness. It is in the very position of standing erect upon the foundation of the promises that the promised strength as well as the promised righteousness is fulfilled to him. It is in the very act of looking unto Jesus, that the light of all that grace and truth which shine from the countenance of the Saviour is let in upon the soul; and is thence reflected back again in the likeness of this worth and virtue from his own person. (T. Chalmers, D. D.)To the end that the promise might be sure to all the seed.--The promise made sure--grace and faith I. The end in view--that “ the promise may be sure to all the seed.” Every promise of God is sure in the sense of being trustworthy. But the fulfilment is not necessarily sure to any, for they come short of its stipulations. The certainty here is the opposite of what is deprecated in Romans 4:4 : “ the promise being made of none effect,” i.e., falling short of its full accomplishment. Let us think of the origin of the promise.1. Let us behold the Father taking up the question of the inheritance. It is the heirship of the world (Romans 4:13). Who are ultimately to inherit? That must be settled before anything about it can become the subject of promise at all. And in settling that, there must be sovereign choice. 2. The Son has from everlasting an interest in the promise. The inheritance which it conveys is in the first instance destined to Him (Hebrews 1:2). He is the one seed; and others are included in the seed only as being one with Him. Through what a ministry on His part they are to become fellow heirs with Him He all along knows full well. He is to “ bear their griefs and carry their sorrows” ; to be “ made sin,” to be “ made a curse” for them. Through such sore “ travail of His soul” in their stead He is to obtain the fulfilment of the promise: to “ see” in them “ His seed” ; the seed that being one with Him is to be the heir of the world, to inherit all things in Him. 2. The Holy Spirit is one with the Father and the Son; as in the essence of the Divine nature, so also in this covenant of peace. He is a party to it. The seed who are to be heirs are to be put into His hands, to be made one with the Son in His heirship, and one with one another in the Son. That the promise may be sure, He must put forth His soul-subduing power. Is He to do so otherwise than on the footing of its being “ sure to all the seed” ? II. The two steps by which alone it is to be reached. But why should there be any steps? Why may not the mere fiat of Omnipotence at once secure the end in view? God has but to speak, and “ Out of these stones He is able to raise up children unto Abraham.” Yes! And if it were “ stones” that He had to deal with, the old creation formula--Let it be--would suffice. The voice might go forth, not only figuratively, “ Thy seed shall be as the sand,” but literally, “ Let the sand by thy seed.” And if the seed could be as stones, or as sand, ever after, to be managed as stones or sand, the problem of securing that the promise should be sure might be easily solved. But it is not so. For the materials are not stone or sand, but beings who have possessed and abused the faculty of free will. The problem is solved, however, when we take into account the two steps here indicated as securing the result.1. It is “ by grace.” The whole economy is alive and instinct with grace. (1) Its origin is very gracious. It has its rise in the favour which the Son ever finds in the Father’ s right from everlasting. What but this grace moves the Father to “ appoint the Son heir of all things” (Hebrews 1:2)? And that is at once the source and pattern of all subsequent exercises of the same grace in time. (2) It is by the same grace that, in virtue of His being “ appointed heir of all things,” the Son is the agent “ by whom God made the worlds,” and “ who upholdeth all things by the word of His power” (Hebrews 1:3). It is for the grace He ever has with the Father that, as the Lord of creation and providence, and now the Lord of the economy of redemption, He has “ in all the preeminence” (Colossians 1:16-18). (3) For very specially this grace appears in His having constituted the Saviour of men. When He comes into the world on His errand of redemption He finds grace and favour in the Father’ s eyes (Matthew 3:17). When He leaves the world, His work being finished, He finds grace and favour still (Romans 1:4). It is because the Father graciously accepts Him as the righteous one (Isaiah 53:11), that He “ sets Him at His own right hand in the heavenly places” (Ephesians 1:20). This grace, love, on the Father’ s part, how gladly does the Son always own (Proverbs 8:30-31)! How willingly does He welcome the task that is to cost Him so dear (Psalms 40:7-8)! (4) And now it may be seen how the Father’ s treatment of those who are the Son’ s seed, is simply an extension of the favour which He bears to the Son Himself. They are embraced or comprehended in the grace which the Son ever finds in the Father’ s sight. It is on this principle that the Father proceeds in pardoning, acquitting, justifying, glorifying them (Ephesians 1:6). 2. It is “ of faith.” Why? Simply, that it may still be all “ by grace.” We have seen that it is by grace alone that any are admitted into fellowship with the Son in His gracious work and ministry of substitution. Let us now see what grace there is in the terms, or the manner, of their admission, Freely, unreservedly, unconditionally; if they will; when they will. Ah! but does not this really destroy all certainty? If they will! Does it not cast doubt on everything? When they will! When will they? Will they ever? Of what avail then is all this grace to them? And yet how can the thing be otherwise? How can any enter into union with the Son, so as to have the promise made sure to them in Him, otherwise than by its being freely left to their own free choice? If the grace is to be free, it must be not only freely given, but freely taken. There can be no coercion. There must be cordial and congenial consent. No otherwise can the promise be sure to beings capable of choice. Their free, unforced yes must be got. And if that yes be got, all is safe. Hence the necessity of faith, which is simply that free affirmative response. This may be seen more clearly if we consider-- (1) Faith. The whole virtue of faith lies in its being your actual appropriation of the benefit. Its charm consists in dealing with what is presented to it as its object, not through anything, even itself, coming in between, but directly and immediately, without any regard to itself at all. Now the object with which it has to deal is the promise, or rather the Son, to whom, in the first instance, the promise belongs, and is sure. The only use of faith is that it embraces Christ. (2) With its office, the nature of faith corresponds. Our entire moral nature is concerned in it. Every faculty and feeling is taken up with Christ. There is no unoccupied power of the mind within at leisure to take cognisance of the rest. (3) But how shall this full, simple, direct, straightforward faith spring up in any soul? Plainly it is not natural to man. Witness the extreme difficulty of getting men to comprehend it. A Divine teacher is needed to purge the inward sight, and open the eye of the soul. And if, for simply lodging a clear idea of this Divine method of grace in the intellect, the agency of the Divine Spirit Himself is needed, how much more when we are asked to approve of it, to go along with it and become parties to it? Thus “ by grace are we saved through faith, and that not of ourselves, it is the gift of God.” (R. S. Candlish, D. D.) Romans 4:17-18 As it is written, I have made thee a father of many nations.God’ s promise to Abraham I. Its grandeur and importance.1. A spiritual seed.2. A worldwide blessing. II. The power by which it must be accomplished.1. Almighty.2. Life-giving.3. Creative. III. The means by which that power is enjoyed--faith. (J. Lyth, D. D.)God, who … calleth those thugs which be not as though they were.--The Divine conception of uncreated things Those philosophers of old who held that man pre-existed before his birth into this world had just one element of truth in their doctrine. Man--body, soul, and spirit--pre-existed eternally in the mind and will of God, and as such was an object of Divine contemplation and compassion. Grand architectural fabrics pre-exist long before the ground is cleared, the materials are collected or prepared--yes, long before the plans are drawn. They pre-exist in the mind of the architect and in the will of the constructor. Many things, however, exist in the mind and will of man which, through his inability or caprice, fail to have any formal or substantial being whatever. Consequently it behoves us not to speak too confidently upon the execution and realisation of our conceptions. But with God, who is of infinite power and who changes not, the things in His mind and will are as sure and certain as if they were already ushered into life and activity (cf. Hebrews 11:3). (C. Neil, M. A.)Who against hope believed in hope.--Abraham’ s faith I. Its basis the absolute promise of God. II. Its measure.1. Strong against hope.2. Unwavering.3. Confident. III. Its issue.1. God’ s glory.2. His own salvation. (J. Lyth, D. D.)Undeterred by difficulties Men differ among themselves. They differ as plainly in their relation to God. The differences appear in their lives. Blorn or Thorfinn will make a longer voyage than Eric, because they are bolder men. But Blorn will push his ship further south than Thorfinn if he has a stronger wind and a better chart. We need not fear our work, nor turn aside from our duty. The hungry multitude need not depart though we have but five loaves, if we are bidden to give them to eat. We might well attempt larger things. Few men have made proof of their ability. Life need not be spent in the valleys. Our way need not be shut in by hills. The promise is distinct, rational, effective. Dare anything which is duty. Believe in yourself because God believes in you, and accept the honour of high service. Leibnitz said that all difficult things are easy, and all easy things are difficult. If the hard thing drives us to God it becomes easy in the act. Farragut repeated Lord Collingwood’ s saying, that we are not to be afraid of doing too much. The weight of the universe presses on the shoulders of every man to hold him to his task. “ The only path of escape known in all the world of God is performance. You must do your work before you shall be released.” How all things hold us up to God, and every thought of greatness puts us under bonds to trust and receive! Westminster Abbey holds no nobler dust than his who faced the darkness and desperation of Africa, and single-handed forced his way through its deadly gloom, and earned a place among England’ s kings. Is there anything to stir the ambition, to nerve the arm, to empower the life, like the summons of our God, who throws the impossible at our feet and bids us take it up, and about His demands binds the cords of His promises? (A. McKenzie.)Who, against hope, believed in hope Where hope has a great object in view, there will always be fear. If not fear, there will always, however, be that sort of timorous fluctuation which distinguishes hope from assurance. It is thus in worldly affairs. When a great good is expected, but not yet possessed, there will always be an apprehension of losing it. It is thus, too, with every good man who views the Christian dispensation as he ought. When he contemplates the scheme of man’ s redemption in all its vastness--the wonderful means employed, and the immensity of the views it opens--he recoils at his own insignificance; and thinks it against hope to believe that such a creature as he feels himself can ever be the object of such Divine beneficence. On the other hand, when he considers the love of God to man in his creation, which could have no end but man’ s happiness--when he considers that the very act of his creation is an assurance of God’ s future protection--when he reflects on the numerous promises of the gospel, of the truth of which he is clearly convinced by abundant evidence--his diffidence vanishes, and he cannot help, in the language of the text, against hope, believing in hope. (John Gilpin, M. A.)Abraham’ s faith I. Its ground. The promise of God.1. The general promise (Genesis 15:1), that God would take him into His protection and abundantly reward his obedience. The like promise is made to all the faithful (Psalms 84:11). 2. The particular promise. When God had told Abraham that He would be his shield, etc., he replied, “ Lord, what wilt Thou give me, seeing I go childless” ; and again, “ Behold, Thou hast given me no seed: and, lo, one born in my house is mine heir” (Genesis 15:2-3). These words of Abraham imply some weakness of faith, though they also may be a revival of an old promise (Genesis 12:3). And they say in effect, Lord, how can I take comfort in the promised reward, since I do not seek the fulfilling of Thy promise touching my seed? But now mark the Lord’ s reply (Romans 4:4); and then God led him forth (Romans 4:5)--ocular demonstration leaveth a stronger impression upon the mind--upon this “ Abraham believed in the Lord, and He counted it to him for righteousness” (Romans 4:6). He was a believer before, but now he commenceth a strong believer: “ He believed in hope against hope,” etc. I. Its excellency.1. “ He believed in hope against hope.” Spiritual hope can take place when natural hope faileth. Most men’ s faith is borne up by outward probabilities; they can trust God no further than they can see Him; but true faith dependeth upon Him when His way is in the dark, as Paul could give assurance when all hope was taken away (Acts 27:20-22). I prove this-- (1) From the genius and nature of faith. There must be some difficulty in the thing to be believed or else it is not an object of faith (chap. 8:24). (2) From the warrant of faith, which is the Word of God. We must believe God upon His bare word, though we know not what time or way He will take, or by what means the thing promised will be accomplished. In things future and invisible we believe against sense; in things incredible we believe against reason (Hebrews 11:1). It must not be, saith sense; it cannot be, saith natural reason; it both can and will be, saith faith. (3) From the object of faith, God all-sufficient. We must gauge neither His goodness nor power by our measure. Not His goodness (Isaiah 55:8-9; Hosea 11:9); nor His power (Zechariah 8:6). 2. He considered not the difficulties (Romans 4:19). Here we learn that we must not oppose natural impediments to the power and truth of God. Note-- (1) How we are or not to consider difficulties. (a) In some sense it is our duty to consider them, that we may not go about the most serious work hand over head. Christ bids us sit down and count the charges (Luke 14:28). The saints are wont to put hard cases to themselves (Psalms 3:6; Psalms 23:4). (b) Therefore the ends must be observed. We must consider them to weaken our security, but not to weaken our confidence in the promise. The difficulties of salvation must be sufficiently understood, otherwise we think to do the work of an age in a breath (Luke 8:24; Joshua 24:19); for it is not so easy a matter as you take it to be. (c) Difficulties must be thought on to quicken faith, not to weaken it. If they be pleaded against the promise they weaken faith; if they be pleaded to drive us to the promise they quicken faith. (2) The inconveniences of this sinful considering the difficulties in all the parts of faith. (a) As to assent. If you will not credit it unless the thing be evident in itself, you do not believe Christ but your own reason; and instead of being thankful for the revelation you quarrel with tits truth, because it is in some things above your capacity. You should be satisfied with the bare word of God, and captivate your understandings to the obedience of it. (b) As to consent and acceptance. There are many things may be objected against entering into covenant with Christ. First, our great unworthiness. This is one reason why the instance of Abraham is proposed as a pattern of faith to the Gentiles. As Abraham considered not his natural incapacity to have children, so they not their unworthiness to be adopted into God’ s covenant. If you be such a sinner, the more need of a saviour. You would laugh at him that would argue I am too cold to go to the fire, too sick to send for the physician, too poor to take alms, too filthy to go to the water to be washed. Celsus objected against Christianity that it was a sanctuary for men of a licentious life. Origen answered him that it was not a sanctuary to shelter them only, but an hospital to cure them. Secondly, the fickleness of the heart. You are afraid to bind yourselves to God. The truth is this consent implieth a delivery over of yourselves to Christ, and you must consider difficulties so as to fortify your resolution (Matthew 16:24; Matthew 20:22). And not to consider is to discourage your consent. (c) For affiance. There seemeth to be an impossibility to sense and reason from first to last. If the difficulties of salvation were sufficiently understood, we should see it is the mere grace and power of God that carrieth it on in despite of men and devils (Ephesians 1:19). As for instance, the reconciling of a guilty soul to God (Ephesians 2:3); the changing of an obstinate heart (Jeremiah 17:9); and the giving us an holy nature and life (Job 14:4); or to quicken us that were dead in trespasses and sins (Ephesians 2:1); to strengthen a feeble and weak creature (2 Corinthians 3:5). 3. “ He staggered not at the promise through unbelief.” This may refer to three acts or parts of faith: (1) Assent. If we have the word and promise of God we should believe anything as surely as if we had the greatest evidence in the world. Thus some of the disciples doubted of the truth of Christ’ s resurrection (Matthew 28:17; Luke 24:21). This argueth a weak faith; but faith is strong as it overcomes our speculative doubts, and settles our souls in the truth (Acts 2:36). (2) Consent. When the consent is weak and wavering faith is weak (Hebrews 10:23). But such a confirmed resolution as leaveth no room for wavering argueth a strong faith (Acts 21:13). (3) Dependence and trust (James 1:6-8). 4. “ He was fully persuaded that what God had promised He was fully able also to perform.” A strong, steady, and full persuasion of the power of God argueth a great faith. (1) There is no doubt of His will when we have His promise; but the ability of the promiser is that which is usually questioned. Unbelief stumbleth at His can (Psalms 78:19; Luke 1:34; 2 Kings 7:2). Nay; and the children of God themselves. Sarah was rebuked when she laughed (Genesis 18:12-14). (2) God’ s power and all-sufficiency is to the saints the great support of faith in their greatest extremities. They are relieved by fixing their eye on God’ s almightiness; as Abraham here. So Hebrews 11:19; so for perseverance (Jude 1:24); and for the resurrection (Philippians 3:21). In matters conditionally promised we must magnify His power, and refer the event to His will (Matthew 8:2). (3) There are two things to enlarge our thoughts and apprehensions about the power of God (verse 17). We have to do with a God who can say to the dead, Live. He that can quicken the dead can quicken those that are dead in trespasses and sins. III. Its fruit and effect--an exact and constant obedience. In Isaiah 41:2 the righteous man is supposed to be Abraham, often designed by that character; and he was called to his foot, to go to and fro at God’ s command, as the centurion said (Matthew 8:9). There are two great instances of Abraham’ s obedience:1. His self-denial in leaving his country (Hebrews 11:8). Such a total resignation there must be of ourselves to the will of God. 2. Another trial was Hebrews 11:17-18. Because God would make Abraham an example of faith to all future generations, therefore He puts him to this trial, to see whether he loved his Isaac more than God. (T. Manton, D. D.)Hope built on faith I. Our salvation appears impossible to human expectation and can only be hoped for on the ground of faith. After the Saviour had laid before His disciples that cherished riches were a hindrance to religion, they exclaimed, “ Who then can be saved?” There are many other aspects of godliness which suggest the same doubt, and to which the same gracious answer applies, “ The things which are impossible with men are possible with God.” The law of self-preservation in human nature would suggest the desirability of being saved, but the same law has no remedy to offer. Man is naturally hopeful, but within his own breast there are no grounds of salvation. God is just; man is guilty. To remove sin from the book of remembrance above and the book of conscience below, suggests insuperable difficulties to man’ s reason. The good hope through grace comes of faith. We have the Word of God for our foundation; on that we build our faith, and of faith springs our hope. II. The extension of the kingdom of the messiah and the salvation of the world, is an expectation which rests, not on human probabilities, but on faith in God’ s promise. There is no prayer more frequent than--“ Thy kingdom come.” The whole heart of the Church is bound up in an intense desire to see mankind under its roof. But make a map of the world, and paint Christian countries white, and all the others black. You will see that the labours of eighteen centuries have only touched the fringe of the garment. The human aspect of the matter is discouraging, and we are ready to ask, “ Who hath believed our report? and to whom is the arm of the Lord revealed?” The day of universal judgment is delayed to allow time for the spread of the gospel. We believe that the earth will be covered with a knowledge of the Lord; that the Saviour will see of the travail of His soul and be satisfied; then the heathen will be His inheritance, and the uttermost parts of the earth His possession. This is the hope of faith. (Weekly Baptist.) Romans 4:19-22 And being not weak in faith … he staggered not at the promise of God through unbelief.The sinfulness of staggering I. What is it to stagger at the promise? The word “ staggered” is properly to make use of our own judgment and reason, in discerning of things, of what sort they be (1 Corinthians 11:29). In the sense wherein it is here used (as also Matthew 21:21). It holds out a self-consultation and dispute, concerning those contrary things that are proposed to us (so also Acts 10:20). To stagger then at the promise is to take into consideration the promise, and all the difficulties that lie in the way of its accomplishment, and so to dispute it, as not fully to cast it off, nor fully to close with it. E.g., the soul considers the promise of free grace in the blood of Jesus, weighs those considerations which might lead the heart to rest firmly upon it; but considers his own unworthiness, etc., which, as he supposes, staves off the efficacy of the promise. If he add a grain of faith, the scale turns on the side of the promise; the like quantity of unbelief makes it turn upon him; and what to do he knows not: let go the promise he cannot, take fast hold he dares not, but wavers to and fro. Thus the soul comes to be like Paul (Philippians 1:23), or as David (2 Samuel 24:14). He sees, in a steadfast closing with the promise, presumption; on the other hand, destruction; arguments arise on both sides, he knows not how to determine them, and so hanging in suspense, he staggers. Like a man meeting with two paths, that promise both fairly, and knows not which is his proper way, guesses and guesses, and at length sits down until someone comes that can give direction. The soul very frequently in this hesitation refuses to go one step forward till God come mightily and lead out the spirit to the promise, or the devil turn it aside to unbelief. It is as a light in the air: the weight that it hath carries it downwards; and the air, with some breath of wind, bears it up again. Sometimes it seems as though it would fall by its own weight; and sometimes, again, as though it would mount quite out of sight; but poised between both it tosseth up and down, without any great gaining either way. The promise draws the soul upward, and the weight of its unbelief sinks it downward; but neither prevails. Like the two disciples going to Emmaus (Luke 24:14), “ They talked together of the things that had happened,” and (Romans 4:22) they gave up. Yet they cannot quite give over all trusting in Christ (Romans 4:23-25): hereupon they staggered (Romans 4:17); much appears for them, something against them, they know not what to do. II. Notwithstanding any pretences whatever staggering is from unbelief. The two disciples just mentioned thought they had good cause of all their doubtings (Luke 24:20). But our Saviour tells them that they “ are foolish, and slow of heart to believe.” Peter venturing upon the waves at the command of Christ (Matthew 14:1-36), seeing the “ wind to grow boisterous,” also hath a storm within, and cries out, Oh; save me! The real cause of his fear was merely unbelief (verse 31). And upon several occasions doth our Saviour lay all the staggering of His followers as to any promised mercy upon this score (Matthew 6:30; Matthew 8:26; see also Isaiah 7:7; Isaiah 7:9; Hebrews 4:2). But these things will be more clear if we consider that when a man doubts his reasonings must have their rise, either from something within himself, or from something in the things concerning which he staggereth. He that doubteth whether his friend be alive or not, his staggering ariseth from the uncertainty of the thing itself; when that is made out, he is resolved, as it was with Jacob in the case of Joseph. But he that doubteth whether the needle in the compass being touched with the lodestone will turn northward all the uncertainty is in his own mind. If when men stagger at the promises we demonstrate that there is nothing in the promise that should occasion any such staggering, we lay the blame on unbelief. Let us now see weather anything be wanting to the promises.1. Is there truth in these promises? If there be the least occasion to suspect their truth, or the veracity of the Promiser, then our staggering may arise from thence, and not from our own unbelief. But now the Author of the promises is the God of truth, who has used all possible means to cause us to apprehend the truth of His promises. (1) By often affirming the same thing. There is not anything that He hath promised us but He hath done it again and again; e.g., as if He would say, “ I will be merciful to your sins,” I pray believe Me, for “ I will pardon your iniquities,” yea, it shall be so, “ I will blot out your transgressions as a cloud.” (2) By confirming the truth with an oath (Hebrews 6:13-18). (3) By entering into covenant to accomplish what He has spoken. (4) By giving us a hostage to secure us of His truth, one exceedingly dear to Him, of whose honour He is as careful as of His own. Jesus Christ is the pledge of His fidelity in His promises (Isaiah 7:14). “ In Him are all the promises of God yea and amen.” Thus also to His saints He gives the further hostage of His Spirit, and the first fruits of glory. 2. But though there be truth in the promise, yet there may want ability in the promiser. A physician may promise a sick man recovery who, though he could rely upon the physician’ s truth, yet doubts his ability, knowing that to cure is not absolutely in his power; but when He promises who is able to perform, then all doubting is removed. See then whether it be so in respect of God’ s promises (Genesis 17:1). When difficulties, temptations, and troubles arise, remember God is not only true and faithful, but Almighty (Romans 4:21; chap. 11:23; Ephesians 3:20). When men come to close with the promise, to make a life upon it, they are very ready to inquire whether it be possible that the word should be made good to them. He that sees a little boat swimming at sea looks upon it without any solicitousness; but let this man commit his own life to sea in it, what inquiries will he make? So whilst we consider the promises at large, as they lie in the Word, they are all true; but when we go to venture our souls upon a promise, in an ocean of temptations, then every blast we think will overturn it. Now here we are apt to deceive ourselves. We inquire whether it can be so to us, as the Word holds out, when the question is not about the nature of the thing, but about the power of God. Place the doubt aright, and it is this: Is God able to accomplish what He hath spoken? Can He pardon my sins? Now, that there may be no occasion of staggering upon this point, you see God reveals Himself as an all-sufficient God, as one that is able to go through with all His engagements. But you will say, Though God be thus able, yet may there not be defects in the means whereby He worketh? As a man may have a strong arm able to strike his enemies to the ground, but yet if he strike with a feather, or a straw, it will not be done. But-- (1) God’ s instruments do not act according to their own virtue, but according to the influence by Him to them communicated. (2) It is expressly affirmed of the great mediums of the promise, that they also are able. There is (a) The procuring means, Jesus Christ (Hebrews 5:27; Hebrews 2:18). (b) The means of manifestation, the Word of God (Acts 20:32). (c) The means of operation, the Spirit of grace (1 Corinthians 12:11). 3. But there may be want of sincerity in promises, which, whilst we do but suspect, we cannot choose, but stagger at them. But there can be no room for staggering here; for nothing can be plainer or more certain than that the promises of God signify His purpose, that the believer of them shall be the enjoyer of them. So that upon the making out of any promise, you may safely conclude that upon believing the mercy of this promise is mine. It is true, if a man stand staggering, whether he have any share in the promise, and close not with it by faith, he may come short of it; and yet without the least impeachment of the sincerity of the Promiser; for God hath not signified that men shall enjoy them whether they believe or not. If proclamation be, made granting pardon to all such rebels as shall come in by such a season, do men use to stand questioning whether the State bear them any goodwill or not? The gospel proclamation is of pardon to all comers in; it is for thee therefore to roll thyself on this, there is an absolute sincerity in the engagement which thou mayest freely rest upon. 4. But though all be present, truth, power, sincerity; yet if he that makes the promise should forget, this were a ground of staggering. Pharaoh’ s butler probably spake the truth according to his present intention, and afterwards had doubtless power to have procured the liberty of a prisoner; but “ he did not remember Joseph.” This forgetting made all other things useless. But neither hath this the least colour of Divine promises (Isaiah 49:14). The onuses of forgetfulness are-- (1) Want of love. But infinite love will have infinite thoughtfulness and remembrance. (2) Multiplicity of business. But although God rules the world, He will not forget (Psalms 77:9). 5. But where all other things may concur, yet if the promiser may alter his resolution, a man may justly doubt the accomplishment of the promise. Wherefore the Lord carefully rejects all sinful surmises concerning the least change or alteration in Him, or any of His engagements (James 1:18; Malachi 3:6). In conclusion, then, such staggering must dishonour God, for-- 1. It robs Him of the glory of His truth 1 John 5:10).2. It robs Him of the glory of His fidelity to His promises (1 John 1:9).3. It robs Him of the glory of His grace. In a word, if a man should choose to set himself in a universal opposition unto God, he can think of no more compendious way than this. This then is the fruit, this the advantage of our staggering; we rob God of glory, and our own souls of mercy. (J. Owen, D. D.)Unstaggering faith It was God’ s purpose that Abraham should be a surpassingly excellent example of the power of faith. It was therefore necessary that his faith should be exercised in a special manner. To this end God gave him a promise that in his seed should all the nations of the earth be blessed, and yet for many a year he remained without an heir. Doubtless he weighed the natural impossibilities, but he maintained a holy confidence, and left the matter in the hands of the Sovereign Ruler. His faith triumphed in all its conflicts. Had it not been that Sarah and Abraham were both at such an advanced age there would have been no credit to them in believing the promise of God, but the more difficult its fulfilment, the more wonderful was Abraham’ s faith. By such unquestioning confidence Abraham brought glory to God. It glorifies God greatly for His servants to trust Him; they then become witnesses to His faithfulness, just as His works in creation are witnesses to His power and wisdom. Let us view the text in regard to--I. The individual worker.1. You are conscious of your spiritual weakness. You say, “ If God intends to bless souls, I cannot see how they can be blessed through me. I feel myself to be the most unworthy instrument in the world.” (1) Such a lowly sense of our own unfitness is common at the beginning of Christian labour, and arises from the novel difficulties with which we are surrounded. We have not gone this way heretofore, and being quite new to the work, Satan whispers, “ You are a poor creature to pretend to serve God; leave this service to better men.” But take comfort; this is part of your preparation; you must be made to feel early in the work that all the glory must be of God. (2) This sense of weakness grows on the Christian worker. To continue in harness year after year is not without its wear and tear; our spirit truly is willing, but the flesh is weak, and faintness in pursuing reveals to us that our own strength is perfect weakness. The more earnest your labours for the Lord, the more clear will be your sense of your own nothingness. (3) There are times when a want of success will help to make us feel most keenly how barren and unfruitful we are until the Lord endows us with His Spirit. Those whom we thought to be converted turn out to be merely the subjects of transient excitement, those who stood long, turn aside, and then we cry out, “ Woe is me! How shall I speak any more in the name of the Lord?” Like Moses, we would have the Lord send by whomsoever He would send, but not by us; or like Elias, we hide ourselves for fear, and say “ Let me die, I am no better than my fathers.” I suppose there is no worker who is quite free from times of deep depression, times when his fears make him say, “ Surely I ran without being called.” At such moments it only needs another push from Satan to make us like Jonah to go down to Joppa, that we may no longer bear the burden of the Lord. I am not sorry if you are passing through this fiery ordeal, for it is in your weakness God will show His own strength, and when there is an end of you there will be a beginning of Him. 2. It may be also that our sphere of Christian effort is remarkably unpromising. In that Sunday school class the boys are obstinate, the girls frivolous. You had not reckoned upon this. The more you try to influence their hearts the less you succeed. It is possible you are called to labour where the prejudices, temptations, and habits and ways of thought are all dead against the chance of success. But Christian work never succeeds until the worker rates the difficulties at their proper rate. The fact is, to save a soul is the work of Deity; and unless we have made up our minds to that, we had better retire, for we are not ready for labour. 3. Yet the godly worker has that which sustains him, for he has a promise from God. Abraham had received a promise, and he knew the difficulties and weighed them; but having done so, he put them away as not worth considering. God had said it, and that was enough, The promise of God was as good as its fulfilment; just as in trade some men’ s bills are as good as cash. Now if we are to be successful we must get hold of a promise too. You say, “ If I could have a special revelation, just as Abraham had, I would doubt no more.” Now God gives His promises in many ways. Sometimes He gives them to individuals, at other times to classes of character. Now God has been pleased to give the revelation, in your case, to character. “ He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” Now if you have gone forth, wept, and carried forth precious seed, the Lord declares that you shall doubtless come again rejoicing. “ My word shall not return unto Me void, but it shall accomplish that which I please, it shall prosper in the thing whereto I sent it.” Have you delivered God’ s word? if so, then God declares it shall not return unto Him void; and these promises are quite as good as though they had been spoken to you by the voice of an angel. A promise however given is equally binding upon a man of honour, and a promise of God, no matter how delivered, is sure of fulfilment; all you have to do is to lay hold upon it. II. The church.1. We have set our hearts upon a revival. But I fear that our temptation is to suppose there is some power in the ministry, or in our organisation, or our zeal. Let us divest ourselves of all that. As to causing a genuine revival by our own efforts, we might as well talk of whirling the stars from their spheres. If God help us we can pray, but without His aid our prayer will be mockery. If God help us we can preach, but apart from Him our preaching is but a weary tale told without power. 2. There is not only difficulty in ourselves, but in the work. We want to see all these people converted. But what can we do? The preacher can do nothing, for he has done his best and has failed, and all that any can suggest will fail also. The work is impossible with us, but do we therefore give up the attempt? No, for is it not written, “ I said not unto the seed of Jacob, Seek ye My face in vain” ? Christ must see of His soul’ s travail, must see of it in this place too. We have God’ s promise for it; we cannot do it, but He can. III. Every pleading soul. If your heart has been set upon any special object in prayer, if you have an express promise for it, you must not be staggered if the object of your desire be farther off now than when you first began to pray. Wait at the mercy seat in the full persuasion that although God may take His time, and that time may not be your time, yet He must and will redeem His promise when the fulness of time has come. If you have prayed for the salvation of your child, or husband, or friend, and that person has grown worse instead of better, still God must be held to His word; and if you have the faith to challenge His faithfulness and power, assuredly He never did and never will let your prayers fall fruitless to the ground. Remember that to trust God in the light is nothing, but to trust Him in the dark--that is faith. IV. The seeker. You imagined at one time that you could become a Christian at your own will at any moment; and now how to perform that which you would you find not. You desire to break the chains of sin, but they are far easier to bind than to loose. You want to come to Jesus with a broken heart, but your heart refuses to break. You long to trust Jesus, but your unbelief is so mighty that you cannot see His Cross. I am glad to find you in this poverty-stricken state, for I believe that in your case you must know your own powerlessness. Every sinner must learn that he is by nature dead in sins, and that the work of salvation is high above out of his reach. Self-despair throws a man upon his God; he feels that he can do nothing, and he turns to one who can do all things. Now the next thing is to find a promise. “ Whosoever calleth upon the name of the Lord shall be saved.” Have you called upon the name of the Lord? Have you cried to Him, “ God be merciful to me a sinner” ? If you so call you must be saved. “ Whosoever cometh to Me I will in no wise cast out.” Do you come? If so, you cannot be cast out. (C. H. Spurgeon.)Religious faith rational That its object is marvellous is quite true; and it is also true that no mind will form itself to a habit of faith without the influences of Divine grace. But to say that such a faith as that of Abraham, which led him to believe God’ s word when opposed to his own experience, is a strange principle and irrational, is absurd. I. For we act on trust every hour of our lives.1. We trust to our memory, and our confidence in it is so strong that no man could persuade us to reject its testimony. 2. We trust our reasoning powers. Who of us would doubt, on seeing strong shadows on the ground, that the sun was shining, though our face happened to be turned the other way? 3. And we trust our memory and our reasoning powers in this way, though they often deceive us; because on the whole they are faithful witnesses, and because in all practical matters we are obliged to decide by not what may be possibly, but what is likely to be. There is a chance, e.g., that our food today may be poisonous, but it looks and tastes the same, and we have good friends round us; so we do not abstain from it, for all this chance. 4. But it may be said that such belief is not what is meant by faith--that to trust our senses and reason is to trust ourselves--and though these do sometimes mislead us, yet we can use them to correct each other; but it is a very different thing to trust another person, which is faith in the Scripture sense of the word. But reliance on the word of another is no irrational or strange principle of conduct in the concerns of this life. For what do we know without trusting others? (1) Are there not towns within fifty or sixty miles of us which we have never seen, but in which we fully believe? What convinces us? The report of others--this faith in testimony which, when religion is concerned, is called irrational. (2) Consider how we are obliged to confide in persons we never saw, or know but slightly; nay, in their handwritings, which, for what we know, may be forged. (3) It is certain that we all must sooner or later die, and men arrange their affairs accordingly. Yet what proof have we of this? because other men die? how does he know that? has he seen them die? he can know nothing of what took place before he was born, nor of what happens in other countries. How little, indeed, he knows about it at all, except that it is a received fact. (4) We constantly believe things against our own judgment; i.e., when we think our informant likely to know more about the matter under consideration than ourselves, which is the precise case in the question of religious faith. And thus from reliance on others we acquire knowledge of all kinds, and proceed to reason, judge, decide, act, form plans for the future. But it is needless to proceed; the world could not go on without trust. The most distressing event that can happen to a state is the spreading of a want of confidence between man and man. Distrust, want of faith, breaks the very bonds of human society. 5. Now, shall we account it only rational for a man to yield to another’ s judgment as better than his own, and yet think it against reason when one, like Abraham, sets the promise of God above his own short-sighted expectation? II. The main reason for disbelief. It may be objected, “ If God had spoken to us as He did to Abraham, it were madness to disbelieve; but it is not His voice we hear, but man’ s speaking in His name. How are we to know whether they speak truth or not?”1. Whatever such may say about their willingness to believe, in a great many cases they murmur at being required to believe, dislike being bound to act without seeing, and prefer to trust themselves to trusting God, even though it could be plainly proved to them that God was speaking to them. Their conduct shows this. Why otherwise do they so frequently scoff at religious men, as if timid and narrow-minded, merely because they fear to sin? Clearly, it is their very faith itself they ridicule. To trust another implicitly is to acknowledge one’ s self to be his inferior; and this man’ s proud nature cannot bear to do. It is therefore very much to our purpose to accustom our minds to the fact that almost everything we do is grounded on mere trust in others, and that visible dependence reminds us forcibly of our truer and fuller dependence upon God. 2. Unbelievers condemn themselves out of their own mouth. Our obedience to God is not founded on our belief in the word of such persons as tell us Scripture came from God. We obey God primarily because we feel His presence in our consciences bidding us obey Him. Now, if they trust their senses and their reason, why do they not trust their conscience too? Their conscience is as much a part of themselves as their reason is; and it is placed within them in order to balance the influence of sight and reason and yet they will not attend to it; for they love to be their own masters, and therefore they will not attend to that secret whisper of their hearts, which tells them they are not their own masters, and that sin is hateful and ruinous. Nothing shows this more plainly than their conduct. Supposing a man says to them, “ You know in your heart that you should not do so” ; they get angry; or attempt to turn what is said into ridicule; anything will they do, except answer by reasoning. Their boasted argumentation flies like a coward before the stirring of conscience; and their passions are the only champions left for their defence. They in effect say, “ We do so, because we like it” ; perhaps they even avow this in so many words. And are such the persons whom any Christian can trust? Surely faith in them would be of all conceivable confidences the most irrational. For ourselves, let us but obey God’ s voice in our hearts, and we shall have no doubts practically formidable about the truth of Scripture. Our doubts will be found to arise after disobedience. And if we but obey God in time faith will become like sight; we shall have no more difficulty in finding what will please God than in moving our limbs, or in understanding the conversation of our familiar friends. (J. H. Newman, D. D.)But was strong in faith, giving glory to God.--Strong faith I. What it is.1. Abraham grew strong in faith; faith grows by exercise. 2. He was made strong by faith; faith is a bracing grace. The world’ s heroes are strong by faith in themselves, God’ s by faith in Him (Judges 6:14; Hebrews 11:1-40; David, Daniel, etc.). Weak faith is not rejected, but strong faith is commended. Strong faith triumphs over doubts and fears (Matthew 14:30-31). II. What it does. It glorifies God as unbelief dishonours Him. It gives glory to all His attributes, especially His faithfulness, benevolence, almightiness, for it builds on them alone. Honouring God is therefore honoured by Him. Not to believe Him is to offer Him the greatest insult (1 John 5:10). God’ s honour and man’ s interest, both combined. Faith secures both. Abraham giving glory to God waxed strong in faith. As faith glorifies God it becomes stronger and stronger, and is a worthy medium of justification as giving God all the glory. (T. Robinson, D. D.)Strong faith I. Strong faith is supported by abundant reasons.1. All the reasons which justify our believing in God at all justify our believing in Him most firmly. It can never be right to believe unless the statements are true, and if true they deserve undivided faith. If anything be strong enough for you to trust your eternal destiny to it, your trust ought to be immovable as a granite rock. If it be right to enter into faith’ s stream at all, every possible argument proves that the deeper you go the better. 2. Reasons for strong faith may be found in the character of God. Our reliance upon man must be cautiously given; but-- (1) “ The Lord is not a man that He should lie, nor the son of man that He should repent.” Should we not have strong faith who believe in a God whose very essence is pure truth? (2) God is omnipotent, and therefore believing should be strong. “ Is anything too hard for the Lord?” “ With God all things are possible.” (3) All things else change, but God knoweth no shadow of a turning. Believe immutably in an immutable God. (4) He is the God of love. What a wanton insult it is to mistrust one who cannot be unkind. 3. When I turn mine eyes to our Lord Jesus it appears incongruous that the Son of God should be received with meagre confidence. Can we doubt His ability to save? Abraham had strong confidence when he saw the type--the burning lamp passing between the pieces of the slain victims. With how much greater confidence should we rest in the antitype. 4. We ought to give God strong faith, because there is no evidence which could justify mistrust. (1) All down the ages those who have trusted in Him have never been confounded. We read in the eleventh of Hebrews the record of what the Lord wrought in those who believed in Him. Now, per contra, there standeth nothing. (2) On the bed of death the truth generally comes out, yet who ever heard a solitary believer declare that it is a mistake to confide in the blood of Jesus, or to rest in the faithfulness of God? Somewhere or other this thing would have come out if it had been so. (3) Have you experienced anything which casts suspicion upon the character of God? When you have trusted Him has He failed you? Will you put your finger upon a promise which He has broken? II. Strong faith produces the most desirable results. We can only dwell upon the one mentioned here, “ giving glory to God.” This is “ man’ s chief end.” Strong faith answers that end because--1. It treats him like God. Unbelief is practical atheism; because, denying the truthfulness of God, it takes away what is a part of His essential character. I would not grieve those who have but little faith, but still weak faith limits the Holy One of Israel! It believes Him up to such a point, or under such and such circumstances, whereas strong faith treats God according to His infinite character. 2. It treats Him as a father, and acts towards Him in the childlike spirit, i.e., with unlimited confidence. Can my Father do an unkind thing, be untrue, be false or changeable? Impossible! 3. It strengthens all the other graces, and all these bring glory to God. 4. It gives a striking testimony to the world, The faith which can practise eminent self-denial or achieve great enterprises attracts the eyes of men; they see your strong faith, and they glorify your Father which is in heaven. I have known some faith which would have required a microscope to perceive it, and when we have declared that little faith saves the soul, the worldling has replied, “ Well, it is a very small concern at any rate.” 5. It enables Him to work in us and through us. As our Saviour could not do many mighty works in a certain place because of their unbelief, so is God hampered with regard to some of us. III. Strong faith which gives glory to God may be exercised by persons who are otherwise exceedingly weak.1. What a joy this is to you who are sufferers in body! You cannot do apostolic work and range a continent, but you may exhibit a placid patience, a sweet resignation, a sacred hopefulness as to the future, a Divine disdain as to the fear of death. 2. So you may have few talents, and yet you may have strong faith. You need not be a genius in order to give glory to God, for the strength of your faith will do it. You can glorify God by holding firmly to the truth of which you understand so little, but which you love so heartily. 3. Some saints are conscious of weakness of every sort, but they must not, therefore, think that they cannot honour God by strong faith, for Abraham was so old that his body was now dead, and yet he believed that he would be the progenitor of the chosen seed. The depth of your weakness is just the height of your possibilities of honouring the Lord. IV. This strong faith varies as to its manner of working, very much according to the person and his circumstances.1. There is one thing that strong faith does not do, it never talks big and boasts of what it will accomplish. There is a great deal of difference between confidence in yourself and confidence in God. Barking dogs do not often bite, and those men who promise much very seldom perform. Point me to one boastful word that fell from Abraham. David said little to his envious brothers, but he brought home the giant’ s head. 2. Faith exercises itself as in the case of Abraham, by believing God’ s word. God had said many things to him, and he believed them all. 3. But Abraham’ s was not alone receptive faith: his was a faith which obeyed the precept. The test of obedience was the strange command to take his only son and offer him up for a sacrifice, but he went to do it. 4. Abraham’ s faith awakened in him great expectations. He was looking for an heir, from whom should spring a seed as the stars of heaven for multitude. We shall be full of expectation if we have strong faith: looking for blessings, expecting prayers to be answered, and promises to be fulfilled. V. Strong faith is especially to be expected in certain quarters.1. In those who know God. “ They that know Thy name will put their trust in Thee, for Thou Lord, hast not forsaken them that seek Thee.” 2. Those who have had a long experience of Him. Speak well of the bridge which has carried you over so many times. Let those of us who have been twenty-five years in the ways of God put aside our childish doubts. 3. Those who have lived in fellowship with Him. 4. Those who are getting near to heaven. Do not let it be among the last memories of earth that you doubted your Beloved. 5. Teachers and preachers. We shall never win sinners to faith if we preach what we do not intensely believe. And I do not think we shall have many conversions unless we expect God to bless the word. It is the rule of His kingdom. “ According to your faith so be it unto you.” (C. H. Spurgeon.)Trusting the Promiser Said Hester Ann Rogers: “ By thus trusting the promise and the Promiser, I have conquered, and, glory be to God, through His strength I shall prevail. It is by hanging on Jesus, as an infant on its mother’ s breast, I retain my peace, and love, and joy.” Unfaltering faith John and Charles Wesley were once conversing about an important project, which they agreed was desirable, but Charles thought they could not do it. John thought they should attempt it. At length Charles said, “ When God gives me wings I’ ll fly.” John replied, “ When God tells me to fly I’ ll trust Him for the wings.” (H. K. Burton.)Strong faith Amongst us there may be a lack of faith. The unbelieving man is weak, and the believing man is strong. Faith pours vigour into the understanding, the judgment, the affection, and the will. In proportion to a man’ s faith so is his power. This principle has been illustrated times without number, by the soldier on the battlefield, the sailor on the great deep, the traveller in other lands, and men in every department in life. Without strong faith, Hannibal never could have attempted the bold enterprise of crossing the Alps. Without strong faith, Columbus never could have sailed upon the untried waters, amid the insubordination of his crew. Without strong faith, Cook, Bruce and Livingstone never could have confronted and overcome such gigantic difficulties in unknown countries. Without strong faith in reason and science, Socrates and Galileo never could have been so daring and dauntless, so great and sublime. A mere sneerer--the man who sits in his easy chair, folds his arms, believes in nothing, and laughs at everything--could have done none of these things, and can do nothing for the improvement of the race worthy of a moment’ s consideration. What steam is to the locomotive, or what life is to the body, faith is to successful action. (A. McAuslane.)Faith glorifying God The leading thought here is the connection of God’ s glory with our faith. Having that faith, as the gift of God, we glorify Him. And being strong in that faith, we glorify Him all the more. To be glorifying to God, therefore, our faith-- I. Must have a promise of God to rest on. Human faith, not resting on a Divine promise, is either folly or fanaticism.1. Even in the natural world this is true. We walk by faith; but it is by faith grounded on the promise that nature’ s laws will operate with the regularity hitherto observed. Strong in that faith you walk safely, and glorify God. But if you disregard that promise, you rush into danger and dishonour God. 2. The promise to Abraham was fitted to try his capacity of believing to the uttermost. The only thing that could lessen the difficulty was that there could be no doubt as to the exact thing promised, or as to the particular person to whom it was promised. Ah! but one says, Give me a promise like that and I will not hesitate for a moment. But consider-- (1) May not Abraham’ s words elsewhere be applicable here?--“ If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.” Is it clear that if I am not now complying with the gospel call, addressed to all sinners, I would comply with it more readily if it were addressed to me by name? And again, if forgiveness of sin, renewal, etc., are now felt to be intangible, would it obviate the difficulty to have them made up into a material packet which my hand may handle, my eye see, my mouth swallow? Called by name I might refuse as now; that would not make me willing, and if I got the blessings embodied in some sensible sign, it would be the embodiment alone that became mine. The blessings embodied would seem as shadowy as ever. Be sure that the call is personal and pointed enough, and that the promise is to be realised experimentally. Let us together taste and see that God is good. (2) Understand clearly the object of faith of Abraham. Immediately it was a son in his old age. But surely he did not contemplate that barely in itself. He looked at it in its spiritual significancy; in its bearing on the fulfilment of the great original promise, which he had been told was to be fulfilled in his seed. But for that aspect of it, the promise could really have no meaning to him. In a worldly point of view, what need has he of this child, for whose birth the very laws of nature are to be suspended? For his own temporal prosperity, for the preservation of his name and memory in a numerous posterity, provision has been made already. The promise then is not merely that a son is to be born to him, but that in that son he is to see the day of Christ afar off with gladness. Viewed thus, Abraham’ s faith really differs in no material respect from that which you are called to exercise. He has no promise on which his faith may lean more special and personal than you have; and what his faith has to lay hold of is the same unseen Saviour, and the same spiritual salvation that you have set before you in the gospel. And, simply relying, as you may rely, on the testimony of God concerning Him who is to be his seed in Isaac, he believes, and righteousness is imputed to him. Hence-- (3) Abraham’ s case becomes now really ours. Or, if there is any difference, the advantage is with you. Abraham had presented to him an event future and conditional upon certain necessary antecedents (verses 19, 20). You have an accomplished fact (verse 24). Isaac is to be born; and in him is to be found the seed of the woman that is to bruise the serpent’ s head: that is Abraham’ s ground of hope. Christ is risen; the seed of woman having actually bruised the serpent’ s head: that is yours. II. Must be such as will be glorifying to God. My faith must have its root in a real personal dealing between God and me. He and I must meet personally, face to face; as truly as He and Abraham did. We must know one another; trust one another. No other kind of faith than that can be glorifying to Him. What! Shall I be contented that a member of my family should go about to satisfy himself by evidence from hearsay, or from circumstances. Is that a sort of faith which I can feel to be either complimentary or kind? Is it not, on the contrary, a bitter disappointment. For does it not show that I am held to be, not a friend, or father, who may be fondly resorted to, that I may be trusted and consulted; but at the best a suspected stranger, about whom it may be desirable to be informed? III. Must be strong or in the way of becoming strong. Now, in considering this we must bear in mind the Lord’ s own saying--“ If ye have faith as a grain of mustard seed … nothing shall be impossible with you.” The woman with an issue of blood was apparently not strong in faith. And yet her faith did a great thing for her, and surely God was greatly glorified through it. And indeed it was strong faith to say, “ If I may but touch His garment, I shall be whole,” for it was such immediate, personal dealing with the Lord that put all His power and love in operation on her behalf. The strength of Abraham’ s faith consisted--1. Negatively, in not considering what sense may urge against the promise (verses 19, 20). If he had considered these things he would have been weak in faith. (1) Certainly they were formidable obstacles that had to be overcome by a miracle of power upon and a miracle of faith within him. Everything that he could see and know and feel, in nature and in himself, was against his believing. And what had he on the other side for believing? Simply God speaking; God promising. That, however, prevailed. (2) But we must distinguish this “ not considering” these difficulties from the mere shutting of the eyes to the fact of their existence. I may be so bent upon the attainment of an object as unconsciously to overlook all intervening obstacles, and fondly persuade myself that what I wish must be possible, simply because I wish it. Or I may be so impatient, foolhardy, as to be wilfully blind to everything but the gratifying of my heart’ s desire. Not such was the faith of Abraham. He had full in view the obstacles in the way of the promise. And this was the very strength of his faith, that, having them full in view, he disregarded them. (3) Alas! how is faith weakened and made to stagger by your considering what sense says or suggests against it. (a) Am I called, as a sinner, to believe in Christ for the forgiveness of my sin and my peace with God? God Himself is telling me, not of a child to be born, but of the Child actually born; and not of His birth merely, but of His wondrous life and death; and of His rising from the dead, etc., God is telling me of this Christ as mine, if I will but have Him to be mine. Alas! I give heed to considerations that seem to make all this impossible. I am not worthy enough, or vile enough. I have not repentance enough, or faith enough. I will not make up my mind absolutely to reject Christ. But I stagger at the promise through unbelief. I stagger into unbelief. Is this giving glory to God? (b) As regards a holy life, this evil is sorely felt. Ah! how am I tempted here to consider my own deadness; and so to consider it, as to put up with it, and make allowance for it. How apt am I to dwell on infirmities and hindrances; how ready to acquiesce in what I am, as if it were all I might be. How does all this interfere with my giving glory to God! (c) For others my faith is to be exercised. I plead with God for a child, a brother, a friend. I have promises to plead. Ah! I can it be that here too I am hindered by my considering the suggestions of sense, and giving heed to difficulties and questions respecting his deadness and mine? (d) For the seed of Abraham; for Him who is the seed of Abraham, and for all that is His; His cause and kingdom; the progress of His gospel; the winning of souls to Him; for all that, I am commanded to believe God. Alas! for my weakness in this faith. How do I consider the mountains that are in my way! For all this staggering the remedy is to be found, at least in part, in the negative way of not considering the difficulties which sense may raise. 2. Positively, notice what being strong in faith really is. It is simply being fully persuaded “ that what He had promised He was able also to perform” (verse 21). Nay, but who doubts that? you ask. I at least never dream of calling in question the omnipotence of God. And yet I see not how that will of itself make me, or any man, strong in faith. Very true. But the faith in question is not believing something about God, but believing God. Ah! in that view it is everything, to be fully persuaded that what He has promised He is able also to perform. It is a blessed thing to remember that it is the Almighty who speaks to you, who bids you speak to Him. O ye of little faith, whereof do you doubt? Is anything too hard for Him who asks you to believe Him? Be, then, strong in this faith, giving glory to God. For it is faith in God’ s power that most glorifies Him; it is distrust of His power which lies at the root of most of the unbelief that is so dishonouring to Him. “ If Thou canst do anything,” we are apt to say, with the afflicted father. Let us ponder the gracious answer, “ If thou canst believe, all things are possible to him that believeth.” And let us enter into the spirit of the gracious reply, “ Lord, I believe, help Thou mine unbelief.” Conclusion: Lay to heart the ground of believing strongly. It is not that it gives peace, joy, salvation, but that it gives glory to God. To be weak in faith is not merely to miss or mar a privilege, but to dishonour the God whom you are bound to glorify. To be dwelling on hindrances standing in the way of His free word of promise; to be distrusting His ability to sweep them all away, and make His word of promise good; can anything be more fitted to affront the Almighty, the faithful, true, and loving Jehovah? Is it not literally and truly making him a liar? Beware of so great a sin. You may fancy that there is humility in it. You feel your own unworthiness and unsteadfastness so deeply that you dare not venture to be too confident or to presume. Presume!--the presumption is all the other way! The intolerable presumption is to refuse to take God at His word. Be clothed with humility. And that you may be clothed with humility, be not faithless but believing. Be strong in faith, giving glory to God. (R. S. Candlish, D. D.)And being fully persuaded that what he had promised He was able also to perform. Full persuasion Having full assurance (Luke 1:1; Romans 14:5; 2 Timothy 4:5; 2 Timothy 4:17). Metaphor from a ship carried forward with full sail, “ Gave out all his canvas.” Ventured all on God’ s word. Believed without hesitation or reserve. Full assurance of faith (Hebrews 10:22). Grounded on full assurance of understanding (Colossians 2:2). Conducts to full assurance of hope (Hebrews 6:11). Faith a filling grace. Unbelief empties and keeps empty. (T. Robinson, D. D.)The full persuasion of God’ s ability God’ s ability the foundation of faith’ s stability. Faith honours God by counting Him able (Job 42:2; Genesis 18:14; Matthew 19:26; Luke 1:37; 1 Samuel 14:6; 2 Chronicles 14:11). (T. Robinson, D. D.)Faith as a condition of receiving Is it any wonder that, when we stagger at any promise of God through unbelief, we do not receive it? Not that faith merits the answer or in any way earns it, or works it out; but God has made believing a condition of receiving, and the giver has a sovereign right to choose his own terms of gift. (Samuel Hart.) Romans 4:23-25 Now it was not written for his sake alone.The Scriptures used by every generation Do you ever think, as you pass along the chapters of the Bible, that they are now like the king’ s highways; that more saints than tongue could count have walked along these pages toward heaven; that each verse has been a bosom like a mother’ s to some child in Christ; that each verse has had in it blessings for multitude of souls; that these passages of hope and joy have made melody for thrice ten million struggling souls; that these Scriptures are a sublime renewal of the miracle of the loaf which increases by using, and which feeds without diminution? These unwasting chapters have supplied armies and multitudes of faint and hungry saints, but there is not a particle gone. There is as much yet for the famishing soul as when first they were set forth. To the end the loaf shall be broken, and shall yield a liberal abundance for every human want; and to the end the undiminished whole shall remain a witness and a miracle of the Divine spiritual bounty. (H. W. Beecher.)Lessons of faith from Abraham I. The end of our faith--deliverance from sin. II. The basis of our faith--God’ s promise--the death and resurrection of Christ. III. The encouragement of our faith--Abraham’ s example. (J. Lyth, D. D.)Abraham’ s example As Abraham believed in life from the dead, so also we, because--1. God gives us a pledge of it in the resurrection of Christ.2. God promises to raise us from a death of sin to a life of righteousness.3. Faith realises the resurrection power. (J. Lyth, D. D.)It shall be imputed.--Imputed righteousness A man is denominated righteous as a wall may be esteemed red or green. Now that comes to pass two manners of ways--either by the colour inherent and belonging to the wall itself, or by the same colour in some diaphanous, transparent body, as glass, which, by the beam of the sun shining on the wall, doth externally affect the same as if it were its own, and covers that true inherent colour which it hath of itself. In like manner, by the strict covenant of the law, we ought to be righteous from a righteousness inherent in and performed by ourselves; but in the new covenant of grace we are righteous by the righteousness of Christ, which shineth upon us, and presenteth us in His colour unto the sight of His Father. Here, in both covenants, the righteousness from whence the denomination groweth is the same, namely, the satisfying of the demands of the whole law; but the manner of our right and property thereunto is much varied. In the one we have right unto it by law, because we have done it ourselves; in the other we have right unto it only by grace and favour, because another man’ s doing of it is bestowed upon us and accounted ours. (G. H. Salter.)Christ’ s imputed righteousness We read in our chronicles that Edmund, surnamed Ironside and Canute, the first Danish king, after many encounters and equal fights, at length embraced a present agreement, which was made by parting England betwixt them two, and confirmed by oath and sacrament, putting on each other’ s apparel and arms, as a ceremony, to express the atonement of their minds, as if they had made transactions of their persons to each other; Canute became Edmund, and Edmund became Canute. Even such a change of apparel is betwixt Christ and His Church--Christ and every true repentant sinner; He taketh upon Him their sins, and putteth upon them His righteousness; He changeth their rags into robes; He arrays them with the righteousness of the saints; that two-fold righteousness, imputed and imparted; that of justification, and the other of sanctification; that is an undercoat, this is an upper; that clean and fair, this white and fair; and both from Himself, who is made unto them not only “ wisdom, but righteousness, sanctification, and redemption.” (G. H. Salter.)Jesus our Lord. Jesus our Lord 1. It is the part of Faith to accept great contrasts, if laid down in the Word, and to make them a part of her daily speech. This name, “ Lord,” is a great contrast to incarnation and humiliation. In the manger, in poverty, shame, and death, Jesus was still Lord. 2. These strange conditions for “ our Lord” to be found in are no difficulties to that faith which is the fruit of the Spirit. For she sees in the death of Jesus a choice reason for His being our Lord (Philippians 2:7-11). “ Wherefore God hath highly exalted Him.” She delights in that Lordship as the fruit of resurrection; but there could have been no resurrection without death (Acts 2:32-36). She hears the voice of Jehovah behind all the opposition endured by Jesus proclaiming Him Lord of all (Psalms 2:1-12; Psalms 110:1-7).3. It never happens that our faith in Jesus for salvation makes us less reverently behold in Him the Lord of all. He is “ Jesus” and also “ our Lord.” “ Born a child, and yet a King.” “ My Beloved,” and yet “ My Lord and my God.” Our simple trust in Him, our familiar love to Him, our hold approaches to Him in prayer, our near and dear communion with Him, and, most of all, our marriage union with Him, still leave him “ our Lord.” I. His tender condescensions endear the title. “ Jesus our Lord” is a very sweet name to a believer’ s heart.1. We claim to render it to Him specially as man, “ who was delivered for our offences, and was raised again for our justification” (Romans 4:25). As Jesus of Nazareth He is Lord. 2. We acknowledge Him as Lord the more fully and unreservedly because He loved us and gave Himself for us. 3. In all the privileges accorded to us in Him He is Lord. (1) In our salvation we have “ received Christ Jesus the Lord” (Colossians 2:6). (2) In entering the Church we find Him the Head of the body, to whom all are subject (Ephesians 5:23). (3) In our life work He is Lord. “ We live unto the Lord” (Romans 14:8). We glorify God in His name (Ephesians 5:20). (4) In resurrection He is the firstborn from the dead (Colossians 1:18). (5) At the Advent His appearing will be the chief glory (Titus 2:13). (6) In eternal glory He is worshipped forever (Revelation 5:12-13). 4. In our dearest fellowship at the table He is “ Jesus our Lord.” It is the Lord’ s table, the Lord’ s supper, the cup of the Lord, the body and blood of our Lord; and our object is to show the Lord’ s death (1 Corinthians 11:20; 1 Corinthians 11:26-27; 1 Corinthians 11:29). II. Our loving hearts read the title with peculiar emphasis.1. We yield it to Him only. Moses is a servant, but Jesus alone is Lord. “ One is your Master” (Matthew 23:8; Matthew 23:10). 2. To Him most willingly. Ours is delighted homage. 3. To Him unreservedly. We wish our obedience to be perfect. 4. To Him in all matter of law making and truth teaching. He is Master and Lord; His word decides practice and doctrine. 5. To Him in all matters of administration in the Church and in providence. “ It is the Lord, let Him do what seemeth Him good” (1 Samuel 3:18). 6. To Him trustfully, feeling that He will act a Lord’ s part right well. No king can be so wise, good, great as He (Job 1:21). 7. To Him forever. He reigns in the Church without successor. Now, as in the first days, we call Him Master and Lord (Hebrews 7:3). III. We find much sweetness in the word “ our.”1. It makes us remember our personal interest in our Lord. Each believer uses this title in the singular, and calls Him from his heart, “ My Lord.” David wrote, “ Jehovah said unto my Lord.” Elisabeth spoke of “ The mother of my Lord.” Magdalene said, “ They have taken away my Lord.” Thomas said, “ My Lord and my God.” Paul wrote, “ The knowledge of Jesus Christ my Lord,” etc. 2. It brings a host of brethren before our minds, for it is in union with them that we say “ our Lord,” and so it makes us remember each other (Ephesians 3:14-15). 3. It fosters unity and creates a holy clanship as we all rally around our “ one Lord.” Saints of all ages are one in this. 4. His example as Lord fosters practical love. Remember the foot washing and His words on that occasion (John 13:14). 5. Our zeal to make Him Lord forbids all self-exaltation. “ Be not ye called Rabbi: for one is your Master, even Christ. Neither be ye called masters,” etc. (Matthew 23:8; Matthew 23:10). 6. His position as Lord reminds us of the confidence of the Church in doing His work. “ All power is given unto Me in heaven and in earth. Go ye, therefore, and teach,” etc. (Matthew 28:18-19). “ The Lord working with them” (Mark 16:20). 7. Our common joy in Jesus as our Lord becomes an evidence of grace, and thus of union with each other (1 Corinthians 12:3). Conclusion: 1. Let us worship Jesus as our Lord and God.2. Let us imitate Him, copying our Lord’ s humility and love.3. Let us serve Him, obeying His every command. (C. H. Spurgeon.)Who was delivered for our offences, and was raised again for our justification.-- An epitome of the gospel I. Christ was delivered, etc.--the person--delivered--unto death--for our offences--by the determinate counsel of God. II. Christ was raised, etc.--the fact--the design--because a demonstration of Divine power and grace, and a guarantee to faith. (J. Lyth, D. D.)The great substitute During the Reign of Terror in trance, when many persons every day were being executed by the guillotine, a young man was led to the foot of the scaffold among others to die. His father stood by him, and when the son’ s name was called the father stepped forward, ascended the scaffold, and died in his place. Here Christ is said to have died for us. Let us look at-- I. The cause of Christ’ s death.1. “ Offences.” Sins. Transgressions. Sin is not a trifle to be forgotten. It is seed that bears terrible fruit. Someone is injured by every sin we commit. Sin harms ourselves and offends God. 2. “ Our offences.” Christ Himself was without sin, but our sin was laid upon Him (Isaiah 23:6). Our sins are not one, but many. (Romans 5:16). II. The manner of it.1. “ He was delivered,” that is, handed over like a criminal to the executioner. “ Between two thieves.”2. It was voluntary.3. Preceded by great sufferings.4. Painful beyond expression. III. The virtue of it. It was a sufficient atonement. Christ did not fail in redeeming us. He was “ raised again for our justification.” IV. The claims of it. Such love claims our love and service. (Preacher’s Magazine.)Christ’ s deliverance and resurrection I. Christ was delivered for our offences.1. Whom was He delivered by? (1) God (Acts 2:23).(2) Judas. 2. What to? (1) To shame (Isaiah 53:3).(2) To pain (Isaiah 53:4-5).(3) To death (Galatians 3:13). 3. What for? “ Our offences.” (1) All men are guilty (Psalms 14:3; Galatians 3:22). (2) This guilt cannot be taken away but by satisfying God’ s justice (Hebrews 9:22). (3) No creature can satisfy it (Psalms 49:7-8). (4) Hence Christ undertook it (1 Timothy 2:5). (5) Neither could He do it but by suffering (Hebrews 9:22; Matthew 15:28; 1 Timothy 2:6). (6) No suffering would serve the turn but death, and that on the Cross. (7) By His death He hath satisfied for our offences (1 John 2:2; Romans 3:25 : Revelation 1:5). (8) Hence our sins came to be pardoned; and so, He being delivered for us, we are delivered from our offences-- (a) As to their guilt (Matthew 1:21). (b) As to their strength (Acts 3:26). III. He was raised again for our justification.1. How raised again? From death by God (Acts 2:23-24; Matthew 28:13-15; Luke 24:4-6). (1) He was a real man.(2) He really died (Matthew 27:50).(3) He really rose again (Luke 24:37-40; John 20:27). 2. What is justification? A forensic term opposed to accusation (chap. 8:33). (1) Man hath sinned (Romans 3:23).(2) This he is accused for by-- (a) God’ s justice. (b) The law. (c) Satan. (d) Conscience (Romans 2:15; 1 John 3:20). (3) Christ hath borne our punishment (Isaiah 53:6).(4) He hath also performed obedience for us.(5) This His righteousness is imputed to us (2 Corinthians 5:21).(6) By this we are cleared from the charge brought against us.(7) This is my justification. 3. In what sense did Christ rise for our justification, or what dependence hath our justification on Christ’ s resurrection? (1) Christ undertook to satisfy God’ s justice for us.(2) This He could not do but by suffering death.(3) So long as dead, He had not done this (1 Corinthians 15:14).(4) His rising again argued death conquered, and justice satisfied (Acts 2:24). 4. Therefore being risen He cleanses us from our sins and so justifies us. Conclusion:1. Was Christ delivered? Then-- (1) Admire the mercy of God in delivering His Son for us.(2) Be mindful of Him. 2. Is Christ risen? Then-- (1) We shall rise (1 Corinthians 15:12).(2) Let us mind the things where He is (Colossians 3:1). 3. Did He rise for our justification? Then believe on Him that you may be justified (Romans 5:1). (1) In the merits of His death.(2) The truth of His resurrection.(3) The constancy of His intercession. (Bp. Beveridge.)The resurrection the Saviour’ s recompense The resurrection of our Lord is but one of that series of acts by which the Son of God is fulfilling the commission which He received from the Father to bring back to Him lost creation. We must never so fix our attention on the details of the work of Christ as to lose sight of its wholeness. It was not the first appearance of the Son of God as man which began that work; it was not His disappearance from mortal sight which completed it. Nor is it any one specific link of Christ’ s appearance in the flesh on which the salvation of the world exclusively hangs; but on all of them taken together, inserted into, and mutually dependent on each other, as visible parts of that far greater invisible whole. And, accordingly, St. Paul makes mention of the resurrection of Jesus as consequent upon (not in order of time merely, but of relation) the death of Jesus; and this death, again, as consequent upon (in similar order of relation, and of cause and effect) the offences of mankind: “ For” means on account of, as the result of, our offences, Christ was delivered by the Father to an expiatory death; and on account of, as the result of, our justification, that expiation having been thereby effected, Christ was raised again to everlasting life. Here, then, we see the resurrection of Jesus, connected not merely in the sequence of time, but in the consequence of cause and effect, with the expiatory death of Jesus. Wherein does the connection consist? I answer, the resurrection was vouchsafed by God to Jesus-- I. As the reward of that justifying death. This is a doctrine which St. Paul exhibits more clearly than by the single particle of our text in Philippians 2:9 (see also Psalms 45:7; Psalms 91:14; Isaiah 53:11-12; Hebrews 12:21). And here we have an instance of God’ s general principle of conduct towards His people. He is a rewarder of them that diligently seek Him. Them that honour Him He will honour. “ God is not unrighteous to forget your work and labour of love which ye have showed towards His name.” “ Be thou faithful unto death, and I will give thee a crown of life.” And we must not let the thought lie idle in our minds; we must live upon it by an appropriating faith. Faith in the absolute certainty and constant exercise of God’ s moral and retributive government, gives life and spirit to our energies, and patient perseverance to our struggles. II. As the public testimony from God of its efficacy and acceptance. Jesus had undertaken a mighty work--no less than the taking away the sin of the world; and the assurance of the full sufficiency and complete acceptance of His sacrifice is essential to our faith, and peace, and holiness. As, therefore, God vouchsafed to testify His acceptance of preceding offerings, so, by raising up His Son, did He testify that the justifying act was done and was sufficient, that access to His presence was procured for every penitent, that we may now have boldness to enter into the holiest by the blood of Jesus. When Abraham offered sacrifice God vouchsafed to give him visible testimony of its acceptance (Genesis 15:17-18). When Moses and the Israelites offered burnt offerings to the Lord then “ they saw the God of Israel--they saw God and did eat and drink.” When Elijah had prepared the burnt sacrifice then “ the fire of the Lord fell and consumed the burnt sacrifice,” etc. And so, too, after the sacrifice of Jesus was offered, then came there the sign from heaven; then was there the public proclamation--now, by facts, of what had been already told in words--“ This is My beloved Son in whom I am well pleased!” “ Thou art My Son, this day have I begotten Thee!” Oh, let the anxious penitent, who feels that on his justification through the merits of Christ must ever hang all his peace and hope, look with thankful adoration to the testimony given thereto. “ He was raised again for” --for having wrought out and completed--“ our justification” ; and that raising again is the public manifesto from the court of heaven that the act is registered and recognised before the throne of God. Does anyone urge that his particular justification could not have been accomplished before his repentance and faith? Then observe that our personal faith is not the antecedent to our justification, but simply the recipient of that which has been wrought out for us by Jesus only, on the Cross. It is the benefits of justification to the individual penitent that depends upon his laying hold of that free gift which has been prepared for him. What he needs is simply warrant to return to God; and, therefore, when he is turning, what more is requisite for him to do but to lift the eye of faith, and see that the path is open, that the barriers between him and his God have been long ago removed; that the new and living way has been consecrated through the veil; that is to say, Christ’ s flesh; and, therefore, that he has only to draw near with a true heart in full assurance of faith? Your state of justification, your feelings of acceptance and adoption, depend, indeed, on having in your bosom the scroll of pardon, sealed with Jesus’ s blood; and your continuance in the enjoyment of that state depends on your frequent looking at it, and your watchful preservation of it: but the act of justification--it has been already achieved; the pardon itself--it has already passed the great seal; the scroll in which it is recorded--it has been already exhibited on the Cross of Jesus; and you cannot write, nor seal, nor countersign it. Look up then upon the record and leap for joy; behold the public testimony of it, and “ bless the God and Father of our Lord Jesus Christ, who of His abundant mercy hath begotten you again unto a lively hope by the resurrection of Jesus Christ from the dead.” III. As the pledge that all who realise in themselves the efficacy of that death shall be similarly rewarded with participation in that resurrection. Jesus died, not as an individual only, but as the substitute and representative of guilty man; and Jesus was raised again, not as an individual only, but as the head and’ representative of pardoned men; and consequently as we realise the efficacy of His death, so does the fact which Easter commemorates assure us that we shall realise the glory of His resurrection (Romans 6:5-10). (T. Griffith, A. M.)Christ raised for our justification Justification (in the full sense of the word) is the holding righteous, not merely the not holding guilty. The man who is justified is not merely not condemned, he is actually accounted to be righteous. And the apostle, in the text, connects the former with the death, the latter with the resurrection, of Christ. By that, the record of our sins is blotted out from God’ s book; by this, there is conveyed to us our title to a place in His eternal and glorious kingdom. Why is our justification thus associated with the Resurrection, as our forgiveness is with the Passion? In answer, remember that there are three moments in the act of redemption as manifested in time, and that these are severally embodied in the nativity, the passion, and the resurrection of Christ. Now--1. Man is alienated from God, and the question is how shall he be set at one with God? The method which God devised was the personal union of Deity and humanity in the Word made flesh. And thus the mystery of the Incarnation marks the first step in this Divine process of restitution. 2. But the union of the human race with God in the unity of the Incarnate Son, is merely inchoate and partial, while there remains the barrier of sin. And therefore, “ God sending His own Son in the flesh, and for sin” (i.e., as a sin offering), “ condemned sin in the flesh.” Christ died for us, and we in Him; and at His death “ our old man was crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin.” And thus the Incarnation and the Atonement are each the necessary complement of the other. The Incarnation was necessary that the Atonement might be effected as it was effected: the Atonement was necessary to carry out the work of the Incarnation. 3. But are we at liberty to stop here? Shall we say that the Consummatum est of Calvary marked the completion and close of our redemption, as it symbolised that of our Redeemer’ s atoning sacrifice? Not so. By His act of self-immolation Christ threw down the barriers of sin; by it He continually is and will be throwing them down until all things are put under His feet. And therefore He “ was delivered for our offences.” But the very act by which those barriers were thrown down impaired the personal union of God and man in Christ. For, although neither the soul nor the body of the Saviour during their temporary separation ceased to be in union with the Divine Word, yet, as Pearson says, “ As far … as humanity consists in the essential union of the parts of human nature, so far the humanity of Christ upon His death did cease to be, and consequently He ceased to be man.” Accordingly, the great sacrifice of the Cross removed the obstacle to carrying out the process of restitution initiated in the Incarnation, at the price of partially reversing the Incarnation itself. The work of redemption had indeed gone a step forward, but it had also gone a step backward. A remedy had been provided for sin, but the remedy had left results which needed a further remedy. 4. And then came the Resurrection, which not only set its seal to the Incarnation and the Atonement, but completed the work of both. (1) Jesus was “ declared to be the Son of God with power,” and the Incarnation itself began anew when God “ raised up Jesus again” ; as it is written, “ Thou art My Son, this day have I begotten Thee.” (2) As the atonement on the Cross, by the condemnation of sin in the flesh, purchased for man the non-imputation of sin, and cleared the way for the imputation to him of righteousness--so, from the Incarnation restored and perfected in our risen Lord, flows forth to His redeemed and believing people, both the imputation and also the reality of positive righteousness. Conclusion: In speaking as I do of the power of His resurrection, I am not merely using the language of technical theology, but that of Holy Scripture itself. We are told that baptized and believing Christians were crucified with Christ, died with Him, were planted together in the likeness of His death, were buried with Him by baptism into death, are dead unto sin--and then, on the Other hand, that God brought us to life with Christ, and raised us up with Him, and seated us together with Him in the heavenly places in Christ Jesus, so that we may now reckon ourselves “ to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.” So again, the same apostle who tells us all this, also says, “ that, while we were yet sinners, Christ died for us. Much more then, being now justified” --the word is here used in its negative sense--“ by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life.” And in like manner St. Peter tells us that “ Baptism doth now save us … by the resurrection of Jesus Christ,” and opens his Epistle with a triumphant burst of thanksgiving (1 Peter 1:3-4). (Bp. Basil Jones.)Christ risen our justification I. The death and resurrection of Christ have each their own efficacy and distinct gift.1. That death paid the ransom for the whole world, but the world lay as yet in darkness and sin. In that awful night, when the first fruits of our redemption, the pardoned malefactor, was by Christ’ s side in Paradise, and He brought that blessed tidings to the righteous departed who had so long awaited His coming, how lay our earth? Apostles dismayed and perplexed; Peter weeping his fall; the blood of the Redeemer resting on the Jews and their children; the chief priests seeking to secure the past by further sin; the sun gone down at noon, with drawing itself from witnessing man’ s extremest sin. The mercy of the Redemption had been accomplished, but the ransomed were not as yet set free. They were “ yet in their sins.” For this blessed day it was reserved to bring life out of death, to “ bring out the prisoners from the prison,” and “ let the oppressed go free,” “ to bring in everlasting righteousness.” His death atoned for us; His resurrection justifies us. 2. What St. Paul declares here, he teaches elsewhere (1 Corinthians 15:17). He says not merely if Christ be not risen no proof hath been given that His atonement hath been accepted, but “ your faith is vain; ye are yet in your sins” ; the world’ s sin has been atoned for, but the cleansing blood has not reached to you. The Cross, then, did not at once justify us. Before, all in a manner looked on to it (Revelation 13:8). Since all looks back to it, all flows from it (Revelation 5:12). Yet such was the will of God, that it should not by itself directly convey the mercies it obtained. What He purchased for us by His death He giveth us through His life. It is our living Lord who imparts to us the fruits of His own death (John 10:17; Revelation 1:18). As truly, then, as the death of Christ was the true remission of our sins, though not yet imparted to us, so truly was His resurrection our true justification imparting to us the efficacy of His death, and justifying us, or making us righteous in the sight of God. II. Scripture tells us how the resurrection is to us the source of justification and life.1. It was the especial promise of the resurrection that our Lord would thereby come into a closer relation with “ His disciples, no longer to be in outward presence with them, but to be in them and be their life” (John 14:17-23). 2. And with this agrees the language in which the blessings of the gospel are, in such a marked and repeated way, afterwards expressed, that we are in Christ Jesus, and that His Spirit dwelleth in us. But we can be “ in Christ” only by His taking us into Him by His Spirit (2 Corinthians 13:5). Again, as our Lord declared, “ I am the Life,” so St. Paul says, having been “ crucified with Christ,” “ it is not I which live, but Christ liveth in me,” “ your life is hid with Christ in God.” 3. These are indeed all one gift, variously spoken of according to our various needs, or deaths. It is life, as opposed to our state of death in sin; righteousness, whereas we were unrighteous; sanctification, since we were unholy; redemption, as Satan’ s captives; wisdom, as become brutish; truth, as in error; but the one gift in all is our Incarnate Lord, who is Himself “ made unto us Wisdom, and Righteousness, and Sanctification, and Redemption” ; “ the Way, the Truth, and the Life.” He doth not merely give these gifts as gifts, precious indeed, yet still outward to and without Himself. He Himself is them, and all to us. These are the gifts which, as man, He received, to shed down abundantly on man, through His risen and glorified humanity. 4. So, further, St. Paul speaks of the knowledge of Christ, and of “ the power of His resurrection,” as the fruit of being “ found in Him,” and of “ the Spirit of Him who raised up Jesus from the dead dwelling in” us, and of “ the exceeding greatness of His power to us-ward who believe” being “ according” or conformable “ to the working of the might of His power which He wrought in Christ, when He raised Him from the dead” ; in all cases bringing our life close to the resurrection, and showing how the same Spirit, whereby His body was raised, is communicated to us, and that, because we are in Him, taken unto Him by His indwelling Spirit, and having the Spirit, because “ in Him.” This, then, is the sum of what Holy Scripture teaches many ways. All salvation, forgiveness, overcoming of death, restoration to life, oneness with God; all treasures of wisdom, mercy, and righteousness, and holiness lay in His atoning blood; but, that they might be applied to us, He in whom they were must come to us and take Us unto Himself. What in Himself He is, that to us He becometh, by dwelling in us, that we may dwell in Him. And of these gifts His resurrection was the pledge and beginning. It was the earnest that that same Spirit, through which His holy body was raised, should be diffused through that whole body which He purposed to join to Himself, the Head. It was the commencement of that, of which the day of Pentecost was the fulfilment; and thus our weekly festival is at once that of the rising of our Lord, and His coming to us by the Spirit. On the Cross our Lord gave Himself for us; through the resurrection He giveth Himself to us. On the Cross, He was the Lamb which was slain for the sins of the world: in the resurrection, that body which was slain became life giving. (E. B. Pusey, D. D.)Christ’ s resurrection On the Sacro Monte, at Varallo, is a supposed imitation of the sepulchre of the Lord Jesus. It was a singular thing to stoop down and enter it, of course finding it empty, like the one which it feebly pictured. What a joyful word was that of the angel, “ He is not here!” Sweet assurance--millions of the dead are here in the sepulchre, thousands of saints are here in the grave, but He is not here. If He had remained there, then all manhood had been forever imprisoned in the tomb, but He who died for His Church, and was shut up as her hostage, has risen as her representative, surety, and head, and all His saints have risen in Him, and shall eventually rise like Him. (C. H. Spurgeon.). Romans 5:1 Therefore being justified by faith.Justification We have here-- I. A state or condition--“ justified.” This implies--1. Previous dishonour. A truly righteous character needs no justification. 2. Complete satisfaction. A man who owes a debt can only be justified when that debt is paid; although it need not be paid by himself. 3. Perfect restoration--to all rights, privileges, position, etc. Justification does not mean righteousness. A man is justified although he is defiled in sin. The justification of man by God is His counting man as righteous. II. A means or method--“ faith.” Faith is that principle which unites a man with Christ, and so enables him to appropriate all the Saviour’ s merits and righteousness. Substitution, to be effectual, not only requires its acceptance by the judge, but the acceptance of the Saviour by the sinner as his Substitute. Faith is that acceptance by the sinner. Notice--1. That this act is difficult. It is contrary to human nature--men would rather trust themselves than God. Hence they add rites and ceremonies. 2. It includes acts as well as conviction and trust. “ Faith without works is dead,” and a dead principle has no existence. III. A result attained--peace with God. Peace is desirable with man, much more with God. True peace can be obtained in no other way but this. There is a state which is often mistaken for it, such as indifference, a numbed conscience. Gratuitous pardon without justification by atonement would not be able to give peace, but pardon through satisfied justice can. Nothing can satisfy the sense of justice but trust in the justice-satisfying Saviour. (Homilist.)Justification I. Its nature.1. From the meaning of the word. 2. From the type (Leviticus 16:21). (1) The two goats were necessary to set forth the perfect work of Christ: the first in atoning for sin, the other in bearing it away. 3. In its foundation (Romans 3:24-25; Romans 5:9). (1) The foundation is solid.(2) The grace is perfect. II. Its condition. “ By faith.” Consider--1. The root meaning of the word. 2. The naturalness of the thing signified. 3. What is involved in unbelief. III. Its fruits.1. Peace (Romans 5:1). (1) Its nature.(2) With whom established.(3) Through whom acquired. 2. Standing (Romans 5:2).3. Joy (Romans 5:2). (1) Its inspiration. “ Hope of the glory of God.”(2) Its strength. “ In tribulations.”(3) Its intellectual basis (Romans 5:4).(4) Its internal evidence (Romans 5:5). IV. Its source. The love of God.1. The manner in which it was procured (Romans 5:8). (1) “ Commendeth” should be rendered “ giveth proof of.” 2. The character of those for whom Christ died. (1) “ Those without strength” (Romans 5:6).(2) “ Sinners” (Romans 5:8).(3) Such an exhibition of love unparalleled (Romans 5:7). 3. The purpose for which God gave His Son (Romans 5:9-10). V. Practical lessons.1. The blessing of which this lesson treats is the greatest need of man. 2. The sacrifice which Christ made to procure this blessing the most wonderful fact in history. 3. The condition on which this blessing may be obtained the most reasonable and easy. 4. The benefits which this blessing confers on the believer in this life are the most precious God can bestow. 5. The glory to which the believer by it lays claim is ineffable and eternal. (D. C. Hughes, A. M.)Justification more than forgiveness A friend with whom you have been long doing business falls into a condition of insolvency, and you find that he is your debtor to a large amount. There is no prospect of his ever being able to pay you back, and you have reason to know that this condition of debt arises not merely from his misfortune, but from his fault. Under these circumstances it would be possible for you to liberate him from his debt by an act of forgiveness. Let us suppose that you adopt this course; the man would no longer be in fear of a debtor’ s prison, and would no doubt feel himself under a great obligation to you. But would such a state of things be likely to bring you into closer personal relations with each other? Would it not necessarily produce on the contrary a certain distance and constraint? On the other hand, the forgiven debtor must needs, me thinks, feel ashamed to look his generous creditor in the face, must feel ill at ease in his presence, and would shrink from familiar social intercourse with the family of one on whom his conduct has inflicted such serious losses. On the other hand, the forgiving creditor could scarcely be expected to select such a person for his friend, and to treat his past conduct as if it were a thing easily to be forgotten. But to illustrate our position further, let us now present another case. Let us suppose that the creditor is so convinced of the sincerity of the regret which his debtor professes, and has reason to believe that the severe lesson has wrought in him so great a moral change that he feels himself free to make an experiment which most of us would certainly regard as a perilous one; let us suppose that, instead of remitting his debt, he introduces him into partnership with his own son, with whose business he is himself closely concerned. This his new connection with a solvent and flourishing firm places him, we may say, in a position of solvency, removes the stigma of bankruptcy, puts him in the way of making a full return to his benefactor, to whom at the same time it greatly enhances his obligation. Now it is easy to see how this man--not merely forgiven, but in a certain sense justified--will be brought by such an arrangement into the closest relations with his benefactor. Friendly social intercourse will exist without restraint, and he who under the former mode of treatment might have seemed little better than an escaped convict will now be a recognised and respected member of the social circle in which his creditor moves. (W. H. Aitken, M. A.)Justification by faith There is no one who has not asked the question to which these words give the true answer. “ How shall man have peace with God?” Wherever man is found, whether savage or civilised, rich or poor, he is found attempting to solve this problem. For everywhere man is found beset with present miseries, and haunted with the dread of some angry power that inflicts them. And, therefore, everywhere man is found endeavouring to appease this displeasure by making peace with his God. Now to this question there are three answers possible: that man might restore himself, or that God alone might restore man, or that God and man together might effect this restoration. The first is the religion of the heathen: he seeks to appease God by his own acts; he will give even his first born for his transgressions. The second is the religion of the Pharisee: “ God, I thank Thee, I am not as other men are.” The third is the religion of the publican. “ God be merciful to me, a sinner.” Which is the true one? I. Scripture everywhere asserts that God alone justifies (Micah 6:7; Psalms 49:7; Isaiah 45:21-22). Hear the word of the Lord! Here, then, is a simple and an unerring test, by which to try every system of religion.1. To “ justify” means to “ pronounce guiltless.” It never signifies to make just, but always to declare or pronounce just (Proverbs 17:15). This justification is indispensable to peace with God, for guilt cannot be at peace with justice. Before God can be at peace with any man, He must first pronounce him to be righteous. 2. Here, then, arise two great questions: first, what righteousness is this? and, secondly, how does it become ours? St. Paul tells us that it is through Christ. But even, for the sake of His dear Son, God cannot say the thing that is not. Unless there be perfect righteousness seen by Him, He cannot say He sees it. How, then, does Christ procure us this perfect righteousness? (2 Corinthians 5:21). In it is laid down, that Christ procured our righteousness by being made sin for us. Clearly, then, if we know how He was made sin, we know how we are made righteous. Was He, then, made really and truly sinful? God forbid. He, the Holy One, was, for our sakes, reckoned or accounted sinful. In the same way, therefore, we sinners are, for His sake, reckoned righteous; our sins are reckoned as if they were His; His righteousness is reckoned as if it were ours. To be “ justified through Christ,” therefore, is to have the righteousness of Christ so imputed to us, that God reckons us, or pronounces us, just. This righteousness is bestowed upon us by faith. Faith is the link that joins together the justice of God and the satisfaction of Christ in the person of the believer, so that God can be just, and the justifier of him that believes. 3. Is there, then, no real righteousness in the believer? does God pronounce him who is unholy, holy; and admit the unclean, in his uncleanness, into His presence? Assuredly not. God never pronounced any man holy whom He did not also make holy. There is a righteousness external and a righteousness internal: both are real--both shall one day be perfect; but that which is wrought for us is perfect from the first; that which is wrought in us is imperfect, and gradually arrives at perfection: the one at once and forever justifies; the other progressively sanctifies. 4. But how does this doctrine make God alone the Saviour without any cooperation on the part of man? Is not faith a work of the mind? and is not this, at least in part, the cause of the sinner’ s justification? We answer, No! for we are not justified because of our faith, but by our faith. Faith is the hand which the sinner stretches forth to receive the “ free gift” of God’ s mercy; but it is not the stretching out of the hand which induces the bestowal of the alms. Nay, more, that very hand is palsied; we have no power of ourselves to put it forth. Faith, itself, is a free gift of God; it is not until He has said, Reach forth thine hand, that we can, by doing so, receive the alms of His free mercy, which, because of Christ’ s satisfaction, He is able, and, because of His own infinite love, He is willing, to bestow upon us. 5. This doctrine, then, fully answers the test to which we agreed to submit it: it reveals a salvation, which is God’ s work, and His alone; prompted by His love, designed by His wisdom, and accomplished by His power. This work of man’ s salvation has upon it the impress of divinity; it displays that wonderful union of power and wisdom that is found in all God’ s works, which makes them seem at once so simple and yet so mysterious. View it in its aspect towards man, how simple it seems--“ Believe and live!” View it in its aspect as regards God, as His plan devised for the salvation of man, without the compromise of any one of His attributes, it is the great “ mystery of godliness.” This plan of salvation befits the majesty and the wisdom of God, while it is adapted to the ignorance and the weakness of man, This river of life is unfathomable, in its mysterious depths, by the mightiest of created beings; and yet the little child may kneel by its brink and drink of its sweet waters that flow softly, clear as crystal, from beneath the throne of God. 6. It is an ancient doctrine this; older than Luther, who revived it, or Paul, who defended it, or Abraham, who exemplified it. It was revealed by God, at the gate of Eden, to the first sinner who, by faith, hoped for deliverance yet to be accomplished by the seed of the woman. The first man who believed was justified by faith. The last saint that enters heaven shall enter it praising God, who, justifying him by faith, gives peace to his soul forever and ever, through Jesus Christ. II. Let us now contrast with it man’ s plan of salvation, in which he seeks to mingle his righteousness with that of God. The error of the self-righteous (Romans 10:3) is that he seeks a righteousness of his own, because he will not submit to be saved by the righteousness of God; as man fell by seeking to be his own God, so he remains fallen by seeking to be his own saviour. As he once refused to be entirely ruled by God, so he now refuses to be entirely saved by God. This is a most subtle and dangerous error.1. The statement of this doctrine we will take from the Church of Rome, because Romanism is a religion of human nature, reduced to a regular system, and because we believe this difference between her and us is generally misunderstood. (1) Let us clearly state how Rome and we are agreed in this matter. We are agreed-- (a) That man is so utterly fallen that he has no power to help himself. (b) That he cannot be saved unless God bestow on him a perfect righteousness. (c) That God does bestow this righteousness for Christ’ s sake. (2) Where, then, do we differ? (a) As to the nature of this righteousness. We say that it is a righteousness imputed; she, that it is a righteousness implanted. We say it is a righteousness wrought for us; she, it is righteousness wrought in us. We say, God, for Christ’ s sake, reckons us as perfectly righteous, and then proceeds to make us holy; she says, God, for Christ’ s sake, makes us perfectly holy, and then pronounces us, because of this inherent holiness, to be righteous. In other words, we hold that God justifies and also sanctifies; Rome holds that He only sanctifies. (b) As to the manner in which this righteousness is applied to us: we say, by faith only; she says, in the sacraments: she holds that this righteousness is infused into every baptised man, so that he is made perfectly righteous, and this state of justification, she holds, further, may be endangered by venial sin, and lost by deadly sin, and that it progresses so that a man may be more or less justified at one time than another. Now observe the subtlety of this error. It might be said this doctrine of Rome answers our test, for it ascribes all the work of salvation to God; it declares that this inherent righteousness is God’ s free gift, just as you say your imputed righteousness is. Surely there is no claim here made for man’ s righteousness. Let us see how our Lord disposes of this answer. “ Two men went up into the temple to pray, the one a Pharisee the other a publican, and the Pharisee stood and prayed thus with himself--God, I thank Thee, I am not as other men are.” Where is self-righteousness here? The Pharisee claims no merit--he declares the righteousness which he presents to God, to be God’ s work; God has made him to differ; he fasts, and prays, and gives alms, but the power to do these good works he acknowledges to have come from God; and yet it is said that he “ trusted in himself that he was righteous.” Why? Because the righteousness he presented was a righteousness in him; it was not the righteousness of God, and it availed him nothing to say that it was God’ s gift at first. It is self-righteous to present to God as a reason for pardon anything in man, whether that be said to be originally God’ s gift or not; he who comes to Him must come as the publican, “ God be merciful to me,” --not a justified or sanctified man, but “ me a sinner!” Add to this, that even if the righteousness be God’ s gift in the first instance, yet the preserving of it, the increase of it, by faith, and prayer, and penance, are the man’ s own, upon this system, so that such an one must claim the reward of debt and not of grace. 2. Although we have gone to Rome for a definition of it, this doctrine is to be found among ourselves. How many are there who believe that God, for Christ’ s sake, will accept them “ if they do their best” --Christ’ s merits making up for their deficiency! How many more are there who think that God, for Christ’ s sake, will enable them to keep His holy law, and so accept them as righteous! And how many are there who imagine that God, for Christ’ s sake, accepts their faith as something meritorious, justifying them because they hold the doctrine of justification by faith! In all these, from the open claim of heaven as a reward, to the more subtle claim of merit for having rejected all merit; and of righteousness for having renounced righteousness; in all these there is the same error--the presenting to God of something in us, instead of presenting the perfect righteousness of Christ. (Abp. Magee.)Man saved The words contain a golden chain of highest blessings bestowed by God upon all true Christians. Notice-- I. The Divine method of salvation.1. Faith in Christ removes the condemnation. It means both a general trust in God’ s revelations and grace, and a special trust in Christ as given by the Father’ s love to be the Redeemer of His people. Understanding, will, affections, risking their all upon Him. Justification is not perfection. Not justified by the law of innocency, or of Moses, but by the law of Christ--“ who died for our sins,” and “ was raised again for our justification.” 2. Faith in Christ brings the believer into close communion with the Father. “ By whom also we have access,” etc. They are reconciled, and in a State of love and friendship. Since man once sinned, God’ s justice and man’ s conscience tell us that we are unfit for God’ s acceptance or communion immediately, but must have a suitable mediator. Blessed be God for a “ daysman” appointed betwixt us and Himself! Without Him I dare not pray, I cannot hope, I fear to die; God would else frown me away to misery. All the hope and pardon that I have, come by this Author and Finisher of our faith: (1) This is joyous intercourse--“ Peace with God.” (2) It opens up a bright future. “ And rejoice in hope of the glory of God.” 3. Faith in Christ strengthens the child of God in tribulation. “ Not only so, but,” etc. The glory revealed unto us is so transcendent, and tribulation so small and short, that an expectant of glory may well rejoice in spite of bodily sufferings. It is tribulation for Christ and righteousness’ sake that we are to glory in; tribulation for our sins must be patiently and penitently born. (1) “ Knowing that tribulation worketh patience.” That which worketh patience should be a matter of joy; for patience can do more good for us than tribulation can harm. Why then do I complain under suffering, and study so little the exercise of patience? (2) “ And patience experience, and experience hope.” What profitable experiences are to be derived from patient suffering! Of God’ s providence, of our own dependence upon a higher power, of the fickleness of human friendship, etc. (3) “ And hope maketh not ashamed.” That is, true hope of what God hath promised shall never be disappointed. They that trust in deceitful creatures are disappointed and ashamed of their hope; but God is true and ever faithful. All this shows the superiority of a free spirit over carnal weapons. II. The indwelling of the Holy Ghost is the source of all excellency in the Christian character.1. By the “ love of God shed abroad” is meant-- (1) The realisation of Divine life in the soul. (2) The sweet experiences arising from the absence of doubts and fears. (3) It leads God’ s adopted children to love one another: 2. The Spirit within-- (1) Is helpful to overcome temptation. “ When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him.” (2) Mortifies the fleshly lusts that war against the soul. The desperately wicked heart is a hotbed of lusts and passions that require to be weeded, else they will choke the germs of the good seed. We cannot serve God and Mammon. 3. Points to a future life, and proves our title to it. There are some so blind as to think that man shall have no hereafter, because brutes have not. But it is enough for us to know that God hath promised it; and let it be our earnest prayer, “ Shed more abroad upon my heart, by the Holy Spirit, that love of Thine which will draw up my longing soul to Thee, rejoicing in the hope of the glory of God.” (Richard Baxter.)Justification by faith The justification of which Paul speaks is--1. Not that gracious constitution of God by which, for the sake of Christ, He so far delivers men from the guilt of Adam’ s sin as to place them in a salvable state, and by virtue of which all infants dying in infancy are saved (see Romans 5:18); for justification is not common to the race, but is experienced by certain individuals. 2. Not the justification of those who lived under inferior dispensations, or who now live in countries where the gospel is not known. On this point there are two extremes. (1) The unauthorised severity of those who hold that all heathens are doomed to damnation. (2) The undistinguishing charity of those who insinuate that the heathen are perfectly safe, and need not be disturbed in their superstitions. Each of these is remote from the truth. 3. Not justification before men by the evidence of works (James 2:1-26), but the justification of penitent sinners before God, which is necessarily previous. 4. Not the justification of persevering believers at the last day. This will be pronounced on the evidence of works springing from faith, and evidencing its genuineness and continuance. Our business is with a present justification, “ Being justified.” Let us look at:-- I. Its nature. We assume--(1) That all men naturally are in a state of guilt and condemnation. Our hereditary depravity is odious to the God of Purity, while our consequent personal iniquity renders us liable to punishment. (2) That the man of whose justification we are about to speak is convinced that this is his state. 2. What, then, is meant by justification in these circumstances? To justify a sinner is to consider him relatively righteous, and to deal with him as such, notwithstanding his past unrighteousness, by clearing and releasing him from various penal evils, especially from God’ s wrath and the liability to eternal death. Hence justification and forgiveness are substantially the same (Acts 13:38-39; Romans 4:5; Romans 4:8). Note that justification-- (1) Does not in the least degree alter the evil nature and desert of sin. It is the holy Lord who justifieth. The penalty is still naturally due, though graciously remitted. Hence the duty of continuing to confess and lament even pardoned sin (Ezekiel 16:62-63). (2) Is not, as Romish and some mystic divines contend, the being made righteous by the infusion of a sanctifying influence, which confounds justification with regeneration. (3) Extends to all past sins (Acts 13:39). God does not justify us by degrees, but at once. (4) However effectual to our release from past guilt, does not terminate our state of probation. As he who is now justified was once condemned, so he may again come into condemnation by relapsing into sin, as was the case with Adam. (5) If lost, may be recovered (Psalms 32:1-5; cf. Romans 4:1; Romans 4:8). II. Its immediate results.1. The restoration of amity and intercourse between the pardoned sinner and the pardoning God. “ We have peace with God,” and consequently access to Him. The ground of God’ s controversy with us being removed, we become objects of His friendship (James 2:23). This reconciliation, however, does not mean deliverance from all the evils which sin has entailed, viz., suffering and death, but it entitles us to such supports and such promises of sanctifying influence as will “ turn the curse into a blessing.” 2. Adoption and the consequent right to eternal life. God condescends to become not only our Friend, but our Father (Romans 8:17). 3. The habitual indwelling of the Holy Spirit. As sin induced the Spirit’ s departure, so the pardon of sin is followed by deliverance from it, because it makes way for His return to our souls (Galatians 3:13-14; Galatians 4:1; Acts 2:38). Of this indwelling the immediate effects are-- (1) Tranquillity of conscience (Romans 5:5; Romans 8:15-16). (2) Power over sin, a prevailing desire and ability to walk before God in holy obedience (Romans 8:1, etc.). (3) A joyous hope of heaven (Romans 5:2, Romans 15:13; Galatians 5:5). III. Its method.1. The originating cause is the free, sovereign, undeserved, and spontaneous love of God towards fallen man (Titus 2:11; Titus 3:4-5; Romans 3:24). 2. The meritorious cause is Christ; for what He did in obedience to the precepts of the law, and what He suffered in satisfaction of its penalty, taken together, constitute that mediatorial righteousness, for the sake of which the Father is ever well pleased in Him. In this all who are justified have a saving interest. Not that it is imputed to them in its formal nature or distinct acts; for against any such imputation there lie insuperable objections from both reason and Scripture. But the collective merit and moral effects of all which the Mediator did and suffered are so reckoned to our account that, for the sake of Christ, we are released from guilt and accepted of God. 3. The instrumental cause is faith. (1) Present faith. We are not justified by-- (a) Tomorrow’ s faith foreseen, for that would lead to the Antinomian justification from eternity. (b) By yesterday’ s faith recorded or remembered, for that would imply that justification is irreversible. Justification is offered on believing. We are never savingly interested in it until we believe; and it continues in force only so long as we continue to believe. (2) The acts of this faith are:-- (a) The assent of the understanding to the testimony of God in the gospel, and especially that part of it which concerns the design and efficacy of Christ’ s sacrifice for sin. (b) The consent of the will and affections to this plan of salvation, such an approbation and choice of it as imply the renunciation of every other refuge, and a steady, decided, and thankful acquiescence in God’ s revealed method of forgiveness. (3) Actual trust in the Saviour and personal apprehension of His merits. IV. Inferences.1. That we are not justified by the merit of our works, inasmuch as no obedience we can render can come up to the requisitions of the Law of Innocence. 2. That repentance is neither the cause nor instrument of justification. Repentance makes no atonement, and therefore cannot supersede the blood of Jesus; nor does it secure any personal or justifying interest in it; this is the object of faith only. 3. That the Spirit’ s work in regeneration and sanctification is not the previous condition of our justification, or the prerequisite qualification for it. For in that case we should be saved without a Saviour, which is a contradiction. The work of pardon for yon must precede the work of purification in you. In the cleansing of the leper, the blood was first to be used, then the oil (Leviticus 14:1-57). And in order to your salvation you must first bays “ the sprinkling of the blood of Jesus,” and then you shall have “ the renewing of the Holy Ghost.” 4. That our justification is not by the merit of faith itself a refined theory of justification by works. V. Reflections.1. How clear and urgent is the duty of seeking an experimental enjoyment of justifying grace. 2. How sacred are the obligations of the justified: (1) Gratefully acknowledge it.(2) Diligently improve it.(3) Practically evidence your enjoyment of it. (Jabez Bunting, D. D.)Justification by faith I. Justification defined. Justification is the Divine judicial act which applies to the sinner believing in Christ the benefit of the atonement, delivering him from the condemnation of his sin, introducing him into a state of favour, and treating him as a righteous person. Though justifying faith is an operating principle which, through the Holy Spirit’ s energy, attains to an interior and perfect conformity to the law, or internal righteousness, it is the imputed character of justification which regulates the New Testament use of the word. Inherent righteousness is connected more closely with the perfection of the regenerate and sanctified life. In this more limited sense justification is either the act of God or the state of man. I. God the Justifier. The act of justifying is that of God as the Judge. Generally it is δικαίωσις, the word which pronounces the sinner absolved from the condemning sentence of the law, and it refers always and only to the sins that are past. Whether regarded as the first act of mercy, or as the permanent will of God’ s grace towards the believer in Christ, or as the final sentence in the Judgment, it is the Divine declaration which discharges the sinner as such from the condemnation of his sin. “ It is God that justifieth” --God in Christ, for all judgment is “ committed to the Son,” who both now and ever pronounces as Mediator the absolving word, declaring it in this life to the conscience by His Spirit. It is the voice of God, the Judge in the mediatorial court, where the Redeemer is the Advocate, pleading His own propitiatory sacrifice and the promise of the gospel declared to the penitence and faith of the sinner whose cause He pleads. The simplest form in which the doctrine is stated is in Romans 8:33-34. Here the apostle has in view the past, present, and future of the believer; the death, resurrection, and intercession of Christ; and the one justifying sense against which there can be no appeal in time or in eternity. God is Θεὸςὁδιακιῶν, in one continuous and ever-present act. II. Man as justified. The state into which man is introduced is variously described, according to his various relations to God, to the Mediator, and the law. As an individual sinner he is forgiven: his justification is pardon, his punishment is remitted. As a person ungodly, he is regarded as righteous: “ righteousness is imputed to him,” or his “ transgression is not imputed to him.” As a believer in Jesus “ his faith is counted for righteousness.” All these phrases describe, under its negative and its positive aspect, one and the selfsame blessing of the new covenant as constituting the state of grace into which the believer has entered and in which as a believer he abides. This is attested by passages running through the Gospels, the Acts, and the Epistles; passages which only confirm the promises of the Old Testament. Our Lord’ s forerunner was fore-announced “ to give knowledge of salvation by the remission of sins” (Luke 1:77). Our Saviour’ s word was, “ Man, thy sins are forgiven thee” ; but he spoke of the publican as praying, “ God be merciful to me a sinner,” and as going down to his house “ justified” --these words being introduced for the first time, and both being reserved for abundant future service, especially in the writings of St. Paul. He left the commission that “ remission of sins should be preached in His name.” St. Peter preached that “ remission of sins,” and afterwards varied the expression, “ that your sins may be blotted out” (Acts 2:38; Acts 3:19)--counterparts in meaning. But St. Paul takes up the Saviour’ s words and unites them (Acts 13:38-39), and in this Epistle adds all the other terms and unites the whole in one charter of privileges (Romans 4:4-8). In this passage all the phrases are united without exception, and they are represented as the act of God and the state of man, the one and various blessing of habitual experience. To sum up: the state of διακιοσύνη is that of conformity to law, which, however, is always regarded as such only through the gracious imputation of God, who declares the believer to be justified negatively from the condemnation of his sin, and positively reckons to him the character, bestowing also the privileges of righteousness. The former or negative blessing is pardon distinctively, the latter or positive blessing is justification proper. (W. B. Pope, D. D.)Justification by faith: an instance of A minister of the gospel was once preaching in a public hospital. There was an aged woman present, who for several weeks had been aroused to attend to the concerns of her soul. When she heard the Word of God from the lips of His servant, she trembled like a criminal in the hands of the executioner. Formerly she had entertained hope of acceptance with God, but she had departed from her comforter, and now she was the prey of a guilty conscience. A short time after this the same minister was preaching in the same place, but during the first prayer his text and the whole arrangement of his discourse went completely from hint; he could not recollect a single sentence of either, but Romans 5:1 took possession of his whole soul: “ Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.” He considered this a sufficient intimation of his duty, and descanted freely on justification by faith and a sinner’ s peace with God through the atonement of Christ. It was the hour of mercy to this poor distracted woman. A ray of Divine consolation now penetrated her soul, and she said to the minister, when taking his leave, “ I am a poor vile sinner, but I think, being justified by faith, I begin again to have peace with God through our Lord Jesus Christ. I think Christ has now got the highest place in my heart; and oh! I pray God He would always keep Him there.” Justification by faith: an instance of Some years ago a clergyman was preaching on this text in the East End of London, and at the end of his sermon he invited any who were anxious to come and converse with him in the vestry. He was followed by an intelligent looking young man, who said, “ I am going to leave England in two or three days, and perhaps this is the last opportunity I shall have of talking with a clergyman: My father and I have had a terrible quarrel, and it ended in his turning me out, telling me never to darken his door again. I wandered up to London, but knew not where to look for employment. At last I found a berth as sailor before the mast, and before I go I want to ask you, ‘ What must I do to be saved?’” The clergyman endeavoured to make the way of salvation as clear as he could to him. They parted, however, without there being any apparent change in the young man’ s spiritual condition, though he seemed awakened and much in earnest. Time wore on, and the incident had almost passed from the clergyman’ s mind, when one day a sailor called at his residence. “ Do you remember,” he said, “ some months ago a young man coming to your vestry after the Sermon you had preached on the words, ‘ Being justified by faith, we have peace with God?’” “ Oh, yes; I remember it perfectly.” “ Well, he went on board the London, and he and I became great friends, because I am a Christian, and I soon found out that he wanted to be a Christian too; so we used often to have long talks over our Bibles, and used to pray together; yet somehow or other I could never get him to see things quite clearly. I suppose he was looking to his feelings more than to Christ. Well, then came the terrible catastrophe, and that young man was told off by the captain, with myself and a few others, to man one of the boats. The boat was lowered, and soon was crowded; but by some means the poor fellow was left behind in the ship. We hardly knew what to do, for our boat was too full already. Besides, the ship was settling fast, and we were afraid of being dragged down with her. Yet we did not like to pull away. Then I heard him call me by name, as he clung to the rigging; and he shouted across the water, ‘ Goodbye, mate! If you get ashore safe, inquire for the Rev. H. B--, of Limehouse Docks, London, and tell him that here in the presence of God I can say at last, “ Being justified by faith, I have peace with God through my Lord Jesus Christ.”’ As he said the words, the ship gave her last lurch, and he disappeared in a watery grave.” (W. H. Aitken, M. A.)Justification by faith: its effects 1. The effect of justification should be peace and holiness. (1) A plan of deliverance which did not include both these would be a mockery. If it did not secure peace it would not meet our wants; if it did not secure holiness it would not meet God’ s requirements. (2) Accordingly we find that God describes His plan of salvation as effecting both. Christ has “ made peace through the blood of His Cross” that He may “ present us holy and unblamable and unreproachable in His sight.” It is “ the very God of peace” who sanctifies us “ wholly.” 2. The doctrine, therefore, which does not produce these effects is not the true one, and there can be no surer test by which to try the truth of any particular doctrine than this. The religion which really produces both had no man for its teacher, for these are the last things which men would ever think of joining together. All human teachers and lawgivers appeal to fear. All laws are accompanied by penalties. It certainly would never occur to any man to attempt to produce obedience by remitting all penalties; and therefore it is that the natural man always seeks to obtain one of these by the sacrifice of the other. (1) Many try to forget God altogether, or they take refuge in some easy mode of appeasing Him--something said, done, or felt, which quiets conscience; and so they have peace--peace without holiness. (2) But others are not so easily satisfied; their disposition is naturally anxious, or their consciences are scrupulous, and they cannot feel quite comfortable in their sins. Such seek to obtain peace by refraining from sin; but as their only motive is fear, they know of no other way of increasing their obedience than by quickening and strengthening this fear. In such religion takes a gloomy and terrible form. Here is an attempt after holiness, but it is holiness without peace. 3. And thus the mind of the natural man is ever oscillating between these two extremes of sinful peace or painful obedience, but never attaining to the union of these two; never imagining it possible for man to be at once fearless and obedient; and, accordingly, it is a remarkable fact that all false religions have two different aspects, one offering easy terms of salvation to the common crowd, who only desire a religion which shall allow them to sin without fear; the other providing austerities and penances for the few whose intellect or conscience cannot be so easily contented. All these religions, then, are but half religions; they attempt to satisfy man’ s desire for peace or God’ s demand for holiness; they never even profess to satisfy both. There is but one religion which does this; it is that which is proclaimed in our text. I. Justification by faith gives peace.1. He who believes that God, for Christ’ s sake, reckons him holy, “ not imputing his trespasses unto him,” has perfect peace, because he is trusting in a perfect work. The justice that demanded his condemnation now secures his forgiveness; the omnipotence once arrayed against him is now engaged in his defence. Here is the deep, abiding, perfect peace of him whose mind is stayed upon God. 2. On the other hand the doctrine of justification by inherent righteousness does not, and never can, give perfect peace; for it is a righteousness partly human and partly Divine, and therefore partakes of the uncertainty and imperfection of all things human. He who holds it believes, as Dr. Pusey says, that “ he was once, in his baptism, placed in a state of justification; in which, having been placed, he has to work out his own salvation with fear and trembling through the indwelling Spirit of God working in him--a state which therefore admits of relapses and recoveries, but which is weakened by every relapse, injured by lesser, and destroyed for the time by grievous sin.” Now, if this be the nature of his justification, how can he be sure, at any given moment, that he is justified? All that such a man can say is this, that once in his life he had a perfect righteousness to present to God, and that, if it had pleased God then to take him to Himself he had been blessed, but that whether he has this righteousness still is a very doubtful matter; and yet that night that man’ s soul may be required of him! What a miserable faith is this on which to bid a dying sinner rest his hopes for eternity! But this is not all the doubt and difficulty which this doctrine gives rise to, for the means by which justification is bestowed is said to be the sacrament of baptism. If so, perfect and complete justification can be had only once in each man’ s life; therefore, if he ever entirely lose it by deadly sin, how can it be regained? To meet this, Rome has devised another sacrament by which the sinner may be again made perfectly righteous. But for those who are not Romanists “ the Church has no second baptism to give, and therefore cannot pronounce the person who has sinned after baptism altogether free from his past sins. There are but two periods of absolute cleansing--baptism and the day of judgment.” Again, “ if, after having been washed once for all in Christ’ s blood we again sin, there is no more such complete absolution in this life, no restoration to the same state of undisturbed security in which God had, by baptism, placed us!” Mark this confession! We will not pause to contrast it with the teaching of him who told baptized men that if they confessed their sins “ God was faithful and just to forgive them their sins.” We will not delay to inquire whether this way of salvation, which gives no “ undisturbed security,” can be the same with that which He revealed who said, “ Come unto Me, all ye that travail and are heavy laden, and I will give you rest;” or that which he taught, whose converts believing, “ rejoiced with joy unspeakable and full of glory.” We only ask, how can they who preach such a gospel as this claim to be the messengers of peace? what peace have they to offer? Picture to yourselves a teacher of this “ other gospel” proclaiming this way of salvation beside a death bed. 3. But it is said this uncertainty and anxiety is just what is needed to make men zealous and cautious, and the doctrine may make fewer happy death beds but it will produce holier lives. We deny this, and, on the contrary, maintain-- II. That justification by faith does effect not only peace, but holiness; and that sacramental justification no more produces holiness than it does peace.1. Holiness is conformity to God’ s image. The perfect likeness of God, to which we are to be assimilated, is seen in Christ, who “ loved righteousness, and hated iniquity.” A holy man, therefore, is not one who merely refrains from sin, nor yet one who strives to obey all God’ s commands; he may do all this, and yet be utterly without holiness. But he is one who has become partaker of that Divine nature which was in Christ, the instinct of which it is to hate what God hates, and to love what He loves. 2. Now what is that power which can produce such conformity to Christ? Love is the only passion which assimilates to its object. Fear obeys, envy rivals, but love imitates. That religion will therefore most tend to holiness which most tends to produce in us love to God. Now we know that the belief which most powerfully moves us to love God must be that which most fully manifests the love of God to us. Which, then, of these two doctrines of justification displays most of the love of God to sinners? This question has received its answer from our Lord Himself (Luke 7:41). The publican went down to his house with a more loving and grateful heart than the Pharisee. The prodigal had doubtless a deeper love for the father than had the elder brother who had never given him cause of offence. There is more of loving, fervent, grateful joy in the heart of one penitent sinner who believes that “ being justified by faith he has peace with God,” than there is in the heart of the ninety-and-nine just persons, who, believing that they have kept their baptismal righteousness, deem that they need no repentance. But if he who thus believes cannot but love, he who thus loves cannot but obey; the love of Christ constraineth him, the mercies of God persuade him, to present himself a living sacrifice unto God. 3. But this doctrine further tends to produce holiness because it tends to produce humility. No man is really holy until he is really humble. But who best learns humility--he who presents to God a righteousness in part his own, or he who confesseth that “ in him dwelleth no good thing” ? 4. This doctrine tends to produce holiness because it alone enables us to realise the promises of God. It is by these that we escape the “ corruption that is in the world through lust.” Now he who believes that God will assuredly save him for the sake of Jesus Christ claims all the promises at once as his forever, so that he can say, “ I am confident; ‘ I know in whom I have believed, and that He is able to keep that which I have entrusted to Him against that day.’ ‘ Faithful is He that calleth me, who, also, will do it,’” and “ everyone that hath this hope purifieth himself even as He is pure.” For think what must be the feelings of that man who, truly loving God, and desiring His presence, really believes that he shall spend an eternity with Him. “ Where the treasure is, there will the heart be also.” On the other hand, we think it is equally clear that justification by inherent righteousness does not tend to holiness, because for love it substitutes fear; for humility, pride; for assurance, uncertainty. Such a doctrine may make ascetics, hermits, confessors, martyrs even--but never saints. (Abp. Magee.)Faith alone the condition of justification It is faith alone which justifies, and still the faith which justifies is not alone. Ears, feet, and hands are given to us at the same time that our eyes are, yet it is the office of the eye alone to see. In like manner repentance, love, obedience, are the invariable companions of faith; yet it is faith alone for which we claim the power and faculty of justifying. (J. Calvin.)Justifying faith I. Without works.1. Faith is a condition of justification opposed to man’ s own righteousness which is of the law. (1) Faith acknowledges that the legal, proper, primitive sense of the term justify, as the pronouncing him to be righteous who is righteous, is forever out of the question. (a) As to the law: it has been broken, and its condemnation is acknowledged; it demands an obedience that never has been rendered since the fall. (b) Then as to man himself, faith renounces all trust in human ability. It utterly abjures the thought of a righteousness springing from self. It acknowledges past sin, present impotence, and the impossibility of any future obedience cancelling the past (Galatians 2:16). It disclaims all creaturely righteousness as such; the nullity of this is taught by conviction, felt in repentance, and confessed in faith. (2) Hence the specific Evangelical phrase, “ Faith is counted for righteousness.” This implies the absence of personal righteousness, and the reckoning of a principle, not righteousness, in its stead by a kind of substitution. In its stead: not as rendering good works needless, but displacing them forever as the ground of acceptance. Therefore faith does not justify as Containing the germ of all good works; as “ fides formata charitate,” or faith informed and vivified by love. Not justifying through any merit in itself, it justifies as the condition on which is suspended the merciful application of the merits of Christ. Faith is not righteousness, as justifying; it is “ put to the account” of a man in the mediatorial court as righteousness; not as a good work, but reckoned instead of the good works which it renounces. Lest the faith as itself a work should be regarded as righteousness the apostle varies the expression. He also says again and again inversely that righteousness--not, however, Christ’ s--is imputed to the believer; not to faith itself, as if God regarded the goodness wrapped up in it (Romans 4:6; Romans 4:22; Romans 4:24). It is the man, in the naked simplicity of his self-renouncing, work-renouncing trust in God on whom the sentence of justification is pronounced. (3) Imputation or reckoning has two meanings; the ascribing to one his own and what is not his own. The latter predominates in the three great theological imputations; that of the sin of Adam to the race, that of the race to Christ, and that of the benefit of Christ’ s righteousness to the believer, as through the imputation of “ one man’ s disobedience many were made sinners” (verse 19), and as “ the Lamb of God bore the sin of the world,” “ being made sin for us” by imputation as a sin offering “ who knew no sin,” so the ungodly who in penitence believes has the efficacy of Christ’ s obedience reckoned to him. (4) This faith as a negative condition is of the operation of the Holy Ghost. He enables the soul to renounce every other trust. He convinces the mind of guilt and impotence; awakens in the heart the feeling of emptiness and longing desire; and so moves the will to reject every other confidence than Christ. But, though the influence of the Spirit produces it, it is so far only negative--a preparation for good rather than itself good. 2. Faith is the active instrument as well as the passive condition of justification. (1) It is its instrumental cause; the originating being God’ s love; the meritorious, Christ’ s atoning obedience; the efficient, the Holy Ghost. (2) Its object is God in Christ. In this as in all, “ I and My Father are one.” Yet the specific object is not God absolutely, nor Christ in His revelation generally, but Christ as the mediatorial representative of sinners, and God as accepting the atonement for man (Acts 16:31; Galatians 2:16). In two ways this Epistle describes God as the object. Romans 4:5 implies what had preceded (Romans 3:25-26); and in relation to His resurrection (Romans 4:24). But the God of our whole redemption in Christ is the object of faith (John 3:16; Romans 8:32; Romans 8:11). He is the One God of the One Christ. (3) It is never said that we are justified “ on account of” faith, but “ through” faith. Faith as the act of the soul by which it unites itself with the Lord, makes the virtue of His merit its own. It apprehends Christ and His atonement; ascribing all to Him, it receives all from Him. (4) Faith is not assurance; but assurance is its reflex act. The same Spirit who inspires faith--which is alone (and without assurance) the instrument of salvation--ordinarily and always, sooner or later, enables the believer to say, “ He loved me and gave Himself for me” (Galatians 2:20; Ephesians 1:13). (5) Faith, whether receptive or active, is an exercise of the human heart under the influence of the Holy Spirit through His actual revelation of Christ to the soul, the eyes of which are at the same moment opened. The unveiling of the Saviour and the unveiling of the sight to behold the Lamb of God in one and the same critical moment is the sufficing definition of saving trust. And at the same moment the active energy and passive renunciation of saving faith are, brought to the perfection of their unity. II. Faith and works.1. The works of faith declare the life and reality of the faith which justifies. Those works did not declare its genuineness at first when forgiveness was received (Romans 4:6; Romans 4:13); but afterwards and to retain that justification its works must absolutely be produced (James 2:18; James 2:21; James 2:24). In the whole sequel after receiving Christ, a man is justified not by faith only--which in this connection is no faith at all--but by faith living in its works (James 2:26) Here is the origin of the term living or lively faith; it is remarkable, however, that the invigorating principle is not from the faith to the works, but from the works to the faith. 2. The expression “ living faith” suggests the vital relation of this subject to union with Christ. When St. Paul says “ that we might be made the righteousness of God in Him” (2 Corinthians 5:21), he means more than the non-imputation of sin. “ That we might become” ; our forensic justification being included of necessity, our moral conformity to the Divine righteousness cannot be excluded. These closing words are a resumption of the preceding paragraph, which ended with, “ If any man be in Christ he is a new creature.” “ The righteousness of God in Him” is the full realisation of the new method of conforming us to His attribute of righteousness. It is impossible to establish the distinction between “ in Christ” for external, and “ Christ in us” for internal righteousness; still the distinction may be used for illustration. We are “ accepted in the Beloved,” “ in whom we have redemption through His blood,” in order that “ Christ may dwell in your hearts by faith” (Ephesians 1:6-7; Ephesians 3:17), that His grace “ may present every man perfect in Christ Jesus.” The vital union of faith secures both objects: our being reckoned as righteous because “ found in Him,” and our being made righteous because He is in us as the Spirit of life and strength unto all obedience (Romans 8:2; Romans 8:4). 3. The justification of faith itself in and through its works, forms the Scriptural transition to internal and finished righteousness, which, however, is generally viewed as entire sanctification; improperly, however, if sanctification is regarded as finishing what righteousness leaves incomplete. To him who insists on bringing in the doctrine of sanctification to supplement as an inward work what in justification is only outward, St. James replies, “ Seest thou how faith wrought with his works, and by works was faith made perfect?” (James 2:22). Here is the finished result of “ faith which worketh by love” (Galatians 5:6); that one and indivisible “ work of faith” (1 Thessalonians 1:3), in the assertion of which at the outset of his teaching St. Paul, by anticipation, declared his agreement with St. James. Both show that justifying faith in a consummate religion is “ made perfect” in its effects; and both with reference to the law, as again Antinomian renunciation of it (see also Romans 8:4). If “ righteousness is fulfilled in us,” that must be by our being “ made righteous” while reckoned such. But always, whether at the outset where works are excluded, or in the Christian life when they are required, whether on earth or in heaven, justification will ever be the imputation of righteousness to faith. Works only declare faith to be genuine and living. This alone can secure eternal life to those who, though as holy as their Lord Himself, will be apart from Him and in the record of the past, sinners still (Jude 1:21). (W. B. Pope, D. D.)We have peace with God through our Lord Jesus Christ. Peace with God There is a peace which is not with God. A dull bovine contentment is the stagnancy of life, and not peace with God. Absence of conscience presenting lofty ideals and urging effort; and in place thereof a series of compromises with evil, making things easy all round, is not peace with God; it is the peace of the lowest organism. Peace with God is within the soul, the balmy, vital peace of the summer day, when the forces of Nature are working mightily with the repose of power, moving on without strain or care unto the harvest. Peace with God is:-- I. Peace with God’ s retributive righteousness.1. God’ s laws are holy, just, and good. Disobedience ought, therefore, to be followed by punishment. And so the wrath of God, therefore, is revealed from heaven. Plainly is that wrath visible in the miseries of a dishonest and vicious society, in the life and doom of a Jezebel, a Caesar Borgia, or a Macbeth. But when the disobedience is manifested in a prudently selfish and godless life, the wrath is not so visible. Often such sinners, if they are clever, have little trouble. Most, however, who are not reconciled to God are uneasy and apprehensive. They feel at times as if some doom were on their track, now and again life feels like a prison, and in death they have no hope. The feeling of the fugitive and of the prisoner is the retributive providence of God, a foreshadowing of the judgment to come. 2. How, then, can transgressors be at peace with this retributive righteousness of God? Only by being justified through our Lord Jesus Christ, Now what is the right position for us to take up to God taking this gracious position to us? Plainly, to repent of the sin and to accept the forgiveness He thus offers. Taking this position, God justifies us--i.e., He acquits us from all penalty, and He declares us to be right with God. God is for us; who then can be against us? We are no longer as a fugitive pursued; we are at the feet of God, accepted as a child returned home; we are in right relations, and no soul can have peace till it is right. II. Peace with God’ s revealed truth; that is, that God is the Heavenly Father, that Jesus is His Christ and Son, who died for sin, and rose again.1. How many in this day have not peace? Some are in honest doubt concerning it, but do not oppose it. Others, however, go to geology for stones to throw at it, to biology for theories to discredit it, to physical law as a great engine against it, and when fighting it forget their philosophic calm and their scientific modesty. Some raise a prejudice against it by holding up its professors to ridicule or by making merry with some of its facts. Accompanying this army is a motley crowd of camp followers, old sinners and thoughtless youths, the disappointed and the bitter, lacking courage for the fight, and caring not for the victory, but for the spoils--greater freedom for evil. Then, at a safe distance, is a great company of onlookers, not knowing which side to take. These are not to be envied. They who are definitely opposed have, it may be, a certain intellectual peace; they are not troubled with doubt, but their peace is not a peace with God. But they who doubtfully watch the fight are to be sympathised with. To be swung this way by this argument, then that way by that argument, and to feel, pendulum-like, no approach to the hour when the mind shall strike the truth, is a restless, painful state of mind. Being justified, we are delivered from such dispeace. 2. It is faith, and faith only, which can give certainty to our faith of the truth. Being justified, then, by faith, we have no doubt, no strife as to the truth of the truth. As our conscience has had peace with God by our being put right with God, so now our intellect has peace with God’ s revealed truth by being assured of that truth. III. Peace with God’ s holy commandment. In commandment I include both God’ s purpose and precept for our life.1. There are works of fiction which have been written by two authors. Of course they must have decided the plot and its details between them, and each mast have worked in harmony. But suppose each had had a plot of his own, and had wrought each part according to his own particular plot! In the working or writing of our lives there are two--ourselves and our God. God’ s purpose is, “ Seek first the kingdom of God,” etc. But the purpose of many is at war with this. It is, “ Seek first the other things, and then, if you can, add God and religion unto them.” Absorbed in their own selfish purpose, they forget the purpose of God. Consequently, in their lives there are strife, dispeace. 2. The whole question of keeping God’ s commandment is simply a question of disposition, as the whole question of justification is simply a question of position with God. Love is good disposition, and love is the fulfilling of the law. Being justified by faith, we receive this disposition. Believing in this position of God toward us, we see His infinite love. Hence there is peace within--peace with the holy commandment; we want to fulfil it, we strive to fulfil it; it is no longer to us a task; it is a delight, and the burden is when we fail through weakness to fulfil it. IV. Peace with God’ s disciplinary providence.1. Even where the purpose of our life is at one with God’ s and we love His precepts, there fall to us, or at least to most of us, many trials and troubles. The wicked spread themselves as a green bay tree, but the righteous are often as a root out of the dry ground. Then comes the temptation to be not at peace with God’ s providence; to be angry with God. 2. But our justification is overwhelming proof that God is not against us. If God had forgotten us He would never have sent His Christ for us. But if God love us, it may be said, it cannot be that it is God who sends the trouble to us. No; in many cases it is through the fault of self or others. But God could have prevented them. Yes, but only by interfering with the natural order of things; and rather than He should do that He thinks it best that we should suffer. Then since He so loves us, let us in confidence say, “ Even so, Father, for so it seemeth good in Thy sight.” Then the bitterness of trouble is past, the weight of the burden is gone. Moreover, God’ s love for us is associated with infinite wisdom, and He will somehow cause the affliction to work out for us a far more exceeding and eternal weight of glory. As the fire which consumed the poor man’ s vineyard cracked the earth revealing veins of silver, thus afflicting the vineyard into a silver mine, so shall the fire which withers and consumes so much that we prize give us in place thereof a mine of imperishable and inexhaustible treasure. “ All things shall work together for good to them that love God.” Conclusion: Note that the apostle bases this peace on our being justified with God. Many of us seek this peace by endeavouring, first of all, to be at peace with God’ s providence; or, first of all, to be at peace with God’ s revealed truth, or to be at peace with God’ s commandment. But, first of all, we must take our right position at the feet of our God. It is monstrous to attempt to invert the Divine order in the lower spheres of Nature. It is more monstrous to attempt to invert the Divine order in these the higher spheres of grace. (Albert Goodrich, D. D.)Peace with God I. We live in one great world of trouble and the unerring word of inspiration plainly says that the disturbing force is sin. Yet not everybody chooses to admit that. It will be asserted that traditions of anger in the Supreme Being, coupled with an industrious reiteration of foreboding by a few credulous alarmists, have done most of the mischief. It would soon quiet down, if men and women would just take comfort in what is given them and let presages alone. Across the fair plains of Sicily, with the rising of every new dawn, stretches one deep line of darkness, drawn by the pyramidal form of Mount Etna. It is the unvarying reminder of the ruin that may at any hour fall heavily from the volcano’ s crater. And yet the inhabitants forbid you to speak of that giant phantom. Thus we live under the immediate shadow of Divine wrath. Men choose to think that there is nothing but incivility in a reminder of the coming day of final judgment. Still, it is better to believe that a few desire to be intelligent. What is it that breaks up the peace in this world? This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 5:2 By whom also we have access by faith into this grace wherein we stand. Access to God There are many locks in my house and all with different keys, but I have one master key which opens all. So the Lord has many treasuries and secrets all shut up from carnal minds with locks which they cannot open; but he who walks in fellowship with Jesus possesses the master key which will admit him to all the blessings of the covenant--yea, to the very heart of God. Through the Well-beloved we have access to God, to heaven, to every secret of the Lord. (C. H. Spurgeon.)The state of grace In this chapter St. Paul describes the riches of Divine grace--how free, full, and comprehensive is the gift of God. Now the grace of God is not merely nominal, it is operative and communicative. Sometimes God may show His almighty power, as when He creates a system of worlds; sometimes His wisdom, as when He furnishes and adorns a planet; sometimes His goodness in the abundant favours which he confers upon His creatures. But He displays His grace to the ruined family of mankind. Here the kindness of God has full play. “ This grace wherein we stand” denotes a state in which we remain to dwell amidst its privileges. It is not a casual or evanescent feeling, but a settled condition wrought for us and in us by the abounding mercy of the Lord. This is a state of-- I. Peace and favour with God (Romans 5:1). When God justifies the ungodly, and withdraws the sentence of condemnation, the fear of wrath is removed, and heartfelt peace necessarily succeeds to gloomy apprehension. Peace is the first blessing promised by Christ to the returning sinner, and it is a great one. A soul at peace with the universe, above, around, and before it, is in an enviable state of existence! II. Divine influence. “ Grace” is often used to express the work of the Holy Spirit. When you first believed and entered the kingdom of grace, the Holy Ghost, with royal finger, touched your soul, and raised it from the death of sin to a life of righteousness. He continues His work of grace in the believer. He loves to form the soul anew, to beautify and adorn it with the image of the heavenly. III. Communion with God (Ephesians 2:18). It is no mean privilege for a needy creature to have free and ready access to the Giver of all good; to have the liberty of ransacking the storehouse of grace. There is a temple of prayer in the land of grace. We know not if there be another such in the universe. There is none in the regions of sin. “ God heareth not [wilful] sinners.” True, there is a porch of mercy to which the penitent may flee, and where the sighing of a broken heart will be heard by God; and this porch communicates with the temple of salvation through the door which is Christ Jesus. But until you reach the gate of repentance, you may stretch out your hands to heaven in vain. In the new Jerusalem, John “ saw no temple.” Heaven is a place of praise, not of prayer. So we are permitted to pray upon earth. This is an amazing privilege which is too little appreciated, and can never be fully estimated. IV. Joyous anticipation. “ We rejoice in hope of the glory of God.” This full assurance of hope is the privilege of the experienced Christian in whom grace has produced its ripe fruits. Hope is the daughter of faith. Faith is the victory over the world, hope over death. It is the Christian warrior’ s privilege. When his spiritual hope is matured, it is a faculty of no little potency. The believer now feels the powers of the world to come--a Divine life which is ever aspiring towards its native heaven. (R. M. Macbriar, M. A.)Further fruits of justification Peace is only the first link of a golden chain which binds us to the throne of God. It is the first gem out of heaven’ s cabinet, the first fruit of the tree of life, the first taste of the water of life. Peace comes to the forgiven sinner like a radiant angel from the skies; but she brings along with her a happy troop of young sisters, every one of whom is his constant companion from the wicket-gate to the crystal battlements. Note-- I. The believer’ s permanent state of grace.1. The privilege of being specially loved of God. This love is that of a father to his children (John 1:12; Galatians 4:4-5; James 1:18; Jeremiah 31:3). The end at which God aims in His treatment of His children is to bring them to glory (Hebrews 2:10). But first they have to be fitted for it (Colossians 1:12). And therefore it is God’ s present business to purify them and make them perfect in holiness and love. Whom He justifies, them He also sanctifies. Into this grace we are introduced by faith. And it is by faith we stand in it. 2. The constant privilege of prayer. Those who are justified have at all times freedom of access to the throne of grace. They are encouraged to come to it boldly (Hebrews 4:16; Philippians 4:6); if rebuked at all, it is because they do not pray enough, or because they do not expect sufficiently large returns (John 4:24). Prayer opens the armoury of God; it is the key which unlocks the promises and makes them ours. It makes the weak worm, Jacob, omnipotent. By it we link our little skiff to the great ark of Jehovah’ s purposes and promises, and thus are we borne triumphantly across life’ s billowy sea to the heavenly Ararat of rest. It is by Christ that we have such access into this grace wherein we stand (Ephesians 2:18; Ephesians 3:12). 3. The privilege of being God’ s instruments in fulfilling His great purposes in the world. We are the Church of the living God, endowed with a queenly authority and power. The Church is the Lamb’ s bride. It is the heritage, the house, and the city of God. It is the pillar of the truth. It is the open mirror of Jehovah’ s most glorious attributes (Ephesians 3:10). And yet it is into this grace that we obtain access through our Lord Jesus Christ, when we are justified by faith. II. The believer’ s joyful hope concerning the future.1. Its object. (1) Glory is a word which primarily denotes clearness and brightness. Hence, we speak of the glory of the sun, moon, and stars, while “ one star differeth from another star in glory.” Here we read of the “ Glory of God.” On earth this glory is dimmed and obscured; in hell it is never beheld; while heaven is a realm of perfect light, and in this God dwells (1 Timothy 6:15-16). For such glory to be revealed to us now, like Saul of Tarsus, we should afterwards be unable to see, unless, indeed, we were instantly destroyed by the brightness of His appearing. Now let us regard the Christian’ s hope of glory under this aspect. There are creeping things which can only live in darkness; others, a little superior, thrive best in twilight; and others which can live in misty, northern climes, while they would speedily perish under a bright, southern sky. Man, the chief and head of terrene existences, can bask with delight in the most brilliant earthly sunshine. But angels, higher still, can live amid the unscreened splendours of the heavenly world. Now the prospect which we, as Christians, have is of one day joining their bright hosts, feeling at home in that most intense radiance. But how great a change must pass over us before we are fitted for that sphere I We must possess spiritual bodies (see Colossians 3:4; 1 John 3:2; Philippians 3:21). (2) But God’ s glory must be viewed in a moral aspect, as that of wisdom, holiness, rectitude, and truth, mingled with mercy and love. There is a glory in God’ s character which, the more we discern, the more we must admire it; in His law, which is the exact counterpart and transcript of His character; in His government of all intelligent creatures, and brightest of all in Christ. This glory we hope to see and to share. Here we see it in part, and know it in part. But hereafter, we shall see it in its fullest splendour. Our moral faculties will be purified, quickened, and enlarged, while our acquaintance with the ways and works of God will be corrected and expanded. We shall be holy, even as He is holy, and do His will as angels do it now (Psalms 17:15). (3) There is also a circumstantial glory--not the glory which belongs intrinsically to God, but the extraneous glory which He bestows upon His people. We cannot but prepare for some determinate place as the scene of our immortal life (John 14:2-3; 1 Corinthians 2:9). We cannot doubt, however, that heaven will be a domain of perfect happiness and beauty worthy of its Maker; it will contain everything which can minister to the enjoyment of holy and immortal creatures (Revelation 7:16-17). 2. Its nature. To hope for it is-- (1) To believe in its existence and certain attainment; and this we do, because it is expressly promised by Him who cannot lie. (2) To desire it, and long for it (2 Corinthians 5:4). 3. This hope, accordingly, becomes a source of pleasure and joy to us. (T. G. Horton.)And rejoice in hope of the glory of God.--The glory of God Is an eternal mystery which the heart of man cannot yet conceive, but of which Holy Scripture gives here and there short glimpses. Like the righteousness, the truth and the life of God (Ephesians 4:18), it has its hidden source in the Father, it is manifested in the Son, it is reflected in man (John 17:22). Of this glory man was from the first designed to partake (1 Corinthians 11:7), but by sin all men “ come short” or suffer loss of it (Romans 3:23); its restoration is wrought by the Spirit revealing and imparting the glory of Christ (2 Corinthians 3:18). In presenting this glory as an object of the believer’ s hope, the apostle points to its future perfection in the glorification of our whole nature, body, soul, and spirit. The glory in which man will be thus transfigured will be the glory of God, even as the sunshine resting upon earth is still the light of heaven; it will be an everlasting glory, just because man will dwell forever in the light of God’ s countenance. (Archdn. Gifford.)Hope of glory I. What constitutes that glory in the hope of which the apostle rejoiced? The word “ glory” applied to God sometimes denotes that splendour with which He often clothed Himself when He made His appearance to the ancient saints; sometimes that sublime display of God’ s natural attributes, which He has made in the creation; sometimes a particular attribute of the Deity. It is in general used, however, to denote any signal or triumphant display of the Divine attributes as made towards men. In its primary and highest sense it is the full, cloudless, and combined display of the perfections of the Godhead, as in the text.1. The display of this glory is reserved for the future world. But it is not to be imagined that any change is to pass upon the essential divinity of the Godhead. Jehovah is the perfection of beauty, yesterday, today, and forever; only interposing mediums will be removed, and the capacity of the creature elevated. This is accomplished for the soul at death; for the body at the resurrection. Think not, therefore, that God is to reveal His glory by descending to us. The revelation will be made by elevating us to Himself. If we are to behold this glory with a seraph’ s ecstasy, we shall gaze upon it with a seraph’ s eye. 2. It is to consist in the displays which God will make of Himself. The company of saints and angels may indeed increase immensely the bliss of heaven. But what are they without God? The glory in which they will shine is but a reflection from that embodied effulgence which emanates from the perfections of the Eternal Three. It is chiefly to be disclosed through the Church, and Jesus Christ is its Head and Redeemer. He has received this appointment; and, from the Father, glory has been given Him, which, in answer to His own prayer, His saints shall behold. But in what way will He execute it? The manifold wisdom of God is to be exhibited through the Church, unto principalities and powers in the heavenly places. The absolute riches of His glory He has determined to display through the vessels of mercy, which He had afore prepared unto glory. Where in the universe besides could He have found materials for erecting a monument so splendid, durable, and great, to His matchless love and mercy, as in these poor guilty beings which He thus redeems and exalts. Having gathered His saints into their everlasting rest, and secured a complete triumph over the last enemy, the Redeemer will now sit down in the midst of the throne, encircled with a bow of glory, in sight like unto an emerald. Then the sound of innumerable voices will break upon the ear of heaven, “ Worthy is the Lamb to receive glory.” II. What is the hope of glory and how does it become a foundation of joy to the believer? It is the hope of a sinner founded in the atonement of it, and it gives to the believer a prospective possession of the glory that is to be revealed.1. There is, however, a hope that fastens upon the same blessed inheritance which yet is not the Christian’ s. Of this kind the world is full. How are they to be distinguished from each other? (1) Look at their origin. The rock of ages, Jesus Christ, is here placed as a broad and deep substratum on which the hope of glory is built. “ Other foundation can no man lay than that is laid,” and safely build upon it this animating hope. It is the immediate result of justification by faith. The impenitent sinner’ s hope, on the contrary, is built upon the sand. (2) But these hopes differ not less in their legitimate effects upon the heart. That of the Christian is, in its very nature, purifying (1 John 3:3). It is a hope, too, through which the love of God is shed abroad in the heart by the Holy Ghost. In this way it transforms the soul into the very image of its Maker, and thus prepares it for the inheritance of the saints in light. The hope of the sinner, however, is not only incompatible with the undisturbed repose of every sin, but it is the very aliment on which these plants of death are nourished. (3) As to the different results of these hopes, I need only say the one is like the giving up of the ghost when God takes away the soul--while the other, on the same event, wilt be like the breaking of a summer’ s morning. The one terminates in endless day, the other in eternal night; the one in heaven, the other in hell. 2. The hope renders the possession prospective. But what is intended by possession? The glory of God’ s kingdom is to be ours in a sense vastly higher than anything we are said to possess in the present life. In the terrestrial sense nothing becomes completely ours till every foreign claim is extinguished. In the heavenly, everything becomes ours by extinguishing our own. In the present world our right to possession is founded in the sacrifice we have made or the equivalent we have rendered. In the other, the blood of the Cross will seal it to us entire, with no sacrifice of our own, no equivalent given. Here we struggle for possession that we may not be dependent. There we shall surrender all, that our dependence may be complete. Conclusion: 1. The saints have ample occasion to rejoice with joy unspeakable and full of glory. Are you at present the subjects of affliction? I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in you. 2. God forbid that in the animating prospect which the heavenly inheritance presents, any of you should be disposed at present to glory save in the Cross of our Lord Jesus Christ. (J. W. Adams, D. D.)Hope of the glory of God a source of joy to His people I. The glory of God. Glory signifies something splendid, dazzling, overwhelming. The term is misapplied to things mean and unworthy, but is always most rightly applied to anything pertaining to God. “ The meanest labour of His hands” is more deserving of the term than the greatest works of men. “ Even Solomon, in all his glory, was not arrayed like one of these.” The glory of God means--1. God Himself. Moses prayed, “ I beseech thee, show me Thy glory,” that is, “ Reveal Thyself more fully to me.” It would have been well if God’ s answer had repressed all similar curiosity. No man can see Him personally and live. We could not sustain the vision, even were we physically capable of it. But when we have laid aside all that is mortal, and “ put on immortality,” “ we shall see Him as He is.” 2. The glory of God which is beheld in His works. “ The heavens declare the glory of God.” And what splendours do these heavens exhibit! The most capacious mind may well quail in its effort to comprehend the glory of the infinite Creator, which they both reveal and conceal. We require to be a God to comprehend all of God which His works contain. And if the works of God be so glorious, what must Himself be? 3. The glory which appears in God’ s ways and dealings with us in providence. We may take three views of this and call it a natural providence, a judicial providence, and a gracious providence. By the first, He provides for all creatures, according to their capacities and necessities; by the second, He holds us accountable to Himself, and takes cognisance of our hearts and lives; and by the third, He is reconciling us to Himself, in Jesus Christ, and dispensing mercy and grace to all who ask them at His hands. And how gloriously does He act in all these respects! 4. The perfect purity and bliss which await the godly in heaven. (1) Their state is glorious. What was the glory of Eden, of Sinai, of Zion, of Tabor, compared with this! No sin, disease, pain, death. (2) Their society is glorious. If it was “ good” to be present when Moses, Elijah, and Christ conversed, what must the intimacies of heaven afford? (3) Their employments are glorious. Think of being forever engaged in contemplating, loving, adoring, and serving God! of ever receiving and performing reciprocations of level. (4) Their prospects are glorious. The infinite and various excellences of God will be ever affording new discoveries; the river of their bliss will increase as it roils; that the sun of their heaven will still brighten as He shines; and that their state of glory will ever admit of “ a far more exceeding and an eternal weight of glory.” II. The joy which the hope of the glory of God affords.1. They are to possess it. It is theirs, as Canaan was the inheritance of the descendants of the patriarchs. It is given to them by a covenant never to be broken. It is the chief part of the “ eternal redemption” procured for them by the Redeemer. It is that to which they receive a title in their justification, to which they are “ begotten again” by the Holy Spirit, for which they are sanctified, preserved, and fitted in this life. 2. Of this ultimate possession they have now a hope--“ a good hope through grace.” And their “ hope maketh not ashamed,” and is “ an anchor of their souls, sure and steadfast, entering into the things within the veil.” We see the powerful influence of this hope. With what firmness and composure does many a good man endure calamity and meet death! Such a person may be likened to a mariner, who, while prosecuting his long and dangerous voyage, has the eye of his mind fixed on the desired haven: or he is like an heir of some vast estate, looking forward, during his minority, to the period when he shall receive his property. 3. This hope begets joy in the bosom of its possessors. (1) The foundation of it is a cause of joy. It does not rest upon merits, sacraments, etc., but upon the foundation which God has laid in Zion, and “ other foundation can no man lay.” Everything besides is as “ shifting sand, fleeting air, or a bursting bubble.” (2) Its attendant principles occasion joy. It is one of a class of graces which are the “ fruits of the Spirit.” (3) Its effects minister, joy. It is not an uninfluential grace, but is ever active, and all its influence is for holiness. A genuine hope and allowed sin cannot co-exist in the same person. (4) Its certainty yields joy; other hopes may and do fail. We have seen the candidate for wealth, power, fame, pleasure, flushed with hope, only to become the victim of disappointment and mortification! (5) Its object gives joy--the glory of God in heaven. In other things, the ultimate enjoyment may not equal our present hope of it; but here realisation will infinitely sustain our largest and most sanguine hope. We shall find that notwithstanding all that is written in the Scriptures of this glory, all the glimpses and tastes we may have of it now, the half has not been known. Conclusion: 1. How little we know at present of the glory of God! Who can find Him out to perfection? And a cloud rests upon His works. His providence, too, is all beyond our comprehension. The difficulties do not diminish if we think of Divine revelation; in which we have certain facts stated, but the circumstances of many of these facts are not explained. And then how dense is the veil which conceals the world of spirits from our view! And in all these things the mere philosopher has little advantage over the clown. But the Christian has the advantage of faith; “ what he knows not now he shall know hereafter.” 2. Is our hope for eternity the hope of the gospel and the real Christian? Self-deception and vain pretensions are common in the world and in the Church. We can hardly meet with a person who does not hope to go to heaven when he dies. But, in thousands of instances, how vain is the hope! “ Without holiness no man shall see the Lord.” Here is a sure test by which to ascertain the genuineness of our hope. 3. The subject is well fitted to relieve the present obscurity, and to mitigate the present sorrows of the people of God. We shall not always remain under a cloud and in trouble. A day of revelation is approaching when we shall “ shine as the sun in the kingdom of our Father,” and when we shall no more “ hang our harps upon the willows,” but retain them, ever strung and attuned to the songs of immortality. (James Davies.)The hope of heaven Shall we sink or falter by the way, when we know that we are journeying to a land of everlasting rest, and shall soon reach our eternal home? Shall the dark valley of death affright us, when we see beyond it the fields of immortality smiling in the verdure of eternal spring? Destined as we are for heaven, shall we grieve or murmur that the earth is not found to be a suitable resting place for immortal beings, and that God checks every tendency to rest here, by sharp afflictions and severe disappointment? God forbid! heaven, seen even in the distance, should allure us onwards, and its glorious light should cast a cheering ray over the darkest passages of life. Nay, not only should the hope of heaven prevent us from complaining of the afflictions of life, but the thought that these afflictions are even now preparing us for that blessed state, that they are ordained as necessary and useful means of discipline to promote our progress towards it; that they are the furnace by which the dross is to be purged away, and the pure ore fitted for the Master’ s use in the upper sanctuary, should reconcile us to resigned submission, should make us grateful, that such discipline being needful, it has not been withheld, and to pray earnestly that it may be so blessed for our use as that we shall, in due time, be presented faultless and blameless before the presence of God’ s glory, with exceeding joy. (James Buchanan.)The future vision of God This vision of God will constitute the blessedness or the misery of vision the future world, and since only like can know like, as Trench has said, “ Every advance in a holy life is a polishing of the mirror that it may reflect distinctly the Divine image; a purging of the eye that it may see more clearly the Divine glory; an enlarging of the vessel that it may receive more amply of the Divine fulness.” The glory of the Creator Baron Von Canitz, a German nobleman, who lived in the latter half of the seventeenth century, was distinguished both for talent and intense religiousness of spirit. When the dawn broke into his sick chamber on the last morning of life he desired to be removed to the window, and once more behold the rising sun. After a time he broke forth in the following language, “ Oh, if the appearance of this earthly and created thing is so beautiful and so quickening, how much more shall I be enraptured at the sight of the unspeakable glory of the Creator Himself!” Romans 5:3 And not only so, but we glory in tribulations also.The Christian process I. Tribulation gives rise to patience, coming from a verb which signifies “ to keep good under” (a burden, blows, etc.) , and might be rendered “ endurance.” II. Endurance, in its turn, worketh experience--the state of a force or virtue which has stood trials. This force, issuing victorious from the conflict, is undoubtedly the faith of the Christian, the worth of which he has now proved by experience. It is a weapon of which henceforth he knows the value. The word frequently denotes the proved Christian, the man who has shown what he is (cf. Romans 14:18), and the opposite (1 Corinthians 10:27). III. When, finally, the believer has thus experienced the Divine force with which faith fills him in the midst of suffering, he feels his hope rise. Nothing which can happen to him in the future any longer affrights him. The prospect of glory opens up to him nearer and more brilliant. How many Christians have declared that they never knew the gladness of faith or lively hope till they gained it by tribulation! With this word the apostle has returned to the end of Rom 5:2; and as there are deceitful hopes, he adds that this, “ the hope of glory,” runs no risk of being falsified by the event. (Prof. Godet.)The Christian process The text may be treated-- I. Analogically.1. Sore was the tribulation which came upon the disciples as they thought upon Christ’ s death and burial. But after a little patience and experience, their hope revived; for their Lord arose. After that hope had been begotten in them, the Holy Spirit’ s Divine influence was shed abroad upon them. They were not ashamed of their hope, but fearlessly proclaimed Jesus, their hope of glory. 2. History repeats itself. The history of our Lord is the foreshadowing of the experience of all His people. First comes our tribulation, our cross-bearing. Out of our patience and experience there arises in due season a blessed hope: we are quickened by our Lord’ s resurrection life, and come forth from our sorrow. Then we enjoy our Pentecost: “ The love of God is shed abroad in our hearts by the Holy Ghost.” Consequent upon that visitation our hope becomes clear and assured, and we are led to make a full outspoken testimony. II. Experimentally. Here is a little map of the inner life. This passage can only be fully understood by those who have had it written in capital letters on their own hearts.1. “ Tribulation worketh patience.” Naturally it worketh impatience, and impatience misses the fruit of experience, and sours into hopelessness. When the heart is renewed by the Holy Spirit, but not till then, tribulation worketh patience. Angels cannot exhibit patience, since they are not capable of suffering. Job did not learn it in prosperity, but when he sat among the ashes and his heart was heavy. Patience is a pearl which is only found in the deep seas of affliction; and only grace can find it, bring it to the surface, and adorn the neck of faith therewith. 2. This patience worketh in us experience: i.e., the more we endure, the more we test the faithfulness of God, the more we prove His love, and the more we perceive His wisdom. He that hath never endured may believe in the sustaining power of grace, but he has never had experience of it. You must put to sea to know the skill of the Divine Pilot, and be buffeted with tempest before you can know His power over winds and waves. What better wealth can a man have than to be rich in experience? 3. Experience works hops, How wonderfully does Divine alchemy fetch fine gold out of baser metal. The Lord in His grace spreads a couch for His own on the threshing floor of tribulation, and there we take our rest. He sets to music the roar of the water floods of trouble. Out of the foam of the sea of sorrow He causeth to arise the bright spirit of hope that maketh not ashamed. III. Doctrinally. The text is none other than the house of God and the gate of heaven. “ The love of God (the Father) is shed abroad in our hearts by the Holy Ghost which is given unto us. For when we were yet without strength … Christ died for the ungodly.” Behold the blessed Three in One! It needs the Trinity to make a Christian, to cheer a Christian, to complete a Christian, to create in a Christian the hope of glory. We have Divine love bestowed by the Father, made manifest in the death of the Son, and shed abroad in our hearts by the Holy Ghost. (C. H. Spurgeon.)The Christian’ s grounds for glorying in tribulation To see a man rejoicing, notwithstanding his sufferings, in the good of his portion, were nothing remarkable; but his glorying even in the very evil itself, one would be disposed, in the ignorance of any other cause, to ascribe to mental derangement. Now, what is the light in which the gospel teaches us to regard the evils of life? When the apostle says, “ We glory in tribulations,” are we to understand that the evils of life, in place of being regarded as indications of God’ s displeasure, are really to be looked upon by all men as tokens of His love and favour? Not so, we conceive, by any means. Affliction, even when viewed in the light of the gospel by the unrepentant, though it may be looked upon by them as the doing of a God who still waits to be gracious, cannot, while their relation to God is unchanged, be regarded as so divested of its penal character that they can at all glory in it. The best fruits it can as yet yield to them is that sorrow which worketh repentance, and it is only when it operates thus that it operates aright. There is, then, manifestly just one class of men who on reasonable grounds can glory in their tribulations, and that is those who have already turned to God and found reconciliation--to them alone it is given to extract anything like the oil of gladness out of the bitter herbs of temporal suffering; and so it is that we here find glorying in tribulations ranked by the apostle among the privileges of the justified. And it is worthy of being remarked, too, that it is not the first in the enumeration--that first peace of conscience, and joyful hope of sharing the promised glory, must have resulted from justification before a man can bring himself to regard his tribulations as a ground of rejoicing. We would now call attention to the grounds of his so glorying, as here stated by him.1. “ Tribulation worketh patience.” That patience, which is a Christian grace, is not mere mental composure in the midst of outward troubles, and fixedness of purpose when excited passion threatens to bear the spirit away from its firmest resolves, but it is all this from right religious views and principles. It is because the mind of a Christian is stayed upon God that it is kept calm and steady in the day of trouble. He has such confidence in the character of God, and has taken such a hold upon His promises, and understands, moreover, so well the design of His fatherly correction, that when affliction does come, instead of loosening his hold of God, it tends, on the contrary, to lead him to cleave to Him still more closely. It being granted, then, that tribulation worketh patience, what ground, it may be asked, has a man for rejoicing in tribulation because it so operates? The Christian is taught to regard the improvement of character--the having his mind and will brought into perfect conformity to the mind and will of God--as that above all things else to be desired by him. Any advance he can make in this way he looks upon as the greatest gain, not only on account of its present advantage, but especially because of its eternal recompense. Show him, then, that he has gained in character, that he has brought his will more nearly to coincide with the will of God, and he will be satisfied that he has cause to rejoice in the acquisition, whatever may bare been the sacrifice or suffering through which it was obtained. Now, how are such acquisitions made? First, we answer, by endeavouring, in the strength of Divine grace sought and relied on, to do the will of God, as made known in His holy commandments; and secondly, by endeavouring, through the same Divine aid, patiently to submit to God’ s will as made known in His providential dispensations. 2. But the patient enduring of tribulation not only tends to the improvement of a character, but it also serves to test the character and so to manifest its genuineness. And this is the meaning of the apostle when he says that patience worketh experience. When a man is put into the furnace of affliction and comes out unscathed, then he has the best evidence to conclude that they are genuine. 3. The value to the believer of this judgment of self-approval will fully appear when we consider that it worketh hope, even a hope that maketh not ashamed. The connection between a believer’ s judgment of self-approval and his hope of glory is very evident. The fact of his being a believer implies that he has faith in the unseen realities of the future world. He may believe this, however, without having any assured hope of being himself a partaker of the inheritance. He knows that it is promised to men of a certain character only; so it is clearly only when he has been enabled to pronounce judgment on himself favourably and decidedly that his hope of future glory will be brightened up into full assurance. He need not mourn though this earth be made darkness around him, who has the hope of heaven’ s glory to cheer him; and if it be in the dark night of sorrow that the light of heavenly hope is made to shine most brightly, he need not be impatient for the coming of the dawn. The apostle, to give confirmation to his argument and to show that the process by which this gladdening hope is extracted out of the believer’ s tribulations, is not one that is carried on independently of the aid of Divine grace, adds, “ Because the love of God is shed abroad in our hearts by the Holy Ghost which is given to us.” The Divine Spirit, by infusing love towards God into the believer’ s heart, gives him assured grounds to regard himself a child of God; and being assured of this, and knowing that on this point there is no delusion or self-deception, then he knows for certain that his hopes can never be disappointed--that be they ever so bright they shall be far more than realised. (A. Stewart.)Glorying in tribulation Let us-- I. Expound the text.1. “ We glory in tribulations,” i.e. (see Hebrews 10:33), refers specifically to persecutions. We know how Paul himself was exposed to these. It was no easy thing to be a Christian in those early times. Our English word means to thresh corn with flails. Methinks that if the same flails were used now upon the threshing floors of Christian profession, we should very speedily know how much chaff, and how little wheat, is now heaped up there. But we need not limit the term to tribulations of that class. Afflictions may overtake us in many other forms. We may lose our health, our wealth, our friends, our domestic comfort and peace. Yet in these tribulations, as Christians, we “ glory,” for we believe them to be sent or permitted of God to promote our good (Hebrews 12:5-15).2. “ Tribulation worketh patience.” It does so, of course, only when received in submissiveness and faith. On the ungodly it generally produces the contrary effect. (1) The simplest idea of patience is that of passive continuance, as when we read of patiently waiting for the object of hope. (2) A higher degree of self-control, or a power to govern our tempers in provocation (Ecclesiastes 7:8-9). (3) Another notion is that of fortitude, or strong resistance against a pressure of adversity (James 1:3). (4) But its crowning excellence is that it can do more than resist; it can overbear opposition and go on its way rejoicing. It is the same thing as perseverance (Hebrews 12:1). blow as tribulation works patience, we may well glory in it, for it is a good thing to be patient. By patience we are kept from ignoble sloth, children are converted into noble heroes, we are roused to new life and energy, and grow up from puny infancy to the full stature of the perfect man in Christ. The forest trees grow stronger the more they are beat upon by the tempest; your stalwart rowers pull harder just as they feel the current bearing more steadily against them; and the exposed warrior gets most inured to the battle and the breeze. 3. “ And patience, experience.” The radical idea is that of testing or trying metal, to ascertain its purity. Patience gives us proof of-- (1) Our own sincerity and genuineness. You may imagine yourself converted, and be the subject of joyful feeling; but is all this real? The answer is got by the experiment of tribulation (Mark 4:16-17). (2) The limited power of our adversaries. The young Christian, like the young voyager, is soon frightened by the tempest, but the experienced saint, like the veteran sailor, has discovered that the waves are not so mighty as they seem, and that the winds only hurry the vessel faster on its course. (3) Jehovah’ s faithfulness (Psalms 18:16-18; Psalms 18:29; Habakkuk 3:17-19; 2 Corinthians 12:5-9). 4. “ And experience, hope.” Hope was mentioned before as the result of faith; here it is the fruit of experience. Each is the same in its nature and object; but it is reached by two distinct processes. First, our hope is based simply and nakedly on the declaration and promise of God (verse 1; Psalms 119:49-50). But the hope of the text, while it rests upon the same word, also rests upon out experience of what the Lord has done for our souls. This has the double effect of satisfying us that we are the subjects of grace, and therefore those to whom the promise belongs; and also of convincing us, from what we have actually received, that God “ is faithful who hath promised, who also will do it.” 5. This assured hope suffers us not to be ashamed, even in the midst of suffering and reproach. II. Apply the text. It supplies--1. A test of faithfulness. How do you deal with troubles? Do you meet them with fretfulness and impatience, or in a spirit of stoical pride or stolid indifference? If not, do you, as God’ s children, bear them patiently and triumph in them? From experience, does hope spring? and does that hope make you bold in confessing Christ? Is the love of God shed abroad in your breast? 2. A lesson of wisdom. If our hearts are set on worldly things, then plainly we can have no delight in tribulations. Let us, then, study the nature and the worth of moral excellence and religious attainments. It were surely better for us to get the love of God shed abroad in our hearts by the Holy Ghost, than to compass every object of earthly ambition. 3. A lesson of patience and trust. You know, as a child of God, that affliction is given you from above, that it is all ordered in wisdom, and superintended by infinite love. Therefore, be patient and hope unto the end. God will remove the crucible as soon as the liquid metal reflects His glorious image from its unsullied surface. Affliction is to God’ s children what the shepherd’ s dog is to the flock, which barks at the outsiders and drives the wanderers home again. Or it is the lapidary’ s grindstone, whereby the most costly gems are rounded and polished. 4. Some solemn thoughts for the unconverted. (1) Do you persecute the righteous? What you do against them will redound to their greater reward. It must, however, injure you. (2) What effect has trouble upon you? You cannot avoid it, any more than can the godly. (3) Whether in sickness or health, you have not the love of God in your heart. One wonders how you can live without it. And certainly you will find it hard to die without it. (T. G. Horton.)Glorying in tribulation It is joy, when between the millstones crushed like an olive, to yield nothing but the oil of thankfulness; when bruised beneath the flail of tribulation, still to lose nothing but the chaff, and to yield to God the precious grain of entire submissiveness. Why, this is a little heaven upon earth. To glory in tribulations also, this is a high degree of up-climbing towards the likeness of our Lord. Perhaps the usual communions which we have with our Beloved, though exceeding precious, will never equal those which we enjoy when we have to break through thorns and briars to be at Him; when we follow Him into the wilderness then we feel the love of our espousals to be doubly sweet. It is a joyous thing when in the midst of mournful circumstances, we yet feel that we cannot mourn, because the Bridegroom is with us. Blessed is the man who in the most terrible storm is driven in not from his God, but even rides upon the crest of the lofty billows nearer towards heaven. Such happiness is the Christian’ s lot. I do not say that every Christian possesses it, but I am sure that every Christian ought to do so. There is a highway to heaven, and all in it are safe; but in the middle of that road there is a special way, an inner path, and all who walk therein are happy as well as safe. (C. H. Spurgeon.)Tribulation a ground of glorying “ Not only so.” The apostle has been speaking of the priceless advantages that flow from justification, peace, access into grace, rejoicing in hope of the glory of God. Surely there is sufficient here “ to pay” a man for becoming a Christian. But, “ not only so.” This “ not only so” is the Christian’ s peculiar privilege. Make the most copious enumeration you will, and there will be a “ not only so.” “ O the depth of the riches!” Note-- I. The strange fact of our text.1. Though a modest man, Paul was greatly given to “ glorying.” And in his grounds we can generally justify him. We are not surprised that he should boast of himself. And there is leave for any man to do so who has good reason, provided it be done in the spirit of the apostle. We are not surprised that he should boast of the churches. Above all we are not surprised at his boast in the Cross, that grand symbol of the world’ s redemption. But that he should “ glory in tribulations also” must seem somewhat strange to the generality of men who regard them as distressing. You could understand him if he were speaking of the halls of mirth, of the pomp of palaces. He might reasonably glory in such things. 2. But the explanation is to be found in no defective mental or moral organisation. These are not the words of a madman speaking at random; nor of some hare-brained youth who goes through life saying “ I don’ t care” ; nor of a stoic whose false philosophy teaches him to despise alike the good and the ills of life. No, never was a nature more sensitive than Paul’ s. He does not mean that he gloried in the midst of his tribulations, notwithstanding his tribulations, treating them as matters of no account and even of contempt. They were the very ground of his glorying. Nor was his glorying mistaken. Our tribulations are but the instruments of the Lord of the harvest for purifying our souls. The uses of our griefs are Divine, and this must not only reconcile us to them, but enable us to glory in them. You see the strength of the apostle’ s argument, He has got God, Therefore he has got all and can glory in all. Can connect a thing with God, whatever guise it wear, is at once to make it an angel. II. The explanation of this strange fact. He justifies his assertion by setting forth the gradations by which tribulation works the highest good.1. Tribulation worketh patience, or “ endurance.” The more a Christian suffers in a Christian spirit, the greater capacity does he discover for endurance. So that his very afflictions become their own anodyne. 2. “ Patience worketh experience.” The word signifies-- (1) Proof; patient endurance of suffering proves a man’ s spiritual mettle. The furnace must declare whether a man’ s religion is gilt or gold. A parrot might be taught to say “ Thy will be done.” How will the man behave when every earthly comfort is withdrawn? (2) Approbation. God sends tribulation first that it may test, and then, that He may say to us, “ Well done!” 3. “ Experience, or approval, worketh hope.” These tribulations drive us to the anticipation of another world. While sunny skies are over our head we think only of the present, but an overcast heaven sends our thoughts into the future. And hope maketh not ashamed. We sometimes see men with rueful countenances coming away from the door of a quondam friend. “ Ah! I did hope that man was my friend,” is the exclamation. “ But he has put my hope to shame.” Men never come away like that from God’ s door. There is nothing like experience to fortify faith. 4. “ Because God’ s love is shed abroad in the heart by the Holy Ghost.” God’ s love, as the active principle in the heart, is the angel presence that banishes all impatience, all fear. The God I love sends my tribulations. Therefore will I glory even in tribulations. Only love can interpret the mysteries of God. I will close with a picture (Revelation 7:9-14). Thus tribulation is the gateway of heaven. (J. Halsey.)Tribulation and after The apostle sets before us a ladder like to that which Jacob saw, the foot whereof resteth upon the earth, but the top ascendeth to heaven. Tribulation is the foot, but we mount as we see that it worketh patience; and we climb again, for patience worketh experience; and we ascend yet once again, for experience sustaineth hope; and hope that maketh not ashamed climbs up to the very heart of God, and the love of God is shed abroad in our hearts by the Holy Spirit which is given unto us. I might compare these verses to those songs of degrees which were sung by the people as they went up to the temple: as they halted at each stage of the pilgrimage, they sang a fresh psalm, and so David said, “ They go from strength to strength; every one of them in Zion appeareth before God.” The pilgrim setteth out from the dull and desolate vale of tribulation, he journeys on to patience and lifts up his psalm under the shadow of the rock; he removes his tent and journeys on to experience beneath its wells and palm trees he refreshes himself; soon he marches on again from experience to hope, and never stayeth till the love of God is shed abroad in his heart, and he has reached the New Jerusalem, where he worships the ever blessed God and drinks full draughts of His eternal love. (C. H. Spurgeon.)Tribulations beautifying It is rough work that polishes. Look at the pebbles on the shore. Far inland where some arm of the sea thrusts itself deep into the bosom of the land, and expanding into a salt loch, lies girdled by the mountains, sheltered from the storms that agitate the deep, the pebbles on the beach are rough, not beautiful; angular, not rounded. It is where long white lines of breakers roar, and the rattling shingle is rolled about the strand, that its pebbles are rounded and polished. As in nature, as in the arts, so in grace; it is the rough treatment that gives souls as well as stones their lustre. The more the diamond is cut the brighter it sparkles; and in what seems hard dealing, their Lord has no end in view but to perfect His people’ s graces. He afflicts not willingly; He sends tribulation to work patience, so that patience may work experience and experience hope. (T. Guthrie, D. D.)Tribulations: how to meet them We should brave trouble as the New England boy braves winter. The school is a mile away over the snowy hill, yet he lingers not by the fire; but with his books slung over his shoulder, and his cap tied closely under his chin, be sets out to face the storm. And when he reaches the topmost ridge, where the powdered snow lies in drifts, and the north wind comes keen and biting, does he shrink and cower down beneath the fences, or run into the nearest house to warm himself? No: he buttons up his coat, and rejoices to defy the blast, and tosses the snow wreaths with his foot; and so erect and fearless, with strong heart and ruddy cheek, he goes on to his place at school. (H. W. Beecher.)Tribulations: sources of joy Our afflictions are like weights, and have a tendency to bow us to the dust, but there is a way of arranging weights by means of wheels and pulleys, so that they will even lift us up. Grace, by its matchless art, has often turned the heaviest of our trials into occasions for heavenly joy. “ We glory in tribulations also.” We gather honey out of the rock, and oil out of the flinty rock. (C. H. Spurgeon.)The genealogy of Christian hope 1. It is no uncommon thing amongst us, for a man, sprung from the lowest grade of society, to rise, by the mere force of industry and intelligence, to a level with the high born and the noble; but he would show himself unworthy of his success and elevation, were he ashamed of his mean parentage. On the other hand, it has a very graceful look when he shows no wish to hide, but rather a desire to display, the meanness of his parentage; when, e.g., amidst the gorgeous decorations of his mansion he places conspicuously the picture of some cottage, or some weather-beaten rustic, and says to his admiring guests in a tone of honest satisfaction--“ In that cottage was I born,” or, “ That was my father.” 2. And we are assuming the fact that what is brilliant is only the more brilliant when traced to its lowly origin, when we think that our text is of more than common interest. For what so glorious as Christian hope? And our text traces it back through its immediate ancestry, and stops--where? At what is lofty, radiant, attractive? Nay, at tribulation. Nor is he ashamed of that ancestry; for he “ glories in tribulation.” We shall find it profitable and interesting to trace the struggles of hope; for they are like the struggles of a family raising itself by successive steps, till it has exchanged a mean for a dignified position. Let us examine-- I. How the one is dependent on the other. Remember that St. Paul speaks only of those who bear tribulation as Christians, who receive it as appointed them by God. With them--1. “ Tribulation worketh patience!” There is nothing else which can work it. Whilst things are all going smoothly it is difficult for him to ascertain whether we have patience or not. We can only know ourselves as to any particular quality, as God shall put that quality to proof. Courage must be tested by danger, virtue by temptation, constancy by solicitation. And further, the trial is adapted to develop and strengthen it. Courage grows by exposure to danger, virtue is confirmed by every victory over temptation, and constancy acquires steadfastness as it resists a solicitation. And all this is particularly true in regard of patience. It is beautiful to observe how persons who, by nature, were fretful, have been disciplined into patience through affliction. It is not necessary that an individual should be patient as a man, in order to be patient as a Christian; on the contrary, grace works its choicest specimens out of the most unpromising material. But patience is wrought out, not by tribulation in itself, but by tribulation bringing the Christian to reflection and to prayer. Therefore does the Christian “ glory in tribulation,” even if he had to stop here. He knows that patience is required as one of the chief fruits of the Spirit, a main evidence of meetness for the heavenly inheritance; shall he be ashamed of the adversity whence he hath acquired so choice a grace? 2. Patience worketh experience. The putting something to the proof; in this case the ascertaining the precise worth, verity and power of the consolations and promises of God. “ Tribulation worketh patience,” in that suffering brings the Christian into an attitude of submission; but when he has been schooled into resignation, he is not left without heavenly visitations. God “ allures him into the wilderness,” but only that He may “ speak comfortably to him, giving him the valley of Achor for a door of hope.” Promises, whose beauty can be but faintly apprehended so long as there is no pressing need of their accomplishment, come home to the heart in an hour of trouble patiently endured, as if they were made on purpose for such emergencies. Here then, is already a noble elevation. From tribulation we have passed through patience and experience; the man has become his own evidence to the truth of Scripture, to the Divinity of Christianity, to the sufficiency of the gospel. No longer obliged to solicit external testimony, he has “ tasted and seen that the Lord is gracious.” “ Experience” is a vast advance upon “ patience” ; and we may look to find in the next generation all the honour and brightness of Christian nobility. Such, indeed, is the case, for “ experience worketh hope.” How naturally does the one spring from the other! He in whom patience has wrought experience is one who, having put promises to the proof, has found them made good, and thereby proved to be of God. Surely now he who has tried the chart, and found it correct so far as he has had the power of trying it, has the best ground for relying on that chart with regard to ports which he has never yet entered. Accordingly you will find the righteous dwelling on their experience, and deriving from it their confidence. “ Thou hast been my help” --there is the experience; “ in the shadow of Thy wings will I rejoice” --there is the hope. It is the same with St. Paul. “ I was delivered out of the mouth of the lion.” Then what immediately follows? “ The Lord shall deliver me from every evil work, and will preserve me unto His heavenly kingdom.” The one assertion is that of experience--the next is that of hope. Experience is a book in which there should be daily entries, and to which there should be daily reference. If we do not register our mercies, or if we never recount them, they are not likely to throw light upon coming events. He must be grateful for the past, who would be hopeful for the future. Answers to prayer, what encouragements to prayer! Promises fulfilled, what arguments for expecting their fulfilment! Mercies bestowed, what grounds for confidence that mercies will not be withheld! And thus it is that hope, the splendid, the beautiful grace--hope, with the stately step and the soaring wing--hope, whose special province it is to people the future with a brightness which compensates for all that may be gloomy in the present--hope, which makes the smile of health play around the couch of sickness--lights up the prison with the flash of liberty, pours abundance into the lap of poverty, and crowds the very grave with the burning processions of immortality--hope traces itself back to tribulation, like the coronet of the noble, whose ancestry may be found among the poor and the despised. II. The apostle’ s encomium on hope.1. Is not hope commonly spoken of as most delusive? Does not poetry love to liken it to some bright meteor, which beguiles the traveller, leading him into danger, and then leaving him in darkness? Gather the character of hope from men of the world, and she is but an enchantress, whose spells are so soothing, and whispers so soft, that having cheated us a hundred times, we are nevertheless willing to be cheated again. 2. But Christian “ hope maketh not ashamed.” It paints no vision which shall not be more than realised; it points to no inheritance which shall not be reached. How should it make ashamed, when it altogether rests itself upon Christ, who is “ not ashamed to call us brethren?” This is the secret of its difference from every other hope; Christ is the source and the centre of our hope--Christ, in whom all the promises of God are yea, and in Him amen; and if Christ can deceive us, then, but not otherwise, may hope make ashamed. Therefore is it that the apostle elsewhere speaks of hope, in one place as an anchor, in another a helmet. He gives it attributes which fit it for the storms or the battle. (H. Melvill, B. D.)A common evil and an uncommon result I. A common evil. “ Tribulation.” Men’ s tribulations are various.1. Bodily.2. Mental.3. Social. II. An uncommon result. In the case of most tribulation worketh irritation, hostility, conflicting passions. But in the case of the Christly man it worketh patience, which does not mean--1. Insensibility. Some are praised for their patience who should be denounced for their stoicism. 2. Weakness. Some are praised for their patience who lack the capacity of strong feeling. Patience implies exquisite sensibility, and the highest power: the power of reflection and of self-control. (D. Thomas, D. D.) Romans 5:4 And patience experience.Patience working experience The benefit of trials is lost when we either “ despise the chastening of the Lord,” or “ faint when we are rebuked of Him.” It is only when they are borne with Christian “ patience” that “ experience” is their happy fruit. The word signifies properly “ proof” : and there are various things proved to us by our trials, endured with patience. I. The love, care, faithfulness, and power of our father. He has assured us that “ whom He loves He chastens.” He has encouraged us to “ cast all our care upon Him,” by the declaration, and, in the gift of His Son, the convincing evidence, that “ He careth for us.” He has promised “ never to leave, never to forsake us.” He has reproved the fears of His people by reminding them that the “ everlasting God, Jehovah, the Creator of the ends of the earth, fainteth not neither is weary,” and assuring them that “ He giveth power to the weak.” When “ patient in tribulation,” we learn, by sweet “ experience,” that God is indeed to His people all that He declares Himself to be. II. Our own weakness and emptiness, and the all-sufficiency of Jesus. We feel the repugnance of our nature to suffering; the difficulty of bowing to the Divine will, our proneness to doubt and to rebel. But when we are enabled to bear our trials with patience, they teach us, by “ experience,” which imparts present delight, and encouragement for the future, that “ His grace is sufficient for us” ; “ that we can do all things through Christ who strengtheneth us.” III. The vanity of all earthly things, when sought after, and depended upon, as a portion. Sanctified trouble dissolves the delusive charm of prosperity. When the cup of worldly enjoyment is at our lips, the bitter that is infused prevents its deadly influence. The heart is brought back to the relish, which it was losing, of higher joys. And at the same time we feel the gladdening influence, and the inestimable preciousness of the truths of God, and of the good hope which the faith of them inspires. Thus the case of the prophet’ s little book is reversed. The trial itself is bitter to the taste; but the experience resulting from it is sweet. IV. The Divine excellence and sufficiency of the Word of God. How precious has this volume of inspiration ever been felt by the children of God in their seasons of trial! How rich the treasures of its “ exceeding great and precious promises,” when our worldly resources have “ made themselves wings and flown away” --how sweet the celestial music of its devotion, when our “ harp has been turned to mourning, and our organ to the voice of them that weep!” --how delightful the “ still small voice” of a Saviour’ s love, amidst all the harassing turmoils of a turbulent world! The believer now learns to clasp this Divine treasure to his heart, and to say, “ The law of Thy mouth is better unto me than thousands of gold and silver!” V. The reality of our faith in Jesus and of our consequent interest in his salvation. We judge from the fruit of the soundness of the root and stem. The man whose professed faith allows him to fret and murmur under his trials has good cause to suspect that the gospel has come to him “ in word only.” But when the faith of the truth inspires tranquil resignation, and “ patience has her perfect work,” we have “ the witness in ourselves” of our connection with Him who said, “ The cup which My Father hath given Me shall I not drink it?” By “ adding to our faith--patience,” we “ make our calling and election sure.” VI. The value and certainty of the gospel hope. Whatever bears testimony to the truth of those doctrines which the Christian believes serves to establish the hope of which these doctrines are the foundation. His experience, therefore, confirms his faith; and the confirmation of his faith gives additional confidence to his hope. It settles and animates its exercise. He “ abounds in hope through the power of the Holy Ghost.” (R. Wardlaw, D. D.)Experience confirms men in the right A man propounds the wonderful discovery that honey is not sweet. “ But I had some for breakfast, and I found it very sweet,” say you, and your reply is conclusive. He tells you that salt is poisonous; but you point to your own health and declare that you have eaten salt these twenty years. He says that to eat bread is a mistake--a vulgar error, an antiquated absurdity; but at each meal you make his protest the subject for a merry laugh. If you are daily and habitually experienced in the truth of God’ s Word, I am not afraid of your being shaken in mind in reference to it. (C. H. Spurgeon.)Experience expensive Experience is an excellent schoolmaster; but he does charge such dreadful fees. (T. Carlyle.)A dead experience In my Bible at home I have in the Old Testament a folded sheet of paper, in which are tastefully arranged some flowers and leaves. I was looking at it this morning, and it was very beautiful. Every colour was fading; but I saw, by the help of imagination, what they had been. If, however, I had no other summer than that it would be poor indeed; but I have roses and daisies, and honeysuckles and asters, and various other flowers, all of which are fresh every year, and some of which are fresh almost every month of the year; and I am not obliged to make this herbarium leaf of dried flowers my only summer. But I have known Christians that had but three or four old leaves in their Bible which they would go and pull out and show you every time they alluded to their religious history. They would say, “ I was converted so-and-so,” when they would exhibit these dry memorials, and then they would put them up again very carefully, and leave them; and the next time they talked with you they would show you these old experiences again--the same dry flowers and leaves--no more and no less. (H. W. Beecher.)Experience and faith Faith, in its reproductive power and progress of growth, may be compared to the great Oriental banyan tree. It springs up in God, rooted in God’ s Word; and soon there are the great waving branches of experience. Then from these very branches the runners go down again into God’ s Word; and thence spring up again new products of faith, and new trees of experience, till one and the same tree becomes in itself a grove, with pillared shades and echoing walks between. So experience first grows out of faith; and then greater faith grows out of experience, the Word of God being all the while the region of its roots; and, again, a still vaster, richer experience grows out of that faith, till every branch becomes not only a product, but a parent stock set in the same word, and all expanding into a various magnificent and enlarging forest. (G. B. Cheever, D. D.)Experience, knowledge by Practical sciences are not to be learned but in the way of action. It is experience that must give knowledge in the Christian profession, as well as in all others; and the knowledge drawn from experience is quite of another kind from that which flows from speculation or discourse. It is not the opinion, but the path, of the just, that the wisest of men tells us shines more and more unto a perfect day. The obedient, and the men of practice, are those sons of light that shall outgrow all their doubts and ignorances, that shall ride upon these clouds, and triumph over their present imperfections, till persuasion pass into knowledge, and know, ledge advance into assurance, and all come at length to be completed in the beatific vision, and a full fruition of those joys. Which God has in reserve for them whom by His grace He shall prepare for glory. (R. South, D. D.)Experience, power of Said a poor pious widow to a scoffing sceptic, when he asked, “ How do you know your Bible is true? What proof have you of its truth?” --“ Sir, my own experience--the experience of my heart.” “ Oh,” said he, contemptuously, “ your experience is nothing to me.” “ That may be, sir; but it is everything to me.” Experience, various You are too apt to feel that your religious experience must be the same as others have; but where will you find analogies for this? Certainly not in nature. God’ s works do not come from His hand like coin from the mint. It seems as if it were a necessity that each one should be, in some sort, distinct from every other. No two leaves on the same tree are precisely alike; no two buds on one bush have the same unfolding, nor do they seek to have. What if God should command the flowers to appear before Him, and the sunflower should come bending low with shame because it was not a violet; and the violet should come striving to lift itself up to be like a sunflower; and the lily should seek to gain the bloom of the rose; and the rose, the whiteness of the lily: and so each one, disdaining itself, should seek to grow into the likeness of the other? God would say, “ Stop, foolish flowers! I gave you your own forms and hues and odours; and I wish you to bring what you have received. O sunflower! come as a sunflower; and you, sweet violet, come as a violet; and let the rose bring the rose’ s bloom; and the lily the lily’ s whiteness.” Perceiving their folly, and ceasing to long for what they had not, violet and rose, lily and geranium, mignonette and anemone, and all the floral train, would come, each in its own loveliness, to send up its fragrance as incense, and all wreathe themselves in a garland of beauty about the throne of God. Now, God speaks to you as to the flowers, and says, “ Come with the form and nature that I gave you. If you are made a violet, come as a violet; if you are a rose, come as a rose; it you are a shrub, do not desire to be a tree; let everything abide in the nature which I gave it, and grow to the full excellence that is contained in that nature.” (H. W. Beecher.)And experience hope. The well-grounded hope “ Experience worketh hope.” Take that principle in its largest sense, apply it to the interests of this life and this world, and who is there that does not know that the apostle’ s statement would be utterly wrong? The inexperienced man is all buoyant anticipation; he sees no difficulties in the way; he looks for brilliant success in life. How different with the man who has had some experience of the realities of life, how modest are his hopes of earthly happiness and success! But it was not of earthly experience that the apostle spake, nor of earthly hope. As regards our blessed Saviour, His grace and preciousness and love: as regards the solid peace and happiness to be found when we find a part in His great salvation: as regards the sanctifying and comforting influences of the Holy Spirit: as regards the power and prevalence of earnest prayer: as regards the rest and refreshment the weary soul may find in a Lord’ s day duly sanctified: as regards the consolation which religion can impart amid earthly disappointments; as regards the peace that Christ can give in death: as regards such things as these, “ experience worketh hope” ; the more you know of Jesus, His promises and His grace, the more you will expect from Him; and instead of experience leading us to say, as it does lead us to say of most earthly things, “ I have tried it, it cannot make me happy, I shall trust it no more,” experience of God leads us rather to say, “ I know whom I have believed, and am persuaded that He is able to keep that which I have committed to Him against that day” ; “ I love the Lord, because He hath heard my voice and my supplication; because He hath inclined His ear unto me, therefore will I call upon Him as long as I live” ; “ The Lord hath been mindful of us: He will bless us still!” And now, concerning St. Paul’ s declaration that “ experience worketh hope,” let me suggest to you two thoughts which are implied in the apostle’ s principle, and which are the great reasons why the apostle’ s principle is true. I. First, then, in the great concern of religion you are sure, if you seek in the right way, to get what you seek. Now here at once we find a point in regard to which there is a total contrariety between worldly and spiritual things. Who is there that needs to be told that one great cause of human disappointment in worldly things lies in this, that however anxious you may be to get something on which you have set your heart, and however diligent you may be in using all the means which you think tend towards your getting it, you may yet entirely fail of getting it? But when we pray for spiritual blessings, for repentance towards God and faith in Christ and a sanctifying Spirit, we may pray with the absolute certainty that our prayer will be granted, because we pray with the absolute certainty that we are asking that which it will be for our good to get, and for God’ s glory to give. II. Another fact on which the principle in the text founds is, that in the matter of spiritual blessings you are sure, when you get what you seek, to find it equal your expectations. There never was the human being who said, I was earnestly desirous to gain the favour of God, to gain the good part in Christ, and now I have gained them, I find they are no such great matter after all, the prize is hardly worth the cost. God is indeed my Father, Christ is indeed my Saviour, the Holy Spirit dwells within my breast, and I know that heaven is my home; but these things leave me still unsatisfied and unhappy. No; experience never brought any human being to such a mind as that. That is the strain in which experience has taught men to speak of earthly ends after they were won. But the man never breathed who would say the like of the blessings of grace. (A. K. H. Boyd, D. D.)The hope of faith and the hope of experience The hope of the fourth verse is distinct from, and posterior to the hope of the second, and is derived from another source. The first hope is hope in believing; a hope which hangs direct on the testimony of God. The second hope is the fruit of experience, and is gathered, not from the word that is without, but from the feeling of what passes within. I make a two-fold promise to an acquaintance--the lesser part of which should be fulfilled tomorrow, and the latter on this day twelvemonth. If he believe me, then will there be a hope of the fulfilment of both, and, for a whole day at least, he may rejoice in this hope. Tomorrow comes, and if tomorrow’ s promise is not fulfilled, the hope which emanated from faith is overthrown, and the man is ashamed of his rash and rejoicing expectations! But if instead of a failure there is a punctual fulfilment without shame or without suspicion, he will now look to the coming round of the year with more confident expectation than ever. It is quite true that there is a hope in believing, but it is just as true that experience worketh hope. Now in the gospel there are promises, the accomplishment of one of which is far off and the other of which is near. By faith we may rejoice in hope of the coming glory, and it will be the confirmation of our hope if we find in ourselves a present holiness. He who hath promised to translate us into a new heaven hereafter has also promised to confer on us a new heart here. Directly appended to our belief in God’ s testimony may we hope for both these fulfillments; but should the earlier fulfilment not take place, this ought to convince us that we are not the subjects of the latter fulfilment. A true faith would ensure to us both, but as the one has not cast up at its proper time neither will the other cast up at its time--and, having no part nor lot in the present grace, we can have as little in the future inheritance. (T. Chalmers, D. D.) Romans 5:5 And hope maketh not ashamed. Christian, hope There is no word more beautiful than “ hope.” It is alight with the radiance of futurity; in it murmurs a prophetic music of good times coming. Its influence upon mankind it is impossible to over-estimate. As it has waxed or waned, society has risen or declined. The sinfulness of the first pair threatened life with a collapse; but in the first promise the day star of humanity arose. A watery deluge rolled around the world; and in the solitary ark, among the dearest objects which survived was the hope of the race. At the time of Jesus, upon the universal heart was settling the sickness of hope deferred. The virtues of force, courage, endurance, had failed. The intellectual hope of the world likewise had suffered; philosophy had sunken into sophistry. Religious hope, too, was dead; buried in the superstition and atheism of the times. It was now that Christ appeared the dawn of the world--material, intellectual, and spiritual. Among the many obligations the Divine Man imposed upon mankind was the redemption of the hope of the race. I. The nature of Christian hope.1. Hope is sometimes confounded with desire; but the yearning of the soul after unrealised good may not only not be hope, but the keenest form of despair. It is also confused with belief; but as the perceptive faculty, faith may reveal to us evils that will befall us. Taken separately these conceptions are inadequate and untrue; in combination they yield the wished result. Hope is made up of desire and faith--it is the confident expectation of coming good. 2. This world is the special scene of hope. Because of the perennial freshness of the great source of all things, every life has about it a vigour of unlimited hope. To the young the disappointments of the past go for nothing. As if no anticipations had perished, every heart comes into life like the recurring spring crowned with flowers of hope. Until the summit of life is reached, earthly hope guides man onward; but the time must come when the summit of earthly welfare is reached and life becomes a subdued decline--when, from the guardianship of Hope, man is handed over to the weird sister Memory. 3. But to the Christian there is a higher hope, which knows no decay, which can sustain the spirit in an unending course of dignity. Christianity renews the youth of men. II. Its ground. The best earthly expectations are based upon innumerable contingencies which any moment may give way. The Christian hope is built upon a rock--the being and providence of a gracious God. There are some to whom the throne of the universe is vacant and man an orphan. Others have filled the supreme seat with a formless shadow of fate--without knowledge, without love. In distinction from all such theories the ground of the Christian hope is, first, the infinite perfections of God’ s character. In the grand unity which pervades the whole material universe, which guides even those matters disturbed by the perverse will of man towards a purpose of good, we gather that the Divine nature is a unity. Then, again, from the works of nature we gather suggestions of a power that is omnipotent, a wisdom that is boundless, a goodness that is infinite. Here, then, we seem to touch the very granite of mortal confidence--a personal, loving Godhead. Give us this, and the only fatal sin among men is despair. According to his faith shall it be done unto man. To illuminate and supplement the manifestation already given, the Almighty spoke the truths contained in the Bible. Beyond all, in the person of Christ, the very heart of the Father was unfolded to men. And is there no warrant for hope here? “ He that withheld not His own Son but freely gave Him up for us all, how shall He not with Him also freely give us all things!” III. Its characteristics.1. Solidity. It is “ a good hope.’’ This fact arises from the nature of its foundation and from the character of its securities. Here, however, we prefer to notice some of the testimonies of experience, In support of Christianity we can show an array of witnesses unapproached in the defence of any other system. Surely, to follow the religious footsteps of Bacon, Milton, and Newton is no slight comfort. Not only in the vigour of their life have great men attested to the truth of Christianity, but likewise in the hour of their dissolution. “ The best of all,” said the dying father of Methodism: “ The Lord is with us.” “ Hast thou hope?” said the attendants upon the death bed of John Knox. He answered not, but merely pointed his finger upward. 2. It is a purifying hope. (1) This is so from the nature of the objects which excite it. The soul is tinged by the phenomena amid which it moves. He who anticipates the impure becomes impure; he who aspires after the trivial only becomes frivolous. Before the Christian, on the contrary, are placed objects of standard worth. In this world he is called to holiness; in the world to come he is promised heaven. (2) It is purifying in itself. Give a man hope, and though steeped to the lips in evil, he will, under the Divine grace, clarify himself. Give a man hope, and you place his foot on the first stair of heaven. This is the reason of the success of the gospel over every other religious system. 3. It is a living or lively hope. There is such a thing as a dead hope. Some have made shipwreck of faith and have cast away their confidence. Then there are some who have a kind of galvanised hope--while operated upon by outward excitement it seems to move, but the moment this is taken away it collapses. The Divine principle which animates the Christian heart beats a pulse of undying ardour. When the soul enters heaven it only begins a career of endless progress. Throughout that course hope will be the unfailing guide of man. IV. Its proper objects. These comprehend all that is good, i.e., all that is in accordance with the will of God. It only requires a moment’ s reflection to see the necessity of such a condition. The mind of man is necessarily defective, and confounds shows with realities. As a child perplexed in an intricate path gladly resigns himself to the guidance of his father, so the Christian exclaims, in the presence of Divine love, “ Thou shalt guide me with Thy counsel.” Another reason for making hope contingent upon the Divine will is found in God’ s infinite goodness. Assured of this, man realises his highest blessedness. Carry with you the thought of Divine rectitude, and you cannot anticipate too much from infinite compassion. The fact of God’ s willingness to bless man being manifested in all the mercies received, should add zest to their enjoyment. “ No good thing is withheld from them that walk uprightly.” But, in regard to religious benefits, the certainties of hope are still greater. They have regard--1. To man individually, and begin with human life. “ Of such is the kingdom of heaven.” “ Their angels do always behold the face of My Father which is in heaven,” are passages which hang like a luminous cloud over the heads of little children. In them is opened a boundless field of hope in regard to incipient life. All who depart before the years of responsibility are safe in the protection of Christ. In the case of those who survive it is made possible to train them up in the way they should go. Still, so early does man become sinful that the prophet said, “ We go astray from the womb, speaking lies.” Just as the prodigal left the house of his father, men go astray from the Divine rectitude, and then there is only a single voice which speaks of hope, that is the voice of the gospel. The promises of God suggest that there is no room for despondency on the part of the vilest, but every reason for hope. 2. To Christian attainments. The real life of man is that of progress. The objects which are held up to us in the Christian course are calculated to stir the pulse, to call forth the continued aspiration of the soul. Above all, there is a standard of Christian character placed before us we can never transcend--namely, that of Jesus Christ. “ We shall be like Him, for we shall see Him as He is.” Well was it added, “ He that hath this hope in Him purifieth himself.” 3. To heaven. The life above will be of-- (1) An intenser character. (2) Permanent blessedness. (3) Improved circumstances. There the religious life instead of being hindered will be helped by the surroundings. (4) Better society. (Stephen Clarke.)The glorious hope Consider-- I. The confidence or our hope. We are not ashamed--1. Of our hope. Some persons have no hope, or only one of which they might justly be ashamed. “ I shall die like a dog,” says one. “ When I am dead there’ s an end of me.” The agnostic knows nothing, and therefore I suppose he hopes nothing. The Romanist’ s best hope is that he may undergo the purging fires of purgatory. There is no great excellence in these hopes. But we are not ashamed of our hope who believe that those who are absent from the body are present with the Lord. 2. Of the object of our hope. We do not hope for gross carnal delights as making up our heaven, or we might very well be ashamed of it. Whatever imagery we may use, we intend thereby pure, holy, spiritual, and refined happiness. Our hope is that we shall shine forth as the sun in the kingdom of the Father; that we shall be like our perfect Lord, and where He is that we may behold His glory. 3. Of the ground of our hope. The solemn promises of God confirmed in the person and work of Christ. Inasmuch as Jesus died and rose, we that are one with Him are sure that we shall rise and live with Him. 4. Of our personal appropriation of this hope. Our expectation is not based upon any proud claim of personal deservings, but upon the promise of a faithful God. He hath said, “ He that believeth in Him hath everlasting life.” We do believe in Him, and therefore we know that we have eternal life. Our hope is not based on mere feeling, but on the fact that God hath promised everlasting life to them that believe in His Son Jesus. 5. As to the absolute certainty that our hope will be realised. We do not expect to be deserted, for “ He hath said, I will never leave thee nor forsake thee.” “ Who shall separate us from the love of God which is in Christ Jesus our Lord?” II. The reason of this confidence.1. Our hope has for one of its main supports the love of God. I trust not to my love of God, but to God’ s love for me. We are sure that He will fulfil our hope because He is too loving to fail us. If it were not for the Father’ s love, there would have been no covenant of grace, no atoning sacrifice, no Holy Spirit to renew us, and all that is good in us would soon pass away. 2. This love has been shed abroad in our hearts by the Holy Ghost--like a rain cloud, black with exceeding blessing, which pours forth a shower of silver drops innumerable, fertilising every place whereon it falls, making the drooping herbs to lift up their heads and rejoice in the heaven-sent revival. After a while, from that spot where fell the rain, there rises a gentle steam, which ascends to heaven and forms fresh clouds. Thus is the love of God poured upon our heart, and shed abroad in our nature till our spirit drinks it in, and its new life is made to put forth its flowers of joy and fruits of holiness, and by and by grateful praise ascends like the incense which in the temple smoked upon Jehovah’ s altar. Love is shed abroad in us, and it works upon our heart to love in return. (1) The Holy Ghost imparts an intense appreciation and sense of that love. We have heard of it, believed in it, and meditated upon it, and at last we are overpowered by its greatness I (2) Then there comes an appropriation of it. We cry, “ He loved me, and gave Himself for me.” (3) Then follows, as a matter of course, that return of love which the human heart must feel--we love Him because He first loved us. 3. But notice the special sweetness which struck our apostle as being so amazingly noteworthy. (1) That God should give His Son for the ungodly. He loved us when we hated Him. Marvellous fact! (2) That Christ died for us. That Christ should love us in heaven was a great thing; that He should then come down to earth was a greater; but that He should die, this is the climax of love’ s sacrifice, the summit of the Alp of love. (3) That the Lord must ever us now that we are reconciled. (4) That “ we have now received the atonement.” The hope of glory burns in the golden lamp of a heart reconciled to God by Jesus Christ. Grace is glory in the bud. Agreement with God is the seed corn of perfect holiness and perfect happiness. 4. Note the Divine Person by whom this has been done. Only by the Holy Ghost could this have been done. We can shed that love abroad by preaching, but we cannot shed it abroad in the heart. If the Holy Ghost dwells in you, He is the guarantee of everlasting joy. Where grace is given by His Divine indwelling, glory must follow it. III. The result of this confident hope.1. Inward joy.2. Holy boldness in the avowal of our hope. (C. H. Spurgeon.)The hope that maketh not ashamed I. Its glorious object. II. Its signal triumphs. III. Its unfailing support. (J. Lyth, D. D.)Hopes that make and the hope that maketh not ashamed I. Hopes that make ashamed.1. By the insufficiency of the object--that of the worldling.2. By the weakness of the foundation--that of the Pharisee.3. By the falsity of the warrant--that of the antinomian. II. The hope that maketh not ashamed.1. Its nature. (1) Holy.(2) Solid.(3) Certain. 2. Its value. It can never disappoint and thus put to shame. (J. Lyth, D. D.)Believers not ashamed, for they have--1. A good Master.2. A good cause.3. A good hope. (M. Henry.)Because the love of God is shed abroad in our hearts. The love of God shed abroad in the heart I. The love of God is His love to us. The fact that we are the objects of a love which embraces all the creatures of God would not be ground of hope. But this love is--1. Special. It stands opposed to wrath, and includes reconciliation and Divine favour, and secures to us all the benefits of redemption. 2. Infinitely great. It led to the gift of God’ s Son. 3. Gratuitous. It is not founded on our character, but was exercised towards us when sinners. 4. Immutable. If founded on anything in us it would continue no longer than our attractiveness continued: but flowing from the mysterious fulness of the Divine nature it cannot change. II. This love is shed abroad in our hearts: i.e., We have a full conviction and assurance that we are its objects. There might be a conviction that God is love, and that His love toward some men is infinitely great, and that it is gratuitous and unchangeable, and yet we might remain in the blackness of despair. It is only when we are assured that we are its objects that we have a hope which sustains and renders blessed. III. We know that we are the objects of this love.1. Not simply because God loves all men. 2. Nor because we see in ourselves effects of regeneration and the evidences of holiness; for-- (1) This love was prior to regeneration. (2) Holiness is the fruit of the assurance of it. 3. But by the Holy Ghost. How we cannot tell, and it is unreasonable to ask. We might as well ask how He produces faith, peace, joy, or any other grace. It is enough to say negatively that it is not-- (1) By exciting our love to God, whence we infer His love to us: the order is the reverse. Nor-- (2) By simply opening our eyes to see what a wonderful display of love is made in redemption: for that we might see and yet suppose ourselves excluded. IV. The proof that we are not deluded is this matter is to be found in the effects of this conviction.1. The effects of such a conviction when unfounded are seen in the Jews, Papists, and Antinomians, and are-- (1) Pride.(2) Malignity.(3) Immorality. 2. When produced by the Holy Ghost the effects are-- (1) Humility. Nothing so bows down the soul as a sense of undeserved love. (2) The tenderest concern for those who are not thus favoured, and an earnest desire that they may share our blessedness. (3) Love to God. Love begets love: and our love to God is mingled with admiration, wonder, gratitude, and zeal for His glory. (4) Obedience. (C. Hodge, D. D.)The love of God shed abroad in the heart I. The love of God. If you would have this love shed abroad in your hearts you must consider carefully--1. Who it is that loves you, namely, the most high God. To be loved is a sublime thought, but to be loved of Him is a right royal thing, A courtier will often think it quite enough if he hath the favour of his prince. It means riches, pleasure, honour. And what means the love of the King of kings to you? All that you ever can need. 2. What He is who so loves you. Very much of the value of affection depends upon whom it comes from. It would be a very small thing to have the complacency of some of our fellow creatures whose praise might almost be considered censure. To have the love of the good, the excellent, this is truest wealth; and so to enjoy the love of God is an utterly priceless thing! 3. The remarkable characteristics of that love, (1) It is heaven born; it sprang from no source but itself, and is not caused by any excellence in the creature. (2) It is self-sustaining. It borrows nothing from without. It lives, and shall live as long as God lives. (3) Utterly unbounded and altogether unequalled. You cannot say of God’ s love it has gone thereto, but it shall go no further. There is no love that can any more be compared with God’ s than the faint gleam of a candle with the blaze of the sun at noonday. He loves His people so much that He gives them all that He hath. (4) It is unvarying and unsleeping. He never loves us less, He cannot love us more. The multiplicity of the saints doth not diminish the infinite love which each one enjoys. Never for a single moment does He forget His Church. (5) It is undying and unfailing. II. The love of God is shed abroad. Here is an alabaster box of very precious ointment, it holds within the costly frankincense of the love of God; but we know nothing of it, it is closed up, a mystery, a secret. The Holy Spirit opens the box, and now the fragrance fills the chamber; every spiritual taste perceives it, heaven and earth are perfumed with it.1. No one can shed abroad the love of God in the heart but the Holy Ghost. It is He that first puts it there. 2. Do you inquire in what way is the love of God shed abroad? (1) The Holy Spirit enables the man to be assured that he is an object of the Divine love in the first place. The man comes to the Cross as a guilty sinner, looks up to the Cross, trusts in the living Saviour, and then cries, “ I am saved, for I have God’ s promise to that effect. Now, since I am saved, I must have been the object of the Lord’ s love.” (2) Next thing, the Spirit makes the man understand what kind of love this is, not all at once, but by degrees, until he apprehends Jehovah’ s love in its length and breadth and height. (3) But then comes the essence of the matter--the Holy Spirit enables the soul to meditate upon this love, casts out the cares of the world, and then the man, while he meditates, finds a fire begins to burn within his soul. Meditating yet more, he is lifted up from the things of earth. Meditating still, he is astonished, and then, filled with strong emotion, he cries, “ My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour.” Then while gratitude is still within his soul a Divine resignation to all the Master’ s will keeps rule within him. Then follows a rapturous leaping over this devout calm, a joy unutterable, next akin to heaven, fills the heart. III. This love becomes the confirmation of our hope. Hope rests itself mainly upon that which is not seen; the promise of God whom eye hath not beheld. Still it is exceedingly sweet to us if we receive some evidence and token of Divine love which we can positively enjoy even now. And there are some of us who do not want Butler’ s “ Analogy” or Paley’ s “ Evidences” to back our faith; we have our own analogy and our own evidences within, for the love of God is shed abroad in our hearts, and we have tasted and seen that the Lord is gracious. (C. H. Spurgeon.)The love of God shed abroad in the heart It does not descend upon us as dew in drops, but as a stream which spreads itself abroad through the whole soul, filling it with consciousness of His presence and favour. (Philippi.)The love of God shed abroad by the Holy Ghost Frequently at the great Roman games the emperors, in order to gratify the citizens of Rome, would cause sweet perfumes to be rained down upon them through the awning which covered the amphitheatre. Behold the vases, the huge vessels of perfume! Yes; but there is nought here to delight you so long as the jars are sealed; but let the vases be opened and the vessels be poured out, and let the drops of perfumed rain begin to descend, and everyone is refreshed and gratified thereby. Such is the love of God. There is a richness and a fulness in it, but it is not perceived till the Spirit of God pours it out like the rain of fragrance over the heads and hearts of all the living children of God. See, then, the need of having the love of God shed abroad in the heart by the Holy Ghost. (C. H. Spurgeon.)The love of God in the heart This love-- I. Is not naturally revealed to man. It beams on all, like the sun which shines whether the clouds hide his heat or not. So God’ s love always exists, although the clouds of sin may dim and obscure its rays. It existed in Paradise, in the fall, when man is most depraved and dark. It exists amid all the sin of the earth, in the wretched corners where crime and vice exist. It exists amid all the negligence with which God is treated. II. Is not appreciated or responded to. If it were, the lives of men would be far different to what “ they are. The reason is that clouds of sin and its effects intervene to prevent its influence. For the most part men keep in the shade when they might live in the warmth and brightness of the sunshine. III. Must be felt and responded to. It is impossible to be a child of God without. For to realise the love of God is the only foundation on which we can build any substantial hope for the future. Nothing but love could consider guilty, fallen creatures, or have contrived a method of salvation. Nothing but love can guide us safely through life and through death. IV. Can be realised and appreciated.1. The method--“ shed abroad.” God does nothing with a niggardly hand. The love of God is not sent in a puny dribble; it comes like the waters of an incoming tide, mighty, resistless. His love fills the soul and surrounds it and permeates our nature. 2. The place--“ in our hearts.” The heart is the spring of life, and metaphorically is the centre of spiritual life. It is the heart that is said to feel love. And so it is represented that the heart receives the love of God. Our hearts receive all the blood from the body, and then, after purifying it, sends it back to all parts of the body. So we are to receive the love of God in the heart to be distributed over all our life and actions. 3. The means--“ by the Holy Ghost which is given unto us.” The great King always uses means. The Holy Spirit is the appointed channel through which all the graces are sent from heaven to earth. (1) The value of the Holy Spirit is, it is always a present means. It is not “ should” be given, but “ is” given. (2) The certainty of the blessing. Like the Holy Spirit, it is always present. (3) The value of the gift--the love of God. What will not love accomplish? What will it not attain? The love of God is infinite. And if we appreciate it, if we share it, if we enjoy it, then is our lot the most blessed. (U. R. Thomas.)Personal piety I. Its source and seat.1. Its source: “ the love of God.” False religions spring from fear, but true religion springs from love. God’ s love, as revealed in the gift of His Son, begets love in us, and just as the sun is the author of life in the natural world, so God is the Author of all life and light in the human soul. 2. Its seat: “ in our hearts.” All life and growth must begin within, or they will prove to be nothing but fruitless fungus. Morality in the life may be the outcome of self-respect, or early culture, or fear of shame and sorrow. Personal piety has to do not only with the conduct, but the character; and the character is decided by the condition of the heart in the sight of God. Out of the heart are the issues of life, and if the love of God be there holiness will be stamped upon thought, word, and deed. The love of God diffuses itself in the heart like light, life, warmth, fragrance, and spreads through every avenue of the soul till the possessor of it becomes a temple of the Holy Ghost. II. Its operation and outcome. Hope is the natural and inevitable outcome of love. We expect to derive joy and blessedness from the persons upon whom our affections become fixed, and who take possession of our hearts, and we are “ not ashamed” of those we love, but are ready at any time to acknowledge them and identify ourselves with them. Courageous and confiding hope--1. Sanctifies. If we love God, and hope one day to see Him and be with Him, we shall seek to please Him and become like Him. 2. Sustains. While we look at the things which are unseen and eternal, the sorrows and sufferings of the present seem very light and small. 3. Stimulates. Hope, springing from love in the heart, will quicken all the faculties of the mind and fire all the passions of the soul. Love will constrain to consecration, and hope stimulate to action. III. Its generator and guardian. Whatever the means we use, or the channels through which Divine blessings come to us, they all proceed from the Holy Ghost which is given unto us; the rise, progress, and perfection of personal piety must be attributed to that source. Let us, then, be careful that we grieve not, quench not the Holy Spirit, nor dishonour God by trusting too much to outward forms and worldly noise and show. If we lose the indwelling of the Holy Ghost, if the love of God expire in our hearts, there will only remain within us the white ashes of a former fire, and “ Ichabod” will be written upon our desolated and darkened brows. (F. W. Brown.)By the Holy Ghost which is given unto us.-- The gift of the Holy Ghost is I. The pledge of what is to come (Romans 8:23; 2 Corinthians 1:22; 2 Corinthians 5:5; Ephesians 1:14). II. The witness of our sonship (Romans 8:16; Galatians 4:6). III. The Author of all gracious fruits and experiences (Galatians 5:22-23). IV. The Revealer of all Divine truth (John 16:13-14; 1 Corinthians 2:10-12; 1 John 2:20; 1 John 2:27). The seal and bond of our union with Christ and God (Ephesians 4:20; Romans 8:9-11). (T. Robinson, D. D.) Romans 5:6-12 For when we were yet without strength, in due time Christ died for the ungodly.Without strength Utter condemnation and loss lies in that little word “ not.” “ Ungodly,” or not godly, is to be strengthless, condemned, and lost. I. By nature all men are ungodly. Ungodliness takes a great many forms.1. In some it is lawlessness. It is seen in the breach of every Divine commandment. (1) Idolatry is the sin of hundreds of thousands during every hour of time. (2) Swearing and impiety load every gale. (3) Sabbath breaking is, wherever there is a Sabbath to break. (4) Parents are disobeyed and neglected. (5) Murder: does it not come to our very doors, and shock the city with its terrors? (6) Adultery: is not that one of the sins which is fed by our wealth and the artificial state of society? and is it not preying on the very vitals of the nation’ s life? (7) Dishonesty: Diogenes would still need his lantern in some places of the city and the world if he would find an honest man. (8) False witness, slander: what society is free from these? What man or woman is safe from them? (9) Covetousness: no man has anything which is not apt to be desired unlawfully by another. All these commandments are broken because men are ungodly. If men were godly they would see the excellency and the beauty of them. They do see this when they become godly. 2. But ungodliness may exist in strength where there is little or no outward violation of the commandments. A man may keep them all in the letter, and not one of them in the spirit; he may still have the “ carnal mind which is enmity against God.” Suppose a child of yours were to forget your name, or to show indifference about you when named, or coldness and dislike, although veiled under the form of politeness, could anyone persuade you that all that was consistent with loving you? And is not God forgotten? Disliked? Treated like a stranger, like an enemy? Ungodliness--that is the great sin. II. The affecting concomitant of this state of things.1. Ungodliness brings of necessity many evils in its train, condemnation, banishment from God, the wild passions and the miseries of life, gloomy, dismal prospects; but perhaps the most affecting thing of all is moral paralysis, “ without strength.” 2. The meaning is this--that there is in ungodly human nature no recuperative power, no blessed gracious recoil in itself, back again to goodness. We may look up, but we cannot rise. A tree may be bent almost to breaking, but in a day it is erect again. There are some trees which do more than recover! The prevalent winds in Mexico which split the plantain’ s leaves and warp the mango tree, give the cocoanut tree a permanent inclination towards the winds. This result arises from the rebound of the stems after being bent by the wind. Did you ever hear of any man having such a spring in his own nature, that the more he was pressed down by evil the higher he would rise in goodness? Is not the process rather “ waxing worse and worse” --going away backwards? “ Not liking,” and liking less and less, “ to retain God in their knowledge.” 3. Without strength-- (1) Of reason, to find the lost God.(2) Of wisdom, to discover the right plan of life.(3) Of conscience, to see and testify for true morality.(4) Of will, to do the duty that is apparent.(5) Of affection, which has all been squandered and lost, to love God even when He reveals Himself! 4. This is a very sad condition. If you saw a man who, by his self-will and over-confidence, had brought on himself some terrible disaster, you would yet pity him, and help him out of his difficulty. And do you think that God will not pity a whole world of immortal creatures made in His own image? True, He condemns. But He also sorrows, over our fall, and yearns for our salvation. III. Seasonable interposition. “ In due time.” As “ for everything there is a season, and a time for every purpose under the heaven,” so there was a ripe and full time for the manifestation of God in the flesh.1. This manifestation was not made too soon. Suppose it had been made very soon after the fall, men might have said, “ We got more help than we needed--we were not fully proved--we had no chance to try our powers.” If Christ had come sooner-- (1) The Jewish priests might have said, “ We are sent away from the altar too soon; perhaps the blood of bulls and of goats might take away sin in the end.” (2) The heathen philosophers might have said, “ We are superseded too soon. The World by wisdom might know God, if time were given.” (3) The great conquerors, Nimrod, Cyrus, Alexander, etc., might have said, as representing kings and all civil governments, and the whole doctrine of force in this world, “ The sceptre is wrested from us too soon; a few more battles and the world would have been one empire of far-stretching righteousness and peace.” But no such protest was raised. They were all silent, priest, and sage, and conqueror. 2. The Divine interposition did not come too late. (1) Not after the world had grown so old in sin that it had lost in its wanderings the very faculty of hearing the recalling voice. (2) Not when even the salt of the earth, the chosen people, had lost their savour, worn out their own beliefs, and lost, as they might have done, the knowledge of God. (3) Not when all the continents and islands of the earth were full, and no fresh tracts remained to be claimed and peopled by races baptized into a nobler faith. Not too soon, and not too late, but when the world was weary of waiting, like a sufferer worn out with a long sickness, in this “ due,” “ full” time, the Saviour came. IV. He came to die.1. The fountain and spring of our salvation is the death of Christ-- (1) One might have said when the angels sang, “ Unto you is born this day a Saviour,” --that will be humiliation enough--will have virtue enough to save us. No; incarnation is the foundation fact, but something more must be built on it. (2) Is life enough? Working, sleeping, passing up and down Nazareth for thirty years? No; this is not redemption. It brings us nearer to it, year by year. But life like this forever would not have saved us. (3) Is teaching enough? No; that had great power, but was like God’ s law: it made sin more exceeding sinful, but did not take it away. (4) Would translations to heaven, then, have been enough? No; nothing will do but this. 2. “ Christ died for us,” as our Ransom and Substitute, not merely for our benefit and advantage. All the explanations of this truth, with which we are familiar, have force in them, although they all come short of the great and blessed meaning. He died-- (1) To satisfy justice. Not only would it be impossible for God to save in any violation of that attribute, but men themselves could not (for their own moral nature would not allow it) accept a salvation that did not consist with the integrity and clearness of that attribute. (2) To honour the Divine law, which is the visible strength and protection of the universe, the wall of heaven and earth. (3) To procure for us a righteous forgiveness, a peace--calm, and deep, and pure--like the very peace of God. (4) To cancel guilt, to cleanse us by His sacrificial blood. (5) To express Divine grace and boundless favour. 3. And this great act is brought before us here, and everywhere, as the most wonderful proof that could be given of the love of God. In the whole course of human history there has been nothing like it (Romans 5:7). Who ever heard of anyone dying for a worthless man? But this is what God does. “ He commendeth,” makes very conspicuous and great, His love to us, in sending Christ to die for us, “ while we were yet sinners.” Take away the love; make the death only a great historical fact, necessary to the accomplishment of God’ s purpose in the development of this world; make it a contrivance in moral government, and although it will still be an impressive fact, you have shorn it of its glory. It is no longer the loadstone that draws all hearts. The death without the love might still be the wonder of angels, and the political admiration of the universe, but would be no longer the joy and rest of humble souls. “ I, if I be lifted up from the earth, will draw all men unto Me.” How? By the subtle, mysterious power of all-conquering love. Do you see it? Are you drawn by it? I long to lead you to the “ large and wealthy place,” to which you have right and title. (A. Raleigh, D. D.)Man’ s impotency to help himself out of his misery I. The condition wherein we are by nature “ without strength.” This will appear if you consider man’ s condition--1. With respect to the law (Galatians 3:10). Consider-- (1) The duty it exacts; universal, perpetual, perfect obedience. If man fails in one point, he is gone (Ezekiel 18:4; Ezekiel 20:11). Now if God should call us to an account for the most inoffensive day that ever we passed over, what would become of us? (Psalms 130:3). So that we are “ without strength” to conform to the law’ s requirements (chap. 8:3). (2) The penalty it inflicts: “ Cursed is everyone.” (a) In all he hath (Deuteronomy 28:15-18). (b) In all he doeth (Proverbs 21:27). (c) For evermore (Matthew 25:41). We are “ without strength,” because we cannot satisfy the justice of God for one sin. (3) Its operation. Consider how all this works. (a) Sometimes it terrifies (Hebrews 2:15; Acts 24:25). (b) Sometimes it stupefies the conscience so that men grow senseless of their misery (Ephesians 4:19). (c) Sometimes it irritates inbred corruption (Romans 7:9). As a dam makes a stream the more violent or as a bullock at the first yoking becometh the more unruly. (d) Sometimes it breeds a sottish despair (Jeremiah 18:12). It is the worst kind of despair, when a man is given up to his “ own heart’ s lust” (Psalms 81:12), and runs headlong in the way of destruction, without hope of returning. Thus as to the law man is helpless. 2. With respect to terms of grace offered in the gospel. This will appear-- (1) By those emphatic terms by which the case and cure of man are set forth. (a) His case. He is born in sin (Psalms 51:5), and things natural are not easily altered. He is greedy of sin (Job 15:16). Thirst is the most implacable appetite. His heart is a heart of stone (Ezekiel 36:26), and deceitful above all things, and desperately wicked (Jeremiah 17:9), and the New Testament is no more favourable than the Old. There you will find man represented as a “ child of wrath by nature” (Ephesians 2:3), a “ servant of sin” (Romans 6:17), “ alienated from God” (Ephesians 4:18). An enemy to God (Romans 8:7), “ dead in trespasses and sins” (Ephesians 2:1-5). Certainly man contributeth little to his own conversion: he cannot “ hunger and thirst” after Christ that “ drinks in iniquity like water.” If the Scripture had only said that man had accustomed himself to sin, and was not “ born in sin” ; that man was somewhat prone to iniquity, and not “ greedy” of it, and did often think evil, and not “ continually” ; that man was somewhat obstinate, and not a “ stone,” an “ adamant” ; if the Scripture had only said that man was indifferent to God, and not a professed “ enemy” ; if a captive of sin, and not a “ servant” ; if only weak, and not “ dead” ; if only a neuter, and not a “ rebel” ;--then there might be something in man, and the work of conversion not so difficult. But the Scripture saith the quite contrary. (b) The cure. To remedy so great an evil requires an almighty power, and the all-sufficiency of grace; see, therefore, how conversion is described in Scripture. By enlightening the mind (Ephesians 1:18). By opening the heart (Acts 16:14). God knocks many times by the outward means, and as one that would open a door--He tries key after key, but till He putteth His fingers upon the handles of the lock (Son 5:4-5), the door is not opened to Him. If these words are not emphatic enough, you will find conversion expressed by regeneration (John 3:3), resurrection (Ephesians 2:5), creation (Ephesians 2:10; 2 Corinthians 4:6; 2 Corinthians 5:17; Psalms 51:10), victory (1 John 4:4), the beating and binding of the “ strong man” by one that is “ stronger than he” (Luke 11:21-22). (2) By those assertions whereby all power is denied to man to convert himself to God, or to do anything that is spiritually good. As when it is said he cannot know (1 Corinthians 2:14), believe (John 6:44), obey (Romans 8:7). Nay, to instance in single acts: he cannot think a good thought of himself (2 Corinthians 3:5), speak a good word (Matthew 12:34), do anything (John 15:5). Surely, then, man is “ without strength,” to turn himself to God. But here are objections-- (a) How can it stand with the mercy, justice, and wisdom of God to require of man what he cannot pay? Answer first--God doth not lose His right, though man hath lost his power; their impotency doth not dissolve their obligation; a drunken servant is a servant, and it is against all reason that the master should lose his right to command by the servant’ s default. A prodigal debtor, that hath nothing to pay, yet is liable to be sued for the debt without any injustice. And shall not God challenge the debt of obedience from a debtor that is both proud and prodigal? Answer second--Our natural impotency is voluntary. We must not consider man only as impotent to good, but as delighting in evil: he will not come to God (John 5:40). Our impotency lies in our obstinacy, and so man is left without excuse. We refuse the grace that is offered to us, and by continuing in sin increase our bondage, our inveterate customs turning to another nature. (b) If man be so altogether without strength, why do ye press him to the use of means? Answer--Though man cannot change himself, yet he is to use the means. First, that we may practically see our own weakness. Men think the work of grace is easy, till they put themselves upon a trial: the lameness of the arm is found in exercise. Whosoever sets himself in good earnest to get any grace, will be forced to cry for it before he hath done. When a man goes to lift up a piece of timber heavy above his strength, he is forced to call in help. Second, the use of the means we owe to God as well as the change of the heart. God, that hath required faith and conversion, hath required prayer, hearing, reading, meditating; and we are bound to obey, though we know not what good will come of it (Hebrews 11:8; Luke 5:5). Our great rule is, we are to do what He commandeth, and let God do what He will. Third, to lessen our guilt. For when men do not use the means, they have no excuse (Acts 13:46; Matthew 25:26). Fourth, it may be God will meet with us. It is the ordinary practice of His free grace so to do; and it is good to make trial upon a common hope (Acts 8:22). II. Some reasons God permits this weakness.1. To exalt His grace. (1) Its freeness; for God hath shut up all under the curse, that there may be no way of escape but by His mercy (Romans 11:32; Galatians 3:22). (2) Its power (Ephesians 1:19). When we consider it, we may wonder at it that ever such a change should be wrought in us that are so carnal, so obstinate (1 Peter 2:9). It is indeed marvellous that ever we should get out of the prison of sin; more miraculous than Peter’ s getting out of prison. 2. To humble the creature thoroughly by a sense of his own guilt, unworthiness, and nothingness (Romans 3:19). Conclusion: The subject is of use--1. To the unconverted--to be sensible of their condition, and mourn over it to God. Acknowledge the debt; confess your impotency; beg pardon and grace; and, in a humble sense of your misery, endeavour earnestly to come out of it. By such doctrines as these men are either “ cut at heart” (Acts 7:54) or “ pricked at heart” (Acts 2:37). 2. To press the converted to thankfulness. We were once in such a pitiful ease. 3. Let us compassionate others that are in this estate, and endeavour to rescue them. (T. Manton, D. D.)A weak world made strong I. The moral prostration of humanity. “ When we were yet without,” not muscular or mental, but moral “ strength.”1. To effect the deliverance of self. The souls of all were “ carnal, sold under sin.” Man, the world over, felt this profoundly for ages. His cry was--“ O wretched man that I am! who shall deliver me?” etc. Philosophers, priests, poets, tried to deliver the soul, but failed. 2. To render acceptable service to the Creator. “ Wherewithal shall we come before the Lord, and how shall we bow before the Most High God?” 3. To face the future with calmness. Deep in the hearts of all men was the belief in a future life, but that future rose before them in aspects so terrible that they recoiled from it. No weakness so distressing as this; moral powerlessness is not only a curse, but a crime. Yet all unregenerate men are the subjects of this lamentable prostration. II. The reinvigorating power of Christ’ s death. “ In due time Christ died for the ungodly.” Christ’ s death enables man--1. To deliver himself. It generates within him a new spiritual life, by which he throws off its enthrallments as the winged chrysalis its crust. Christ’ s death is the life of souls. 2. To render acceptable service to God. It presents to him-- (1) The right motive.(2) The right method. 3. To calmly face the future. Christ’ s death reveals a bright future, and furnishes the means for attaining it. Christ’ s death is the moral power of the world. It inspires men with love--love is power; with faith--faith is power; with hope--hope is power; with courage--courage is power. III. The seasonable period of the redeemer’ s mission. “ In due time,” i.e. 1. When the world was prepared to appreciate it. Mankind had tried every means they could invent to deliver themselves from the power of sin, to attain the approval of their Maker, and to win a bright future, but had failed. Four thousand years of earnest philosophisings and sacerdotal labour, legislative enactments, and moral teachings, had signally failed. “ The world by wisdom knew not God.” The intellect of Judaea, Greece, Rome, all failed. The world was prostrate in hopelessness. 2. The time appointed by Heaven. The time had been designated by the prophets (Genesis 49:10; Daniel 9:27; John 17:1). 3. The time most favourable for the universal diffusion of the fact. (1) There was a general expectation of a Great Deliverer. (2) The world was at peace, and mainly under the control of one government--Rome. (3) The Greek language was all but universally spoken. (4) Communications were opened up between all the villages, towns, and cities of the world. “ In due time Christ died.” (D. Thomas, D. D.)For whom did Christ die ?--The human race is here described as a sick man in an advanced stage of disease; no power remains in his system to throw off his mortal malady, nor does he desire to do so. Your condition is not only your calamity, but your fault. Other diseases men grieve about, but you love this evil which is destroying you. While man is in this condition Jesus interposes for his salvation. I. The fact. “ Christ died for the ungodly,”1. Christ means “ Anointed One,” and indicates that He was commissioned by supreme authority. Jesus was both set apart to this work and qualified for it by the anointing of the Holy Ghost. He is no unauthorised, no amateur deliverer, but one with full credentials from the Father. 2. Christ died. He did a great deal besides dying, but the crowning act of His career of love, and that which rendered all the rest available, was His death. This death was-- (1) Real, as proved by the piercing of His side, and His burial. (2) Acute. “ My God, My God, why,” etc. (3) Penal; inflicted upon Him by Divine justice; and rightly so, for on Him lay our iniquities, and therefore on Him must lie the suffering. (4) Terrible. Condemned to a felon’ s gibbet, He was crucified amid a mob of jesters. 3. Christ died, not for the righteous, but for the ungodly, or the godless, who, having cast off God, cast off with Him all love for that which is right. He did not please Himself with some rosy dream of a superior race yet to come, when civilisation would banish crime, and wisdom would conduct man back to God. Full well He knew that, left to itself, the world would grow worse and worse. This view was not only the true one, but the kindly one; because had Christ died for the better sort, then each troubled spirit would have inferred. “ He died not for me.” Had the merit of His death been the perquisite of honesty, where would have been the dying thief? If of chastity, where the woman that loved much? If of courageous fidelity, how would it have fared with the apostles, who all forsook Him and fled? Then, again, in this condition lay the need of our race that Christ should die. To what end could Christ have died for the good? “ The just for the unjust” I can understand; but the “ just dying for the just” were a double injustice. II. Plain inferences from this fact.1. That you are in great danger. Jesus would not interpose His life if there were not solemn need and imminent peril. The Cross is the danger signal to you, it warns you that if God spared not His only Son, He will not spare you. 2. That out of this danger only Christ can deliver the ungodly, and He only through His death. If a less price than that of the life of the Son of God could have redeemed men, He would have been spared. If, then, “ God spared not His Son, but freely delivered Him up for us all,” there must have been a dread necessity for it. 3. That Jesus died out of pure pity, because the character of those for whom He died could not have attracted Him. “ God commendeth His love towards us in that while we were yet sinners Christ died for us.” 4. That the ungodly have no excuse if they do not come to Him, and believe in Him unto salvation. Had it been otherwise they might have pleaded, “ We are not fit to come.” But you are ungodly, and Christ died for the ungodly, why not for you? 5. That the converted find no ground of boasting; for they were ungodly, and, as such, Christ died for them. 6. That saved ones must not think lightly of sin. If God had forgiven sinners without an atonement they might have done so, but now that pardon comes through the bitter griefs of their Redeemer they cannot but see it to be an exceeding great evil. 7. This fact is the grandest argument to make the ungodly love Christ when they are saved. III. The proclamation of this fact.1. In this the whole Church ought to take its share. Shout it, or whisper it; print it in capitals, or write it in a large hand. Speak it solemnly; it is not a thing for jest. Speak it joyfully; it is not a theme for sorrow. Speak it firmly; it is an indisputable fact. Speak it earnestly; for if there be any truth which ought to arouse all a man’ s soul it is this. Speak it where the ungodly live, and that is at your Own house. Speak it also in the haunts of debauchery. Tell it in the gaol; and sit down at the dying bed and read in a tender whisper--“ Christ died for the ungodly.” 2. And you that are not saved, take care that you receive this message. Believe it. Fling yourself right on to this as a man commits himself to his life belt amid the surging billows. (C. H. Spurgeon.)The sad plight and the sure relief I. The condition of those for whom Christ died.1. They were “ without strength.” (1) Legally. Before God’ s bar man had a weak case. (a) We could not deny the charge that we had broken the law. (b) We could not set up an alibi.(c) We could not make apologies, for we have sinned wilfully, repeatedly, without any necessity, with divers aggravations, deliberately and presumptuously, when we knew the penalty. So weak was our case that no advocate who understood it would have ventured to plead it, except that one glorious Advocate who pleaded it at the cost of His own life. (2) Morally. We are so weak by nature that we are swayed by every influence which assails us. At one time man is driven by fashion; at another he is afraid of his fellow men. Then the evil spirit comes upon him, or if the devil should let him alone, his own heart suffices. The pomp of this world, the lust of the eye, the pride of life--any of these things will drive men about at random. Nothing seems to be too wicked, too insane, for mankind. Man is morally weak--a poor, crazy child. He has lost that strong hand of a well-trained perfect reason which God gave him at the first. (3) Spiritually. When man disobeyed he died spiritually. The blessed Spirit left him. Man is dead in sin. He cannot rise to God any more than the dead in the grave can come out of their sepulchres of themselves and live. 2. They were “ ungodly,” i.e., men without God. God is not-- (1) In their thoughts. (2) In their hearts. If they do remember Him, they do not love Him. (3) In their fears. (4) In their hopes. Christ came to save the very vilest of the vile. II. When Christ interposed to save us. In “ due time,” i.e., at a proper period. There was no accident about it. Sin among mankind in general had reached a climax.1. There never was a more debauched age. It is impossible to read chap. 1. without feeling sick at the depravity it records. Their own satirists said that there was no new vice that could be invented. Even Socrates and Solon practised vices which I dare not mention in any modest assembly. But it was when man had got to his worst that Christ was lifted up to be a standard of virtue--to be a brazen serpent for the cure of the multitudes who everywhere were dying of the serpent’ s bites. 2. Christ came at a time when the wisdom of man had got to a great height. Philosophers were seeking to dazzle men with their teaching, but the bulk of their teaching was foolishness, couched in paradoxical terms to make it look like wisdom. “ The world by wisdom knew not God.” 3. But, surely, man had a religion! He had; but the less we say about it the better. Holy rites were acts of flagrant sin. The temples were abominable, and the priests were abominable beyond description. And where the best part of man, his very religion, had become so foul, what could we expect of his ordinary life? But was there not a true religion in the world somewhere? Yes, but among the Jews tradition had made void the law of God, and ritualism had taken the place of spiritual worship. The Pharisee thanked God that he was not as other men were, when he had got in his pocket the deeds of a widow’ s estate of which he had robbed her. The Sadducee was an infidel. The best men of the period in Christ’ s days said, “ Away with such a fellow from the earth!” Now, it was when men had got to this pitch that Christ came to die for them. If He had launched His thunderbolts at them, or swept the whole race away, none could have blamed Him. But, instead of that, the pure and Holy One came down to earth Himself to die, that these wretches--yea, that we ourselves--might live through Him. III. What did he do for us?1. He made the fullest degree of sacrifice that was possible. He made the heavens, and yet He lay in Bethlehem’ s manger. He hung the stars in their places, and laid the beams of the universe, and yet became a carpenter’ s son; and then when He grew up He consented to be the servant of servants. When at last He gave His life, “ It is finished,” said He; self-sacrifice had reached its climax; but He could not have saved us if He had stopped short of that. 2. In the fact that Christ’ s self-sacrifice went so far I see evidence of the extreme degree of our need. Would He, who is “ God over all, blessed forever,” have come from the height of heaven and have humbled Himself even to the death, to save us, if it had not been a most terrible ruin to which we were subject? 3. This death of Christ was the surest way of our deliverance. The just dies for the unjust, the offended Judge Himself suffers for the offence against His own law. IV. What then?1. Then sin cannot shut any man out from the grace of God if he believes. The man says, “ I am without strength.” Christ died for us when we were without strength. The man says, “ I am ungodly.” Christ died for the ungodly. 2. Then Jesus will never cast away a believer for his after sins, for if when we were without strength He died for us, if, when we were ungodly, He interposed on our behalf, will He leave us now that He has made us godly (Romans 1:10)? 3. Then every blessing any child of God can want he can have. He that spared not His own Son when we were without strength and ungodly, cannot deny us inferior blessings now that we are His own dear children. 4. Then how grateful we ought to be! (C. H. Spurgeon.)Glorying in God I. God’ s love to us. Note--1. The condition in which it found us. We were-- (1) Without strength. Let this be viewed as-- (a) Moral impotence; and is it not true that we were unable to do that which is good? When we wished to do it, we could not will it. We felt ourselves captives of the devil, sold and bound under sin. (b) Helplessness in the time of danger; and is it not true that we were without strength to defend ourselves against the condemnation of the law, and the righteous anger of Jehovah? (2) Ungodly, that is, destitute of true righteousness. We were not only weak, but unwilling to do good. (3) Sinners; transgressors of God’ s law in act and deed. Being corrupt trees, we brought forth evil fruit. (4) Enemies to God. We did not love Him, or care for Him. Nay, we insulted Him, fought against Him, silently or violently, and so lived as to counteract and oppose all His purposes, so far as we had the power. 2. What that love has done for us. When we were in this state of helplessness and rebellion against God, He gave His Son to die for us. By that death believers are justified and reconciled to God. 3. The comparison of this love with the behaviour of men to each other (Romans 1:7-8). The righteous man is a man of correct and irreproachable behaviour; but the good man is a man of generosity and kindness, who wins the hearts of his friends, and for whom friends have been willing to die. But for a merely just man, you would scarcely find any willing to lay down his life; while certainly for the base and mean of mankind, or for his personal enemies, no man has been found willing to die. “ But God commendeth His love toward us in that, while we were wickedly His enemies, He gave His Son to die for us.” 4. That this love was manifested in due time (Mark 1:15; Galatians 4:4; and Ephesians 1:10). This time seems to have been determined by the stage arrived at in history when man’ s utter helplessness was fully demonstrated. Many centuries were allowed for the world to exhaust every device, to accomplish its own moral renovation. War and peace had been tried, together with every possible form of civil government. Philosophy and science, civilisation and religion, literature and art, had been carried sufficiently far to prove how utterly powerless they all were to accomplish the end designed. It was impossible for anyone to say, If He had waited a little longer, we should have found out some other plan, and been able to do without Him. How this enhances our conception of God’ s love! He patiently tarried to see what mankind could achieve for themselves; and He beheld them at length entirely helpless, hopeless of self-restoration, and callously indifferent to the interposition of Heaven, Then it was that God sent His Son to die for the ungodly. II. Our hope in God. Look at--1. The salvation of which we are so sure. It is a salvation from wrath; and it is a salvation to heaven (Romans 1:9). 2. The grounds of this confidence. The apostle argues from the greater difficulty to the less. For-- (1) We were reconciled when enemies; how much more, being now the friends of God, shall we enjoy the full blessings of His grace? (2) We were saved from guilt by His death; how much more shall we be sanctified and prepared for heaven by Him living for us. III. Our glorying in God. If such be our apprehension of God’ s love to us, and such the confidence of our hope and trust in Him for the future, it is not hard to see how we must “ joy,” or rather make our boast in Him through Jesus Christ, by whom this blessedness of reconciliation with God has been secured. Think of--1. The greatness of our heavenly Friend. In nature how noble! In attributes how august! 2. His goodness. Many rejoice in the friendship of the great and powerful, while they cannot boast of the goodness and integrity of their patrons. But here it is permitted us to glory in the perfect rectitude and moral loveliness of Him in whose name we make our boast. 3. His riches. We might have a kind and good friend, whose ability to help us might fall far short of his disposition. But it is not so with God. 4. His love. The great ones of the earth bestow their friendship on inferiors in a cold and meagre manner. But God gives us and shows us all His heart. 5. His purposes concerning us. It is impossible to exaggerate the value of the good things which He hath prepared for them that love Him. Conclusion:1. How happy should believers be, rejoicing, as they are privileged to do, “ with a joy unspeakable and full of glory.” 2. How humble, when they remember their unworthiness, and their inability to render back any sufficient return to God. 3. How holy and diligent in their endeavour to walk worthily of so high a calling, and so great a Friend. 4. How thankful, when they consider what they owe unto God. 5. How ready to praise Him for all His goodness toward them. 6. How willing to trust Him with all the issues of their salvation in the time to come. The certainty of the believer’ s final redemption The apostle establishes this point by means of two reasons-- I. The great love which God has already bestowed on man. This is seen in--1. The unworthiness of the object. (1) “ Without strength.” In this expression the apostle is probably accommodating himself to the natural disposition of the Romans. Rome was a mighty empire, and its motto was “ power.” Their highest notion of goodness, as the word “ virtue” indicates, was strength. Hence Paul represents the gospel as “ the power of God.” Nothing was so detestable in their eyes as weakness. And what a helpless man was in the estimation of the Roman, that--universal man--was in the sight of God. There was nothing to evoke the Divine complacency, but everything to repel. (2) “ Ungodly.” There was not only the destitution of what was holy, but also the absence of desire for any good. (3) “ Sinners.” When God is banished from the thought, as suggested by the word “ ungodly,” His place is usurped by unworthy rivals. The higher principles of the soul are made subordinate to the lower. Disorder prevails; and to God, who in the beginning commanded the chaotic earth to wear its present aspect of beauty, nothing could be more repelling than the huge disorder reigning in the human soul bent on fulfilling the desires of the flesh. (4) “ Enemies.” Here the apostle reaches the climax of his reasoning. All the unworthiness of man must be attributed to his enmity against God. In this man is a sad exception to everything else Which God has made. In nature, God’ s will and power are coextensive. But man disobeys and resists his Maker. The very power which was given him to hate sin is so perverted that it is used against God Himself. 2. The greatness of Christ’ s sacrifice. With reverence we would say, that to redeem man was not easy even to God. It required an infinite sacrifice to remove the curse connected with sin. And for this purpose “ God spared not His own Son.” Now, if God bestowed such an incomparable love upon man when he was “ without strength,” “ ungodly,” sinful, and inimical towards Him, surely He will not withhold any blessing from man when he is reconciled to Him, and adopted to His family again. II. What Christ’ s life in heaven is doing, contrasted with what His death has done.1. However important we may regard the death of our Lord, we must not consider His life in heaven of secondary moment. Apart from this life His death would not avail us. But the apostle asserts that the death of Christ effected our reconciliation to God. And shall we doubt the power of His life? Nay; the good work which He hath begun on our behalf will be fully consummated. 2. Besides, the nature of Christ’ s work in heaven is a pledge for the final safety of the believer, “ He liveth to make intercession for us.” His intercession is the completion of His sacrifice, and perpetuates the efficacy of His atonement. (H. Hughes.)Christ’ s vicarious death One of the most hopeless cases ever brought into the Moyamensing Prison in Philadelphia, U.S., was a negress, who was convicted of a crime of violence. She was a huge, fierce animal, who had been born and had lived in the slums of Alaska Street. She was a drunkard and dissolute from childhood. The chaplain, after she had been under his charge for six months, shook his head hopelessly and passed by her cell without a word. One day the matron, taking a bunch of scarlet flowers from her hat, threw them to “ Deb” carelessly, with a pleasant word or two. The woman started in astonishment, and then thanked her earnestly. The next day the matron saw the flowers, each leaf straightened and smoothed, pinned up on the wall of the cell. Deb, in a gentle voice, called attention to them, praised their beauty, and tried, in her clumsy way, to show the pleasure they had given her. “ That woman,” said the matron to the chaplain, “ has the rarest of all good qualities. She is grateful. There is one square inch of good ground in which to plant your seed.” The matron herself planted the seed. Every day she showed some little kindness to the poor, untamed creature, who was gradually softened and subdued simply by affection for this, her first friend, whom she followed like a faithful dog: By and by, the matron took her as a helper in the ward, a favour given only to the convicts whose conduct deserved reward. The matron’ s hold upon the woman grew stronger each day. At last she told her the story of the Saviour’ s love and sacrifice. Deb listened with wide, eager eyes. “ He died for me--me!” she said. The matron gave up her position, but when Deb was discharged she took her into her house as a servant, trained, taught her, cared for her body and soul, always planting her seeds in that “ one inch of good ground.” Deb is now a humble Christian. “ He died for me,” was the thought which lightened her darkened soul. (American Youth’s Companion.) Romans 5:7-8 For scarcely for a righteous man will one die … but God commendeth His love.Human and Divine love contrasted I. The love of man to his fellow creatures (Romans 5:7). You may find in history generosity and gratitude manifested by the greatest of all sacrifices--that of life. But such instances are rare. We read of dangers encountered, sufferings endured, for the purpose of rescuing others from destruction; but seldom of devotion to death, in order to deliver a fellow mortal from the heaviest calamity, or to procure for him the most precious privilege. When such an instance has occurred it has been uniformly a tribute paid to distinguished excellence, or an acknowledgment of obligations too strong and sacred to be fulfilled by a less noble or costly recompense.1. Suppose an individual distinguished for honour and integrity, who had exerted himself on all occasions to maintain the rights, and redress the wrongs of others, whose righteous deportment, fidelity, and defence of truth had rendered him the object of profound and universal veneration; suppose that such a person, by the decree of despotism, were doomed to expiate an imaginary crime on an ignominious scaffold, would you step forward to save his life by the sacrifice of your own? No; nor can we imagine anyone doing it. 2. But, supposing that to righteousness we add benevolence--all that is melting in tenderness, winning in compassion, god-like in beneficence, would there be any among those to whom such characters are dearest, or any, even of those who had shared his kindness, that would agree to be his substitute? Yes; you may conceive such cases to occur. Still, however, the apostle speaks correctly; it is only “ some” who would thus die for a good man--that, even for this act of chivalry “ daring” would be required--and that after all, the fact must be qualified with a “ peradventure.” To the statement of the apostle we may add that of our Lord, that “ greater love hath no man than this, that a man lay down his life for his friends:” This is the utmost limit to which human affection can go. And this may be still more readily admitted, if we consider friendship as comprehending those relationships which, binding husband and wife, parent and child, brother and sister, by a thousand endearments, instinctively prompt to efforts and endurances, from whose ample range even the terrors of death are not excluded. 3. But supposing a person iniquitous and hostile, condemned to die for his iniquity and rebellion, and under his sentence, cherished as bitter an enmity against his benefactor as he had ever done before, would that benefactor consent to suffer his judicial fate, in order to send him back again to the life and liberty he had so justly forfeited? Ah! no; that is a height of love which humanity has never reached, and of which humanity is utterly incapable. And were it ever to occur, we should be compelled to rank it amongst the greatest miracles. II. The love of God to man is illustrated by two circumstances.1. “ Christ died for us.” The apostle could not speak of God dying for us, for death cannot possibly be predicted of Him who “ alone hath immortality.” We must remember, therefore, who Christ was, as well as what He did. But in viewing His death as a manifestation of Divine love, we must recollect the connection which God had with it. The scheme, of which it formed the leading feature and the essential principle, was altogether of His appointment (John 3:16). And while God was thus so gracious, it becomes us to think of the relation in which Christ stood to Him. Christ was not the creature, nor the mere servant of God, but “ His only begotten and well beloved Son, the brightness of His glory, and the express image of His person.” Yet God did “ not spare Him.” 2. But the principal evidence of God’ s love is that Christ died for us, “ while we were yet sinners.” Had man been such as that the eye of God could have looked on him with complacency, or having fallen, had the feelings of penitence pervaded his heart, and made him willing to return, we should not have been amazed at God’ s condescending love. But the marvel lies in this, that there was no good whatever to attract the regards of a holy being, and to invite a willing interposition of His benevolence. On the contrary, there was worthlessness and guilt to such a degree as to provoke a just indignation, to warrant an utter exclusion from happiness and hope. We were “ yet sinners” when Christ died for us. There are resources in the eternal mind which are equally beyond our reach and our comprehension. There is a power, a magnitude, and a richness in the love of God towards those upon whom it is set which, to the experience of the creature, presents a theme of wondering gratitude and praise. Man loves his fellows; but he never did, and never can love them like God. Had He only loved us as man loves, there would have been no salvation, no heaven, no glad tidings to cheer our hearts. But behold! God is love itself. Guilt, which forbids and represses man’ s love, awakens, and kindles, and secures God’ s. Death for the guilty is too wide a gulf for man’ s love to pass over. God’ s love to the guilty is infinitely “ stronger than death.” God forgives, where man would condemn and punish. God saves, where man would destroy. “ My thoughts are not your thoughts, neither are your ways My ways.” “ Herein is love,” etc. (A. Thomson, D. D.)Christ and the martyrs It was a principle in the breast of every Roman that he owed his life to his country. This being the spirit of the people, gave birth to many illustrious and heroic actions. The spirit of patriotism glowed among the people for many ages of the republic; one hero sprung from the ashes of another, and great men arose from age to age who devoted themselves to death for the public good. These being the most celebrated actions in the history of mankind, the apostle here compares them with the death of Jesus Christ. I. Those who devoted themselves to death for their friends or their country, submitted to a fate which they must one day have suffered; but Jesus Christ, who is the true God, and possesseth eternal life, submitted to death for our redemption. II. Those among the sons of men who devoted themselves to death for the good of others, made the sacrifice for their friends, for those by whom they were beloved; but Jesus died for his enemies. III. He who dies a martyr for the public good, departs with honour; but Jesus made His departure with ignominy and shame. (J. Logan.)The love of God the motive to man’ s salvation I. The supreme dignity of Him who undertook the work of our salvation. II. The state of humiliation to which He consented to be degraded in order to accomplish our redemption. III. The relation borne to Him by those for whom this amazing testimony of loving kindness was enterprised and perfected. Inasmuch as we are by nature sinners, we are also by nature enemies of God. If it be the act of an enemy to slight, resist, and renounce the authority of our lawful sovereign; if it be the act of an enemy to range ourselves under the banners of a potentate in open hostility to our own; we who are “ by nature the children of disobedience,” in subjection to “ the powers of darkness,” “ alienated from the life of God,” and the ministers and slaves of sin, are by an obvious inference the natural enemies of God. And standing in this relation to God, as rebels, it evidently appears how inefficacious anything in us could have been towards meriting our redemption and influencing Him to redeem us. There was in us, indeed, that which well deserved the wrath of God, and might well have left us exposed to the severity of His displeasure. Conclusion:1. The contemplation of this surprising love of God towards us ought to warm and expand our hearts and fill them with the most earnest love towards Him in return, and with the most zealous determination to obey Him. 2. The contemplation of the love of God, as having already interposed to save us by the sending of His Son, should fill us with a devout confidence in Him; persuaded that He who has conferred upon us of His free grace the greatest of all blessings will not withhold from us others which He may know to be for our good. 3. A third inference to be drawn from a contemplation of the love of God exemplified in the work of our salvation, is a further “ confidence” that He will not leave it imperfect; but that if we love Him and keep His commandments, “ He which hath begun a good work in us will perform it until the day of Jesus Christ.” 4. The contemplation of the love of God employed for our redemption, and the persuasion that our salvation is “ the gift of God,” connected with the belief that “ we all had sinned and come short of His glory,” etc. 5. But, then, whilst we renounce all hopes of salvation as merited by our works, we must be cautious not to disregard them as if they were not necessary to our salvation. (Bp. Mant.)Unparalleled love The grand doctrine of the Bible is that God loves apostate man. Nowhere else do we learn this. Nature teaches that God loves His creatures, but the volume of nature was written before the Fall, and it says nothing as to His affection towards man as a sinner. In every conceivable form the Bible impresses us with the fact that God loves man though a sinner. Note-- I. That man has, constitutionally, a kind affection for his species. The apostle is speaking here of men generally, and he says that in some cases the generous instincts of human nature would prompt to the utmost self-sacrifice. That man has this social kindness I maintain in the face of all the oppression and cruelty that make up a large portion of history. Notwithstanding the Pharaohs, Herods, Neros, Napoleons, there is a spring of kindness in human nature.1. The tendency of sin is to destroy this element. Had sin not entered into the world, this element would have united all races in the bonds of a loving brotherhood. 2. The tendency of Christianity is to develop this element. Christianity recognises it, appeals to it, strengthens it. Blessed be God, bad as the world is, there is a fountain of love in its heart. II. That some characters have a greater power to excite this affection than others.1. The righteous man is not likely to excite it. “ Scarcely.” Who is a righteous man? He is one who conforms rigorously to the outward forms of morality: he pays all that is demanded of him, and he will be paid to the utmost fraction of his due. He is what the cold mercantile world would call a “ respectable” man. He has no generous impulses, no heart, and therefore cannot awaken love in others. The just man is not a very popular character. 2. The “ good” man has power to excite it--the kind man--the man of warm sympathies, who can weep with those who weep. Such a man evokes the sympathies of others. He has often done so. Job opening, by his kindness, the heart of his age; Pythias enduring the punishment for Damon; and Jonathan and David, are cases in point. III. That the sacrifice of life is the highest expression of affection. There is nothing man values so much as life. Friends, property, health, reputation, all are held cheap in comparison with life. To give life, therefore, is to give that which he feels to be of all the dearest things most dear. A man may express his affection by language, toil, gifts, but such expressions are weak compared with the sacrifice of life, which demonstrates powerfully both the intensity and the sincerity of that affection. IV. That Christ’ s death is the mightiest demonstration of affection. This will appear if you consider--1. The characters for whom He died--“ sinners.” 2. The circumstances under which He died. Not amid the gratitude of those He loved, but amid their imprecations. 3. The freedom with which He died. He was not compelled. 4. The preciousness of the life He sacrificed. Conclusion: Learn--1. The moral grandeur of Christianity. There is no such manifestation of love in the universe. 2. The moral power of Christianity. The motive it employs to break the heart of the world is this wonderful love. (D. Thomas, D. D.)Self-sacrificing love for friends Damon was sentenced to die on a certain day, and sought permission of Dionysius of Syracuse to visit his family in the interim. It was granted on condition of securing a hostage for himself. Pythias heard of it, and volunteered to stand in his friend’ s place. The king visited him in prison, and conversed with him about the motive of his conduct; affirming his disbelief in the influence of friendship. Pythias expressed his wish to die that his friend’ s honour might be vindicated. He prayed the gods to delay the return of Damon till after his own execution in his stead. The fatal day arrived. Dionysius sat on a moving throne drawn by six white horses, Pythias mounted the scaffold, and calmly addressed the spectators: “ My prayer is heard; the gods are propitious, for the winds have been contrary till yesterday. Damon could not come; he could not conquer impossibilities; he will be here tomorrow, and the blood which is shed today shall have ransomed the life of my friend. Oh! could I erase from your bosoms every mean suspicion of the honour of Damon, I should go to my death as I would to my bridal. My friend will be found noble, his truth unimpeachable; he will speedily prove it; he is now on his way, accusing himself, the adverse elements, and the gods; but I haste to prevent his speed. Executioner, do your office.” As he closed, a voice in the distance cried, “ Stop the execution!” which was repeated by the whole assembly. A man rode up at full speed, mounted the scaffold, and embraced Pythias, crying, “ You are safe, my beloved friend! I now have nothing but death to suffer, and am delivered from reproaches for having endangered a life so much dearer than my own.” Damon replied, “ Fatal haste, cruel impatience! What envious powers have wrought impossibilities in your favour? But I will not be wholly disappointed. Since I cannot die to save, I will not survive you.” The king heard, and was moved to tears. Ascending the scaffold, he cried, “ Live, live, ye incomparable pair! Ye have borne unquestionable testimony to the existence of virtue; and that virtue equally evinces the existence of a God to reward it. Live happy, live renowned, and oh! form me by your precepts, as ye have invited me by your example, to be worthy of the participation of so sacred a friendship.” Self- sacrificing love for a father While Octavius was at Samos, after the battle of Actium, which made him master of the universe, he held a council to examine the prisoners who had been engaged in Antony’ s party. Among the rest there was brought before him an old man, Metellus, oppressed with years and infirmities, disfigured with a long beard, a neglected head of hair, and tattered clothes. The son of this Metellus was one of the judges; but it was with great difficulty he knew his father in the deplorable condition in which he saw him. At last, however, having recollected his features, instead of being ashamed to own him, he ran to embrace him. Then turning towards the tribunal, he said, “ Caesar, my father has been your enemy, and I your officer; he deserved to be punished, and I to be rewarded. One favour I desire of you; it is, either to save him on my account, or order me to be put to death with him.” All the judges were touched with compassion at this affecting scene; Octavius himself relented, and granted to old Metellus his life and liberty. Divine love There are three gradations in which the love of God is here exhibited-- I. The love of infinite compassion. Contemplate--1. The aspect under which man appeared to the most holy God. Paul tells us that men were-- (1) Sinners.(2) Ungodly, i.e., living without God.(3) Enemies.(4) Objects of the Divine wrath. 2. The aspect under which the blessed God ought to be viewed by sinful man. Shall any hard thought of God be allowed a dwelling place in your hearts? Will you call in question His clemency? Is it possible for you to imagine that He takes delight in the death of a sinner? “ Herein is love,” etc. II. The love displayed in the exercise of that mercy which secures from the danger of future condemnation (verse 9). Consider--1. The extent of privilege actually attained by every believer in the Lord Jesus Christ. He is justified by the blood of Christ--that is, God, in the capacity of a righteous lawgiver and judge, pronounces him righteous. 2. The security from final condemnation arising out of the state already attained. “ Much more … we shall be saved from wrath through Him.” III. The love displayed in complacency toward those who are in a state of reconciliation (verse 10). The life of Christ in heaven secures to the believer all needful resources during his progress towards the enjoyment of consummated salvation if you consider--1. That His presence in heaven secures His continual and prevailing intercession on behalf of His people. 2. The perpetual communications of His grace as secured to us by His life in glory. “ All things are delivered unto Him by the Father” --that is, for the use of His people. “ It hath pleased the Father that in Him shall all fulness dwell” ; therefore it pleased the Father that from His fulness should every needy disciple receive an abundant supply; so that of His fulness we, who have believed, do receive even grace for grace. 3. The interposition promised and pledged for the coming hour of our greatest emergency. The death and the life of Christ gives to the believer indeed no security against death, but full security in death and after death. (H. F. Burder, D. D.)Divine love for sinners We infer-- I. That God has love. He is not sheer intellect: He has a heart, and that heart is not malign but benevolent. He has love, not merely as an attribute, but in essence. Love is not a mere element in His nature; it is His nature. The moral code by which He governs the universe is but love speaking in the imperative mood. His wrath is but love uprooting and consuming whatever obstructs the happiness of His creation. II. That God has love for sinners. Then--1. This is not a love that is revealed in nature. It is exclusively the doctrine of the Bible. 2. This is not the love of moral esteem. The Holy One cannot love the corrupt character; it is the love of compassion--compassion deep, tender, boundless. III. That God’ s love for sinners is demonstrated in the death of Christ. This demonstration is--1. The mightiest. The strength of love is proved by the sacrifice it makes. “ God gave His only begotten Son.” 2. The most indispensable. The only way to consume enmity is to carry conviction that he whom I have hated loves me. This conviction will turn my enmity into love. God knows the human soul, knows how to break its corrupt heart; hence He has given the demonstration of His love in the death of Christ. (D. Thomas, D. D.)God’ s unparalleled love 1. Sacrifice is the true test of love.2. Life is the greatest sacrifice man can make.3. Such a sacrifice is possible, but exceedingly rare.4. Supposes strong inducements.5. But Christ died for His enemies.6. He thus commends the love of God--because He is God--and is the gift of God. (J. Lyth, D. D.)The love of God commended I. By its objects--without strength--ungodly--sinners--enemies. II. By its display--Christ died--for us. III. By its purpose--our justification--reconciliation with God--final salvation. IV. By its effect--joy in God. (Ibid.)Self-sacrificing love That young sailor who, when the last place in the lifeboat was offered him, drew back, saying, “ Save my mate here, for he has a wife and children,” and went down himself with the sinking ship; that brave soldier who, in the moment of deadly peril, threw himself in front of his old master’ s son and fell dead with a smile upon his lips, the fatal bullet in his heart; that poor outcast woman, out in the wild winter night, who wrapped her baby in her own scanty dress and shawl, and patiently lay down in the snow to die, saving her child’ s life at the cost of her own; the pilot dying at his post on the burning steamer; the Russian servant casting himself among the wolves to save his master; the poor child dying in a New York garret with the pathetic words, “ I’ m glad I am going to die, because now my brothers and sisters will have enough to eat” --these, and hundreds of true hearts like these, proclaim with the clearness of a voice from heaven, “‘ The hand that made us is Divine’ ; and in our Father’ s heart are higher heights of love, deeper depths of pity and self-sacrifice.” (Ellen Wonnacott.)Disinterested friendship Edwin, one of the best and greatest of the Anglo-Saxon kings, flourished in the beginning of the seventh century. He was in imminent danger of perishing by the hand of an assassin, who had gained access to him under the guise of an ambassador. In the midst of his address the villain pulled out a dagger and aimed a violent blow at the king. But Edwin was preserved from danger by the generous and heroic conduct of Tilla, one of his courtiers, who intercepted the blow with his own body, and fell down dead on the spot. Thus did he cheerfully resign his own life to preserve that of his sovereign, whom he loved. But this instance of disinterested friendship loses all its charms, and sinks into insignificance when contrasted with the love wherewith Christ hath loved us. For “ God commendeth His love to us in that while we were yet sinners Christ died for us.” Nature does not reveal God’ s love Nature does not reveal God’ s love. We find His power there, undeviating cause and effect, irresistible force, iron law. But no love. The ocean, grand as it is, and beautiful even, will crush the egg shell you call your ship; the lightning kills; the torrent engulfs; the beautiful twilight air chills you; the lovely flower conceals poison under its gorgeous petals; a weak spot in a girder of iron precipitates a hundred people to an awful death; the sun strikes with deadly sickness; and who can stand before God’ s cold? Careless or ignorant of her laws, man is a leaf underfoot, or a bubble on the wave. You may search ocean, air, and desert; you may traverse the whole universe of matter, and know all the secrets of science, and you can find no Christ. There is no hint of mercy, or love, or pardon, in the whole realm of nature. God’ s might and majesty are there; but the “ love of God was manifested in this, that He sent His Son into the world that we might live through Him.” The love of God’ s unspeakable gift A crew of explorers penetrate far within the Arctic circles in search of other expeditions that had gone before them--gone and never returned. Failing to find the missing men, and yet unwilling to abandon hope, they leave supplies of food, carefully covered with stones, on some prominent headlands, with the necessary intimations graven for safety on plates of brass. If the original adventurers survive, and, on their homeward journey, faint yet pursuing, fall in with these treasures, at once hidden and revealed, the food, when found, will seem to those famished men the smaller blessing. The proof which the food supplies that their country cares for them is sweeter than the food. So the proof that God cares for us is placed beyond a doubt; the “ unspeakable gift” of His Son to be our Saviour should melt any dark suspicion to the contrary from our hearts. (W. Arnot.)The love of God commended The manifestations of God’ s love are many and various. If I look forth upon our glorious world I cannot but feel that God displays His love in the dwelling place which He hath given to the children of men. If I contemplate the succession of seasons, and observe how the sunbeam and the shower unite in the production of sustenance, I recognise love in the workings of God’ s providence. Thus also, if I think upon man, the creature of mighty capacity, but of mightier destiny, I am necessarily conscious that infinite love presided originally over his formation. And, if I yet further remember that man, whose creation had thus been dictated by love, returned despite for benevolence, I might marvel, if I did not know that love rose superior to outrage, and, in place of forsaking the alien, suggested redemption. Note:-- I. How Christ’ s sufferings were aggravated by the sinfulness of those amongst whom He suffered.1. He possessed infinite perceptions of the nature of sin. He saw it without any of the varnish which it draws from human passion or sophistry; and He discerned that the least acting of impurity struck so vehemently against the bosses of the Almighty’ s attributes, that it rebounded in vengeance, which must eternally crush the transgressor. 2. Now to this capacity of estimating sin, add (1) The love which He bore to the Father. It would have accorded well with the longings of His heart, that He should succeed in bringing back the earth into obedience, so that the Almighty might draw His full revenue of honour. But when, from the contradiction of sinners against Himself, it became palpable that generations would yet do despite to His heavenly Father, this must inexpressibly have lacerated His soul. (2) But vast also was His love to mankind; and here again His apprehensions of sin come into the account. It would be idle to enlarge on the greatness of that benevolence which had prompted the Mediator to undertake our rescue. The simple exhibition of Christ appearing as the surety of mankind remains ever the overwhelming and immeasurable prodigy. Yet when He beheld the beings, for every one of whom He was content to endure ignominy and death, pursuing obstinately the courses of unrighteousness, throwing from them the proffered boon of deliverance, it must have entered like a poisoned arrow into His pure and affectionate heart, and lacerating and cauterising wherever it touched, have made an inlet for sorrow where there never could be found admission for sin. 3. If an artist study to set forth the Christ’ s sufferings, he has recourse to the outward paraphernalia of woe. Yet there is more in the simple expression that Christ died for us “ whilst we were yet sinners,” than in all that the crayon ever produced, when the genius of a Raphael guided its strokes. We look in at the soul of the Redeemer--we are admitted as spectators of the solemn and tremendous workings of His spirit. 4. We attempt not to examine too nicely into the awful matter of the Mediator’ s sufferings, suffice it that there is not one amongst us who was not a direct contributor to that weight of sorrow which seemed for a time to confound Him and to crush Him. II. How completely these sufferings were irrespective of all claim on the part of those for whom they were endured. In the commencement of His dealings with our race, God had proceeded according to the strictest benevolence. He had appointed that Adam should stand as a federal head or representative of all men; had Adam obeyed, all men would have obeyed in him--just as when Adam disobeyed, all men disobeyed in him. We were not, in the strictest sense, parties to this transaction, but I hold that if we had had the power of electing we should have elected Adam, and that there would have been a wisdom in such procedure, which is vainly looked for in any other. And if this appointment cannot be arraigned, then it must be idle to speak of any claims which the fallen have upon the Creator; and whatsoever is done on their behalf must be in the largest sense gratuitous. If the arrangement were one into which the love which prompted the creation of man gathered and condensed its fulness, and its tenderness, then we lay it down that the compassions of the Most High towards our race might have closed themselves up, and, nevertheless, the inscription, “ God is love” would have been graven upon our archives, and the lying tongue of blasphemy alone would have dared to throw doubt on its accuracy. But the love of God was a love which could not be content with having just done enough--it was a love which must commend itself--which must triumph over everything which could quench love. We were sinners, but, nevertheless, God loved us in our degradation, in our ruin. We were unworthy the least mercy, we had no claim to it--the minutest benefit, we had no right to it--but God commended His love towards us (H. Melvill, B. D.)The love of God commended Several considerations tend to enhance the greatness of the love of God towards us-- I. The dignity of the Saviour. He was no other than the eternal Son of God, coequal with the Father, infinitely endeared to Him by an ineffable union, and a full participation in all the attributes of the Divine nature. Hence when the death of Christ is mentioned great stress is laid on the dignity of His character, as that which gives worth and efficacy to His sufferings (Hebrews 1:3; 1 Peter 1:19; 1 John 1:7). II. The Divine agency employed in Christ’ s death. God did not spare His own Son, but freely delivered Him up as a victim in our stead, and called upon justice to make Him a sacrifice for us. Nor was the Divine agency employed merely in this part of our Saviour’ s sufferings; it was also engaged in their actual infliction. Men crucified His body, but it was the Lord who “ made His soul an offering for sin” ; or it pleased “ the Lord to bruise Him, and put Him to grief” ; and herein is expressed the most astonishing wrath, and the most astonishing love. III. The character of those for whom Christ died. While as yet no change was wrought in us, no good performed by us; while inveterate enemies to God, then it was that Christ died for us. It was also “ while we were yet without strength,” either to do the will of God, or to deliver ourselves out of the hands of infinite justice. The patriot dies for his country; but Christ died for His enemies. IV. The voluntary nature of Christ’ s sufferings. His death was foreordained, and He had received a commandment of the Father that He should lay down His life for the sheep; yet He had power to lay down His life, and power to take it up again, and no one could take it from Him. V. If we compare this manifestation with every other we shall here find its highest commendation. The blessings of Providence are incessant and innumerable; but of all His gifts, none is to be compared with the gift of Christ. This is the unspeakable gift. VI. The constant efficacy of the death of Christ affords additional evidence of the magnitude of the gift and of the love of God in its bestowment. His righteousness forever avails for our justification; His sacrifice retains its cleansing virtue for our sanctification; and in the discharge of all His mediatorial offices He is the same yesterday, today, and forever. Hence He is able to save to the uttermost them that come unto God by Him, and to do for us exceeding abundantly above all that we can ask or think. The gift of Christ includes every other gift; for He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things. Improvement:1. This subject affords encouragement to serious inquirers. The gospel is the religion of sinners, the only one that can afford relief to the troubled conscience. 2. The gospel, notwithstanding, affords no ground of hope or encouragement to those who continue to live in sin. Though Christ died for sinners, it was that they might repent, believe, and be saved. 3. To all true believers, the gospel becomes a source of abundant joy. (B. Beddome, M. A.)The love of God commended God’ s manifestations of Himself invariably carry with them the commendation of some distinguishing perfection. He is manifested--1. In the universe, and “ the heavens declare the glory” of His wisdom and power. 2. In conscience, which commends His righteousness. 3. In the Bible, which commends His truth. 4. In history, which commends His sovereignty. 5. In Christ, who by His life and death, but especially in the latter, commends His love. It is the glory of Christianity to give love to this commendation. Other religions profess to reveal God in this or that aspect of His character, but none as “ love.” Note-- I. The time when this commendation was made (verse 6). “ In due time.” The time was most appropriate. No other period would have done so well. This will be seen if we consider that then--1. The world most needed it. Read chap. 1, and what contemporary writers said about the sinfulness, misery, and hopelessness of mankind. 2. The world had exhausted all its resources in the vain hope of working out its own salvation. Philosophers had taught, priests had sacrificed, governors had ruled with a view to this; but the world’ s wisdom, religion, and policy had all failed. 3. The world was now as it had never been before prepared for the wide diffusion of this commendation. The dispersion of the Jews who carried their Messianic hopes with them; the conquests of Alexander which disseminated a language in which this commendation might be couched; the universal supremacy of Roman power and civilisation, which provided ample means for the widespread commendation of the gospel, combined to prepare “ a way for the Lord.” II. The persons to whom it was made. “ Sinners.” That God should commend His love to angels, to unfallen Adam, or to conspicuous saints, would be but natural, and that that love in a general way should be displayed in nature is not to be wondered at, for the fountain of love must overflow; but that God should commend His love to sinners as such is wonderful indeed. The wonder heightens as we follow the apostle’ s analysis. Men were--1. Without strength. Once they were strong, but lured by the devil they fell from the breezy heights of righteousness, and were maimed and paralysed by the fall. None could have complained if God had left them in that condition, but pitying their inability to rise He “ laid help on One who was mighty,” who was able to restore them to moral soundness and a righteous status. 2. Ungodly. Men had severed their connection with the source of righteousness and bliss, and so were plunged in sin and misery. God did not withdraw from man, but man from God. No blame could have attached to God had He made the separation eternal. But He commends His love in the gift of the Mediator, God-man, who could lay His hand on both and bring both together again. 3. Sinners. Men who had missed the mark. “ Man’ s chief end is to glorify God and enjoy Him forever.” Man’ s blessedness is to aim at this, and in reaching it to find his true rest. But men failed to even aim at this. Their aspirations were after inferior objects, and they missed even them. So the earth is strewn with moral wrecks. God commendeth His love in that He gave His Son to save these wrecks, and to enable man to aspire after and to reach the true end of life. 4. Enemies. In one sense men were moral failures to be pitied; in another moral antagonists to God and goodness, hence the objects of God’ s wrath. But instead of commending His anger He commends His love through Christ, who saves from wrath and reconciles to God. III. The manner of this commendation.1. “ Christ died.” God commended His love, indeed, in Christ’ s incarnation, life, teaching, deeds, example. For God to visit, abide in, and do good to the inhabitants of His revolted province, was a singular display of affection. Reason asks, why not come with legions of angels to destroy? But all this regard would have fallen short of what was needed; so love was displayed in an unstinted manner. “ God spared not His own Son.” Spared Him nothing that was necessary to save a lost world; i.e., God gave all He could to commend His love. The riches of the Divine mercy were practically exhausted on the Cross (Romans 8:32). 2. “ For us.” (1) In our room and stead. He bore our sins with their curse and punishment on the tree. (2) For our benefit. To remove our condemnation were much; but Christ’ s death for us involves much more--justification, sonship, holiness, heaven. (J. W. Burn.)God’ s love commended I. To our consideration. II. To our admiration. III. To our esteem. IV. To our gratitude. V. To our imitation. (T. Robinson, D. D.)The love of God commended Some years ago a young English lady, moving in the highest circles of fashion in Paris, happened one day to be slightly indisposed and lying upon her bed, when her sisters came into the room in a state of great merriment, and said to her, “ There is a mad fellow come over here from England--a revival preacher. They say it is the greatest joke in the world; he goes ranting away in English, and one of the French pastors does his best to interpret what he says into French. All the world is going, and we are going too,” and off they went. They had no sooner gone than this girl, as she lay in her bed, felt an indescribable desire to hear him too. She rang the bell for her maid, and said, “ I want to hear this revival preacher; dress me and order a carriage.” Her servant expostulated with her: “ You really should not think of it, ma’ am; I am sure you are not fit to go.” But she would not be put off. So she went, and was shown to a seat in front of the platform and there sat directly in front of the preacher. By the time the hymn was sung and the prayer over I suppose she began to feel somewhat solemnised. Then came the sermon, and the preacher stepped right to the front of the platform, and looked her full in the face with a keen, searching glance, and said, “ Poor sinner, God loves you!” “ I do not know what other words he may have spoken,” she afterwards said. “ I dare say he said a great deal, for he preached a long time; but all I know is that I sat there before him with my head buried in my hands, sobbing, sobbing as if my heart would break. My whole life passed in review before me. I thought how I had lost it and wasted it, and all my life had turned my back upon God, to live for sin, and worldliness, and folly. I had spurned His entreaty and rejected His call; and yet, O my God, is it true, is it true, that all the while Thou hast been loving me? These words kept re-echoing over and over again through my mind, Poor sinner, God loves thee! I do not know how I found my way home. The next thing I remember is that I was lying prostrate upon my face before God, the tears still streaming from my eyes, as I lifted up my heart to God, and said, ‘ It is true, it is true. Thou hast been loving me all the time, and now Thy love hath triumphed. O mighty Love, Thou hast won my poor heart! Great God, from this moment forward I am Thine.’” (W. Hay Aitken, M. A.)Love’ s commendation God’ s commendation of His love is not in words, but in deeds. “ God commendeth His love not in an eloquent oration,” but by an act. If thou wouldst commend thyself to thy fellows, go and do--not go and say; and if before God thou wouldst show that thy faith and love are real, remember, it is no fawning words, uttered either in prayer or praise, but it is the pious deed, the holy act, which is the justification of thy faith. Paul gives us a double commendation of God’ s love. I. Christ died for us. Note--1. That it was Christ who died. 2. That Christ died for us. It was much love when Christ stripped Himself of the glories of His Godhead to become an infant in the manger of Bethlehem; when He lived a holy and a suffering life for us; when He gave us a perfect example by His spotless life; but the commendation of love lieth here--that Christ died for us. All that death could mean Christ endured. Consider the circumstances which attended His death. It was no common death; it was a death of ignominy; it was a death of unutterable pain; it was a tong protracted death. II. Christ died for us while we were yet sinners.1. Consider what sort of sinners many of us have been, and then we shall see the marvellous grace of Christ. Consider-- (1) I levy many of us have been continual sinners. Have not sinned once, but ten thousand times. (2) That our sins were aggravated. When you sin you do not sin so cheap as others: when you sin against the convictions of your consciences, against the warnings of your friends, against the enlightenment of the times, and against the solemn monitions of your pastors, you sin more grossly than others do. The Hottentot sinneth not as the Briton doth. (3) That we were sinners against the very Person who died for us. If a man should be injured in the street, if a punishment should be demanded of the person who attacked him, it would be passing strange if the injured man should for love’ s sake bear the penalty, that the other might go free; but ‘ twas even so with Christ. (4) That we were sinners who for a long time heard this good news, and yet despised it. 2. Inasmuch as Christ died for sinners, it is a special commendation of His love for-- (1) God did not consider man’ s merit when Christ died; in fact, no merit could have deserved the death of Jesus. Though we had been holy as Adam, we could never have deserved a sacrifice like that of Jesus. But inasmuch as it says, “ He died for sinners,” we are thereby taught that God considered our sin, and not our righteousness. (2) God had no interest to serve by sending His Son to die. If God had pleased, He might have crushed this nest of rebels, and have made another world all holy. (3) Christ died for us unasked. If He had died for me as an awakened heir of heaven, then I could have prayed for Him to die; but Christ died for me when I had no power nor will to pray. Where did ye ever hear that man was first in mercy? Nay, rather, it is the other way: “ Return unto Me, backsliding children, and I will have mercy upon you.” (C. H. Spurgeon.)Love commended I. How shall man be convinced of God’ s love towards him?1. He is indisposed to believe in it, and is disposed to doubt it. Many do not think of God’ s love at all; and others cannot bring themselves to believe that it is a personal affection. But all are exposed to the fatal influence of that arch-deceiver who poisons our mind by suggesting that God’ s commands are grievous, and His government unjust. 2. Then we have to consider the nature of our condition down here. God has been pleased to put us into a world where we do not see Him; we are not in a position to enter into direct communication with Him. 3. Perhaps it will suggest itself that God has only to reveal Himself to us, leaving us no longer in any degree of uncertainty about His relations with us. But in order to make such a revelation of Himself, God would first of all have to contravene the fundamental principles of His government. From that time forth we should be walking by sight, no longer by faith, and thus our probation would be ended. 4. But it may be replied that we see that God loves us in that He supplies our outward wants, and those pleasures which make life tolerable. This at first sounds plausible, but-- (1) These effects appear to come to us in the ordinary course of nature, and it is only natural to conclude that, if there be a God at all, His laws will be wise, and such as to render the condition of those creatures whom He has called into existence not wholly intolerable. If God were to create beings without a supply for their natural wants, it would be such an exhibition of folly as would cast a reflection upon His own character and glory. (2) On the other hand, there are circumstances of sorrow which sometimes produce an opposite impression. 5. Perhaps it may be asked, Is it necessary that man should be convinced of God’ s love? If God really loves him, is not that enough? By no means. The love of God, if it be real love, should have a certain practical effect. Many a man may prate about the value of love, and yet be a total stranger to anything like the real affection. It is necessary that God’ s love should be made so manifest to me as to produce in me a similar moral attitude towards Him. True love always yearns for reciprocity. II. In the fulness of time God gives an answer to this question; and it is such an answer as no imagination or genius of man could ever have suggested. It might have been emblazoned upon the starry skies so that all might read it, “ God is love!” These wondrous words might have been uttered by prophet or philosopher, wherever they went, they might have been the watchword of humanity, the battle cry of man in his conflict with all the powers of evil, and yet I apprehend that so strong is the latent suspicion sown in the heart of man by the great enemy, that we should still have remained indisposed to yield it full credence. God is not content to commit this truth to mere testimony; it is true St. John wrote these words, but he would never have written them if Christ had not first of all written them in His own life, and sealed the record by His wondrous death. The truth that God is love was only known to Him, can only be known to us, because Christ has demonstrated it in His own person upon the Cross.1. Here is God’ s own confutation of that ancient doubt of the Divine character and purpose, sowed by the father of lies in the human heart. It is no longer possible that God can be careless of our well-being or indifferent to our happiness, when to secure these He gave His own Son to die. 2. By this we are able to form some conception of the extent and intensity of God’ s love. So far as it can be measured, the Cross of Christ is the measure of the love of God. (1) What sacrifice is there that you would not willingly make for the benefit of your fellow man rather than such a sacrifice as we have here? If the inhabitants of this town were to be saved by some act of heroic self-sacrifice on your part, what is there--you that are a mother--that you would not propose to give up before your own dearly loved child? Yet such a sacrifice did God willingly make for us, and by such a sacrifice does He commend His love to us. (2) But even this is not all. Why should God require a satisfaction before He lets is goodness take its course? It may well be replied, How much easier would it have been for God to act as His critics would have desired Him! How vast a sacrifice might He have escaped, what sorrow and suffering might the Son of His love have been spared, if He had contented Himself with the exercise of His prerogative of mercy! Was it a sign of greater or of less love that He adopted a more costly means of bringing the desired result about? There is a distinction between love and mercy. Mercy may be exercised without love. The Queen may extend mercy to a condemned felon, but would you say that this proved her love for the felon? You give a copper to a beggar and thereby show mercy, but this is no sign that you love him, perhaps the reverse. But if you put yourself to much trouble in order to make your mercy a real benefit, you are showing yourself to be animated by true feelings of philanthropy. Would the mere exercise of mercy, that costs God nothing, have impressed my mind with such a sense of Divine love as does the Cross of Calvary? Here I see that love has provided not merely for my pardon--mercy might have done that; but for my regeneration--for a change so complete and radical as to constitute me a new creature. (3) But even this is not all. What if it should be found that in one sense all this amazing self-sacrifice was not absolutely necessary? Might not an Almighty God have guarded against any such necessity, by modifying the conditions of human existence, and placing man, as angels would seem to be placed, beyond the reach of temptation? Probably; but by so doing He would have rendered it impossible for man to rise to that special destiny of glory which is to be his. Was man to lose his true glory, or was the Son of God to die? (4) But we shall not feel the full force of these considerations until we turn from the race to the individual. He loved me, and gave Himself for me. It is quite true that God’ s love is as wide as the world for “ God so loved the world” ; but it is equally true that it is as narrow as the individual. What art thou that He should love thee so? How hast thou dealt with Him? (W. Hay Aitken, M. A.)The Cross, the witness of love 1. A right knowledge of the true God lies at the root of true religion (John 17:3). On the other hand, either belief in a false God, or a false view of the true God, is the source of all superstition. Of this we have an illustration in Romans 1:21-23. Men needed a new revelation to recall them from the worship of the works of their own hands. The tendency to invent a god, where the knowledge of the true God is blotted out, reappears under a modified form amongst those who have the light of Divine revelation. Human hopes and fears have led the intellect into two opposite extremes concerning the moral character of God. In the one case, God is regarded as a Being whose only attribute is benevolence: in the other, God is invested with the character of implacability. By the first, the sanctity of God is obscured; by the second, He is viewed as “ an almighty Tyrant,” whom it must be our only endeavour to propitiate. 2. The Cross was a manifestation to meet false views of God as to His sanctity and love. Whilst on the one hand it was the measure of sin marking God’ s hatred of evil; on the other it was the witness of love. It harmonised Divine mercy and justice--attributes which seemed before to pursue opposite roads. Let us regard the Cross as witnessing to-- I. The love of God. Our happiness depends on knowing and realising this Love. There are three ways of contemplating God.1. You may regard Him only as a Being, and occupy your thoughts with the conditions of the Divine life--its infinity, immensity, immutability, and eternity. 2. You may dwell on His absolute perfections without respect to creatures--His power, wisdom, sanctity, perfection, form an august object of contemplation, but do not inflame the affections. To know God only as the great “ I Am” will prevent me from falling down to an idol; but the revelation of the bush must be followed by that of Sinai, and that of Calvary must complete both. 3. Concerning God, the great anxiety is to know His relative perfections. The great necessity in a fallen world is that His love may shine in upon it, and that the creatures who feared His holiness may be convinced of His benignity. Love begets love. II. The pre-existent love of God. It is necessary to notice this, because language is sometimes used which would seem to imply that the Cross was creative of Divine love. But the conditions and perfections of the Divine life are not varying moods such as creatures are capable of feeling, but fixtures (Malachi 3:6). For God to view the human race with wrath until Calvary, with love after Calvary--would be for God to change. For God to love once is for God to love always (Jeremiah 31:3). Ancientness clothes love with a peculiar tenderness. Early friendships and associations cling to us in after life, and have something in them which new ties cannot supply. Love is heightened by the thought that it was poured upon us when we were unconscious, and entirely dependent upon its unrequited lavishness. Oh, wondrous love of the Parent of my soul, “ the God of my life,” bending over the thought of my being! (Psalms 139:16). The Cross then witnessed to this pre-existent love. It revealed it anew when the blight upon creation and the heavy penalties of sin had darkened human life. God’ s thoughts had been “ thoughts of peace and not of evil” all along, but they needed to be shown in acts. Angels needed no such witness. Creation sufficed when the first estate was preserved. But with the world as we know it--who is there who has not at some time felt the need of a foundation for his tottering faith. When the tempter suggests the thought, “ whence this suffering? is thy God a God of love?” there is but one vision that can sustain the soul--it is the Cross of Christ, for that Cross dispels all doubt as to the goodness of God. III. The father’ s love. All are accustomed to see in the Cross the love of our blessed Lord, yet many fail to discover the Father’ s love. The secrecy of the person of the Father, unbegotten and unsent, may tend to produce forgetfulness of the first spring of redeeming love; and cause us to stop short at the love of Jesus. A defect in recognising love is a little evil compared with the sin of substituting anger in its stead. A certain system of theology has this latter error at its base: it portrays the Father as Wrath, the Son as Mercy; and the Son as striving to appease the anger of the enraged and implacable Parent. Hence “ the love of the Father” becomes impossible. The question is--“ how is the First Person of the Blessed Trinity described in reference to man’ s salvation? How is He portrayed by our Lord?” Does not His description of Him correspond with His name--a name ever associated with tender love? (Luke 6:36; Matthew 5:44). In the parables how does the love of the Father Himself shine forth in the patience of the householder with the wicked husbandmen; in the repeated invitations of the king who made a marriage for his son; in the yearnings of the father over the returning prodigal; in the mission to the most unworthy, that they may share in the blessings of the gospel! Then note how He is spoken of by the apostles (2 Corinthians 1:3; Colossians 1:12; 1 Peter 1:3; Romans 15:5; Ephesians 1:17; 1 John 3:1; Titus 3:4). If we trace redemption to its source, it is the love of the Father which is reached through the Cross. Of Him it is written, that He “ so loved the world that He gave His only-begotten Son” to save it. IV. The greatness of Divine love. Love is estimated by sacrifice, and heightened by the unworthiness of those for whom the outlay is made. Conclusion: We have regarded the Cross as the witness of the love of God; let us see now what should be the effect of this love on the beholder. This love of God, when realised, has a transforming power on the soul. Love begets love. Love drew God down from heaven to the manger, to the Cross; but it also draws man up to God (Hosea 11:4). (W. H. Hatchings, M. A.)The Cross a revelation There have been many momentous events in history which have revolutionised society, and opened new paths of effort. But the death of Christ holds a unique position, and has an importance more vital to the well-being of the world than all these events put together. Its value and power lie in the appeal it makes to the higher thoughts of men, in the conception of life it sets before men, in the vision it gives men of loftier hopes, purer sources of satisfaction, grander objects of ambition. For the Cross is a revelation of the things that are highest and best for mankind. It reveals-- I. The place we have in the heart of God. There are times when we feel the want of a perfect love. The heart yearns for something more than things--aches for another heart that can beat in unison with itself. Yes; and that other heart must not be limited in its affection. We all prize human love, but we spoil our enjoyment of it by exacting more than it can give us. This is the immortal spirit within crying out for God. There are influences abroad which seem to baffle this deep yearning. The discoveries of science have brought to view the overwhelming vastness of the material creation; and in presence of it all we are apt to be overpowered by a feeling of our insignificance. Our little lives seem but as motes dancing in the sunbeam. On what ground can we hope that the infinite Ruler of all will have towards us any special interest or affection? The grand corrective to this is the sacrifice of Christ. For that sacrifice makes us feel that we are not so insignificant as we thought; there is an Infinite One who cares for us, and in the Cross is the measure of His care. There is one heart beating for us with tireless love, and that is the heart of God. II. The importance God attaches to our rescue. From sin. It has always been difficult to get people’ s minds rightly aroused to the danger and evil of sin. Not a few settle themselves down to the impression that evil tendencies are inevitable, and must be submitted to in the best way possible, without being allowed too much to disquiet the mind. The shallowness of such ideas is seen in the light which the sacrifice of Christ flashes upon them. It is impossible for anyone to see the Great Sufferer without being touched with a sense of the infinite peril of all things evil. The Cross was the Divine testimony against the balefulness of sin. But more, it displayed the solemn fact that God was willing to make great sacrifice to win men from sin. It is impossible now to doubt the Divine purpose to free the soul from the thraldom of evil. III. The explanation of many of the things that baffle us in the providences of life. When the infirmities of our character bring us into trouble, when our selfishness defeats itself, when our ambitious successes leave us unsatisfied or load us with heavier cares, it is God seeking to wean us from the pride that constitutes the bane of life. He is striving to effect this grand work of deliverance now. For the Cross makes it clear that God wants an immediate deliverance. He knows--what we only find out by bitter experience--that every wrong thing limits our capacity for present enjoyment, lowers and spoils the quality of our enjoyment, and breeds more evil. He therefore seeks to win men from sin at once, that the corruption of evil may not have time or opportunity to weave itself into their nature, and so poison and degrade them ere they enter into eternity. Some people imagine that they shall undergo a magical transformation the moment they pass into eternity. If anyone is to begin eternity as a spiritual prince, he must have the princely elements of character in him ere he closes his life on earth. And if anyone closes his life on earth as a spiritual beggar, then as a spiritual beggar must he start on his eternal career. Now that is a consideration of tremendous solemnity; and when we ponder it we can surely see the force of that appeal which God made to us in the Cross, to wake up with instant decision to battle against evil, that our character may be rescued while there is time yet to get it purged and sanctified and trained in the elements of goodness by those hallowing influences which the Divine Spirit brings to bear upon us. IV. The vastness of the benefit which God has in store for us. We may take what God has actually done as the standard of the love He will always show towards us. When you get the keynote you know the strain that must follow. So in the sacrifice of Christ we have the exact pitch of all God’ s dealings with us. We can be certain that no act of God’ s towards us shall ever fall below the note struck in the sacrifice of Calvary. Everything will harmonise with that. Thus the sublimest note emanates from the Cross. We see there the scale on which God means to bless us. V. The height of spiritual nobleness to which God seers to raise our character--that spirit of self-sacrifice which the death of Christ exhibits so completely. This, alas! is just the offence of the Cross; but if we stumble at it, our life can never be crowned with the imperishable glory. The crowning joys of life are the outcome of deeds of unselfishness. Your heart throbbed in unison with the heart of Christ then. And it is in that spirit of unselfishness that God is seeking to train us all. It is the greatest blessing He can confer upon us. (G. McHardy, M. A.)The best thing I. The best thing commended. Not God’ s wisdom, power, holiness, or wealth, but His love, unsolicited, unmerited, free, unparalleled, towards us, the most undeserving of His creatures. II. The best thing commended by the best Judge. “ God.” “ God only knows the love of God.” A man may know the love of man, an angel may know the love of an angel, but only the Infinite can gauge the Infinite. III. The best thing commended by the best Judge in the best possible way. “ In that, while we were yet sinners, Christ died for us.” While we were at the worst He did the best for us. IV. The best thing commended by the best Judge in the best possible way for the best purpose. That we might be “ justified by His blood” ; “ saved from wrath” ; “ reconciled to God by the death of His Son,” and “ saved by His life” ; yea, “ joy in God through our Lord Jesus Christ” ; in a word, have everlasting life. (D. Brotchie.)Christ died for us.--The death of Christ I. Its character.1. Real.2. Violent.3. Cruel.4. The same death that was due to us. II. Its design. It was--1. The punishment of our sin.2. The price of our redemption.3. A sacrifice for sin. III. Its effects.1. Our sins by it are expiated and atoned for.2. The wrath of God is averted from us.3. We are freed from all guilt. IV. Application. For Christ’ s great love to us in dying for us, we should love Him--1. Ardently.2. Transcendently.3. Effectually. (D. Clarkson, B. D.)The death of Christ is I. The pledge of God’ s love to us--He died for us--while yet enemies. II. The pledge of salvation--it justifies and reconciles us to God. Much more shall we be saved from final wrath and share in the blessedness of life. III. The pledge of unspeakable happiness in God. Joy in God is the only true happiness--is secured in the reconciliation effected by the atonement. (J. Lyth, D. D.)The death of Christ, substitutionary The original meaning is over or above (Lat. super). As if a bird, hovering over her young, warded off a blow from them and bare it herself; if by this act she rescued them from destruction at the sacrifice of her own life, we see how the thought of dying over them is merged in the greater, of dying instead of them. Thus a shield suggests the thought of being over that which it protects, and of receiving the blow instead of that which it defends. The sacrificial relation of Christ to His people involves the fall notion of deliverance and satisfaction by substitution (2 Corinthians 5:15). (Webster and Wilkinson.) Romans 5:10 For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life.Enemies of God I. In what respect unregenerate men are such. In--1. Their esteem of Him.2. The natural relish of their souls.3. Their will.4. Their affections.5. Their practice. II. To how great a degree.1. They have no love.2. Their every faculty is subject to this enmity.3. It is insuperable to any finite power.4. They are greater enemies to God than to any other being. III. The reasons for this.1. God is opposed to their idolatries.2. They are threatened with damnation because of them. (Jonathan Edwards, A. M.)God’ s hatred of sin It is no figure but a deep essential truth that God hates sin; and since sin is necessarily personal, the sinner as such, i.e., so far as he wilfully identifies himself with his sin, is hated of God, His enemy (Romans 11:28). But God loves everything that He has made. He cannot love man as a sinner, but He loves him as man, even when he is a sinner. In like manner the Jews are described as being, at the same time, enemies in one relation and beloved in another (Romans 11:28). Human love here offers a true analogy: the more a father loves his son, the more he hates in him the drunkard, the liar, or the traitor. Thus God, loving as His creatures those whom He hates as self-made sinners, devises means whereby they may be brought back to Him. (Archdeacon Gifford.)Reconciliation with God I. The believer’ s reconciliation.1. The previous character of the partakers of this benefit; they “ were enemies to God.” But it is no easy thing to induce men to acknowledge this. They may indeed acknowledge that they have some imperfections and infirmities; but they cannot be persuaded that they are “ enemies to God.” 2. This inestimable boon itself. There are but few who do not know the value of reconciliation. Who has not tasted the bitterness of estrangement? Who has not enjoyed the deliciousness of renewed friendship? How delicious is national peace, domestic peace, ecclesiastical peace. But the blessing of reconciliation must be judged of by the Being whom we have offended and provoked. Who knoweth the power of His anger? And oh, to know that we are one with God again! Why, then, trials have no curse, death no sting, and all things work together for good. 3. The reconciliation is perfect and perpetual. A breach may be so far made up as to exclude hostility. Absalom was allowed to live three years in Jerusalem without seeing the king’ s face. There may be an admission of civilities and even general intercourse, where there may be no admission of cordialness. But how is it here? (Romans 8:35-39). 4. The medium of it. “ The death of His Son.” We escape, but He suffered. There are some who deny the vicariousness of the sufferings of Christ. But upon their principles it seems hard to account for His sufferings at all. According to these, He died not for others’ sins, and we know He could not for His own; so upon this ground He suffered in every respect as innocent; and if this were true, we may well ask, Is there unrighteousness with God? God forbid. Why is He thus making Him to be sin for us who knew no sin? Why, if our tears, or repentance, or alms could have made reconciliation with God, He never would have been pleased to bruise His only begotten Son; and if in His sacrifice God did nothing needlessly or in vain, then there must have been a propriety, a necessity in the great transaction. So the apostle affirms, “ It became Him to make the Captain of our salvation perfect through sufferings.” Thus your reconciliation is made in a way that is as honourable to God as it is safe to us. The just God appears a Saviour. Now, this blood of sprinkling, which speaketh better things than the blood of Abel, having spoken to the justice of God, and satisfied it, speaks to the conscience of the sinner, and gives it quiet and peace. Thus have we boldness to enter into the holiest of all by the blood of Christ. II. The believer’ s salvation.1. We are “ saved by His life.” But are we not saved when reconciled? No. The one regards God, the other regards ourselves. But did not He exclaim when He expired, “ It is finished” ? Yes; but what was finished? The work of redemption, or the procuring of the thing; not the work of salvation, or the applying of the thing. The case is this. We were guilty, and by the death of God’ s Son expiation was made for our offences. He put away sin by the sacrifice of Himself, and thus removed every hindrance on God’ s side to our return to Him. Yet we are not actually saved till we receive Christ, and are found in Him. Indeed, as to the commencement of the work, and the certainty of the issue, Christians are said to be saved already. “ By grace are ye saved through faith.” But as to the actual consummation, they are not saved till death is swallowed up in victory. This work of salvation is a gradual work carried on through the whole of the Christian’ s life on earth. We go from strength to strength, and in the Divine image we are “ renewed day by day.” 2. How this salvation is achieved. By His life; His mediatorial life; that life in which He is now living in our nature in heaven. This is what He referred to when He said, “ Because I live ye shall live also.” Had He not risen, our hopes would have perished in the same grave. “ But we are begotten again to a lively hope by the resurrection of Jesus Christ from the dead.” Everything that concerns our salvation is now to be viewed in connection with His life. He is now making intercession for us. He is a living Saviour, and as such He received the whole dispensation of the Spirit for men (Ephesians 4:8, etc.; Acts 2:33). It is as a living Saviour, “ it hath pleased the Father that in Him should all fulness dwell, and out of His fulness have all we received grace for grace.” 3. From hence you should learn to dwell more upon the present life of Christ. Christians love to hear of Christ’ s death. But it would be in vain to view Him as the crucified One, unless we could view Him as the glorified One. Here is the ground of our highest triumph (Romans 8:34). III. Their confirmation; derived from an inference drawn from one to the other. “ For if … much more.” Observe the conclusiveness of the inference. What can be more natural than for us to argue from the past to the future; from what has been done to what may be; to feel the remembrance of one favour encouraging our hope of another, especially when we argue from the greater to the less; as Romans 8:32 does? It was wonderful that God should have provided an ark for the saving of Noah and his house; but it was not wonderful, after He had provided it, that He should not suffer him to sink and go to the bottom. It is wonderful that God should have given us exceeding great and precious promises; but it is not wonderful, after He had given them, that He should fulfil the same. It is wonderful, Christians, that He should have begun a good work in you; but having begun it, it is not wonderful that He should perform it until the day of Jesus Christ. (W. Jay.)Reconciliation with God an earnest of complete salvation I. More immediately in reference to God. Reconciliation is the restoring to a state of friendship parties Who had been at variance with each other. The parties presented by the apostle in the passage before us being God and man--God being necessarily the justly-offended party, it belonged to guilty, rebellious man to reconcile himself to God. But wherewithal could man thus come before God? What man, however, could never have solved, God hath both unravelled and removed. “ He was in Christ reconciling the world to Himself; not imputing to men their trespasses.” He so far reconciled Himself to man, when He devised the plan whereby He could continue the just God, whilst the justifier of the ungodly who believe on Jesus. And He so far reconciled Himself to man, when He gave and continues with man, the ministry of reconciliation. Now the reasoning of the apostle, as bearing on this view of the case, is shortly this--hath God out of absolutely spontaneous loving kindness thought compassionately on man in his low and lost estate--hath He exerted His infinite wisdom in devising a scheme whereby “ in the riches of His grace through Christ, He hath even abounded towards man in all wisdom and prudence” --hath the character of the Divine holiness been signally vindicated, and the claims of infinite justice and unimpeachable truth satisfied--hath the almighty power of God been put forth in raising up Christ from the dead--hath the Divine machinery, the pattern of things in the heavens, not only been constructed and perfected, but ready at the bidding of the great Artificer to begin the work of mercy and of love--when lo! the hand of the Divine Artificer, ready to touch the life-giving apparatus is suspended--producing the silence of ungratified desire in heaven, of disappointment on earth, of joy in hell. And, would such a part be worthy of the great God to act? Would it be consistent with the all-perfect character of Jehovah? Could the wisdom which devised and consummated the scheme, rest satisfied till its excellence was developed in its glorious effects? II. The contrast implied between the efficacy and power of the life and the death of Christ. “ Much more being reconciled, we shall be saved by His life.” Now, although the death of Christ is not here specifically mentioned, yet it is directly referred to, and a contrast stated, though tacitly, between His death and His life. How was it that God was reconciled to man, and man to God? It was by the death of His Son. Now, if such effects are ascribed to, and naturally flow from the death of Christ, much more may we look for, and naturally expect consequences, even if possible surpassing these, springing from His life. It is not so much His mediatorial life, as affording opportunities for the fruits of His death to appear, and hereby manifesting its incalculable efficacy; as by the transference, as it were, of what gave worth and efficacy in the death, to the activity and energy in the life. And what was it which rendered the death or sacrifice of Christ infinitely meritorious? It was not that He was a man, or even a perfect man, but that He was the God-man. Oh, what encouragement, and what a firm ground of confidence does the apostle’ s reasoning in this view of the case afford to the genuine believer in the name of Christ! Transfer the infinite worth of character, as giving value and efficacy to the death of Christ--transfuse all this into His mediatorial life, and what vitality and power concentrate not only here; but how are all these pledged as a guarantee that the foundation which was laid in the death will be reared into a glorious edifice by the life of Christ. If His death effected so much, much more rather will His life more than perfect all. III. The third step in the process of the apostle’ s reasoning refers more immediately to man, and carries with it into the bosom of the genuine believer the most irresistible evidence of its truth and power. Having become the subject of this reconciliation, he is conscious to himself that a thorough change hath passed upon his state and character as in the sight of God. Lately he was dead whilst he lived; but now “ hath he been quickened to newness of life,” and “ is alive unto God, through Jesus Christ.” Originally his inner man was a spiritual chaos, without form and void; but now he is created anew in Christ Jesus. “ A new heart has been given him, and a new spirit put within him.” Lately his mind, being carnal, was enmity against God, but this enmity is now transfused into friendship. Once he loved sin, and derived his chief enjoyment from the ways of it; but now he is a lover of God, and God’ s law is his delight. Now, observe how forcibly to the experienced Christian the conclusion is which the apostle draws in the text--“ much more being reconciled, we shall be saved by Christ’ s life.” What hath been already wrought in the heart of the believer is an earnest and a pledge of what God will continue to do, and delight in doing. Hath He changed rebellion into loyalty, He will never fail to reward with the smiles of His approval the acts of loyalty cheerfully and submissively rendered. Hath He changed enmity into affection, He will never cease to draw forth renewed and more ardent expressions of this heaven-born love. In short, if our heavenly Father came graciously near when we were repulsive, He will never leave us now that He hath rendered us attractive. (D. Logan.)Reconciled and saved 1. Among the ten thousand plants that clothe the naked world, none are found where the execution falls short of the design. Nor among the countless tribes of animals does God, in any case, appear to have begun a work and stopped in the middle. He never made an unfinished flower or insect; and it were strange if He should make an unfinished saint. 2. “ Wherefore hast Thou made all men in vain?” “ I saw the prosperity of the wicked … Verily I have cleansed my heart in vain, and washed my hands in innocency. For all day long have I been plagued.” These plaints prove that Providence is not so easily read as nature. But that is because Providence is not, like creation, a finished work. Take a man to a house when the architect is in the middle of his plan, what is perfect order to the architect, to the other will be confusion; and so stands man amid that vast scheme of Providence which God began six thousand years ago, and may not finish for as many thousand years to come. Raised to the throne of Egypt, Joseph saw why God had permitted him to be sold into slavery and cast into prison. And raised to heaven, the saint, now that God’ s works of Providence stand before him in all their completeness, shall take his harp, and sing, “ Just and true are Thy ways, Thou King of Saints.” 3. Now, God’ s work in grace forms no exception to His works in nature and in Providence. A man designs a great literary work, and he dies; or throwing it aside for something else, he leaves the world but a fragment of it. The studio of the painter has unfinished pictures; our streets have unfinished houses; and man has many a plan lodged in his busy brain that he never or but partly executes. But where God begins a good work He carries it on to the day of the Lord Jesus. Consider-- I. Our state by nature--We are the enemies of God.1. Some things we are to believe on the simple authority of God’ s Word. There are others, again, in which, “ as face answereth to face in water,” so the state of our hearts answereth to the statements of God’ s Word; and such is the case with Paul’ s saying, “ The carnal mind is enmity against God.” For was there ever a saved man who did not feel when he was converted that he was conquered? This enmity does not lie in bad habits, education, or other such circumstances. It is not like a cold which anyone may take, but a consumption which is constitutional and hereditary; and what are all these sins and crimes which the apostle describes as works of the flesh (Galatians 5:19); but, like the flushed cheek, languid eye, and bounding pulse of fever, the symptoms of an enmity that lies lurking in every heart? The temptations that call out the enmity no more create it than the showers and sunshine create the deadly hemlock which has its seed in the soil. 2. Nor is this all. Consumption, fell and deadly as it is, usually attacks but one organ. The constitution may be otherwise sound. The best things, indeed, have their defects--there are spots in the sun; there is more or less of alloy in all gold; and weeds deform the fairest gardens. But whenever circumstances occur to call it out, this enmity affects the whole man; so that he is as much under its influence as every sail, yard, mast, and timber of a ship are under the government of her helm. True, that does not always appear; but no more does the fire that sleeps in the cold flint, until there be a collision with steel. The carnal mind not only has, but is, enmity against God. Enmity is of its very nature, as it is of the nature of grass to be green, or sugar to be sweet, or vinegar to be sour. If it were not so, man would not need to be born again to get a new heart; like a watch that had but started a jewel, or lost the tooth of a wheel, it were enough to be repaired without being renewed. 3. What a proof of this we have in the treatment of Christ by man. Fancy a drowning man putting forth his dying strength to wound the hand stretched out to save him! I would hold any man my enemy that would kill my son; and if men by nature were not God’ s enemies, why did they kill His Son? why do they still reject Him? II. The reconciliation. The time has come when Jacob must face an angry brother. He had taken cruel advantage of Esau’ s necessities and ungodliness, to possess himself of the birthright and the blessing. He had to settle the account with his brother now; and the prospect, as well it might, filled him with alarm. Busy, guilty, fancy conjures up a dreadful retribution. What shall he do? Fight? It is vain to think of that. Flee? Encumbered with wives and little ones, it is vain to think of fleeing. One refuge is still open to him! He betakes himself to prayer; wrestling with God till the break of day. I have seen the sun set on a troubled sea where the billows burst in white foam on rocky headlands, and roared in thunders on the beach; and tomorrow the same sun set on the same sea, smooth as a glassy mirror. A change as great, and in as short a time, has passed on the soul of Jacob. Yesternight was spent in an agony of prayer; and this night he lays his head in sweet peace on its pillow. The long estranged brothers have embraced and buried in one grave Esau’ s wrongs and Jacob’ s crimes--being enemies, they were reconciled. Blessed change to Jacob; and yet but a faint image of our reconciliation to God! What is that? what does it imply? what blessings does it bring? We shall never know fully till we get to heaven; “ for eye hath not seen,” etc. But this, meanwhile, we know, reconciliation is sin pardoned; death discrowned; peace of conscience; a sense of Divine love; a sight of coming glory. III. The means of reconciliation. A man lying under sentence of death has sent off a petition for mercy, and waits the answer in anxious suspense. One day his ear catches rapid steps approach his door--they stop there. The chain is dropped; the bolts are drawn; a messenger enters with his fate; the sovereign pities the criminal, but cannot pardon the crime. His hopes dashed to the ground, he gives himself up for lost. And now the messenger draws near, and tells him that if the king’ s son would change places with him and die in his room, that would satisfy justice, and set him free. Drowning men will catch at straws; not he at that. The king give up his son! If there is no hope but that, there is no hope at all! Now fancy, if you can, his astonishment, sinking to incredulity, and then rising into a paroxysm of joy, when the messenger says, I am the king’ s son; it is my own wish, and my father’ s will that I should die for you; take you the pardon, and give me the fetters. In me shall the crime be punished; in you shall the criminal be saved. Such love never was shown by man; only by God. Did David, when he considered the heavens the work of God’ s fingers, exclaim, What is man that Thou art mindful of him? How much more may God’ s people break out into expressions of adoring wonder, when they stand beneath the Cross. IV. Reconciled by the death of Christ, His people are saved by His life. Suppose that our Lord, having satisfied Divine justice, had left in the grave a body which He needs no more, and returned to the bosom of His Father, still the Son of God, but no longer also the Son of Man, His death had been in vain. There was the medicine, but where was the physician to administer it? When we die our work is done. Not so with Christ. He had a great work to do after His death--a work foreshadowed on the day of atonement in the temple. The high priest, having sacrificed a lamb, carries its blood into the holy of holies; offering it before the mercy seat. By and by, returning with the blood, he takes a bunch of hyssop, and sprinkles it in red showers on the people. Now are they ceremonially clean before the Lord; and so David, with his eyes no doubt on better blood, prays, Sprinkle me with hyssop and I shall be clean; wash me and I shall be whiter than the snow. Even so, Jesus rises from yonder grave and ascends to yonder throne, that He may apply to His people the benefits of His redemption. He lives to provide for our wants and to advocate our cause; so that our life is as much dependent on His as that of the branches on the tree, or the body’ s various members on the life of their heart and head. Because He liveth we live also. We attach little value to what costs us little. Of all men they are the most careful of their money who have earned it by the hardest labour; they guard their liberties most jealously Who have bought them at the greatest price. The great price at which Christ purchased His people is the great security for their safety. (T. Guthrie, D. D.)Double assurance How anxious the apostle was in all his letters to convince believers in Christ that their position was absolutely secure. The text suggests the following train of thought. I. The sad state into which sin has degraded man. “ We were enemies.” Not simply godless and careless, but rebels against God. Hence the heinousness of sin. The carnal mind is enmity against the holiest and best of Beings, and implies alienation, guilt, condemnation, and if persisted in--death. II. The happy condition into which grace elevates man. “ Reconciled to God.”1. The exhibition of Divine love, in the sacrifice of Calvary, draws men to God, because there is proclaimed how deep, sincere, and pitiful He is, against whom sinners have revolted; how ready He is to forgive and save. 2. To be reconciled to God is not only to be pardoned, but to be admitted into fellowship with Him; to be in harmony with His will and purposes; to acquiesce in the dispensations of Providence. 3. What honour in such a state of oneness with the Almighty. Reconciled to Him we-- (1) Walk with Him.(2) Talk to Him and He to us.(3) Work with and for Him.(4) Become like Him.(5) Become prepared to be forever with Him. III. The Divine means by which that great change is effected. “ By the death of His Son.” The voices of nature call us to grateful acknowledgment of the great and good Creator; but the loudest and sweetest tones come from Calvary. By the death of God’ s dear Son, we see--1. The exceeding sinfulness of sin.2. The ineffable love of God. Not that He loved His friends, but His foes.3. The substitutionary character of the Redeemer’ s offering. IV. The immovable basis upon which we may rest our hope of complete salvation. “ Much more, being reconciled, we shall be saved by His life.” The death of Christ was not merely to save us from the consequences of sin, but from the love and practice of it. The love of Christ was seen in His life as well as in His death; and we are saved from sin by--1. His exemplary earthly life. We may attain to the highest life by imitating Him, and in proportion as we become like Him do we please God. 2. His exalted heavenly life. He lives to see the purposes of redemption fulfilled, to dispense the gifts His atoning death procured. No wonder the apostle staked all on the resurrection of Christ. If we cannot look up to a risen and reigning Redeemer, then our preaching and faith are vain, we are yet in our sins. (F. W. Brown.)A double contrast, and an argument drawn therefrom I. Contrasted conditions in the history of those who were now Christians.1. “ We were enemies.” Some had answered to the description given in chap. 1, others had doubtless been more virtuous heathen, or, like Paul, blameless as touching the righteousness of the Jewish law; but the description “ enemies,” is applied to all (Romans 8:7). “ We were reconciled to God.” Reconciliation may be mutual, or only one party may need to be influenced by its power. The latter is the case here; we are the only parties needing to be reconciled (see 2 Corinthians 5:18). This is effected by Christ’ s death, as the manifestation of the love of God. II. Contrasted conditions in the history of Christ.1. His death. Death is a time of captivity, therefore of weakness. Christ’ s death was surrounded by circumstances of sorrow and shame. 2. His life. The life which followed His death, when He led captivity captive, when sorrow was exchanged for the “ joy set before Him,” and the Cross for the throne. III. The argument drawn from this double contrast. If God’ s Son by death could reconcile His enemies, how much more by His life will He complete and perfect their salvation, now that they are His friends. If in weakness He could accomplish the greater, how much more in strength can He insure the less. If by imprisonment in the tomb He could give us the liberty of the sons of God, how much more can and will He now sustain us in that freedom. (W. Harris.)Converting mercy a pledge of preserving grace I. The position here assumed. Note--1. The change which Christians have undergone. This change has been effected. Let us separately advert to these two particulars. (1) They were enemies to God. This, indeed, is naturally the state of all men. “ Being by nature born in sin, they are children of wrath.” It is not, however, by imputation only, but also by wicked works. They dislike His holiness, His law, His service. To dislike God, who is goodness; to hate His service, which is happiness; to have lost His favour, which is better than life; to be exposed to His wrath, which is a consuming fire; who can conceive the real wretchedness of such a state! (2) Such was once the state of those who are now real Christians. But it is their state no longer. (a) They are now “ reconciled to God.” His wrath is turned away from them. They are brought into a state of peace and friendship with God. (b) Their nature has undergone a most wonderful alteration. They are become new creatures in principle and practice. They now love God and find pleasure in His ways. From enemies they have been made friends; from rebels, children; from vessels of wrath, monuments of grace and mercy. 2. The astonishing way in which this change has been effected. (1) By what means? “ By the death of His Son.” It is plain that the whole benefit of this reconciliation rests with man. God cannot be profited by it; but it was God who brought it about. In His infinite mercy He projected so great a blessing to mankind. In His infinite wisdom He devised a plan for effecting it. And when, according to this plan, it was expedient that His only-begotten Son should suffer for sinners, He “ spared Him not, but delivered Him up for us all.” He delivered Him up as a sacrifice to justice. (2) Under what circumstances? “ When they were enemies.” Previously to any disposition on their part, to any sorrow felt, any contrition expressed, any desire of forgiveness manifested, any petition for mercy offered, God planned their return to Him, and provided the way. II. The inference drawn from it. “ Much more being reconciled, they shall be saved by His life.” True Christians in their reconciliation with God have, indeed, undergone a great and a glorious change. But the work is not yet complete. The great obstacle is removed. Their sins are pardoned and their souls are renewed. But they are as yet renewed only in part. The carnal mind, though weakened, is not utterly subdued. Their great adversary constantly harasses them; while the world assails them with all its formidable weapons. Now the natural tendency of all these united obstacles is to oppose their progress; nay, to drive them back, and to leave them at last to perish in sin and wrath. Effectual provision is made for their security. He who died to reconcile them by His blood, now liveth to preserve them by His power. Observe, then, the whole force of the inference in the text. Hath God done so much for His people, and will He do no more? Certainly not. On the contrary, if He has done the greater work for them, much more will He do the less. If He pitied them when enemies, much more will He love them when friends. (E. Cooper.)The Christian encouraged to expect final salvation Mankind, in all ages, have been prone to extremes. If we reject the doctrine of infallible perseverance, which has no foundation in Scripture, and has a tendency to lull asleep in carnal security, there is danger lest we conceive that the continuance and final salvation of God’ s people is a matter of uncertainty. The consequence is, that some, who might otherwise go on comfortably in the ways of God, are enervated and cast down, while their dejection and sorrow is very discouraging to others. To offer a preventative I have chosen this passage, from which I would observe-- I. Of whom the apostle here speaks. The context shows he does not speak of mankind in general--or of mere nominal Christians--but of those who have obtained peace with God through Christ. II. The state such were in when the grace of God found them.1. They were “ without strength” (verse 6), and without ability to recover themselves; ignorant, and without ability to enlighten themselves; guilty, depraved, and wretched, and without strength to expiate their guilt, change their depraved nature, or remove their miseries. 2. But did they not deserve that God should help and save them? No; for they were “ ungodly” (verse 6), devoid of the knowledge, fear, love, favour, image, and enjoyment of God (Romans 3:10-11). 3. They not only had no merit, but they had demerit, for they were “ sinners” (verse 8). 4. Nay, they were “ enemies” (verse 10), to God’ s nature and attributes, to His will, word, and ways, manifested by the carnal mind, their disobedience to, or rebellion against His laws, their fretfulness and murmuring against His dispensations. III. What God has already done for them. He has given His Son (see verses 6-8). And consider--1. His dignity (John 1:1; Colossians 1:13-17; Hebrews 1:2), and His dearness to His Father, whom the Father gave to die. 2. The unworthiness of the persons for whom He suffered; how this demonstrates God’ s love, as they were enemies, etc. He has justified them by Christ’ s death, reconciled them to Himself, and united their hearts in love to Him. And this He has done on the most easy condition, viz., repentance and faith. IV. The ground hereby laid for hoping that He will do all that remains to be done. “ We shall be saved by His life” --that is, sanctified and glorified. The solidity of our hope in this respect will appear from three particulars.1. From what He has done already. The incarnation, life, sufferings, death, resurrection, etc., of God’ s Son, have afforded much greater displays of Divine wisdom, power, and love, than any other that can possibly be made. To save the lost, to reconcile the enemy, to heal the sick, to raise the dead, were greater and more difficult than to guard the found, to preserve the friendly, to keep in health the restored, to sustain the life of the quickened and revived, and to save to the uttermost. 2. From the situation of the person from whom this remaining good is to be done. If not less weak, unworthy, and guilty than they were before, yet they are better disposed, and less opposed to the work to be done in them and for them. Therefore there is less obstruction in the way. 3. From the nature of the means employed to do it. If, when enemies, we were reconciled by the death of God’ s Son, much easier is it that when made His friends we should be preserved and saved to the uttermost by His life. For life is more powerful than death; especially life after death; life for evermore. (Joseph Benson.)Conflict prolonged unnecessarily The battle of New Orleans was fought after the treaty of peace had been signed at Ghent, the news of which arrived soon after. And this is what conflict with God means--warfare continued when there is no longer any occasion for it. (W. Baxendale.)Salvation by Christ’ s life 1. The resurrection and life of Jesus are the sure pledge of the resurrection and life of all His people. 2. Christ in His present life at God’ s right hand, is invested with “ power to give eternal life to as many as the Father hath given Him.” 3. Jesus is employed in interceding for His people: and the evidence of God’ s full satisfaction in the finished work of His Son, afforded by His rising to life from the grave, gives us the most assured confidence that He never pleads in vain, that the Father heareth Him always. 4. All the arrangements of providence are in His hands. He not only exercises a general superintendence of the affairs of the world for the advancement and final triumph of His spiritual kingdom; there is a minuter care--a care which extends to each particular individual of His subjects in his passage through life. 5. By the power which is committed to Him in His mediatorial life, He will perfect the salvation of His people, by raising them at last from the grave. He is “ Lord of the dead.” Their spirits are with Him. Their bodies, though for a time left under the power of the last enemy, are still His. He will “ redeem them from death, He will ransom them from the power of the grave.” He ransomed them by price on earth: He will redeem them by power in heaven. (R. Wardlaw, D. D.)The salvation of believers carried on by the life of Christ in heaven I. The life of Christ.1. Its present sphere-- (1) In the glory which He had with the Father before the world was.(2) At the Father’ s right hand of power. 2. Its present occupation. (1) He ever liveth to make intercession.(2) All power in heaven and earth which has been given Him He employs. (a) To serve His friends. (b) To extend His dominion. II. How we are saved by this life. He--1. Perpetuates the justification, and liberty of access to God, procured by Him for us, when we first believed on Him. 2. Frustrates the attempts of our adversaries to injure us. 3. Replenishes us with grace for the furtherance of our sanctification in the use of the appointed means. 4. Revives us with Divine support and consolation in seasons of extremity. (J. Leifchild, D. D.)The genuine Christian I. Is the subject of a great moral change in his relation to God. All were once “ enemies to God.” The language presents to us two facts--1. The most terrible condition in which it is possible to conceive a moral creature. “ Enemies to God.” The fact that men are not conscious of this is no proof that it does not exist. Emotion often settles down into a principle of action too regular to become a matter of consciousness. The father’ s love, which in its first stage was a warm emotion, in the course of years becomes a principle of action, that rules the life and explains the conduct; and thought concentrated on the object, can at any time bring up this emotion. 1. There are facts which indicate a man’ s state of mind towards another. If, e.g., I find a man-- (1) Habitually acting contrary to my well-known wishes.(2) Habitually ignoring and shunning those who are my avowed friends.(3) Associating with my determined opponents, he proves himself my enemy in each case. In such ways as these, sinful men demonstrate their enmity to God, whatever they may say. 2. But what a state is this to be in! (1) How ungrounded! “ They hated Me without a cause.”(2) How guilty! hating the infinitely Righteous and the infinitely Good.(3) How mad! a worm raising its head against the thunders of the universe. “ Hast thou an arm like God?” etc. 2. A suggestion which serves to correct a theological error--that God was an enemy whose love had to be purchased, whereas it is quite the other way. II. Has been thus changed by means of the death of Christ. We were “ reconciled to God by the death of His Son.” How is enmity to be destroyed? There is only one way in which from the constitution of mind it is possible--by love. This God does by the death of Christ, which is--1. The grandest effect of God’ s love. The universe is an effect of His love, but this is the grandest. 2. The mightiest demonstration of God’ s love. It is impossible for the human mind to conceive of anything more convincing. All arguments and facts bearing on this subject seem to concentrate in this. This is the great focal and ultimate exhaustive argument. 3. The special organ of God’ s love. The Cross is the great instrument of His Spirit, in convincing, converting, justifying, and sanctifying sinners. It is that by “ which the world is crucified unto us,” etc. III. That he has been thus changed by Christ’ s death is an invincible argument that his salvation will be completed. “ Much more.” The following thoughts may develop the force of Paul’ s a fortiori reasoning.1. The most difficult part of the work has already been accomplished. Any power may destroy an enemy, but it requires the highest power to destroy enmity. The reconciler or peacemaker is the divinest character in the universe. This work has been done; what remains to be done is the development of this new affection. 2. This most difficult part of the work has been accomplished-- (1) When you were in the most repulsive condition. Enemies repel us from acts of kindness. “ Vengeance for enemies,” says corrupt human nature. “ Scarcely for a righteous man will one,” etc. (2) By a dying Saviour; the remaining and easier part of the work, now we are in a more pleasing position, is accomplished by a living Saviour. (D. Thomas, D. D.) Romans 5:11 And not only so, but we Joy in God through our Lord Jesus Christ, from whom we have received the atonement.Joy in God I. Joy in God is the climax of Christian privilege.1. In the whole passage from Romans 5:1 we have an account of the new feelings that are introduced by faith into the heart of a believer. (1) Peace with God, of whom we could never think formerly, if we thought of Him aright, but with disquietude. (2) Exultation in the hope of glory. (3) Exultation, even in tribulations, the process which manifests a work of grace here, and so serves to confirm all our expectations of a harvest of glory and blessedness hereafter. 2. And indeed how can it be otherwise, the apostle reasons. He hath already given us His Son, will He not with Him freely give us all things? And now that He has done so much in circumstances so unlikely, will He not carry on the work of deliverance to its final accomplishment when circumstances have changed? It is thus that the believer persuades himself into a still more settled assurance of the love of God to him than before; and whereas (Romans 5:2) he only rejoiced in the hope, he now rejoices in possession. 3. To feel as if you were in the company of God--to have delight in this feeling and find that the minutes spent in communion are far the sweetest intervals of your earthly pilgrimage--to have a sense of God all the day long, and that sense of Him in every way so delicious as to make the creature seem vain and tasteless in the comparison is certainly not a common attainment; yet no true saint can be altogether a stranger to it. “ Rejoice evermore,” says the apostle, “ the Lord reigneth, let the earth rejoice,” says the patriarch. It is easy to walk in the rounds of a mechanical observation. It is easy to compel the head to obedience against the grain of the heart. It is very easy to bear towards God the homage of respect, or fearfulness, or solemn emotion. To serve Him as a master to whom you are bound in the way of obligation is more the tendency of nature than to serve Him as a friend to whom you are bound by the heart. But is not the latter the far more enviable habit?--to have the spirit of adoption and cry out Abba, Father, rather than to drivel before Him among the restraints and the reluctances of a slave?--to do His will, not as if by the force of a compulsory law, or as if under the stipulation to discharge the articles of a bond, or as if pursued by an unrelenting taskmaster? This is the way in which God’ s will is apt to be done on earth; but it is not the way in heaven--where the doing of His pleasure is not a drudgery for which they get their meat and drink, but where their meat and drink is to do the will of God, where the presence of God ever enlivens them, and their own pleasure is just His pleasure reflected back again. To carry onward the soul to this were to work upon it a greater transformation than to recall it from profligacy to mere external reformation. II. Many are strangers to this joy.1. There are those who care little about the matters of the soul and eternity, who live as if the visible theatre which surrounds them were their all; all they mind is earthly things, and of joy in God they have no comprehension. Give them a warm habitation, stock it well with this world’ s comforts, and surround them with a thriving circle of companionship, and they would have no objection to he done with God and eternity forever. When the preacher speaks of the woefulness of their spiritual condition, their response is, “ We pay our debts; we can lift an unabashed visage in society; we compassionate the necessitous,” etc., etc. We do not deny this, but we charge you with joying in the creature, and not at all in the Creator; and, to verify your woefulness, you have only to read the future history of this world. That scene, on which you have fastened your affections so closely that you cannot tear them away from it, will soon be torn away from you. It is then that God will step in. And had your joy been in Him, then heaven would have been your fit habitation. But as the tree falleth so it lies; and you rise from the grave with the taste, the character, the feelings which you had when you breathed your last; and so all that is in your heart, carrying upon it a recoil from Him, will meet with nothing but that which must give dread and disturbance to your carnal affections; and these affections will wander in vain for the objects which solaced them upon earth. It is thus that he who soweth to the flesh, shall of the flesh reap corruption. 2. There are others who make the interest of their soul a topic of great care and thought; who have recourse to active measures in the prosecution of this great interest, and are all alive to the great object of being right with God. It is indeed a most natural forth-setting of the whole man on such an occasion, to proceed on the principle of “ work and win,” just as an ordinary workman does. It is not his work or his master that gives him pleasure, but only the receipt of his wages. There is many a seeker after life eternal, toiling with all his might, who has no joy in God--satisfied if he can escape hell and reach heaven; but who does not reflect that it is altogether essential to this blessedness to have such a taste for the Divine character as to be glad in the contemplation of it--to have such a liking for the Divine life as that the life itself shall be reward enough for him. Without this, all he can do is but the bodily exercise that profiteth little; and that, instead of heightening his affection for God, may only exasperate the impatience, and aggravate the weariness and distaste that he feels in His service. III. How is this privilege to be obtained. There is a high ground of spiritual affection and of joy in God, to which you would like to be elevated. But you see nothing between you and that lofty region, saving a range of precipice that you cannot scale, and against which you vainly wreak all the native energies that belong to you. Let one door, hitherto unobserved, be pointed out, open to all who knock at it, and through which an easy and before unseen ascent conducts you to the light and purity and enjoyment of those upper regions after which you aspire; and what other practical effect should all the obstacles and impossibilities you have before encountered have upon you, than just to guide your footsteps to the alone way of access that is at all practicable? This is just the open door of Christ’ s mediatorship.1. It has been objected to the gospel-- (1) That it exacts an unnatural and unattainable elevation of character; and this is a most likely objection to proceed from him who looks at this economy with half an eye. (2) The very same people may also, on looking at another side of this dispensation, be heard to object to the freeness of the gospel. 2. Now these two parts are those which give support and stability to each other. It is just by faith that you enter upon peace and hope and love and joy; through Jesus Christ, not by working for the atonement, but simply by receiving the atonement, that you are translated into this desirable habit of the soul. (T. Chalmers, D. D.)Joy in God through Christ There is a remarkable peculiarity in Paul’ s disposition. Thwarted in his movements, yet he is not despondent. Exposed to persecution, yet he is not embittered in his feelings, he ever rejoices in the hope of the glory of God; and not only so, but joy and triumph pervade the very heart of his trials. Singular, and aside from revelation, inexplicable circumstance, that a man so sorely tried, should have derived his only joy from an invisible, incomprehensible source! Not so does human nature joy in God. Yet it is strange that man should not seek his chief happiness in the Author of his being. If it were not now essentially deranged, the world of mankind would be advancing in its cycles of holy happiness around the throne of unsullied blessedness with the harmony and celerity with which the planets move on in their majestic orbits around the source of material light. Until man, then, shall be led to seek his happiness in God, not only must he be in pursuit of shadows, but be defeating the true and ultimate purpose of his being. But how shall he be brought to joy in God? I need not ask whether it would have been possible, had we been left to the dim light of nature, to look up to God as the source of joy. The great spirit of natural religion comes not within the definite purview of a finite mind. He is too retired and silent to influence our habitual emotions. Let us think of God as the omnipotent Creator, the beneficent Father of the universe. Man may not fail to be wrapt in admiration as he casts his eye over the beauty and brightness of creation; but when the thunders utter their voices, and the cloud surcharged with the element of death approaches nearer and yet nearer, shall not fear and trembling take hold on him? The wiser heathen thought that God was good; but “ how can man be just with God?” was their natural inquiry. What is the Divine goodness but that all-pervading feeling of God’ s mighty heart, which leads Him to promote the highest happiness of His moral universe by at once rewarding the righteous and punishing the wicked? It is in vain to say that your conviction of God’ s goodness fortifies your heart against all prognostications of evil. If you feel that you have sinned, you must know that you enjoy no harmonious alliance with your Maker and Judge. Lave you no fear of Him when you think that He may be strict to mark iniquity? Can you commit yourself with conscious and joyous safety to His supreme disposal. I contend that it is impossible to joy in God, unless He be revealed to man’ s distinct and intimate knowledge; unless we have been made to feel that He takes a deep and deathless interest in our welfare; has no pleasure in our death; yea, that He may glorify His own name, and illustrate the stability of His throne, in our salvation. Now, where can be gathered any satisfactory knowledge of God, except from the Word of God Himself? As the sun reveals to us the beauties and sublimities of God’ s works, so does Jesus Christ, the Sun of Righteousness, unveil the glories of the eternal throne. Through Him all the attributes of Deity shine forth with vindicated and resplendent lustre, yet sweetly attempered to human vision. God, the great, the unsearchable One: is brought down to us in such an attitude that we cannot fail to comprehend. God, the infinite Spirit, is brought near to our hearts. Let us appeal to the true Christian, and I ask him whether it be not solely through Christ that he is enabled to joy in God as the Ruler of the universe, and to rejoice in the contemplation of His perfections? Whether a sense of God’ s favour in Christ be not more to him than the riches and honours and pleasures of the world. “ The joy of the Lord is their strength.” Or let us summon in testimony the newborn soul. “ You were transfixed with the arrows of remorse and dread. You wandered about vainly seeking peace for your soul. God shined into your mind to give the light of the knowledge of the glory of Himself in the face of Jesus Christ” ; and then it was that the tear was wiped away and that your heart leaped for joy. Or, we might transport you to the bed of death. See there the dying Christian! Why does he not flinch from the king of terrors? Oh, it is the remembrance that God is in Christ reconciling the world unto Himself; it is the deathless conviction of his soul that God, even his own God in Christ, will never leave, and never forsake him. (R. W. Dickenson, D. D.)Joy in a reconciled God “ And not only so.” It is the second time in which these words occur, and a similar expression is used (Romans 5:2). The apostle had been mentioning great privileges, and had gone to yet greater; from silver to gold, and from gold to the priceless crystal; and when he had reached conceivably the highest point, he adds, “ And not only so.” There is always in Christian privilege a yet beyond. The ancient mariners spoke of Ultima Thule, the end of the universe; but more venturous prows forced their way to a new world, so we concluded in the early days of Christian experience that we never could enjoy greater privileges, but we have pushed far beyond, and at the end of all there will be written, “ And not only so.” The text seems to me to describe the progress of a soul towards God. I. The first step is rather implied than expressed. There was a time when we had not received the reconciliation and were made sensible that we needed it.1. We were led to see that from necessity of His nature God must be angry with us. A being who has no anger against evil has no love towards goodness. This is a painful discovery, but a very simple one. One would think that every man ought to see this, but no man does see it till the Spirit of God convinces him of sin, and even then the natural heart endeavours to shut its eyes to it. 2. Another degree of this same step is a consciousness that we are at enmity with God. “ Why,” says one, “ I pay respect to God, and go to a place of worship, and therefore I am not at enmity with Him.” Yet listen; I am certain that if I could assure you that there was no God, and consequently no need of repentance, and no fear of punishment, and consequently no need of pardon, it would be a relief to many. 3. A further portion of this step is the perception that, in order to perfect reconciliation with God, there must be something done Godward, by which the insult and injury done to His law shall be recompensed; and, next, a thorough change in us before we can walk with God in perfect communion. In order to reconciliation it is not enough that one party should be forgiving, the other must yield too. 5. The last degree of this step is the desire to be reconciled to God. This is the dawn of grace, and a blessed dawn it is. II. The next step is receiving the reconciliation. Observe how we are reconciled.1. It is not by working out a reconciliation; although this is the first instinct of a man who finds himself at enmity with God. The heart suggests a multitude of expedients--ceremonialism, amendment, future carefulness, etc., etc. But the text does not say that we have made any atonement. We do not make it, or buy it, or complete it, we receive it. It is a free gift. We receive it perfect. 2. The process of receiving reconciliation. (1) The man being already on the first step, knowing that he wants reconciliation, believes the truth about the gospel. Now, the gospel is that reconciliation, which is made for every soul that believes in Jesus. God is not reconciled to anybody who will not believe in Christ, but He is reconciled to every soul that does. (2) The next step is to become a believer, because reconciled. (3) Then peace flows into the soul as the result of the reconciliation. (4) Then the heart drops her former enmity to God. III. The third step is joy in God.1. No man ever rejoices in God except he who receives the atonement. Suppose a man should say, “ I do not want an atonement; I am a goodman, and always have been; I have not broken the law.” Well, he will rejoice in himself, but if we have nothing of our own, and have simply to receive salvation as a matter of the free grace, then we joy in God. 2. The moment a man is reconciled to God his view of God alters entirely. A neighbour has done you a displeasure, perhaps he is a very excellent man, but you read everything he does in the evil light of suspicion. If, however, by a discovery of his kindness you escape from prejudice, his whole conduct wears another aspect. So the soul when reconciled to God from that moment reads Him aright. 3. He delights in God. (1) In His very existence and person. That there is a God is to the Christian supreme bliss. The infidel may say there is no God, but if that were true I should have lost my father, my friend, my all. The Christian feels that his hope of prevailing over injustice and wrong lies in the fact that there is a reigning God who will set all things right at last. And since we believe there is to be a fuller revelation of Himself in heaven, is not that our main reason for longing to be there? As loyal subjects rejoice that they have a king, as affectionate children rejoice that they have a father, as a loving spouse rejoiceth that she hath a husband; so do we, but infinitely beyond all this, rejoice that we have a God. (2) In His character. All the attributes of God are themes of joy: His power; His mercy; His immutability; His faithfulness to His promises, etc., etc. (3) In His sovereignty. Before our reconciliation we cavil at the Divine will, and set up our own. But, the moment we are reconciled we consent that Jehovah should do as He wills. What better rule could be than the absolute empire of love? What can be better as a government for mankind than the absolute authority of one so good, so true, so holy, and so just? (4) Under all His dispensations. Of course we joy in God under comfortable dispensations. Query, whether we do not then very much divide our joy between the comforts and the God; but in dark times, when the comforts all go, we can joy in God if reconciled. 4. Joy in God is-- (1) The happiest of all joys. (2) The most elevating. Those who joy in wealth grow avaricious; in their friends, too often lose nobility of spirit; but he who boasts in God grows like God. (3) Solid; there are good reasons for it. (4) Abiding. If I rejoice in the sun, it sets; if in the earth, it shall be burnt up; if in myself, I shall die; but to triumph in One who never fails or changes, this is lasting joy. Conclusion: The only sad reflection is, that there are so many who know nothing about joy in God. (C. H. Spurgeon.)The joy of salvation There are various kinds of joy--1. Maternal: such as was expressed by Eve at the birth of Cain, or Hannah at the birth of Samuel. 2. The mariner’ s: when, after a long and dreary absence, he again beholds his native land. 3. The warrior’ s: such as David experienced when the women went out to greet their youthful champion with their songs. 4. That of the emancipated: such as that of the slaves on that memorable morning when their liberty was proclaimed. 5. The nation’ s: at the coronation of a king. These are instances of legitimate joy; but what are these when compared with the “ joy of salvation” ? I. In the nature of salvation are contained all the elements of the highest joy. Suppose yourself to be a prisoner driven away to an inhospitable clime--as the Poles were--there to toil in gloomy mines; and suppose yourself suddenly restored to liberty and home. Suppose you were sick, nigh unto death, and a skilful hand should restore you. Or suppose yourself condemned to die as a criminal, and the royal clemency should send you a full and free pardon, when you had mounted the scaffold and were expecting death. Salvation is all this, and more (Isaiah 61:3) II. Many mistakes have been made on this subject. The joy we contend for arises out of a sense of pardon, peace, reconciliation with God. (Psalms 32:2; Isaiah 52:7; Isaiah 52:9; Romans 8:1; Romans 8:3.) This reconciliation is complete (Romans 8:33; Romans 8:39), honourable and abiding; we therefore assert every Christian has reason for being joyful. To prevent mistake--note--1. That we do not assert this joy to be perfect. Some imagine there can be no joy if it be not of the highest kind, without alloy or interruption. Persons entertaining such extravagant notions are sure to be disappointed. We are imperfect creatures in an enemy’ s country, and surrounded by temptations. Is it always midday? Is there no dawn, and no evening? Is it always midsummer? Is there no spring, and no autumn? And why, then, expect joy in perfection, or not at all? 2. We must not, therefore, be surprised if the Christian is sometimes depressed. 3. There is often more joy experienced than we are inclined to believe, and than others give us credit for. Suppose you were to be deprived of your Christian privileges, then you would value your present enjoyments. We only know the real value of our mercies when we have lost them. III. Let us view this as a matter of fact.1. Christians might, and ought to be happy, for there is every provision and reason for it (James 1:5; Luke 11:13). Perhaps some Christian will reply, “ I am not as happy as I expected, or as I was wont to be.” Very possibly. But perhaps-- 1. You have grieved, quenched, and so expelled the Holy Spirit. Business may have been encroaching more than is legitimate. (2) You have given way to a petulant and angry spirit. (3) You have been regarding religion as a privilege, and not as a duty. Idle Christians never can, and never ought to be happy. If, then, the Christian is not joyful in God, it is his own fault. There is guilt as well as folly in such a state of mind. 2. Now let us look at those who have illustrated the joy of salvation. See it exemplified-- (1) In the conduct of Christians during the time of trial (Habakkuk 3:17; Acts 20:24; 2 Corinthians 7:4). Think of the apostles and martyrs. (2) In the peace which pervades the various holy communities of Christians (Isaiah 26:1; Isaiah 26:4). (3) In the peace which has always been the result of real religious revivals. (4) But the fullest examples of it yet remain to be seen. This is clear from the prophecies. The golden age of the Church and the world is yet future. IV. Let us now inquire whether salvation will warrant such feelings of delight.1. What is the object in which the Christian rejoices? Certainly not himself, his attainments, or his merits (Galatians 6:12). But-- (1) In God the Father.(2) The Son.(3) The Holy Ghost.(4) In the prospect of eternal glory. 2. Do not these objects then justify us in cultivating the highest joy? At present, however, the Christian’ s joy is only in the bud, “ it doth not yet appear what it shall be.” 3. If you submit to this salvation, you will fill all heaven with joy; for “ there is joy in heaven among the angels of God,” etc. 4. Compare the Christian’ s with the worldling’ s joy (Proverbs 14:13; Ecclesiastes 2:2; Ecclesiastes 7:3; Ecclesiastes 7:6). (C. Dukes, M. A.)Christian joy 1. The desire of happiness is the most powerful and influential principle of human nature. It is common to man in every circumstance of life--the prince in his palace, and the peasant in his cottage, etc. It is that which governs our feelings, forms Our plans, and directs our pursuits. 2. This desire is lawful and beneficial; it corresponds with the design of man’ s creation, and is in harmony with the will of his Creator. The glory of God is connected with the happiness of His creatures. To promote these, the commands and promises were given, and the plan of redemption executed. 3. Why, then, is there so much misery in the world? The cause is the influence of sin in the heart and on the conduct. Sin is the greatest enemy to the welfare of man. Consider:-- I. The source from which the joy of the Christian is derived. It does not proceed from himself, or the objects around him--it is not the false joy produced by self-complacency, or by the possessions and amusements of the world. The believer rejoices in God--in Him who is perfectly blessed in Himself, and who is the only source of real happiness to His creatures. The Christian’ s joy arises from--1. Reconciliation with God (Isaiah 61:10). He views God, not as an enemy, but as a friend. 2. Communion with God. Reconciliation will promote confidence, and this will lead to intercourse. The Christian “ dwells in the secret place of the Most High,” holds delightful fellowship with the Father of spirits, and gets nearer heaven in devout meditation, ardent desire, and warm affections. 3. A participation in the blessedness of God. The Lord is his portion: all the perfections of Jehovah are engaged for his welfare, and all the promises of His Word are designed for his comfort and encouragement. He enjoys God in everything; in the bounties of Providence, as well as in the ordinances of religion. He has many blessings now in possession--peace of mind, etc., but he has the fulness of joy reserved for him, of which he has now the foretaste. II. The medium through which this joy is communicated. Christ is the medium of--1. Reconciliation with God. This arises from that satisfaction which He made to Divine Justice by His voluntary death on the Cross. Those “ who were enemies, are reconciled to God by the death of His Son.” 2. Communion with God. “ No man cometh to the Father but by Him.” 3. All spiritual blessings. In Him there is treasured up a fulness of grace, to pardon, to sanctify, to comfort, to direct, to support under all the trials and duties of life, and to prepare for eternal glory; and of His fulness all true believers have “ received grace for grace.” III. The properties by which the Christian’ s joy is distinguished. “ The joy of the hypocrite is but for a moment” ; “ the pleasures of sin are but for a season” ; “ the triumphing of the wicked is short.” This joy is distinguished from these, as it is--1. Spiritual in its nature. It is not that which depends on external circumstances. It is deeply rooted in the heart, the proper seat of happiness. It is there that the desire of happiness dwells; and till the heart is filled the desire will not be gratified. 2. Holy in its influence. Carnal mirth has a tendency to dissipate the mind and to corrupt the heart; for its source is polluted. But Christian joy purifies the mind, by bringing it into close contact with all that is worthy of its noblest powers. 3. Permanent. The fountain from which it flows is inexhaustible; and as the Christian pilgrim advances in his journey heavenward he arrives nearer its source. Conclusion:1. Learn the value of true religion. It is friendly to the best interests of man. 2. Let those who are destitute of this joy seek it by immediate application to the Saviour of sinners. 3. Let the Christian seek an increase of spiritual joy. True happiness I. Whence it proceeds--from God. II. What is its nature--we joy in God as. 1. The God of all grace.2. Our covenant God and Father.3. Our everlasting portion. III. How it is derived--through Christ, etc. (J. Lyth, D. D.)The atonement I. What is meant by the atonement. At-one-ment, i.e. reconciliation. This--1. Supposes that there must have been some disagreement; not so now. Mark the aggravating circumstances with which man’ s rebellion is characterised. It is-- (1) Most unnatural rebellion; it is the rebellion of children against the parent of their existence. (2) Most ungrateful; it is the rebellion of children that have been nourished and have been brought up. (3) Most hopeless. Rebel man could not reconcile himself; he could furnish no consideration sufficiently valuable; his fellow man could not help him; an angel’ s arm could not rescue him from impending ruin. 2. Divine in its appointment. (1) To the Divine Father it belonged to say what should be done on this awful emergency. It was His sovereign will and pleasure that Jehovah Jesus should assume our nature, and that in our nature He should live, and die, and that His death should be a proper atonement for the sins of our guilty race. “ It became Him, for whom are all things,” etc. Did it so? Why, there are many so-called Christians who will not hesitate to affirm that it became the Divine Being to do no such thing. But “ let God be true, though every man be a liar.” Jehovah alone was competent to say what it became Him to do. And He who alone was competent to say what ought to be done, and what became Him to do, had alone the right. What! had man at the bar the right? Would this be allowed in any well-regulated government? 3. Complete in its nature. (1) Those typical atonements, which shadowed forth this great sacrifice, were imperfect-- (a) In their nature, because in the mere blood of an animal there was no real intrinsic worth. (b) In their very design. They were only intended to be shadows of better things to come. (c) In the fact of their repetition; because if one had been complete why then repeat the sacrifice? (2) But we are told that Christ was offered “ once for all,” and once offered, it was complete; eternal redemption was procured. The sufferings of our Saviour were intense; but yet without the dignity of Christ as a Divine person, they could have been of no avail. That is the point that stamped His sufferings with infinite value. Hereby justice receives its demands; the holiness of God is preserved untarnished; the wisdom of God is testified in devising such an expedient; the inviolable truth of God is preserved; the Divine penalty of the law is inflicted; sin becomes remissible; the greatest hatred to sin is expressed, while the greatest compassion to the sinner is manifested. 4. Unchanging in its efficacy. There are some remedies that are efficacious for a time only; but this sovereign remedy has not lost its power through the revolution of years. II. What is it to receive the atonement?1. It must be received by an act of the mind, on conviction that it is the truth. 2. But it may be admitted by the understanding, where it is not cordially and experimentally received. And no man will ever experimentally receive the atonement till he has received another great truth antecedent to this--the universal depravity and guilt of man. These two things are connected together. If I am not a sinner, or if sin be a very trivial thing, where is the necessity of atonement? But if I am a sinner, and if the demerit of sin be beyond all that I can conceive, why, then, there must be an atonement, or I am undone. 3. It must be practically received. That man does not truly and really glory in the Cross of Christ who is not, by the Cross of Christ, crucified to the world, and the world crucified unto Him. III. Where the atonement is thus received, great will be the joy.1. We have joy. Before you received the atonement you had sorrow. At last you were directed to the atonement, and you ventured on it; you received the reconciliation, sorrow fled away, and joy sprung up in your heart. 2. We “ joy in God.” We do not merely joy in justification, nor in this reconciliation, nor in introduction to the throne, nor in the prospect of glory that awaits us yonder, nor tribulation, and (verses 1-4) although there may be grounds of joy. No; if any man joy or glory let him “ glory in the Lord.” (1) “ We joy in God Himself.” He that has received the atonement “ dwells in God, and God in him.” And where he dwells he joys. “ He joys in God,” in all He has--in His wisdom to guide and direct, in His power to guide and defend, in His grace to renew and save. (2) But how can we thus joy in God? “ Through our Lord Jesus Christ.” Fallen man, even from the first moment of his apostacy to this hour, has never approached his Creator with success, but through the intervention of blood. “ I am the way,” etc. 3. How rational is this joy. Not like the joy of the wicked, for which no reason can be given. 4. How pure. Those who dwell here dwell in a sacred and holy atmosphere; there is nothing to defile. Not like the polluting joys of sin. 5. How lasting. Not like the short-lived joys of the wicked, which are “ like the crackling of thorns under a pot.” Conclusion: Learn--1. How vital to evangelical, saving religion, is this great doctrine of the atonement. 2. That this life-giving religion is a joy-producing religion. Religion is the life of all our delights, and the soul of all our joys. 3. That this life-giving, joy-producing religion may be ours even now. “ We have now received the atonement.” 4. That we who have realised this religion will not wish to monopolise it ourselves. Monopoly in religion is the worst monopoly of all. (R. Newton, D. D.)The atonement a subjective fact The word “ atonement” means reconciliation, and this is the old English meaning--at-one-ment. Thus Shakespeare, “ He seeks to make atonement between the Duke of Glo’ ster and our brothers.” Learn that the atonement is-- I. A conscious possession of the soul. “ We have now received.” He does not speak of it as a fact accomplished years ago, nor as a speculative doctrine, but as something of which he and his readers were at that moment conscious. It is one thing for man to have an atonement in his theology, discuss it with ability and defend it with enthusiasm, and another thing for him to have it as a blessed experience. As a mere doctrine--1. It often makes a man an arrogant bigot; but as a feeling always an humble saint. 2. It may light men to hell, and may there aggravate their misery. As a feeling it will conduct them to heaven, and encircle them with the light of immortality. II. A conscious possession of the soul imparted by Christ. “ By whom.” Christ is the Great, the only, Reconciler of the soul to God. “ God is in Christ, reconciling the world unto Himself.” How? In the only way in which reconciliation could be affected. By affording the strongest possible demonstration of Divine love. “ God so loved the world,” etc. Legislation, philosophy, ethics, religion, civilisation, poetry--none, nor all of these, can bring this at-one-ment into the soul. This is the exclusive work of Christ. III. A conscious possession of the soul, inspiring it with joy in the eternal. “ We joy in God.” The joy springs from the assurance that the Almighty is once more our friend. This joy may include--1. Thanksgiving, which inspires the songs of immortality; the reconciled soul traces its atonement to the free, tender, boundless love of God through Jesus Christ. 2. Security. If God is our friend, His love is unchangeable, His power almighty, His resources illimitable. And what a sense of security must His friendship inspire! 3. Adoration. Had we a friend that bestowed upon us the highest favours, inspiring our gratitude, and whose promises and capacities assured us of our security, if he were imperfect in moral character, we could not heartily rejoice in his friendship. Moral admiration is the highest element of joy: and this requires moral excellence in the object. God has this in an infinite degree. Thus, if He is our friend, we may well rejoice in Him, with the most ecstatic rapture and triumphant delight. Conclusion: Learn--1. The paramount necessity of human nature--atonement with God. 2. To appreciate the intervention of Christ, by whom alone it can be affected. No system of belief, no code of morality can accomplish it. To the gospel men must look. 3. The test of genuine religion--joy “ in God.” The world has joy in creatures and in worthless things--the joy of the truly good is joy in God Himself. (D. Thomas, D. D.)Christ’ s vicarious suffering A physician testifies: I have been chargeable with forgetfulness of God, and with disobedience to His commands; so that I am numbered among those whom He has threatened with punishment. How, then, can I escape? Such is the constitution of my mind; such has been my education as a man of honour; such is my regard to the inviolability of my own word, and such my contempt for whatever has the semblance of falsehood; that, were God to allow His threatening to remain unfulfilled, in consequence of forgiving me, “ simply, Immediately, and unconditionally,” I could not esteem or pay homage to His character, even though constrained to acknowledge Him as the governor of the world. But, said he, I have read of atonement on the principle of vicarious suffering. It was exhibited, under the Mosaic dispensation, in the erection of the brazen serpent, in the sacrifice of the paschal lamb, and in the ceremony of the scapegoat. This principle is, in fact, a law of Providence, which is traceable throughout society, in every age, and in every state of advancement. It forms the link of connection between the Old Testament and the New; and now that, in seriousness, I am led to ask, How can a sinner be washed from his guilt? reason, feeling, and observation, unite with the authority of Scripture in disposing me to rest on the expiatory efficiency of Christ’ s vicarious suffering. To me has been given faith in Jesus Christ: and, I now perceive, that pardon conferred, in consideration of what my Saviour has endured, sheds a lustre both over the milder and more awful attributes of the Divine character. My soul is satisfied; my heart is enlarged; my eye is fixed in admiration of the glory of God, as it appears “ in the face of Jesus Christ.” (Wilson’s Dissertation on the Reasonableness of Christianity.) Romans 5:12-21 By one man sin entered into the world, and death by sin; and so death passed upon all men.The entrance of sin into the world Sin entered as a foe into a city, a wolf into a fold, a plague into a house; as an enemy to destroy, a thief to rob, a poison to infect. (T. Robinson, D. D.)Introduction of sin into the world The word “ entered” indicates the introduction of a principle till then external to the world, and the word “ by” throws back the responsibility of the event on him who, as it were, pierced the dyke through which the irruption took place. Paul evidently holds, with Scripture, the previous existence of evil in a superhuman sphere. Assuredly no subsequent transgression is comparable to this. It created, here below, a state of things which subsequent sins only served to confirm. If the question is asked, how a being created good could perpetrate such an act, we answer that a decision like this does not necessarily suppose evil in its author. There is in moral life not only a conflict between good and evil, but also between good and good, lower good and higher good. The act of eating the fruit of the tree on which the prohibition rested, was not illegitimate in itself. It became guilty only through the prohibition. Man, therefore, found himself placed--and such was the necessary condition of the moral development through which he had to pass--between the inclination to eat--an inclination innocent in itself, but intended to be sacrificed--and the positively good Divine order. At the instigation of an already existent power of revolt, man drew from the depths of his liberty a decision whereby he adhered to the inclination rather than to the Divine Will, and thus created in his whole race, still identified with his person, the permanent proclivity to prefer inclination to obligation. (Prof. Godet, D. D.)Sin and death I. The Origin And Diffusion Of Sin.1. As to the origin of sin. “ By one man sin entered into the world.” (1) Sin is “ the transgression of the law, and the one man by whom it entered into the world was Adam. He was created after the image of the Almighty, and placed in Eden, where we behold a test of obedience, “ the tree of knowledge of good and evil,” with regard to which, “ the Lord God commanded the man, saying … thou shalt not eat of it.” Here, then, was the law, showing the right of God to command, the obligation of man to obey, and the responsibility and the final account which man must render to the Almighty for his conduct. Satan, animated by malignant hatred to God and holiness, became the tempter, that he might introduce sin. Our first parents yielded, an event which changed the path of nature, and whose mighty consequences will be felt throughout eternity. (2) The transgression of our first parents was of vast and heinous amount. There are some who have been inclined to treat it with levity, and have sometimes inquired, “ What mighty offence could there be in the eating of an apple?” In answer, note the sins connected with this transgression. There was-- (a) Unbelief, because they denied the right to command and the penalty that existed. (b) Ambition, because they aspired to be as gods, distinguishing between good and evil. (c) Sensuality, because they wished to gratify mere animal appetite. (d) Ingratitude, because they turned against that God who had spread around them every enjoyment. 2. As to its diffusion, “ all have sinned.” (1) As it is impossible that an evil tree should bring forth good fruit, so it was impossible, when the nature of our first parent had become corrupted, that one of his descendants could enter into the world except as being a partaker of corruption also. Each, then, enters the world possessing what we term original sin. (2) This important doctrine is indicated in Genesis 5:3, where Adam is said to have begotten a son “ in his own likeness, after his own image,” apparently in contrast to the fact that he was formed “ after the likeness of God.” The same doctrine is affirmed in the inquiries of Job and Bildad, “ Who can bring a clean thing out of an unclean? Not one.” “ How can he be clean that is born of a woman?” There is the confession of David, “ Behold, I was shapen in iniquity.” There is the statement of Christ, “ That which is born of the flesh is flesh.” There is the asseveration of the apostle, “ The old man is corrupt, according to the deceitful lusts.” (3) Now, that original sin always produces actual transgression. Hence it is that the children of the first man exemplify in themselves unbelief, ambition, sensuality, and ingratitude. Whatever modification may have been formed by education, example, or interest, this one fact remains, that man everywhere is a sinner. The charges of Scripture are without exception or limit: “ All flesh has corrupted his way upon the earth.” “ There is none that doeth good, no not one.” “ The heart of the sons of men is fully set in them to do evil.” II. The origin and diffusion of death.1. The origin of death “ by sin.” Man was formed with a susceptibility of being affected by the prospect of reward, and by the fear of punishment. Obedience was connected with the one, and disobedience with the other; and thus the most powerful of motives was put in action to aspire to good, and to avoid evil. Now, death was a penalty presented as the result of transgression (Genesis 2:16-17; Genesis 3:17; Genesis 3:19). “ The wages of sin is death.” Corporeal death was included, but much more, viz., spiritual and eternal death; i.e., the debasement of human nature consequent upon its alienation from God, the withdrawment of the Divine friendship, the terrors of the conscience at the prospect beyond the grave, the consummation of all this by the entrance of the soul into a state of retribution forever. 2. The diffusion of death. “ Death passed upon all men.” In Adam all die; all men are sinners, and therefore against all men the penalty is still standing. (1) Corporeal death is a penalty which is exacted from all the sons and daughters of Adam. (2) The ages at which the allotment is suffered vary. There is the child at the mother’ s breast, the youth in the springtide of gaiety and buoyant spirits, the man in the maturity of wisdom and of power, the aged bending under the decrepitude of years. (3) The method in which the allotment is suffered varies. The convulsions of nature; war; famine; accident; disease, slow and sudden. And yet, amid the variety of modes, seasons, the path is the same. All these things are but so many avenues leading down to the one narrow house, which has been appointed for all living. 3. Spiritual death constitutes the state of every man by nature. Every man in consequence of that state of spiritual death, is also in peril of proceeding to receive the recompense of it in the agonies of death eternal. III. Those reflections by which our views of the combined origin and the diffusion of sin and death may be duly sanctified.1. It becomes us to perceive and to lament over the exceeding sinfulness of sin. 2. We are called upon also to admire the riches of that Divine mercy which has provided a remedy against an evil which is so dreadful. (J. Parsons.)Death by sin, and sin by man I. The great curse of the world.1. In its physical application. All the pains that our body has to endure are but the efforts of death to master it; and those pains are rendered worse because they awaken the fear of death. It is because accidents and disease are so often fatal that they are so greatly dreaded, and their pains so bitterly endured. 2. In its social results. Friendships shattered, homes broken up, hearts bleeding, does not the mere mention of these daily facts remind us what a curse death is. The graves of good men, and of beloved ones bear witness to more terrible things about death than can be expressed. 3. Spiritual death, all that is the opposite of purity, peace, love, joy, i.e., of eternal life is meant in Scripture by death. This death, which is insensibility, corruption, helplessness, ruin, is widespread. Every soul is either a temple or a tomb, a sanctuary or a sepulchre. Let the life of God be wanting, and the soul is dead. Over such death good men lament, angels may wail, and the Spirit of God grieves. II. The original cause of death. “ Sin.” Death is not here naturally. It invaded the world and is here because sin is here. Some find a difficulty in admitting that physical death is the result of sin; our bodies must die, they say, altogether apart from it. In answer may we not ask--1. May not our physical nature be so injured by sin, that we cannot tell from our present knowledge what it might primarily have been? May not sin have introduced some mortal element that makes death now a necessity, or have expelled some immortal element that would have made death impossible? 2. Can we not see that the God who translated Enoch and Elijah could have so translated all the human race, supposing it were necessary that they should go? or-- 3. Can we not see that but for sin death might have been without pain or fear? Even now to the Christian death resembles sleep. To the sinless the analogy might have been still more true. But explain it how we may, the teaching of the Scripture is that death is the penalty of sin. Shall not we count sin, then, our deadliest enemy, and contend with it as such? III. The vast influence of man. “ By one man.” It was the hand of man that opened the world’ s gates to sin and to death. What the force of no foe from without could accomplish, happened through the compliance of a traitor within. But the text says that “ by one man sin entered,” etc. Oh, the stupendous power, the momentous responsibility of that one man! Had that “ one man” resisted temptation all might have been otherwise. We should have inherited stronger natures, nobler habits, and holy tendencies. But the “ one man” who stood in the very forefront of the battle used the will he had (and without which will he could not have had any virtue), and chose to sin. And today our ancestors’ sins, even back to the sin of the first sinner, have exercised their share of influence in making us what we are. Our yielding to temptation is none the less guilty than Adam’ s. For if our nature is weaker and our tendencies more debased, we have in the sufferings and deaths of generations a warning such as he could not have known. So without charging home on our “ first father” more than his due proportion of guilt, we summon him here as an unanswerable witness to the vast influence of individual men. Our sins should ever be discouraged, our virtues excited by the remembrance that “ by one man sin entered into the world, and death by sin.” Conclusion: Let us thank God for the gospel that so gloriously meets at every point the sad suggestions of our text.1. Is death in the world? Its conqueror, He who has taken its sting and crushed its power, is the ever living, ever present Christ. 2. Is sin in the world, working its fearful ravages as the precursor of death? The Saviour from sin is even more intimately one with this same human race. As “ one man” sinned, “ one man” has redeemed the world. And where sin abounded, grace doth much more abound. (U. R. Thomas.)On the fallen state of man I. The sinfulness of our fallen state. 1. What it is, or wherein the sinfulness of our fallen state doth consist. 2. Not only particular expressions and passages, but the whole of Divine revelation, concerning Christ’ s coming into the world to save His people from their sins, proceeds upon a supposition of this truth, that sin has entered into the world, and that all have sinned. 3. Sin has in it an unlikeness, or contrariety and opposition, to the very nature of God. Sin is a transgression of the Divine law, and betrays want of loyalty to our supreme Lord--rebellion, and a contempt or denial of His authority and right of sovereignty over us. Sin is also dishonouring to God, and robs Him of that glory, honour, and service we owe to Him. Sin likewise carries in it the baseness of ingratitude to God, our kind Benefactor. Further, sin brings confusion into our frame, turning our affections from God to the creatures, and exalting the passions and appetites to reign over reason, and counteract the dictates of conscience. Again, sin brings deformity, pollution and defilement on our souls; effacing that likeness to God, and conformity to His law, which is their beauty and glory; stamping them with the likeness of the prince of darkness, and making them vile and filthy. II. The misery of our fallen state. “ Death by sin, and so death passed upon all men.”1. Let us consider what this misery is, or what is implied in that death which entered into the world by sin. They are exposed to manifold miseries in this life--to internal miseries in the soul--the distress that flows from vile affections and disorderly appetites. Further, the death which is here said to have entered into the world by sin, no doubt includes natural death, or the separation of soul and body. The second, or eternal death, is by far the worst and most dreadful part of the misery to which we are exposed by sin. 2. Sad experience, in all ages and in all nations, witnesseth that troubles of various kinds are incident to the children of men while they live and that death is the common lot of all mankind. Death or misery is the punishment which sin deserves; its just reward. Death or misery is the fruit of sin connected with it and allotted to it by the law of God; God having expressly threatened to Adam, “ In the day thou eatest, thou shalt surely die.” The honour of the Divine veracity requires that sin be punished. The connection established betwixt sin and punishment is not a mere arbitrary constitution, but founded upon the infinite purity, rectitude, and goodness of God. The same thing may be argued from the Divine justice and righteousness. Of this He has given a most awful and striking display in the sufferings and death which Christ, as our substitute, endured when He His own self bare our sins in His own body on the tree. Nay, this the very goodness of God, and the end of His government, as the kind and merciful Ruler of the world, require. When the Lord caused His goodness to pass before Moses, He proclaimed, as one part of it, “ That He will by no means clear the guilty” ; intimating that even His punishing the guilty is an act of His goodness and love. 3. The greatness of that misery to which we are, by sin, become liable. (T. Fernie, M. A.)The introduction and consequences of sin 1. The question of the origin of evil has exercised and perplexed the understandings of men in every age. The theories of most of the ancient philosophers on this point involved far greater difficulties than that which they were introduced to account for. And how could it be otherwise? for the principles of the subject lie beyond the range of the human faculties. 2. Even the Christian revelation does not profess to give a full explanation; for it does not countenance the presumptuous attempts of men to be “ wise above what is written.” It is a religion of faith; and God expects that all His rational creatures should be willing to receive with humility, and thankfulness, the measure of knowledge with respect to Himself and His ways which He is pleased to communicate. It is also a religion of practice. It was never intended to furnish materials for mere intellectual exercise. 3. In conformity, then, with these leading characteristics of our religion, the gospel revelation, although it does not profess to give a full explanation of the origin of evil, does yet give us some information which calls for the exercise of humble faith and is intended to promote the purposes of practical godliness. The substance of the information is given in the text. I. “By one man sin entered into the world.” From this we learn that God was not the author of sin, it formed no part of our constitution as it came from the hand of its Creator. But although man was able to stand, he was also liable to fall; and he did fall through the temptation of the devil. The introduction, then, of sin into the world was the joint work of Satan and of man. II. In what way did this first sin of our first parent bear upon the character and condition of his posterity?1. Does the text mean merely that the first man was the first that sinned, and that all his descendants have also sinned in like manner, following his bad example? There is a great deal more in the matter than this. (1) The Scriptures, and especially the whole subsequent part of the chapter, represent all Adam’ s posterity as implicated both in the guilt and in the punishment of his first transgression. The trial of Adam, under the covenant of works, was substantially the trial of the human race. Adam was a fair specimen of human nature, and his conduct was a fair test of what human nature could do, and would do, when placed in certain circumstances, and subjected to certain influences. (2) But Adam was not only a fair specimen of human nature, he was also the federal head and representative of all his posterity. In consequence of this, all men sinned in him, and fell with him, and are justly subjected to all the penal consequences of Adam’ s first sin. 2. Adam lost communion with God. It was no longer consistent with the holiness of the Divine character to hold fellowship with a being who had rebelled against His authority. Adam, accordingly, was expelled from Eden, where he was wont to hold personal intercourse with the Father of his spirit. So all his posterity are born where they cannot in the ordinary course of things expect to be visited with any intimations of a Father’ s care and love. 3. From this all the other consequences of Adam’ s sin upon his posterity are derived. These are all comprehended under the word “ death.” The sanction attached to the covenant of works was, that “ in the day he broke it he should surely die.” (1) That the word “ death” here means more than the separation of the soul and the body is evident, for the denunciation was not literally fulfilled. At the same time, we are expressly informed that temporal death was a consequence of Adam’ s transgression. We are too much in the habit of looking upon death just as the natural consequence of our bodily constitution, and of the physical influences to which we are subjected. But had man not fallen, he had never died, nor been subjected to those influences which now are the proximate causes of death; but he would have flourished forever in undecaying health. (2) Death, then, involves something more than dissolution. Men are naturally “ dead in trespasses and sins” ; kept in a state of distance and alienation from God, the truth of which fact rests upon grounds independent of the truth that man’ s moral nature is derived from Adam. This might be proved in many cases by an appeal to a man’ s consciousness, and by an impartial examination of the state of the world, and the moral aspect of human society. This condition is not only one of sinfulness, but one of misery. The true happiness of a rational and immortal creature can consist only in the favour of God. Everything else, although it may afford pleasure for a time, is in reality only a vain show of happiness, and can afford no permanent enjoyment. (3) But there is a more alarming sense still in which the word “ death” is used. The apostle tells us that “ the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord,” where, from the contrast between the two parts of the statement, it follows necessarily that the death which is the wages of sin must be eternal death, that is, the endurance of everlasting misery in hell. 4. The reason of man has often alleged that it is inconsistent with justice to involve men in the penal consequences of an offence which they did not commit. To which the full and adequate answer is--“ Nay, but, O man, who art thou that repliest against God?” At the same time, before anyone can show that he is treated unjustly, the objector must show that, if he had been placed in Adam’ s circumstances, he would not have fallen as Adam did, but would have held fast his integrity. And this is a position which few individuals will be presumptuous enough to maintain. Besides, our actual transgressions are independent of the particular manner in which they originated. It is our duty to state plainly and openly all the doctrines revealed to us in Scripture; and if wicked men will pervert the doctrines of Scripture their blood be upon their own head. 5. But, remember that God did not abandon all intercourse with the human race when He drove Adam from paradise. Immediately after the fall, He held out an intimation of a Deliverer, and by a series of wonderful dispensations He made preparations for the manifestation of Him who was to destroy the works of the devil. Accordingly, in the fulness of time, God sent into the world His only-begotten Son for the purpose of delivering men. On the ground of what Jesus Christ did and suffered, every man is warranted to come to Christ that he may receive salvation. The offers of the gospel are addressed to you, and if you do not accept of them, you remain, of course, in your sins; but the guilt is entirely your own, you have rejected the counsel of God against yourselves and judged yourselves unworthy of eternal life. (W. Cunningham, D. D.)Original sin This doctrine may be regarded as it respects the disposition to sin, and as it respects the guilt of it. These two particulars are distinct. The corruption of human nature means its tendency to sin. The guilt of them who wear that nature means their evil desert on account of sin. I. The fact of the sinful disposition--1. Can only be gathered from man’ s sinful doings or desires. We do not need to dig into a spring to ascertain the quality of its water, but to examine the quality of the stream which flows from it. We have no access to the hearts of the inferior animals, and yet we can pronounce from their doings on their disposition. We speak of original ferocity in the tiger. This means that, as the fountain on the hillside is formed and filled up before it sends forth the rills which proceed from it, so a ferocious quality of nature exists in the tiger before it vents itself forth in deeds of ferocity; and it is a quality not due to education, provocation, climate, accident, or to anything posterior to the formation of the animal itself; it is seen, both from the universality and unconquerable strength of this attribute, that it belongs essentially to the creature. There is no difficulty in understanding here the difference between original and actual. Could the cruelties of a tiger be denominated sins, then all the cruelties inflicted by it during the course of its whole life--then would these be its actual sins. These might vary in number and in circumstances with different individuals, yet each would have the same cruel disposition. It is thus that we verify the doctrine of original sin by experience. Should it be found true of every man, that he is actually a sinner, then he sins, not because of the mere perversity of his education, the peculiar excitements to evil that have crossed his path, the noxious atmosphere he breathes, or the vitiating example that is on every side of him; but purely in virtue of his being a man. And to talk of the original sin of our species, thereby intending to signify the existence of a prior and universal disposition to sin, is just as warrantable as to affirm the most certain laws, or the soundest classifications in natural history. 2. There is not enough, it may be thought, of evidence for this fact, in those glaring enormities which give to history so broad an aspect of wicked violence. For the actors in the great drama are few, and though satisfied that many would just feel and do alike in the same circumstances--there is yet room for affirming that, in the unseen privacies of social and domestic life, some are to be found who pass a guileless and a perfect life in this world. Now it is quite impossible to meet this affirmation by passing all the individuals of our race before you, and pointing out the actual iniquity of the heart or life, which proves them corrupt members of a corrupt family. You cannot make all men manifest to each man; but you may make each man manifest to himself. You may appeal to his conscience, and in defect of evidence in his outward history you may accompany him to that place where the emanating fountain of sin is situated. You may enter along with him into the recesses of his heart, and there detect the preference to its own will, the slight hold that the authority of God has over it. We dispute not the power of many amiable principles in the heart of man, but which work without the recognition of God. It is this ungodliness which can be fastened on every child of Adam. From such a fountain innumerable are the streams of disobedience which will issue; and though many of them may not be so deeply tinged, yet still in the fountain itself there is independence of God. Put out our planet by the side of another, where all felt the same delight in God that angels feel, and are you to say of such a difference that it has no cause? Must there not be a something in the original make and a constitution of the two families to account for such a diversity? 3. We are quite aware that this principle is but faintly recognised by many expounders of human virtue. And therefore it is that we hold it indeed a most valid testimony in behalf of our doctrine, when they are rendered heartless by disappointment; and take revenge upon their disciples by pouring forth the bitterest misanthropy against them. Even on their own ground, original sin might find enough of argument to make it respectable. 4. The existence of man’ s corruption, then, is proved from experience; how it entered into the world is altogether a matter of testimony. “ By one man,” says our text, “ sin entered into the world.” He came out pure and righteous from the hand of God; but Adam, after he had yielded to temptation, was a changed man, and that change was permanent, and while God made man after His own image, the very first person who was born into the world, came to it in the image of his parent. This is the simple statement, and we are not able to give the explanation. The first tree of a particular species may be conceived to have come from the Creator’ s hand with the most exquisite flavour. A pestilential gust may have passed over it, and so changed its nature, that all its fruit afterwards should be sour. After this change it may be conceived to have dropt its seeds, and all the future trees rise in the transformed likeness of the tree from which they sprung. If this were credibly attested, we are not prepared to resist it; and as little are we entitled to set ourselves in opposition to the Bible statement that a moral blight came over the character of our great progenitor; and that a race proceeded from him with that very taint of degeneracy that he had taken on. 5. Another fact announced in this passage is the connection between the corruption of our nature and its mortality. This brings out in another way the distinction between actual and original sin. All have not sinned after the similitude of Adam’ s transgression, i.e., by a positive deed of disobedience; infants e.g. The death that they undergo is not the fruit of any actual iniquity, but of that moral virus which has descended from the common fountain. And what is this but the original and constitutional aptitude that there is to sinning, a disposition that only yet exists in embryo, but which will come out into deed so soon as powers and opportunities are expanded. The infant tiger has not yet performed one act of ferocity, but we are sure that all the rudiments of ferocity exist in its native constitution. The tender sapling of the crab tree has not yet yielded one sour apple, but we know that there is an organic necessity for its producing this kind of fruit. And whether or not we should put to the account of this the boisterous outcry of an infant, the constant exactions it makes, and its spurning impatience of all resistance and control, so as to be the little tyrant to whose brief but most effective authority the entire circle of relationship must bend, still the disease is radically there. Original sin, then, as it respects the inborn depravity of our race, is at one with the actual experience of mankind. II. We should further proceed to show in how far original sin, as it respects the imputation of guilt to all who are under it, is at one with the moral sense of mankind. Experience takes cognisance of whether such a thing is, and so is applicable to the question whether a depraved tendency to moral evil is or is not in the human constitution. The moral sense of man takes cognisance of whether such a thing ought to be, and whether man ought to be dealt with as a criminal on account of a tendency which came unbidden by him into the world.1. To determine the question we should inquire how much man requires to have within his view, ere his moral sense be able to pronounce conclusively. One may see a dagger projected from a curtain, grasped by a human hand, directed against the bosom of an unconscious sleeper; and, seeing no more, he would infer that the individual was an assassin. Had he seen all he might have seen that he was in fact an overpowered victim, an unwilling instrument of the deed. The moral sense would then instantly reverse the former decision and transfer the charge to those who were behind. 2. Now, the mind of man, in order to be made up as to the moral character of any act, needs to know only what the intention was that originated the act. An act against the will indicates no demerit on the part of him who performed it. But an act with the will gives us the full impression of demerit. How the disposition got there is not the question which the moral sense of man, when he is unvitiated by a taste for speculation, takes any concern in. Give us two individuals--one of whom is revengeful and profligate, and the other kind and godly, and our moral sense leads us to regard the one as blameable and the other as praiseworthy. And in so doing it does not look so far back as to the originating cause of the distinction. 3. What stumbles the speculative inquirer is this, he thinks that a man born with a sinful disposition is born with the necessity of sinning, which exempts him from all imputation of guiltiness. But he confounds two things which are distinct, viz., the necessity that is against the will with the necessity that is with the will. The man who struggled against the external force that compelled him to thrust a dagger into the bosom of his friend, was operated upon by a necessity that was against his will; and you exempt him from all charge of criminality. But the man who does the same thing at the spontaneous bidding of his own heart, this you irresistibly condemn. The only necessity which excuses a man for doing evil, is a necessity that forces him by an external violence to do it, against the bent of his will struggling most honestly and determinedly to resist it. But if the necessity be that his will is bent upon the doing of it, then such a necessity just aggravates the man’ s guiltiness. 4. It is enough, then, that a disposition to moral evil exists; and however it originated, it calls forth, by the law of our moral nature, a sentiment of blame or reprobation. If it be asked how this can be, we reply that we do not know. It is not the only fact of which we can offer no other explanation than that simply such is the case. We can no more account for our physical than for our moral sensations. When we eat the fruit of the orange tree we feel the bitterness; but we do not know how this sensation upon our palate stands connected with a constitutional property in the tree, which has descended to it through a long line of ancestry. And when we look to the bitter fruit of transgression, and feel upon our moral sense a nauseating revolt, we do not know how this impression stands connected with a tendency which has been derived through many centuries. But certain it is that the origin of our depravity has nothing to do with the sense and feeling of its loathesomeness wherewith we regard it. 5. There is an effectual way of bringing this to the test. Let a neighbour inflict moral wrong or injury; will not the feeling of resentment rise immediately? Will you stop to inquire whence he derived the malice, or selfishness, under which you suffer? Is it not simply enough that he wilfully tramples upon your rights? If it be under some necessity which operates against his disposition, this may soften your resentment. But if it be under that kind of necessity which arises from the strength of his disposition to do you harm, this will only stimulate your resentment. And thinkest thou, O man, who judgest another for his returns of unworthiness to you, that thou wilt escape the judgment of God? 6. These remarks may prepare the way for all that man by his moral sense can understand in the imputation of Adam’ s sin. We confess that no man is responsible for the doings of another whom he never saw, and who departed this life many centuries before him. But if the doings of a distant ancestor have in point of fact corrupted his moral nature, and if this corruption has been transmitted to his descendants, then we can see how these become responsible, not for what their forefathers did, but for what they themselves do under the corrupt disposition that they have received from their forefather. According to this explanation, every man still reapeth not what another soweth, but what he soweth himself. Every man eateth the fruit of his own doings. III. In attempting to vindicate the dealings of God with the species, let us begin with the portion now within hearing. What have you to complain of? You say that, without your consent, a corrupt nature has been given you, and that so sin is unavoidable, and yet there is a law which denounces upon this sin the torments of eternity. Well, is this an honest complaint? Do you really feel your corrupt nature, and are you accordingly most desirous to be rid of it? Well, God is at this moment holding out to you in offer the very relief which you now tell us that your heart is set upon. Does not God wipe His hands of the foul charge that His sinful creatures would prefer against Him, when He says, “ Turn unto Me and I will pour out My Spirit upon you” ? Who does not see that every possible objection which can be raised against the Creator is most fully and fairly disarmed by what He offers to man in the gospel? And if man will persist in charging upon God a depravity that He both asks and enables us to give up, did not we firmly retain it by the wilful grasp of our own inclinations, is it not plain that on the day of reckoning it will be clear that the complaints of man, because of his corruption, have been those of a hypocrite, who secretly loved the very thing he so openly complained of. We may conceive a man murmuring at being upon a territory over which there is spread a foul atmosphere charged with all the elements of discomfort and disease, and at length to be wrapped in some devouring flame which would burn up every creature within its vortex. But let God point his way to another country, where freshness was in every breeze, and the whole air shed health and fertility and joy over the land that it encompassed--let Him offer all the facilities of conveyance so as to make it turn simply upon the man’ s will, whether he should continue in the accursed region or be transported to another. And will not the worthless choice to abide rather than to move, acquit God of the severity wherewith He has been charged, and unmask the hypocrisy of all the reproaches which man has uttered against Him? What is true of the original corruption is also true of the original guilt. Do you complain of that debt under the weight and oppression of which you came into the world? What ground, we ask, is there for complaining, when the offer is fairly put within your reach, of a most free and ample discharge, and that not merely for the guilt of original, but also for the whole guilt of your proper and personal sinfulness. (T. Chalmers, D. D.)Original sin, a scientific fact Now he who would deny original sin must contradict all experience in the transmission of qualities. The very hound transmits his peculiarities, learnt by education, and the Spanish horse his paces, taught by art, to his offspring, as a part of their nature. If it were not so in man, there could be no history of man as a species; no tracing out the tendencies of a race or nation; nothing but the unconnected repetitions of isolated individuals, and their lives. It is plain that the first man must have exerted on his race an influence quite peculiar; that his acts must have biassed their acts. And this bias or tendency is what we call original sin. (F. W. Robertson.)Original sin Probably no one will seriously deny the fact which is asserted throughout the Bible that “ all are under sin,” that “ in many things we offend all.” The universality of sin, apart from all theories as to its origin, or the cause of its universality, is a fact of experience as incontestable as any universal statement about the human race can be. This is different from the doctrine of original sin; it is an assertion that, as a matter of fact, all human beings whom we know, all of whom any record exists have, so far as we can judge, shown in one point or another a weakness and corruption of nature, a faultiness--to use the lowest term--which in most cases rises to occasional wickedness, in some to the most extreme and continuous depravity. But it has been pointed out by a great theologian of our own time, that when such a fact as this can be affirmed of every representative of a race composed of such various sorts, under such various conditions of time and place, as the human race, the fact points to a law. No fact can be universal unless some law, some general cause, lies behind it. We may not always know what it is, but we believe that it is there though we have not yet discovered it. It is simply impossible for us to think that the universal phenomenon of sin is due to chance; that men, differently constituted and differently placed as they are, should all have fallen into sin by accident. There must be, then, some law corresponding to the fact and explaining it. Such a law is that which we assert in asserting the doctrine of original sin. For this doctrine does not simply declare that all men sin--that would be merely a re-statement of the universal fact, a summary, not a law; but it asserts that this is the result of inheritance depending upon the physical relation of one generation to another, and that each human being brings with him into the world a tendency to sin, which is due to no act or wish of his own, but is the working out of far off causes among the dim origins of the human race. That is the law which, according to the Bible and the Church, lies behind and explains the universal fact of sin. There might be another explanation, another law. It might be maintained that every soul was freshly created by God, that it came into the world unaffected by the previous conditions of the race, untainted by any stain of will or deed of its human ancestry, and that by the direct act of its Creator every such soul has been made to fall into sin; so that the phenomenon of universal sinfulness is simply a repetition in millions and millions of cases of an act of God’ s controlling power by which men are allowed--nay, impelled--to become evil. This is a conceivable theory; but the conscience of every Christian must revolt from such a travesty of God’ s love and human free will. Whatever the mystery of sin may be--and I am not, of course, attempting (the Church has never attempted) to explain its origin, its first appearance in God’ s universe--we must at least bring it into harmony with what we know of God’ s will and of His methods in other parts of His action. And it is surely more consistent with our knowledge of the universe to say that sin is due to one great cause acting uniformly throughout the human race than to ascribe it to so many repeated separate acts of God’ s will. We dare not believe that God directly wills that any soul should sin, but we can see that indirectly, and in consequence of one of the great general laws of His action, He may allow men to reap the fruit of human sin even if the harvest should be their own continuance in sin. That, apart from the question of redemption, is the Christian doctrine of original sin. It depends upon a general law, the law of the intimate relation of human beings one to another--the solidarity, as it is called, of the human race. Indeed, but for this relation, it is difficult to see how Christianity could be an intelligible system at all. If we do not share in the sinfulness of our forefathers, neither do we share in the redemption won for us by Christ, the spiritual Head of our race. For “ as in Adam all die, even so in Christ shall all be made alive.” If men are simply separate atoms, unrelated to each other save by the similarity of outward form and nature, how can they be Christ’ s brethren? If they do not constitute a body, how is Christ the Head? (Hon. and Rev. A. T. Lyttelton.)Original sin: why God did not arrest its consequences Was it compatible with Divine perfection to let this succession of generations, stained with original vice, come into the world? God certainly might have annihilated the perverted race in its head, and replaced it by a new one; but this would have been to confess Himself vanquished by the adversary. He might, on the contrary, accept it such as sin had made it, and leave it to develop in the natural way, holding it in His power to recover it; and this would be to gain a victory on the field of battle where He seemed to have been conquered. Conscience says to which of these two courses God must give the preference, and Scripture teaches us which He has preferred. (Prof. Godet.)Original sin Sin is born in a child as surely as fire is in the flint--it only waits to be brought out and manifested. (W. F. Hook, D. D.)Original sin acted as an extinguisher; and therefore the soul is born in darkness and cannot see until enlightened by the Holy Spirit. (A. Toplady, M. A.)Original sin Our father Adam had a great estate enough at first, but he soon lost it. He violated the trust on which he held his property, and he was cast out of the inheritance, and turned adrift into the world to earn his bread as a day labourer by tilling the ground whence he was taken. His eldest son was a vagabond; the first born of our race was a convict upon ticket of leave. If any suppose that we have inherited some good thing by natural descent, they go very contrary to what David tells us, when he declares, “ Behold, I was shapen in iniquity, and in sin did my mother conceive me.” Our first parents were utter bankrupts. They left us nothing but a heritage of old debts, and a propensity to accumulate yet more personal obligations. Well may we be poor who come into this world “ heirs of wrath,” with a decayed estate and tainted blood. (C. H. Spurgeon.)Original sin, a root A pious minister, having preached on the doctrine of original sin, was afterwards waited on by some persons, who stated their objections to what he had advanced. After hearing them, he said, “ I hope you do not deny actual sin too?” “ No,” they replied. The good man expressed his satisfaction at their acknowledgment; but, to show the folly of their opinions in denying a doctrine so plainly taught in Scripture, he asked them, “ Did you ever see a tree growing without a root?” (J. G. Wilson.)The misery of man’ s sinful state Note-- I. That all mankind are made miserable. This needs no proof. Sad experience in all ages confirms the truth of this assertion. II. That this misery came upon men by the fall. Man came not out of God’ s hand with the tear in his eye, or sorrow in his heart, or a burden on his back. Death never could enter the gates of the world till sin set them wide (Genesis 3:1-24). And then one sin let in the flood, and many sins followed and increased it. The first pilot dashed the ship on a rock, and then all that were in it were cast into a sea of misery. III. What that misery is. Note--1. Man’ s loss by the fall. He has lost communion with God. (1) A saving interest in God as his God. Man could then call God his own God, his Friend, his Portion, being in covenant with Him. (2) Sweet and comfortable society and fellowship with God (Genesis 3:8). Thus man lost God (Ephesians 2:12), the greatest and the fountain of all other losses. Had the sun been forever darkened, it had been no such loss as this. Man is a mere nothing without God; a nothing in nature without His common presence, and a nothing in happiness without His gracious presence (Psalms 30:5; Psalms 63:3). 2. What man is brought under by the fall. (1) God’ s wrath (Ephesians 2:3). (2) His curse (Galatians 3:10). 3. What man is liable to in consequence. (1) In this world. (a) To all the miseries of this life. First, outward miseries, as, God’ s curse upon the creature for our sake (Genesis 3:17); calamities, such as sword, famine, and pestilence; miseries on men’ s bodies, sickness, pains, etc.; on our estates, as losses, wrongs, and oppressions; on our names, by reproach, disgrace, etc.; on our employments; on our relations. Secondly, inward spiritual miseries, as “ blindness of mind” (Ephesians 4:13; 1 Corinthians 4:4), “ a reprobate sense” (Romans 1:28), “ strong delusions” (2 Thessalonians 2:11), “ hardness of heart” (Romans 2:5), “ vile affections” (Romans 1:26), fear, sorrow, and horror of conscience (Isaiah 33:14). (b) At the end of this life, man is liable to death (chap. 6:23). (2) In the world to come. (a) The punishment of loss--of all the good things of this life; of all the good things which they are enjoyed here; the favourable presence and enjoyment of God and Christ (Matthew 25:41); of all the glory and blessedness above. (b) The punishment of sense. Conclusion: 1. See here the great evil of sin.2. Woeful is the case of all who are in a state of nature. (T. Boston, D. D.)Man’ s fall Let us consider-- I. That sin which by one man entered into the world.1. What this sin was, and how it came to be committed. The sin itself, as to the outward act, was the eating of the tree of knowledge contrary to the command of God. The manner of doing it may be collected from Genesis 3. compared with other Scriptures. 2. Its heinousness. (1) It contained many sins. (a) Direct disobedience and rebellion against God. (b) Unbelief. (c) Inordinate indulgence to the sensual appetite. (d) Pride and covetousness. (e) An envious discontent with God. (f) Sacrilege; for God was robbed. (g) Idolatry; because the trust due to God only was transferred to the devil, and because they made a tree a god to themselves, and expected from it greater benefits than their Maker would bestow. (h) Ingratitude. (i) Injustice and cruelty against all their posterity. (2) It had special aggravations. (a) It was committed in a direct manner against God, and struck at all His perfections at once. His Majesty was treated by it with irreverence, His truth was arraigned, as though He had spoken what was equivocal or false. His Omnipotence was impeached, by the hope of escaping an evil certainly threatened; His goodness was contemned by ingratitude. Finally, His omnipresence, wisdom, justice, and holiness all shared in the affront. (b) It was perfectly voluntary, being done against the clearest light. (c) The broken command was an easy one, for it required nothing to be done, but only somewhat to be foreborne. (d) The sin was committed in paradise, a delightful spot, honoured with the special presence of God and friendly communion with Him. (e) This sin was the first in our world, which gave birth to the innumerable sins and calamities. II. The concern which all men have in the first sin.1. All men suffer and die through it (verses 14-17). 2. It belongs in the guilt of it to all men. “ All have sinned.” How? Why, in Adam, their common father and head. (See also verses 18, 19.)III. The dreadful consequences of the first sin to all the posterity of Adam.1. Natural death, with a long train of miseries in life preceding it. 2. The punishments of another world. 3. One which commences in every man on the first union of soul and body--the want of habitual rectitude, or of effectual principles to incline and enable him to do what is pleasing to God, together with the inherency of an evil habit and bias prompting and disposing him to sinful actions. Conclusion:1. Let us learn from the first sin growing into such an enormous size, though conversant about a matter in itself inconsiderable, never to account the doing of anything which God forbids a slight trespass, and never to venture on it under such a pretence (1 Corinthians 5:6; James 3:5). 2. Let us be deeply humbled before God, for original sin without us, even that of our first parents, which, though not done by us is yet upon us by a just imputation, and for original sin within us. 3. Let us see that we abuse not this doctrine by charging all our sins so to the score of original corruption, as by the presence of a necessity, either to take an unbounded liberty in sinning or to extenuate the guilt of what we do knowingly with free and full consent of will. On the contrary, it is incumbent on us to watch, strive, and pray the more carefully and earnestly against sin as it easily besets us. 4. Let us take occasion from the view of our fall in the first Adam, with its sad consequences, to admire and thankfully use the way of our recovery in the second, which is in exact opposition to the former, only with superior efficacy and advantage. (Hubbard-Puritan.)Human depravity It is-- I. Total in its influences over the mind. Even--1. The understanding.2. The conscience.3. The will.4. The affections. II. Universal in its prurience among mankind. It exists in all--1. Ages.2. Countries.3. Communities.4. Families.5. Individuals. III. Inherent in our nature in consequence of the fall.1. The origin of sin is in the creature, not in the Creator.2. Accordingly, man was created pure and holy.3. But almost the first thing recorded of him is his fall.4. The results of the fall--its degradation and misery of man--pass from one generation to another. (T. Raffles, D. D.)The need of healing 1. “ The traits of greatness and of misery in man are so clear,” says Pascal, “ that it is absolutely necessary that the true religion should teach us that there is in him some great principle of greatness, and at the same time some great principle of misery.” 2. In Genesis 3:1-24 we see the beginning of all that dreary, mean, disfiguring misery that rudely clashes with the honour of humanity, as the heir of a great house entering upon his envied heritage is saddened for life as he is told the secret of some shameful cloud upon the name he boasts, some taint of dishonour or wretchedness that is in his veins--so we learn the great blot on our scutcheon: how it is that we can be so noble and so base--it is because “ by one man sin entered into the world, and death by sin.” I. Let us try to see how naturally faith may link the record of the fall with the facts of our present state.1. There is a clear and familiar analogy between our childhood and the childhood of our race. We look back, and in both cases the utmost effort of our thought fails long before it draws near to the first dawn of life and consciousness; in both eases there is much that we most take on trust, here relying upon the words of earthly parents, there upon the Word of God. And we then come to find, in both cases, that life itself is a verification of that which we have thus received by faith. (1) For as we try to recall the first years of our own lives, the lines which we can retrace through our school days grow faint and uncertain as they enter the furthest past, till in the far distance of childhood only a few points of quivering light appear, like the scattered lamps of a straggling suburb, and then the tracks of consciousness are utterly lost in impenetrable haze. It is from others that we learn the story of those earliest days. It is faith in others, the evidence of things not seen, which links our present and our past. But then, as we go on living by this faith, accepting the manifold conditions of the state assigned to us, the witness of experience day by day confirms our trust. (2) Now, is it not even exactly thus with the dim childhood of mankind? We travel back along the centuries towards the beginning of our race; presently the guidance of history falters and then stops; then tradition fails us long before we get to the boyhood of humanity; at last even science is irresolute, and only offers us hypothesis. Natural reason tells us as little of the childhood of humanity as memory can tell us of our own. But then, from behind the veil, there comes the voice of the Father of Spirits, whose eyes did see our substance yet being imperfect, and He alone tells us how man first became a living soul, and what were the conditions of his dawning thought; from Him we learn how our new life was lifted up by the inward strength of His own holiness, by the unchecked fulness of His grace; He teaches us what was the trial of those early years, and what choice first called our freedom into exercise. And then He shows us the beginning of our sin and all its devastating work. All that wondrous vision of man’ s infancy He offers to our faith. But here again Faith is not left to stand alone. By experience we find ourselves to be just what that strange revelation would lead us to expect: confused, uncertain of our proper place, bewildered between our ideal and our caricature, contented neither with virtue nor with vice; we have forces striving in us which are and are not ourselves, we have desires from which we recoil, and aversions for which we long, so that sometimes it almost seems as though man might have called himself fallen, even if God had never told him how he fell. II. Yes, it is true indeed that, as Pascal says, “ The mystery of the fall and of the transmission of original sin is a mystery at once most remote from our knowledge and most essential to all knowledge of ourselves.” “ It is, indeed, itself incomprehensible, but without it we are incomprehensible.”1. The facts of life force our thoughts to the recognition of the fall, just as the attractions and repulsions of the heavenly bodies guide the astronomer to believe in the existence of an undiscovered star. And so it has come to pass that the doctrine of the fall has been at once the most scornfully rejected and the most generally acknowledged truth in all the Christian faith. Surely it is both true and strange that a belief which seems at first so hard to realise, which is often thrust away with a confident impatience, can yet appeal to a vast army of witnesses, often unconscious, sometimes incredulous, of that which they have attested. 2. Plato compares the soul in its present plight to the form of the god Glaueus, immortal and miserable, crippled and battered by the waves, disfigured by the clinging growth of shells and seaweed, so that the fishermen as they catch sight of him can hardly recognise his ancient nature. However it may be misnamed, however the moral sense may be crushed down to die under fatalism and despair, still there is the witness to a corruption, a perversion of humanity, wide as the world and deep as life. The witness of all our experience, of all current language, all common expectations, about the ways of man; the witness of daily life, of our journals with their columns full of ceaseless news about the fruits of sin; the witness, interpreting all else, of our own hearts, all converge upon the truth of a worldwide disfigurement of human life, a pervading taint through all our history, a sense of something wrong in the ethical basis of our nature, thrust into every movement of the will. 3. And then, it may be, our minds will stagger and our hearts begin to sink at the dreary vision of that vast desolating gloom: “ there is none good, then, no, not one.” There be many that say, “ Who will show us any good?” The lies of the cynic and the pessimist claim kindred with our thoughts. “ Yes,” they say, “ all this is true, and we had better simply acquiesce in it. What have we to do with those vague ideals which have made so many restless and miserable? When will men frankly recognise their proper level, and live there, and renounce those fruitless, wasteful hopes.” III. Oh, then, if that worst of all infidelity, the disbelief in goodness, the despair of holiness, begins to creep about your souls, then turn and gaze, where through the rent cloud the pure white light of God Himself has broken through. One break there is in that uniform tenor of our history, even the surpassing miracle of a sinless life. IV. We can afford to realise and face the sin of the world, the sinfulness of our own hearts; we can bear to know the worst because we know the best, because the darkness is past, and the true Light now shineth, because we can turn from the gloom of sinful history to the perfect glory of the holiness of Christ. “ In Him is no sin,” “ the Life was manifested, and we have seen it, and shew unto you that eternal life which was with the Father, and was manifested unto us.” “ The Word was God,” “ and the Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the Only Begotten of the Father.” (F. Paget, D. D.)What is chance ?--1. All death is a solemn and fearful thing. When it comes to an old person one cannot help feeling it often a release; but when death comes suddenly to people in the prime of life we cannot help asking, “ What is this death? this horrible thing which takes husbands from their wives, and children from their parents, and those who love from those who love them? What right has it here, under the bright sun, among the pleasant fields, destroying God’ s handiwork, just as it is growing to its prime of beauty and usefulness?” And there, by the bedside of the young at least, we do feel that death must be the enemy of a loving, life-giving God, as much as it is hated by poor mortal man. And then we feel there must be something between man and God. What right has death in the world if man has not sinned? And then we cannot help saying further, “ This cruel death! it may come to me, young and healthy as I am. It may come tomorrow, this minute, by a hundred diseases or accidents which I cannot foresee or escape, and carry me off tomorrow. And where would it take me to?” 2. But perhaps you young people are saying to yourselves, “ You are trying to frighten us, but you shall not. We know very well that it is not a common thing for a young person to die, and therefore the chances are that we shall not die young, and it will be time enough to think of death when death draws near.” Well, what do you mean by chance? What are these wonderful “ chances” which are to keep you alive for forty or fifty years more? Did you ever hear a chance? Did anyone ever see a great angel called Chance flying about keeping people from dying? What is chance, which you fancy so much stronger than God? 3. Perhaps you will say, “ All we meant was that God’ s will was against our dying.” Then why put the thought of God away by foolish words about chance? For it is God only who keeps you alive, and He who makes you live can also let you not live. 4. Then again, it is not as you fancy, that when God leaves you alone you live, and when He visits you you die--but the very opposite. Our bodies carry in them from the very cradle the seeds of death. We live because God does not leave us alone, but keeps down those seeds of disease and death by His Spirit, the Lord and Giver of Life. 5. God’ s Spirit of Life is fighting against death in our bodies from the moment we are born. And, as Moses says, when He withdraws His Spirit then we are turned again to our dust. So that our living a long time or a short time does not depend on chance, or on our own health or constitution, but entirely on how long God may choose to keep down the death which is ready to kill us at any moment, and certain to kill us sooner or later, 6. And therefore I ask you, “ For what does God keep you alive?” Will a man keep plants in his garden which bear neither fruit nor flowers; or stock on his farm which will only eat and never make profit; or a servant in his house who will not work? Much more, will a man keep a servant who will not only be idle himself, but quarrel with his fellow servants, and teach them to disobey their master? And yet God keeps thousands in His garden, and in His house, for years and years, while they are doing no good to Him, and doing harm to those around them. 7. Then why does not God rid Himself of them at once and let them die, instead of cumbering the ground? I know but one reason. If they were only God’ s plants, or His stock, or His servants, He might do so. But they are His children, redeemed by the blood of Christ. God preserves you from death because He loves you. Oh, do not make that truth an excuse for forgetting and disobeying your heavenly Father! Why does any good father help and protect his children? Not as beasts take care of their young, and then as soon as they are grown up cast them off and forget them; but because he wishes them to grow up like himself, to be a comfort, help, and pride to him. And God takes care of you and keeps you from death for the very same reason. God desires that you should grow up like Himself. 8. But if you turn God’ s grace in keeping you alive into an excuse for sinning--if, when God keeps you alive that you may lead good lives, you take advantage of His fatherly love to lead bad lives, and basely presume on His patience, what must you expect? God loves you, and you make that an excuse for not loving Him; God does everything for you, and you make that an excuse for doing nothing for God; God gives you health and strength, and you make that an excuse for using your health and strength just in the way He has forbidden. What can be more ungrateful? What can be more foolish? Oh, if one of our children behaved to us a hundredth part as shamefully as most of us behave to God, what should we think of them? This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 5:13-14 For until the law sin was in the world: but sin is not imputed where there is no law.Nevertheless death reigned from Adam to Moses. The sin of those who died before the law 1. Sin supposes law.2. But sin was in the world before the law.3. Hence there is a law in the conscience to which all men are amenable. (J. Lyth, D. D.)The reign of death is-- I. Perpetuated by sin. II. Universal. Because all have sinned either against--1. Positive commands, as Adam.2. Or the moral law written in the heart.3. Or in the Word of God. III. Absolute. He strikes where and when he pleases--the young and old, etc. IV. Irresistible. All must bow to his sceptre. V. Would be eternal, but for the interposition of Christ. (J. Lyth, D. D.)In Adam all die 1. Some say that there can be no criminality where there is not wilful transgression of the law: and therefore God could not impute guilt from birth to every child of Adam. To this we answer, that there is no other way of explaining the certain facts. All men suffer the penalty of sin and death. Now, why? Our explanation is that they are primarily held guilty before God. To deny this is to involve the question in yet greater darkness. It is to charge God with inflicting suffering upon our whole race without a reasonable cause. 2. Paul argues in the text that death had reigned from Adam to Moses, and therefore could not have resulted merely from the violation of the Mosaic law. It took effect on myriads who had no law to guide them but the dictates of conscience or of tradition, and on children who died in unintelligent infancy. But death is the practical imputation of sin: and such imputation implies the existence of a broken law. What law, then, can it be, but God’ s command to Adam? And what breach of its but his transgression? And therefore, it was because they were regarded as having been implicated in Adam’ s sin, that they were surrendered to the tyranny of death. Yet their criminality was very different from his. Theirs was indirect and accredited, while his was direct and real. Theirs was unconscious and involuntary, his deliberate and intentional. Theirs was through the crime of another, his through his own. His was the root, and in its damage the branches equally suffered. He was the fountain, and in its defilement all the stream of human existence was polluted. 3. Nor does this contravene our natural sense of justice. We ascribe blameworthiness to wrong states and tendencies of disposition, without staying to inquire how these were originated. A commoner may be elevated to the peerage, and thus confer titles and dignity on all future generations. Or a nobleman, convicted of treason, may involve his posterity in poverty and ignominy. 4. Now, this procedure on the part of God may strike you at first as unjust. And so it would be, if it stood alone. But-- I. We must consider it in connection with God’ s great scheme of redemption. Paul invariably links the two together. Here he shows that Adam’ s headship is a type of Christ’ s: and if in one all men have been made sinners, so in the other all have, at least conditionally, been restored to righteousness. Similarly in 1 Corinthians 15:1-58 he affirms that “ as in Adam all die, even so in Christ shall all be made alive.” II. Our ruin by the fall does not entail on us the doom of final perdition. The life to come is always set forth as the retributive consequence of the present. And no principle is more clear or more frequently stated than that each man must give an account of himself before God, and receive the reward of his own doings. We are here treated as sinners for Adam’ s sake: but hereafter, if so treated, it will be for our own sake. The necessary loss which we have sustained by the fault of another is limited and temporal; it will be our own fault if we make it absolute and eternal. This arrangement, then, has simply altered the conditions of our probationary life. There are two distinct courses which such probation may take.1. Men might be created holy, and be left to obey or disobey. In the former case their righteousness would be sealed to them forever; but in the latter they must forfeit it forever. In this way the probation of angels was accomplished: and that of Adam and Eve. 2. The other mode is that of souls originally depraved, but furnished with adequate means of self-recovery through grace. And this is the method adopted in regard to all the posterity of Adam and Eve; and it is with reference to it that they are all born under the imputation of the first great transgression. III. Compare these two alternatives, that you may see how much more desirable that one is, in which we find ourselves concerned. We see what our probation now is, and how easy it is for us, through God’ s grace in Christ, to escape perdition, to triumph over our native depravity, and to lay hold on eternal life. But suppose the opposite method had been adopted, do you think that your eternal safety would have been more likely or certain than it is now? Is it not probable that the great majority of mankind would act as Adam and Eve did? IV. The immense preponderance of good which accrues to the saved, through the economy of grace in Christ. There is a mighty superiority in the Saviour’ s headship above that of Adam. The ultimate benefits of our salvation will infinitely exceed the little temporary sufferings of our loss and ruin through the fall. Conclusion:1. Let us tremble at the thought of sin, when we survey its terrible results in the ravages of death. 2. Be convinced of sin, and stirred up to seek salvation from it. 3. Let us confidently accept and embrace the salvation of the gospel. 4. Here is an argument for submission and patience under the ills of life. Our subjection to affliction and sorrow is not meant to be our permanent and everlasting state. (T. G. Horton.)The educating power of mortality Dr. Bushnell, in his “ Moral Uses of Dark Things,” shows how man can never be at his best without the influences of alarm and threatening, for these enable him to appreciate critical situations, and develop in him the grand qualities of caution and prudence. Surely God knew what was needed to bring the royal elements of our nature to full account when He put death into the world, hiding a mercy under a curse. It is a schoolmaster we should be thankful for, since without it we should lack expression for most that is finest and tenderest in ourselves. We cannot afford to miss the educating power of mortality and its sorrows--the suggestions of the burial scene and the last farewell, the lessons of sick room duty, the privilege of dying bed consolation and grace. We need the discipline of suffering and decay, the culture of fear and danger, the wakenings of latent virtue in fatal emergency and accident. Something must reveal to us the fittest ways of pity and kindness, the dearest facilities of affection, the noblest means of philanthropy, the purest offices of patience, the holiest opportunities of sympathy, the sweetest uses of hope, and the highest service of piety. And in a world where death is we have them all. Who is the figure of Him that was to come.--The figure of Him that was to come If we see great streams of people journeying from every direction towards one common destination, we infer that this spot must be the centre of some unusual attraction. It is a pretty sight to stand some summer Sabbath morning upon a rising ground, and see the lanes dotted with pilgrims wending their way towards the church of God. Suppose a wayfarer encounters groups of travellers, and the nearer he draws to the adjacent town, finds the crowds increasing, and the interest heightening on every face. He asks the object of this unusual excitement, and learns that the foundation stone of a great temple is to be laid by a great man; that there is to be a procession and a gala day of banners, music, and rejoicing. So does a survey of the landscape of past history disclose the lives of many men tending towards one point; and, standing as we do upon our gospel vantage ground, we can see a long procession of lives tending in their acts and history to one point; we can hear the music of many a deed celebrating beforehand one greater deed than all. There was a divinity shaping the ends of many of the lives of the Old Testament worthies, to the purpose that they might be typical of that life which is our life, and by which our stifled souls might breathe again with their destined immortality. A mark had been impressed upon the lives of men in earlier times, and a map had been sketched upon the page of history, whose lines converged towards the one great central fact, that Jesus Christ should come into the world. If we look amongst the men whose lives were eminently typical of the Redeemer, we shall not find one in whose case it will be a more easy task to trace the parallel than that of Adam. But just in proportion as the similarity is striking, so will the points of difference be prominent. I. Points of correspondence.1. Both were formed by and came directly from God. Here, of course, we speak of Jesus in His humanity. In the method of his birth the first man differed from all the rest of his posterity, and the only parallel we find to it is in the miraculous conception of the Child of Bethlehem. Of course, even in this, the points of difference are greater than those of likeness. But it was the breath of the Lord which breathed into Adam’ s nostrils the breath of life; it was the Spirit of the Lord which overshadowed the Virgin. 2. Both were formed in the same glorious likeness, designed as the mirrors to reflect the life and image of the Author of all life. And as in Adam, ere he fell, the unblushing cheek, where shame had been “ ashamed to sit,” formed the mirror which reflected the likeness of the Father, so was that same likeness printed on the form and feature of the spiritual life of Jesus Christ, so that He could claim His heavenly pedigree, and declare, “ He that hath seen Me hath seen the Father.” 3. The fatherhood of both over a numerous race. (1) The tawny slave who hoes the rice field in the burning sun; the dark-eyed denizens of China and of India; the fiery Afghan; the tall Circassian; the dwarfish Hottentot; the fur-clad dweller amidst northern ice; and the naked panter in the tropic heat; the homeless Jew and clannish Gentile; the readers of the Koran, of the Shasters, of the Bible; the worshipper of the sun, of Juggernaut, and of Jesus; each creature who bears the form and likeness of a man, dates his paternity to Adam. (2) The seed of the Second Adam shall be also numerous. All souls are His, purchased by Him, that they may be born again through Him. And though the work of regeneration by no means keeps pace with the increase of the race, He shall yet “ see His seed,” and that seed shall outnumber sand or stars for multitude, and be gathered out of all lands. And they shall bear the family feature clear in life and lineament. As by nature they once “ bore the image of the earthly,” so by the redundant grace of this new birth shall they bear impressed upon them the “ image of the heavenly.” 4. The lordship and dominion with which each was invested. (1) Man was made only “ a little lower than the angels,” and has been “ crowned with glory and honour.” He holds dominion over the very work of God’ s own hand; he wounds the earth that it may give him food. All things are put beneath his feet; the beasts range plain and mountainside, but they cannot range so widely as the thought of man; the birds soar high, but they cannot cleave their way to such fair altitudes as man’ s ambition may attain; the fishes dive down into the ocean gorge, but they cannot pierce to such a deep profound as that intelligence which marks mankind and sets the human over the brute creation. (2) And if a man is thus large in lordship and dominion, how much more the Son of Man, who came to reassert the creature’ s claim after it had been flung away, by sharing His own dominion with that creature. The dominion of Jesus is illimitable. While man is made a little lower, He is made “ so much better than the angels, as He hath by inheritance obtained a more excellent name than they.” For when the power of Omnipotence showed forth its mightiest sinew, it was when it “ wrought in Christ, and raised Him from the dead,” etc. (Ephesians 1:20-23). 5. The conjugal union ordained by God respecting them. Paradise was inadequate to appease the need of the first man, and bring him to rest, till woman was created. And so the Maker hushed him into a deep sleep, and from his side He took the comrade meet for him, and made his happiness complete. Now this is one of the most striking types of Christ’ s union with His Church. He is the Bridegroom, and that Church is “ the bride, the Lamb’ s wife.” Adam and Eve were not more intimately and emphatically one flesh than Christ and the Christian are one spirit. “ This is a great mystery; but I speak concerning Christ and the Church.” II. Points of contrast.1. “ The first Adam was of the earth, earthy; the Second Adam was the Lord from heaven.” 2. The first Adam possessed the Divine image, and effaced it; the Second Adam put on the human image, that He might restore in us the Divine. The serpent hissed its evil breath, and filmed the brightness which God had spread over His creature’ s brow; and, just as the foul vapour on a looking glass blurs the reflections on its disc, so did the image stamped by the Creator there become distorted and disturbed. But Christ rubbed off the taint of the tempter’ s breath, and wrote the name of God upon the creature in His own blood. 3. The spirit of apostate Adam was proud, unbelieving, discontented, and rebellious; that of the Second Adam was humble, submissive, obedient, and faithful. 4. The first Adam was the medium of death, while the Second brought salvation and life. 5. By the first Adam paradise was lost; by the Second that paradise is regained. (A. Mursell.)Adam a type of Christ I. As the federal head of mankind. II. As the source of life--natural--redeemed. III. As the cause of universal but widely opposite experiences--sin, death--life, righteousness. IV. As the prototype of human nature--earthly--heavenly. V. As the ruler of the world--natural--Divine. (J. Lyth, D. D.)Adam a type of Christ This is the earliest and deepest of all the types; God the Spirit grasps the first fact of man’ s history, and therewith prints the lesson of man’ s redemption. Note-- I. The agreement between the type and the Antitype.1. Adam and Christ were the true sources or heads of their respective families. (1) There are two conceivable methods of constituting humanity; one, to make each man independent of all; the other, to make the first man the head and source of humanity. This latter method our Maker has adopted, and it is useless to question whether the other would have been better. When the bird is shut up in a cage, it is better that it should not dash itself against the bars. It was in an attempt to be as God that our first parents fell. If we would escape their fate, we should abandon speculations and address ourselves to facts. In point of fact we all come into the world with darkened minds and wayward hearts, which the Scriptures explain by the fall. Some complain of the difficulties they find there on this subject; but the difficulty lies, not in the Scriptures, but in the fact. Creatures manifestly the head of creation, under the government of an omnipotent and beneficent Being, lie in sin and suffering, and have done so from age to age, without intermission or mitigation. This is the difficulty; all Bible difficulties are small when compared with this. (2) The first man stood as head and representative of the race. His fall brought all down. At the head he stands, and at first the line of march is narrow: on the apex one; and behind him two or three walk abreast: broader and broader grows the stream, until, in our day, the file of march is a million of millions deep. On the other side stands He that was to come. Alone He stands at the head; already a multitude, which no man can number, tread the pilgrim’ s path; and now we look forward to that time when the stream of the Second Adam’ s children shall be co-extensive and coincident with that of the first. 2. These two representatives stood side by side from the first, and redemption began to flow from Christ as soon as sin was brought in by Adam. The promise sprang at the gate of Eden, an echo of the curse. Christ began to act as the Head of the redeemed the moment that the first man became the head of a fallen race. Under the earlier economies many felt the drawing of the unseen Christ, and in the days of His personal ministry, although He manifested Himself only to the lost sheep of the house of Israel, He had compassion on the surrounding heathen, and hastened forward to the day of their redemption. 3. On both sides it is by birth that the members are united to their head and his destiny. We have been born to this inheritance of sin and suffering; we cannot shake it off. But be of good cheer, prisoner of hope: if by a corresponding new birth you are one with the Second Adam, you have no cause to weep. You cannot, indeed, escape from being a man; but if you are a new creature in Christ Jesus, the second birthright is as irrevocable as the first. It is a fixed principle of natural science that species do not change. But that which is impossible with man is possible with God. He has undertaken in the gospel to make a new creature. II. The difference. The chief point lies in this, that whereas Adam’ s seed derive from their head sin and death, Christ’ s seed derive from their Head righteousness and life. One of the strangest facts in history is that multitudes are proud of their first birth, and do not give themselves any concern about a second. Under this, however, there are many specific points of difference.1. While Adam’ s seed possess the moral nature of their head complete, Christ’ s possess His moral nature only in part. When we derive a sinful nature from the first man, we have previously no better nature, that may mingle with it and mitigate its evil. In me, that is in my flesh--in all that I derive from man my father--there dwelleth no good thing. But on the other hand, the regeneration is the getting of a new nature, indeed, through union in spirit with Christ; but it is gotten by one who previously possessed an evil nature, and that evil nature is cast down from the throne, but not cast forth from the territory. The two contend against each other; and there is not peace, but a sword (see Romans 7:1-25). The union with Christ in the regeneration is likened to the grafting of a fruit tree. The tree at the first, which springs from seed, is wholly evil. When it is grafted it is made good; but not so completely as it was originally made evil. In some way, however, the remnants of the old will be filtered out; and nothing shall enter heaven that would defile its golden streets or be a jar in its new song. 2. The two bands are not equally numerous. Adam’ s company includes absolutely the whole of the human race; Christ’ s company is contained within it, and is therefore necessarily smaller. Adam’ s company consists of all the born, and Christ’ s of all the born again. God’ s creatures of the old and new creation seem to envelop each other, after the manner of a sphere within a sphere, the most precious being embedded in the heart. Humanity, comparatively small in bulk, is surrounded by the mightier mass of beasts that perish. In the heart of humanity lie the regenerate--the true, vital seed of the kingdom; and the crust that surrounds them will crumble and be cast away. When the earth and all that it contained have passed away, Christ and Christians will remain, inheritors together and alone of the eternal life. 3. Although we inherit this corruption from the first man, we personally have no relation to him; we received it from the last that stood before us in the line. But from Christ our life flows as its fountain, and each generation of believing men continue to draw their spiritual life and justifying righteousness immediately from Him. The new creature does not propagate its kind. If the first Adam were annihilated, man would still be born in sin; but if Christ were no more Christ, there could be no more for any man a new, a holy life. The difference is somewhat like that between a tree propagating its kind by seed and one sustaining its branches. When once the seed is ripened and cast, the progenitor tree may be burned. But even when the branch has been put forth by the tree, the branch is ever directly dependent on the tree. If the tree should die, all the branches would die too. Adam might say, I was the tree, and ye grew from the seed which I shed; but Christ says, “ I am the vine, ye are the branches.” And as Christians hold directly of Christ, Christ holds individually by Christians. The Head endures pain when the members are injured. How safe is that life which is hid with Christ in God? 4. The gain by the second Adam is greater than the loss by the first (verse 15). He pays our debt, and makes us rich besides. He sets free the slave, and makes him a son. “ Where sin abounded, grace did much more abound.” (W. Arnot, D. D.) Romans 5:15 But not as the offence, so also is the free gift.The offence and the free gift 1. The offence originated with man, the free gift in the grace of God. 2. The offence operated necessarily by a just law, the gift is free through Jesus Christ. 3. The offence results in death, the free gift abounds unto everlasting life. (J. Lyth, D. D.)The offence and the free gift If from the offense of one--so insignificant in its way--there could go forth an action which spread over the whole multitude of mankind, will not the conclusion hold a fortiori that from the grace of God, and the gift through this grace of one man, acting on the opposite side, so powerful and rich as they are, there must result an action, the extension of which shall not be less than that of the offence, and shall, consequently, reach the whole of that multitude? If a very weak spring could inundate a whole meadow, would it not be safe to conclude that a much more abundant spring, if spread over the same space of ground, would not fail to submerge it entirely? (Prof. Godet.)The first and second Adam compared in reference I. To the universality of their influence. The first Adam destroyed all, the second has obtained grace for all--with this difference, that in the former case the ruin came inevitably, but the reception of the grace is suspended upon man’ s free choice. II. To the intensity of their influence. The first Adam has by one sin given occasion to all sin; the second has by one act of grace expiated all sin--with this difference, that Adam’ s sin in itself was not greater than any other sin, but the grace of Christ outweighs the aggregate guilt of all sin. III. To the final results of their influence. The first Adam has subjected mankind to the bondage of death, the second confers upon all, who will receive it, dominion in life--with this difference, that the fulness of grace in Christ not only meets the curse in Adam, but far surpasses the grace originally conferred upon man. (J. Lyth, D. D.)Life in Christ contrasted with death in Adam Note-- I. The intrinsic nature of the things here contrasted; and we shall see that if the one arrangement could be adopted by God, much more likely is it that the other would be also, as being more strictly congenial with all that we know of His glorious character. God might permit us to sin and suffer in Adam, with reference to some future good to come out of it: He might permit it in harmony with His wisdom, holiness, and love; but still He could have no delight in it for its own sake. Yet we find that He has seen it right to permit these things to transpire: how much more, then, may we believe in the arrangement of grace, by which salvation is brought to our ruined race! But how do we know the feelings of the Most High in reference to this matter? What reason have we for supposing that it pleases Him more to give us life in Christ than to see us die in Adam? We take our views from His own word (Exodus 34:6-7; Psalms 86:5; Psalms 86:15; Psalms 145:8-9; Ezekiel 18:23; Ezekiel 18:31-32; Ezekiel 33:11; John 3:16; John 4:16). Say not, then, complainingly that God has permitted you to die in Adam, but rather believe that He delights to give you life in Christ. II. That grace relates to a larger number of transgressions than did the first condemnation (Romans 5:16). The gift by one is quite unlike the sin by one, inasmuch as in the sin there was but one offence committed, and instantly judgment upon it; whereas, in the matter of the gift by grace, there is forgiveness ensured for many offences. Hitherto, we have been regarding the sin of mankind as one, and in that one sin all men became guilty before God. Let us, then, look at the nature and the number of our offences, all of which need to and can be forgiven through the atoning work of Christ. There are the sins of our ungodly life; there are also our sins since we entered on a godly career. We are daily guilty of omissions of duty, or grievous shortcomings in the mode of fulfilling our obligations. But beyond all this, there are positive faults and evils in the best of us. Yet--blessed be God!--these sins, however numerous, may be all pardoned through the blood of Christ; for the free gift is of many offences unto justification. III. That grace is essentially a stronger principle than sin (Romans 5:17). Life is more mighty than death. The range of death is limited; it can only ravage that which already exists. But life is a creative power to whose possible achievements we can assign no limits. Death is a negative principle, life a positive one. Death is a condition of the creature, life has its source and fulness in the infinite Creator. Under the domination of death we are made its groaning and unwilling victims; but under the reign of life we are caught up to the throne, and share with gladness in the monarch’ s might and joy. (T. G. Horton.)The grace of God I. Transcends sin.1. In its origin. Sin proceeds from the offence of one man and destroys many; grace proceeds from God through one man, Jesus Christ, and therefore not only reaches many, but abounds. 2. In its operation. One offence brought condemnation, but grace not only counteracts the effects of that one offence but of many others. 3. In its results. One offence brought death, but grace wherever received not only gives back life, but gives it more abundantly. II. Is coextensive with sin.1. It cannot reach further because it presupposes sin. 2. It does reach as far, because the free gift unto justification of life is unto all men, because the many made sinners might also be made righteous. 3. If grace anywhere fails it is not through any limitation of its action, but through the wilful impenitency of man. (J. Lyth, D. D.)Honey from a lion This text affords many openings for controversy. It can be made to bristle with difficulties. It would be easy to set up a thorn hedge and keep the sheep out of the pasture, or to so pelt each other with the stones as to leave the fruit untasted. I feel more inclined to chime in with that ancient father against whom a clamorous disputant shouted, “ Hear me! Hear me!” “ No,” said the father, “ I will not hear you, nor shall you hear me, but we will both be quiet and hear what Christ has to say.” Note-- I. The appointed way of our salvation is by the free gift of God. Salvation is bestowed--1. Without regard to any merit, supposed or real. Grace is not a fit gift for the righteous, but for the undeserving. It is according to the nature of God to pity the miserable and forgive the guilty, “ for He is good, and His mercy endureth forever.” 2. Irrespective of any merit which God foresees will be in man. Foresight of the existence of grace cannot be the cause of grace. God Himself does not foresee that there will be any good thing in any man, except what He foresees that He will put there. 3. Without reference to conditions which imply any desert. But I hear one murmur, “ God will not give grace to men who do not repent and believe.” I answer, “ God gives men grace to repent and believe, and no man does so till first grace is given him.” Repentance and faith may be conditions of receiving, but they are not conditions of purchasing, for salvation is without money and without price. 4. Over the head of sin and in the teeth of rebellion, “ God commendeth His love toward us, in that, while we were yet sinners,” etc. Many of us have been saved by grace of the most abounding and extraordinary sort. 5. Through the one man Jesus Christ. People talk about a “ one man ministry.” I was lost by a one man ministry when father Adam fell in Eden, but I was saved by a one man ministry when Jesus bore my sin in His own body on the tree. II. It is certain that great evils have come to us by the fall.1. We have lost the Garden of Eden and all its delights, privileges, and immunities, its communion with God, and its freedom from death. 2. We have been born to a heritage of sorrow. 3. We came into the world with a bias towards evil. 4. We are made liable to death, and are sure to bow our heads beneath the fatal stroke. 5. While we live we know that the sweat of our brow must pay the price of our bread. 6. Our children must be born with pangs and travail. III. From the fall we infer the more abundant certainty that salvation by grace through Christ Jesus shall come to believers. For--1. This appears to be more delightful to the heart of God. I can understand that God, having so arranged it that the human race should be regarded as one, should allow the consequences of sin to fall upon succeeding generations of men; but yet I know that He takes no pleasure in the death of any, and finds no delight in afflicting mankind. If God has so arranged it that in the Second Adam men rise and live, it seems to me most gloriously consistent with His gracious nature and infinite love that all who believe in Jesus should be saved through Him. 2. It seems more inevitable that men should be saved by the death of Christ than that men should be lost by the sin of Adam. It might seem possible that, after Adam had sinned, God might have said, “ Notwithstanding this covenant of works, I will not lay this burden upon the children of Adam” ; but it is not possible that after the eternal Son of God has become man, and has bowed His head to death, God should say, “ Yet after all I will not save men for Christ’ s sake.” 3. Look at the difference as to the causes of the two effects. Look at the occasion of our ruin--“ the offence of one” --a finite being, who therefore cannot be compared in power with the grace of the infinite God; the sin of a moment, and therefore cannot be compared for force and energy with the everlasting purpose of Divine love. The grace of God is like His nature, omnipotent and unlimited. God is not only gracious to this degree or to that, but He is gracious beyond measure; we read of “ the exceeding riches of His grace.” He is “ the God of all grace.” 4. The difference of the channels by which the evil and the good were severally communicated to us. In each case it was “ by one,” but what a difference in the persons! (1) Let us not think too little of the head of the human family. Yet what is the first Adam as compared with the Second? He is but of the earth, earthy, but the Second Man is the Lord from heaven. Surely, then, if Adam with that puny hand of his could pull down the house of our humanity, that greater Man, who is also the Son of God, can fully restore us. (2) Adam commits one fault and spoils us, but Christ’ s achievements are many as the stars of heaven. (3) Adam did but eat of the forbidden fruit, but Christ died. Is there any comparison between the one act of rebellion in the garden and the matchless deed of superlative obedience upon the Cross of Calvary which crowned a life of service? 5. From the text you may derive a great deal of comfort. (1) A babe is born into the world amid great anxiety because of its mother’ s pains; but while these prove how the consequences of the fall are with us , they also assure us that the Second Adam can abundantly bring us bliss through a second birth. (2) Inasmuch as we have seen the thorn and the thistle because of one Adam, we may expect to see a blessing on the earth because of the Second Adam. Therefore with unbounded confidence do I believe the promise: “ Instead of the thorn shall come up the fir tree, and instead of the briar shall come up the myrtle tree,” etc. (3) Did not the Lord say, “ In the sweat of thy brow shalt thou eat bread” ? Ought not your labour to be an argument by which your faith shall prove that in Christ Jesus there remaineth a rest for the people of God. (4) Did the first Adam through his disobedience lift the latch for death? It is surely so. Therefore I believe with the greater assurance that the Second Adam can give life to these dry bones, can awake all these sleepers, and raise them in newness of life. IV. If from the fall of Adam such great results flow, greater results must flow from the grace of God and the gift by grace, which is by one man, Jesus Christ. Suppose that Adam bad never sinned, and we were unfallen beings, yet our standing would have remained in jeopardy. We have now lost everything in Adam, and so the uncertain tenure has come to an end; but we that have believed have obtained an inheritance which we hold by a title which Satan himself cannot dispute: “ All things are yours, and ye are Christ’ s, and Christ is God’ s.” By the great transgression of Adam we lost our life in him; but in Christ we live again with a higher and nobler life. The Lord Jesus has also brought us into a nearer relationship to God than we could have possessed by any other means. We were God’ s creatures, but now we are His sons. We have lost paradise, but we shall possess that of which the earthly garden was but a lowly type: we might have eaten of the luscious fruits of Eden, but now we eat of the bread which came down from heaven; we might have heard the voice of the Lord God walking in the garden in the cool of the day, but now, like Enoch, we may walk with God after a nobler and closer fashion. We are now capable of a joy which unfallen spirits could not have known--the bliss of pardoned sin. The bonds which bind redeemed ones to their God are the strongest which exist. (C. H. Spurgeon.)The love of God is a love which gives another love; it is the grace of a Father giving the love of a Brother. (Prof. Godet.)The advantages accruing to the race from the fall How common and bitter is the outcry against our first parent for the mischief he entailed on his posterity; and it were well if the complaint ended there, but it glances from Adam to his Creator. “ Did not God foresee that he would abuse his liberty, and know all the baneful consequences of the act? Why, then, did He permit it?” Because He knew that “ not as the offence, so is the free gift” ; that the evil resulting from the former was not as the good resulting from the latter, not worthy to be compared with it. If Adam had not fallen-- I. Christ had not died and the world had missed the most amazing display of God’ s love. So--1. There could have been no such thing as faith in God thus loving the world; nor faith in Christ as “ loving us, and giving Himself for us” ; nor faith in the Spirit as renewing the image of God in our hearts. 2. The same blank could have been left in our love. We might have loved God as our Creator and Preserver, but we could not have loved Him under the nearest and dearest relation. We might have loved the Son of God as being “ the brightness of His Father’ s glory,” but not as having borne our sins. We could not have loved the Spirit as revealing to us the Father and the Son, as opening our eyes and turning us from darkness to light, etc. 3. Nor could we have loved our neighbour to the same extent: “ If God so loved us we ought to love one another.” II. We had missed the innumerable benefits which flow through our sufferings. Had there been no suffering, a considerable part of religion, and in some respects the most excellent part, could have had no place.1. Upon this foundation our passive graces are built; yea, the noblest of them--the love which endureth all things. Here is the ground for resignation, for confidence in God, for patience, meekness, gentleness, long suffering, etc. 2. These afford opportunities for doing good which could not otherwise have existed. III. Heaven would have been less glorious.1. We should have missed the fruit of those graces which could not have flourished but for our struggle with sin here. Superior nobleness on earth means superior happiness in heaven. 2. We should have missed the reward which will accrue to innumerable good works which could not otherwise have been wrought, such as relief of distress, etc. 3. We should have missed the “ exceeding and eternal weight of glory” which is to be the recompense of our light affliction. IV. Our salvation would have been less secure. Unless in Adam all had died, every man must have personally answered for himself, and, as a consequence, if he had once sinned there would have been no possibility of his rising again. Now who would wish to hazard eternity on one stake? But under the economy of redemption if we fall we may rise again. Conclusion: See, then, how little reason there is to repine at the fall of our first parents, since here from we may derive such unspeakable advantages. If God had decreed that millions should suffer in hell because Adam sinned it would have been a different matter; but on the contrary, He has decreed that every man may be a gainer by it, and no man can be a loser but through his own choice. (J. Wesley, M. A.) Romans 5:16 And not as it was by one that sinned, so is the gift. The Adamic and Christian dispensations I. The adamic.1. One offence brought condemnation.2. Upon all mankind.3. By a just and inevitable law. II. The Christian.1. Grace is free.2. Brings justification.3. For all.4. From many offences. (J. Lyth, D. D.)The one and the many With the one sinner is contrasted the multitude of the justified. What a difference between the power of the spark which sets fire to the forest by lighting a withered branch, and the power of the instrument which extinguishes the conflagration at the moment when every tree is on fire, and makes them all live again. (Prof. Godet.)Christ and the many He gave His life a ransom for many (Matthew 20:28); His blood was shed for many (Matthew 26:28; Mark 14:24); He bare the sins of many (Isaiah 53:11-12); by His knowledge He justifies many (Isaiah 53:11); He brings many sins to glory (Hebrews 2:10). The many are a multitude which no man can number (Revelation 7:9). (T. Robinson, D. D.)Salvation a free gift One excuse which awakened sinners are accustomed to allege in their own defence is, that they wish to love God with all their heart, but cannot. They do, indeed, wish to be saved, but they are not willing to be saved in God’ s way; that is, they are not willing to accept salvation as a free gift. They would do anything to buy it, but will not take it without money and without price. Suppose that you were very sick, and were told by the physician that there was but one medicine in the world which could save your life, and this was exceedingly precious; that you were also told that there was but one person in the world who had any of this in his possession; and that, although he was willing to give it to those who asked, he would on no account sell any. Suppose this person to be one whom you had treated with great neglect and contempt, injured in every possible way. How exceedingly unwilling would you be to send to him for the medicine as a gift: you would rather purchase it at the expense of your whole fortune. You would defer sending as long as possible; and when you found you were daily growing worse, and nothing else could save you, you would be obliged, however reluctantly, to send and ask for some. Just so unwilling are sinners to apply to God for salvation, as a free gift; and they will not do it until they find themselves perishing, and that there is no other hope for them. (E. Payson.)Sin the occasion of glorifying God I do believe that sin in itself has the same aspect as affliction--that it makes room for the mercy of God. I hardly dare say what Augustine, when speaking of the fall and of the sin of Adam, and looking to all the display of grace that followed it, said. He said, “beata culpa”--“ happy fault,” as if he thought that by means of sin the grace of God is so magnified and displayed he might call it a “ happy fault.” I will not go so far. I scarcely do more than repeat what that great master in Israel once said; but I do say this, that I cannot imagine an occasion for glorifying God equal to the fact that man has sinned. God so loved the world as to give Christ to die for sinners, and how could this have been if there had been no sin? The Cross is a constellation of glory that is brighter than creation itself. (C. H. Spurgeon.) Romans 5:17 For if by one man’ s offence death reigned by one. The reign of death and the reign in life I. The reign of death1. Established by one man’ s sin.2. Universal.3. Irresistible. II. The reign in life.1. Effected through grace.2. Glorious.3. Eternal. (J. Lyth, D. D.)The reign of death and the reign in life When the empty vessel of the human heart has once become filled with the fulness of grace and righteousness, the sinner is raised to the place of a “ king in life” --an antithesis to “ death reigned.” But the apostle has too lively a conviction of spiritual realities to say here “ life shall reign.” Death reigns: it is a tyrant. But life does not reign; it makes kings. Instead of a sombre state of things which bears sway as a reign of death, it is here the individuals themselves who, having personally appropriated righteousness, reign personally in the luminous domain of life. Compare on this reign what Paul said (Romans 4:13), of the inheritance of this world; then the glorying (Romans 5:11); finally, Romans 8:17. “ In life” does not denote a period--i.e., eternal life, but the mode or nature of the reign of believers. A new, holy, inexhaustible and victorious vitality will pervade those “ receivers of righteousness,” and make them so many kings. If the collective condemnation could make each of them a subject of death, the conclusion therefrom should be that their individual justification will make each of them a king in life. (Prof. Godet.)The reign of death and the reign in life I. The evil introduced into the world by Adam. The reign of death. There was a time when Death was a stranger in the world. It was sin which brought him here. But the consequences did not end here. Sin gave to death a fearful dominion over the whole globe on which man dwelt. Hence he is represented as a monarch. Men love him not and are daily resisting his power, but he laughs to scorn their efforts, and the contest ends in their lying down in the dust. The wide world is his only kingdom. Into heaven he never entered, and in hell he cannot destroy. The soul, too, is brought under his dominion. There is not one of us who is not by nature “ dead in trespasses and sins.” II. The blessing introduced by Christ. A reign in life.1. Life is here opposed to death, and expresses a state of spiritual existence. But they who have received this precious benefit not only live, they “ reign in life.” This implies-- (1) Power. They have overcome their enemies, as well as escaped from them; not merely freed themselves from their tyranny, but attained a dominion over them. (a) They were once the subjects of Satan, they now “ bruise him underneath their feet.” (b) The world once held them in thraldom, but the world also is overcome. (c) Once, too, they were governed by lawless passions, but now they reign as lords over their own soul. They “ mortify the deeds of the body,” they “ crucify the flesh with the affections and lusts.” Not that their victory is complete. Their throne is secure, but it is surrounded by rebels who incessantly disturb its peace. Satan still assails, the world still tempts, sin still rages. (2) Dignity. And what so truly great and noble as to be masters of ourselves? What so base as to be the slaves of sin? (3) Heaven. There the Christian will indeed live and reign. He will have attained a complete triumph over all his enemies. “ To him that overcometh will I grant to sit with Me on My throne,” etc. He who once suffered with Christ, shall be “ glorified together with Him.” What a glorious change is this, that the feeble mortals who were once the trembling victims of death, should thus “ reign in life.” 2. And to whom are they indebted for this wondrous change? To themselves? The dead cannot raise themselves to life. To the father who ruined them? He made them the children of wretchedness, and then he went away and left them to their misery. To legions of angels? All their mighty hosts could not reanimate one lifeless body, much less quicken and glorify a ruined soul. One Being only was able to accomplish this glorious change, but He was the very Being who seemed the least likely to accomplish it, for it was His righteous vengeance which had sent death into the world, and His voice which proclaimed Him its king. By Him, however, was death dethroned; by Him to the utter exclusion of all others, to the utter rejection of all oar claims to any part of the honour of the work. III. Who are the persons for whom this great blessing is designed? All the human race? Clearly not. The ungodly lives of thousands around us would at once disprove such an assertion. All men indeed, in consequence of the interference of Christ, are under a dispensation of mercy; a free and full salvation is offered them, and they are invited to accept it. But men will not accept it. Those who have received this salvation are the men for whom the kingdom is prepared. They are described as--1. “ Receiving abundance of grace.” (1) “ Grace” is that free favour which God has manifested towards His sinful children, providing a sacrifice for their iniquities, sending them the glad tidings of salvation, and making them actually partakers of its blessings. (2) “ Abundance of grace” signifies not only a sufficiency, but grace enough and to spare. And look at what part we may of the mystery of redemption, we discover at once the propriety of the term. The wisdom which planned and the power which executed this stupendous scheme, and the love which called this power and this wisdom into exercise, are all infinite. The glory of the salvation treasured up for sinners in Christ, the freedom with which it is communicated, the characters of those on whom it is bestowed, all bear witness to the boundless extent of the Divine mercy. 2. “ The gift of righteousness.” (1) This may possibly mean that renewal of the heart unto holiness, which the redeemed sinner receives from the free bounty of his Saviour. But the apostle seems rather to refer here to the same righteousness of which he speaks in the following verse, the obedience or righteousness of Christ. It is this which enables the Lord to pour out the abundance of His grace on His apostate children. He imputes to them the merits of His dear Son, and then He pardons, accepts, and rewards them, without weakening His authority or tarnishing His glory. (2) The apostle calls it a gift, because it is by an act of mercy that it is transferred to us; he speaks of it as an abundant gift, because it completely satisfies the demands of God’ s unalterable law. Its merit is infinite. It is a robe so pure, that he who wears it, stands before God without spot or blemish; so splendid, that it covers all his shame; so freely offered, that all the naked may array themselves in it, and all rejoice in it as the garment of salvation. IV. The certainty of their receiving it. The apostle may mean--1. That the efficacy of the righteousness of Christ to procure life is greater than that of the offence of Adam to cause death; that the salvation of the Christian’ s soul is even more certain than the death of his body, secured to him by more numerous and solemn declarations, and involving in it the honour of more of the Divine perfections. Justice and faithfulness demand his body for corruption, but mercy unites with faithfulness and justice in raising his soul to the kingdom of life. 2. That the righteousness of Christ is more than sufficient to repair the destructive consequences of Adam’ s transgression. It does not place the believer in the state in which he would have been had Adam never fallen; it does more; it places him in a more secure and far more exalted state. In other words, we may gain more by Christ than we lost by Adam. The one made an honourable temple a mournful heap of ruins; the other can not only raise up the temple again out of its ruins, but can make the latter house far more glorious than the former. When man was first created God looked on him and pronounced him good; but when His beloved Son redeems him, He calls him His inheritance and portion; he comes and dwells in Him, and loves Him more than all the creatures of His hand. (C. Bradley, M. A.)Believers receive in Christ more than they lost in Adam I. Better righteousness. II. Firmer standing. III. Higher glory. (T. Robinson, D. D.)Abundance of grace. Overflowing kindness and blessing All fulness of grace in Christ (Colossians 1:19; Ephesians 3:8). Justifying grace, sanctifying grace, glorifying grace (Romans 8:29-30). Grace for grace (John 1:16), or grace upon grace (Philippians 2:27). He gives more grace (James 4:6); and makes all grace to abound (2 Corinthians 9:8). He gives His sheep not only life, but life more abundantly (John 10:10). Ezekiel’ s river realised (Ezekiel 47:1-5; cf. Ephesians 3:19). (T. Robinson, D. D.)Individual influence No warlike host delivered the children of Israel from the bondage of Egypt, but one man--Moses. No senate of statesmen raised Israel to a pitch of greatness that proclaimed to the world the glory and safety of a theocratic nation, but one man--David. No school of divines gave to England the Bible in the mother tongue, but one man--Wycliffe. No learned society discovered America, but one man--Columbus. No association of science revealed the clue to interpret the laws of the heavenly bodies, but one man--Galileo. No parliament saved English liberties, but one man--Pyre. No assembly of theologians wrote the book which, next to the Bible, has had the most potent influence on the English language and on English hearts, but one man--Bunyan. No confederate nations rescued Scotland from her political and ecclesiastical enemies, but one man--Knox. And the same might be said of almost every great step since in the progress of the race. Doubtless these men found their coadjutors; but all through the ages God has put immense honour upon individuals. (J. Guest.) Romans 5:18 Therefore as by the offence of one Judgment came upon all men to condemnation. Condemnation I. Its cause. Sin. II. Its miseries.1. Physical.2. Spiritual.3. Eternal. III. Its cure.1. Justification.2. Freely offered.3. Through the righteousness of Christ. (J. Lyth, D. D.)The contrast between a state of condemnation and grace I. In their origin.1. The one originates in sin.2. The other in the righteousness of Christ. II. In their evidences.1. The one is distinguished by disobedience.2. The other by the obedience of faith. III. In their relation to the law.1. The law exposes sin, and increases condemnation.2. Grace removes both yet magnifies the law. IV. In their results.1. Condemnation brings death temporal, eternal.2. Grace confers a new life on earth and a glorious and blissful life in the world to come. (J. Lyth, D. D.)The mediatorial system 1. One of the chief glories of Christianity is this--it is the religion of facts. These facts are few, extraordinary, and eternal and universal in their aspects. 2. In the context we have two classes of facts. (1) Dark melancholy facts. (a) Sin is in the world; it has quenched its lights, destroyed its liberties, embittered its enjoyments. History, observation and our own consciousness convince us of this. (b) Death is in the world. It has reigned from Adam to this day. Individuals, families, nations, the world are dying. Every sepulchre, funeral, illness, pulse, reminds us that the dust is to be our home. (c) Both sin and death have entered the world by the same man, Adam. The origin of evil is a deep mystery, but its introduction to our world is a historical fact clearly stated in the Bible. God made Adam the father, the priest of the world, but Adam ruined it and himself. Adam was the original sinner, and we his children sin and die. (2) Bright and animating facts. (a) Grace is in the world. “ Grace hath abounded.” God was under no obligation to show or continue grace to this world. He might withdraw it; that would leave man a demon in character, who would soon kindle around himself the fires of an universal hell. Grace alone keeps the world from becoming the victim of its own transgression. (b) There is a higher, nobler life than this. “ Grace reigns through righteousness unto eternal life.” Eternal life means freedom from sin, which is the destroyer of the innocence, happiness and utility of man; freedom from the penalties of violated law; and freedom from annihilation, It means an existence without sin, misery, or end. (c) This grace and eternal life flow to man through the same channel, “ Christ Jesus the Lord.” 3. The apostle states these great truths-- (1) To convince Jews and Gentiles that both were equally indebted to Christ for salvation. The Gentile had the law written on his conscience, and the Jew had the law outwardly written, and both transgressed, so that both needed a Saviour. (2) To set forth the nature and number of benefits derived through the mediation of Christ. I. The existence of the human race rests on the mediation of Jesus.1. “ The Lord commanded the man, saying,…of the tree of knowledge of good and evil, thou shalt not eat of it; for in the day thou eatest thereof, thou shalt surely die.” A phrase which must have meant either absolute annihilation or the dissolution of soul and body, and the consequent punishment of both in hell. But Adam did sin. Was his existence quenched? Was he driven to hell? No. Was he spared on the ground of rectitude? No; for if justice could have spared him for one hour, it could have spared him forever. But he was spared; and as he could not have been spared on the ground of justice, he must have been spared on the ground of grace, and if on the ground of grace, then it was through the mediation of Christ, for grace reigns only through Him. 2. A new system was introduced, and Adam’ s forfeited being was spared, and his species was to be multiplied because the Second Adam had been appointed to be the Great Head and Saviour of the human kind. But if our very existence is an effect of the great mediatorial scheme, all the means, comforts, and hopes of our existence are also effects of the same scheme. In Him all things consist. 3. Under the government of the Son of Man the human race has already grown into extraordinary numerical greatness, and is to continue to augment in strength, moral and physical excellence, grandeur and happiness, for perhaps millions of years to come. It is natural to think so, if we consider the honour which God has already bestowed on our nature, by raising it to union with Himself; that four thousand years were occupied in preparations for the advent; the extensive provisions that have been made for the future accommodation of our race in another world; that the agency of the Church is in its infancy; that the sciences and arts, matter and mind, have hardly yet presented their first oblations to Christianity. 4. Christ is to be honoured here more than He has yet been. It was on earth He was born, died, first published His salvation, qualified Himself for His mediatorial crown. Here, also, He is to be acknowledged as the Lord of all. The mediation of Christ is the basis of human existence, and the means of restoration to light, purity and glory. II. The mediatory agency of Jesus Christ procures immortality for man.1. Man’ s existence is not limited to this narrow, dark sphere. Our immortality and the knowledge of it are the gifts of Christ. His existence in the invisible world is the greatest proof we have of its reality. His resurrection and ascension are the most convincing arguments for a future world. He lives. We shall live. 2. It is true that an endless existence will be a curse to the wicked; but let not the author of immortality be blamed for that. Remember-- (1) Existence is a blessing; history and consciousness prove that. (2) Nothing can render existence a curse but sin. It is not in the power of any creature. The Creator Himself will not render a perfectly holy being unhappy. (3) Christ is now able and willing to take away sin from us. Yes, He is willing, and if you are so too, your existence is safe forever. III. The mediation of Christ has furnished us with a system of means to prepare us for a happy immortality. “ Grace reigns through righteousness unto eternal life by Jesus Christ our Lord.” Here is the essence of the gospel. This is--1. A system of grace. The doctrine of human merit is at once unphilosophical and unscriptural. Man’ s salvation is all of grace. Its origination, discovery, application, and perfection in heaven is grace. Let us trust and triumph in gospel grace. 2. A system of righteousness also. It justifies man before God, and justifies God in doing so before His own intelligent universe. Here, then, is a scheme that is just to all. It injures none; it benefits the universe. Conclusion: From the whole we may infer--1. That Christianity is infinitely superior to natural religion. It reveals more, and its revelations are warm, loving, transforming. 2. Christ is the most extraordinary and interesting Being in the universe. How vast His sphere! How benevolent His agency! How Divine His character! In all things He has the preeminence. 3. Let us rejoice in Christianity while parting with friends in death. Christ lives, they live. We shall also live. (Caleb Morris.)The two representatives of the race The words “ judgment came” and “ the free gift came,” are not part of the original, but are introduced to complete the sense. In the margin you read, “ by one offence,” instead of, “ by one man’ s offence,” and also “ by one righteousness” (righteous act) instead of “ by the righteousness of one.” Dean Alford translates the verse--“ As through one trespass the issue was unto all men to condemnation; even so through one righteous act, the issue was unto all men to justification of life.” Note, then-- I. The loss to all men through Adam.1. There is no principle more widely conceded than that of representation. Our national, municipal, and social arrangements, are all more or less representative. We honour the son of a good man, not merely for his own excellence, but also for the sake of his father. We suspect the son of a bad man, even although we know no evil of him personally. No one imagines that there is any injustice in this. Those who suffer by it are pitied, but their misfortune is recognised to be the natural consequence of their connection with those whom they represent. On the other hand we never grudge to others any advantage which they may gain by it. 2. Now this principle is everywhere recognised in the Bible. We read that the “ Lord our God is a jealous God, visiting the iniquity of the fathers upon the children,” etc. We see the descendants of Canaan punished for their progenitors’ offence; the Edomites excluded from their birthright because their father Esau had despised it; how the wives and children of Achan and those of Dathan and Abiram were destroyed because of the sin of their relatives. We find Jesus Himself declaring that vengeance was about to descend upon the children of those who slew the prophets. And when we read the story of the siege of Jerusalem, that awful record seems to demand no less an explanation than that “ all the righteous blood shed upon the earth” was exacted at the hands of that generation. “ His blood be upon us and upon our children” ; and in the story of the Jews through eighteen centuries, who can fail to perceive the cleaving of the curse? 3. The loss which has come to all men through the trespass of Adam is an instance of this great law of representation. Adam was the head of our race. He could neither stand nor fall alone. That which we see upon a small scale when the fortunes of a family depend upon the conduct of some member, or when the history of a nation is determined by some one statesman’ s decision--that took place upon the vastest scale when Adam was placed upon his probation in Eden. What was the tragic issue we all know. The head of the family gambled away his fair inheritance, bequeathing only to us the bitter entail of his corruption and death. The forbidden fruit turned out to be a deadly poison, and the pale infection has spread through all the race. Adam had been created in the likeness of God. But when Adam begat a child (Genesis 5:3), it was in the image of a depraved and fallen man. The perversity which appears in early childhood, the proneness to error even of the wisest and most virtuous, the callous indifference to the will of Heaven which characterises the majority, the common selfishness and the black list of daily crimes are witnesses of the curse that broods over the nations. Moreover, there is in the conscience of every one of us the knowledge that we have our own sad share in the inheritance of the fall. 4. There is something painful in this view of life. To be born under the condemnation of God, who can bear to think of it? As Paul points out in this very chapter, death, the wages of sin, comes even upon those “ who have not sinned after the similitude of Adam’ s transgression” ; i.e., the sentence comes upon those who have not personally incurred it. Torturing pains and untimely death are allotted to our little babes, and to those who, by reason of disease or imperfection of brain, are at no period of their lives responsible. God forbid that because of this we should challenge the Divine justice. If I suffer wrong today because of the crime or folly of some ancestor, the wrong be upon the head of the offender, not upon the law! Yet if this were the whole truth we might, indeed, be perplexed and broken-hearted. But, thank God, there is a counterbalancing fact, viz. II. The gain to all men through Jesus Christ. By His righteous act there is an issue unto all men towards acquittal resulting in life. We have in this new fact a new operation of the representative principle. It pleased God to make His Divine Son a Second Great Head of the human race, that “ as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 11:3). As our Representative He paid the penalty of our sins. “ He bare our sins in His own body on the tree.” As our Representative He fulfilled all righteousness, “ that we might be made the righteousness of God in Him.” From the first Adam a poison passed into the lives of all men. From the Second an antidote passed into the lives of all men. The statements have respect not to a portion of the race, not to an elect few, but to all men.1. We owe to Christ the very fact of our existence. The warning to Adam respecting the forbidden fruit was, “ In the day thou cutest thereof thou shalt surely die.” Had the sentence been speedily executed, then, in the deepest of all senses, we should all have died in Adam, for we should never have been born. What was it that arrested the course of the law? Not justice, surely; but grace (John 1:17). It was because of the obedience of Christ, foreseen and mercifully taken into account, that Adam was spared, and that our birth into this world became possible. 2. All men owe much more than this. When we come to inspect human nature, we find there that which cannot be accounted for by our descent from the fallen Adam. Those who have had to deal with abandoned women declare that beneath all their degradation they have discovered something left of womanhood and modesty. Those who have moved freely among the vilest men of the land, have found in the deepest heart of the blackest reprobates something of good. In every man, side by side with a corruption whose issue is unto condemnation, there exists, also, a pure influence, whose issue, could it but prevail, is unto justification of life. Whence comes this influence? Is it a part of our heritage from the first Adam? We cannot believe it. Can a clean thing come out of an unclean? Do men gather grapes on thorns, or figs on thistles? Whatever of generosity, of purity, is found in any human heart; whatever gracious disposition, or kindly motive, or noble inspiration; whatever is sweet and child-like in the young; whatever is modest, and gentle, and winsome in woman; whatever is brave, and loyal, and faithful in man is some portion of that heritage of good which has come to us from Christ, the federal Head and redeeming Representative of our race. Conclusion: We are here today, losers and gainers by this principle of representation. The first Adam and the second are in every one of us. We have inherited from both. We have inherited a sinful and corrupt nature. We have inherited also a better nature. We stand now upon our own personal probation. We are summoned now to make our choice between the “ natural man” that is in us, and the “ Spiritual Man” that is in us. The issue is for eternity, and “ why will ye die?” Choose not that forbidden fruit, whose bitter end is death, or at the last the just God must needs ratify your choice, and you will perish in the second death. Choose rather to live. Let that life which was bestowed for Christ’ s sake be used in Christ’ s service. (W. J. Woods, B. A.)Our loss through Adam and our gain through Christ 1. Some points of importance are lost in the authorised rendering. “ The offence of one” is, in the original, “ one offence,” or “ one trespass,” as in Matthew 6:14. The word properly expresses a fall by the side of the path of duty. “ The righteousness of one” is, in the same way, in the original, “ one act of righteousness.” The whole redeeming work of Christ is here, then, summed up into a single act of righteousness. The next verse explains the expression by introducing the equivalent word obedience, and if further explanation were needed, St. Paul himself gives it in Philippians 2:8. “ Obedient even unto death, yea, the death of the Cross” ; not a death by itself as a single isolated deed, but as a crown of life--the self-sacrifice begun in incarnation, continued through the earthly life, and consummated on Calvary. Through this one act of righteousness the free gift through the grace of Jesus (verse 15), “ bringeth all men unto the justification of life,” i.e., bringing with it the absolution which has life in it, the free forgiveness which gives that unity with God which is the eternal life of the soul. This is the first change of rendering. 2. The next is perhaps yet more important. The fourfold omission in verse 19 (A.V) of the definite article is a very serious loss. St. Paul did not write Greek at random. In verse 16 he omits the article, for there his purpose was to contrast the singleness of the sin which brought condemnation to the multitudes with the sins which elicited and evoked compassion; but in verses 15, 17 and 19 the particular one man who brought sin and death is designedly set in contrast with the particular one man who brought in grace and life. The other pair of omissions in this verse is equally serious. Many were made sinners, many were made righteous, is a culpable gloss upon St. Paul’ s language. St. Paul was not afraid to say judgment came upon all men; the free gift came upon all to justification of life; nor that the many were made sinners and the many were made righteous; the all in the one verse and the many in the other are equivalent terms. St. Paul’ s object was to show the universality of redemption. Christ, by His one sacrifice made a full, perfect, and sufficient sacrifice for the sins of the whole world. Although they will not come, He yet speaks in that universal “ whosoever will.” The gracious work of Christ in redeeming is co-extensive with the disastrous work of Adam in ruining--“ As in Adam all die, even so in Christ shall all be made alive.” As through the disobedience of one man, the many--the universe of humanity--were made or placed on the footing of sinners, even so through the obedience of the One shall the many be constituted as righteous. (Dean Vaughan.) Romans 5:19 For, by the obedience of one many were made sinners, and by the obedience of one shall many be made righteous.One man’ s disobedience and its consequence I. Man was made in the image of God, which consisted partly--1. In his power over all terrestrial creatures (Genesis 1:26; Psalms 8:5-6). Hence he gave names (Genesis 2:19-20). 2. In the perfection of his nature, endued with-- (1) Reason.(2) Will.(3) Knowledge (Colossians 3:9-10).(4) True holiness (Ephesians 4:24). II. Man fell from this high estate through disobedience (Genesis 2:16-17; Genesis 3:1, etc.) 1. How this was done. (1) Through Satan’ s temptation, which was managed with great cunning. (a) He enters the serpent, the subtlest creature. (b) Sets upon the woman, the weaker vessel (1 Peter 3:7). (c) Propounds a doubtful question (Genesis 3:1). (d) Denies the truth of God’ s threatenings (Romans 5:4). (e) Gives a contrary promise and uses the name of God to confirm it (Romans 5:5). (2) Through the woman’ s fault. (a) In entering into a dispute with the devil. (b) In doubting the truth of God’ s command. (c) In eating the fruit. (3) Through the man’ s fault. In taking the fruit at her hands. 2. What was involved. (1) He broke the first command, by infidelity, ingratitude, contempt of God, and ambition to be like God (Genesis 3:5).(2) Hearkened to the devil’ s word before Gods.(3) Pleased his wife rather than God.(4) Murdered his whole posterity (John 8:44).(5) Minded the lusts of the flesh more than the law of God.(6) Stole God’ s fruit.(7) Coveted God’ s attributes. III. Through this disobedience all his posterity were made sinners.1. By imputation. (1) In that all sinned in him (Romans 5:12; Romans 5:16-18; Hebrews 7:9-10).(2) In that all died in him (Romans 6:23; 1 Corinthians 15:22).(3) All were then in his loins; so that he was the common father of all mankind; therefore called Adam, i.e., man in general (Genesis 5:1). 2. By inhesion. All, through Adam’ s sin-- (1) Are born in sin (Psalms 51:5; Job 14:4; Ephesians 2:3; John 3:3). Hence only is it that children die.(2) Do actually commit sin, which shows all mankind to be polluted with it and inclined to it (Ecclesiastes 7:20; Proverbs 20:9; 1 Kings 8:46; Galatians 3:22; 1 John 1:8-10). 3. The whole man is defiled with sin and continually subject to it. (1) The understanding (1 Corinthians 1:19-20; 1 Corinthians 2:14).(2) The mind and conscience (Titus 1:15). It is stupid (1 Timothy 4:2), or else troubled.(3) The memory (2 Peter 1:21).(4) The thoughts and the imagination (Genesis 6:5), which appears in their vanity and disorder.(5) The will and affections (John 1:13; Colossians 3:2).(6) The body (1 Thessalonians 5:23). It is not now serviceable to the soul, but a clog to it; yet it tempts it to sin. 4. Hence our original sin is the corrupt fountain from which all our actual sins flow (James 1:14). Some relics of it remain in the best saints (Galatians 5:17). Conclusion:1. This should make us humble (Job 15:14-16). 2. Hence we should earnestly desire to be made new creatures; and go to Christ, the Second Adam, that we may be made righteous by Him, as we are sinners by the first. (Bp. Beveridge.)One man’ s obedience and its consequences I. Who is this one spoken of? Note--1. All mankind being contained in, and so fallen with Adam, God raised up another Adam, by whom they might rise (1 Corinthians 15:45). Who being promised, as soon as the first fell (Genesis 3:15) is called the Second Man (1 Corinthians 15:47). 2. This was no less a Person than the Son of God made Man (John 1:14; 1 Timothy 3:16). For He took the nature of man into His Divine Person (Hebrews 2:16). 3. Hence the whole nature of man was so fully and really contained in Him as in the first Adam (1 Corinthians 15:22). 4. This, the Second Man, had an advantage over the first, that whereas the other was but a man made in the likeness of God, this was God made in the likeness of man (Philippians 2:6-7). II. What was the obedience of this One?1. He did no sin, was not guilty in the least (Isaiah 53:9; 1 Peter 2:22; 1 John 3:5; John 8:46). 2. He did whatsoever the law required, and so remained perfectly righteous in all things (Matthew 3:15; Hebrews 7:26-28; John 15:10; John 4:34). 3. He was obedient, even to death itself (Philippians 2:8); so He underwent that death which the first Adam had deserved for all mankind. III. In what sense are many made righteous by one? In the same sense as they are sinners by one.1. By having Christ’ s righteousness as we had Adam’ s sin imputed to us. (1) No man can be pronounced righteous by God, unless he be really so (Proverbs 17:15; Isaiah 5:23). (2) But no man is really righteous in himself (Ecclesiastes 7:20). (3) Hence it is impossible we should be accepted as righteous before God, unless we have some other righteousness imputed to us (Romans 4:6; Romans 4:11). (4) Hence Christ was pleased to be obedient even unto death for us; that so by His obedience imputed to us we might be accepted as righteous. For-- (a) Our righteousness is plainly asserted to be only in Christ (2 Corinthians 5:21). He was made sin for us. Our sins were laid on Him (Isaiah 53:6); so His righteousness on us (Philippians 3:8-9; Ephesians 1:6). (b) He is expressly called “ Our righteousness” (Jeremiah 23:6; Jeremiah 33:16; 1 Corinthians 1:30). (c) He is called our Surety (Hebrews 7:22), who, being bound for us, paid in our stead what the law required of us. (d) Christ’ s whole obedience was only upon our account, and for our sakes (Galatians 4:4-5); so that by His obedience the law is perfectly fulfilled in us (Romans 8:3-4). 2. We are made righteous by Christ as sinners by Adam, inherently. He-- (1) Mortifies our sins (1 John 3:8; Acts 3:26; 1 John 1:7-9). (2) Gives repentance (Acts 5:31). (3) Sanctifies our whole nature (1 Corinthians 1:30; 1 Corinthians 6:11; Ephesians 5:25-27). (4) Enables us to do good works (John 15:4-5; Titus 2:14; Philippians 4:11-13). Conclusion:1. Thank God for Christ.2. Put your whole trust in Him only, for grace as well as pardon.3. Let it be your great care to be in the number of those who are made righteous in Christ, in believing in Him.4. Live as becometh righteous persons. (Bp. Beveridge.)Man’ s first sin Is there a human being to be found who, after reflection, and speaking honestly, would affirm of himself, “ I have never sinned” ? We are aware of the existence of great ignorance concerning the extent of sin, and the evil of sin; and we know men are exceedingly reluctant to confess even those sins of which they are conscious; but we do not think there is a man who, after serious reflection, is entirely unconscious of guilt. Furthermore, is there a man who would say of a fellow human being, however dearly loved and highly prized, “ I do not believe that person has ever sinned” ? Verily, our consciousness and our observation confirm the Bible doctrine, “ There is none that doeth good; no, not one!” I. The fact and the circumstances of man’ s first sin.1. The first sin was Adam’ s failure under trial as the representative of the human race. Say that this test was simple; then how adapted to inexperience, and how fitted to show whether, in filial dependence, man would serve God or not. Do you refuse to judge of the quarter whence the wind blows by the course of the thistle down, or by the path of the smoke; and would you wait for information until you could see the vane of some lofty tower? Do you not measure the heat of a summer’ s day by the moistened brow, and judge of the cold of winter by the smarting skin, far more frequently than by the scale of the thermometer? 2. Man was specially tempted to the first sin. 3. Temptation was necessary in man’ s probation. Could probation be conducted apart from this trying process? Is not the coin tested in the balance? Is not silver proved in the fining pot? Is not gold tried in the furnace? Are not the elements of a chemical compound made manifest by analysis? Is not the strength of metal or timber relied upon after proof? As in our law courts, no prisoner is recognised as guilty until his crime has been proved; so, in God’ s moral government, no procedure is based on character until the character is made manifest by the light of conduct. 4. The first sin of man was (tested by any standard) a great transgression. Actions must be judged by the principle involved in them. In eating the forbidden fruit did not Adam transgress a law? In transgressing this law did not Adam reject the Divine authority and cast off his allegiance to God? In thus sinning did not Adam resist the power of the strongest motives on the side of obedience?--motives arising from his obligations to the kindness of God; motives connected with the full and flowing fountains of pleasure and of advantage by which he was encompassed; and from the fact that he was being proved, and that upon his conduct were suspended tremendous results? Moreover the image of God was within him--revelations of God surrounded him; and under the power of these multiplied motives and influences his attention was fixed on one defined, intelligible, and distinct requirement. It was not an easy thing for Adam to sin against God. (1) Observe that human nature, at its best state, is not to be trusted; and that it universally fails where the failure is of most consequence. (2) See the tremendous responsibility which our influence over each other involves. (3) Learn the utility of experience in the trial of temptation. (4) Look, by the aid of the facts we are considering, into the philosophy of sinning. II. The results of man’ s first sin. Trace them in the transgressors themselves. We know not what interval existed between the evil act and a sense of its iniquity. Delusion may have continued through some time. At length, however, an inward monitor gave notice of the fault; disapprobation and self-condemnation, with their keen smart, succeeded; and Adam tasted the bitterness of sin.1. Learn hence the enormous evil of any one sin; and profit in this department of knowledge by the experience of others. 2. Know also the certainty of punishment where pardon is not vouchsafed. 3. Mark the limit of Divine interference with human conduct. (S. Martin.)Man’ s disobedience and Christ’ s obedience I. Man’ s disobedience.1. Its consequences.2. Perpetration.3. Extent. II. Christ’ s obedience.1. Its nature.2. Operation.3. Result. (J. Lyth, D. D.)The condition of man a sinner and man made righteous cont rasted:--1. Unbelief and faith.2. Enmity and love.3. Banishment from God and acceptance with God.4. Disobedience and righteousness.5. Misery and bliss.6. Curse and blessing.7. Death and life.8. Paradise lost and paradise regained. (D. M’Nicoll.)Of our fall in Adam Consider--1. Who that one man was. Adam (verse 14). 2. What his disobedience was. His first sin, the eating of the forbidden fruit, which opened the door to death (verse 12). 3. Whom it concerned; “ many” ; the “ all” (verse 14). The alteration is not without reason, for there is an exception here of Christ. It reached many men, but not all simply; he, and he only, was excepted. 4. How it touched them; they were “ made sinners” by it. There are two ways how men might be made sinners by the disobedience of Adam, viz., either by imputation or imitation. The last is not meant. (1) Because some of those many who are made Sinners are not capable of imitation or actual sin, viz., infants. (2) Because we are made righteous, not by the imitation, but imputation of Christ’ s righteousness; but as we are made righteous by the one, so we are made sinners by the other. I. What sin of Adam’ s it was that they who sinned and fell with him sinned and fell in. His first sin, the eating of the forbidden fruit. This was the sin that broke the covenant of works. Other sins of Adam are not imputed to them, more than those of any other private persons. So then, Adam quickly betaking himself to the covenant of grace, and placing himself under another head as a private man, ceased to be the head in the covenant of works. Adam had all his children in one ship to carry them to Immanuel’ s land; by his negligence he dashed the ship on a rock, and broke it all in pieces; and so he and his lay foundering in a sea of guilt. Jesus Christ lets out the second covenant as a rope to draw them to the shore. Adam for himself lays hold on it, while others hold by the broken beards of the ship, till they be by the power of grace enabled to quit them too, as he was. II. Who were they that sinned and fell in Adam. All mankind, descending from him by ordinary generation. So--1. Christ is excepted. Adam’ s sin was not imputed to the man Christ. He was separated from sinners (Hebrews 7:26), and was not infected with the plague whereof He was to be the cleanser. And so Christ comes not in under Adam as head, but, as in the text, is opposed to Adam as another head. Christ was indeed a Son of Adam (Luke 3:1-38). And it was necessary He should be so, that He might be our near kinsman, and that the same nature that sinned might suffer. But He came not of him by ordinary generation--He was born of a virgin. And upon this account He came not in under Adam in the covenant of works; for Christ was not born by virtue of that blessing of marriage given before the fall (Genesis 1:28), but by virtue of a covenant-promise made after the fall (Genesis 3:15). So that Adam could represent none in that covenant, but such as were to spring from him by virtue of that blessing. 2. All mankind besides sinned and fell with Adam in that first transgression. His sin of eating the forbidden fruit is imputed to them. Consider-- (1) The Scripture plainly testifies that all sinned in him (verse 12). Hence it is plain that death has not come into the world but in pursuit of sin; all die, for all have sinned. (2) All fell with him into misery by that sin. Now, a just God will not involve the innocent with the guilty in the same punishment. (a) All fell under condemnation (verses 16, 18). (b) All fell under the loss of God’ s image, and the corruption of nature with him (Psalms 51:5). (c) All the punishments inflicted on Adam and Eve, for that sin, as specified in Genesis 3:1-24, are common to mankind, their posterity; and therefore the sin must be so too. III. How the first sin of Adam comes to be imputed to us. The great reason of this is, because we are all included in Adam’ s covenant. The covenant was made with him, not only for himself, but for all his posterity.1. Consider here-- (1) It was the covenant of works, the condition whereof was perfect obedience. (2) It was made with Adam for himself. That was the way he himself was to attain perfect happiness; his own stock was in that ship. (3) It was made not only for himself, but for all his posterity descending from him by ordinary generation. So that he was not here as a private, but as a public person, the moral head and representative of all mankind. Hence the Scripture holds forth Adam and Christ, as if there had never been any but these two men in the world (1 Corinthians 15:47). And this he does, because they were two public persons, each of them having under them persons represented by them (verses 14, 18). 2. But some may be ready to say, we made not choice of Adam for that purpose. Answer-- (1) God made the choice, who was as meet to make it for us as we for ourselves. And “ who art thou that repliest against God?” (2) Adam was our natural head, the common father of us all (Acts 17:26), and who was so meet to be trusted with the concerns of all mankind as he? 3. But to clear further the reasonableness of this imputation, consider-- (1) Adam’ s sin is imputed to us, because it is ours. For God doth not reckon a thing ours, which is not so (Romans 2:2). If a person that has the plague infect others, and they die, they die, by their own plague, and not by that of another. (2) It was free for God either to have annihilated all mankind, or to have given them no promise of eternal life. Was it not, then, an act of grace in God to make such a rich covenant as this? and would not men have consented to this representation gladly in this case? (3) Adam being made after the image of God (Genesis 1:26) was as capable to stand as any afterwards could be for themselves; and this was a trial that would soon have been over, while the other would have been continually a-doing, had men been created independent of him. (4) He had natural affection the strongest to engage him. He was our father, and all we the children that were in his loins, to whom we had as good ground to trust as to any other creature. (5) His own stock was in the ship; his all lay at stake as well as ours. Forgetting our interest, he behoved to disregard his own, for he had no separate interest from ours. No man quarrels, that when a master sets his land in tack to a man and his heirs upon conditions, if the first possessor break the bargain, the heirs be denuded of it. (6) All that quarrel with this dispensation must renounce their part in Christ; for we are made righteous by Him, as sinners are made guilty by Adam. If we fall in with the one, why not with the other? We chose Christ for our head in the second covenant no more than we did Adam in the first covenant. IV. Inferences.1. See the dreadful nature of sin; one sin could destroy a world. 2. Let this be a lesson to parents to do nothing that may bring ruin on their children. Many times children are destroyed by their parents through their bad example and government. 3. This doctrine affords a lesson of humility to all. The rich have no cause to boast of their wealth, for they have as sad a heritage as the poor and needy. 4. View and wonder at the redemption purchased for sinners by Christ. 5. Quit your hold of the first Adam and his covenant, and come to and unite with Christ by faith, and lay hold on His covenant (1 Corinthians 15:22). (T. Boston, D. D.)The fall and the atonement These are the two main facts involved in the text. Round these there has gathered a vast cloud of theological formulas which render it difficult to discern them in their simplicity and integrity. I have a few suggestions to make, which are simple and hang well together.1. We can hardly begin to reflect on the fall without asking, “ Why did God permit it? why make man so that he not only could, but almost must, fall away from his original righteousness?” The very moment we begin to reflect on the fall we are confronted by the origin of evil. Why did God permit it to invade and stain His universe? 2. So, again, with that other fact, “ How could the obedience, or sacrifice, of the one just Man avail for the salvation of the whole sinful race? How is it so to tell on those who have fallen from righteousness as to recover them to the love and service of righteousness? To tell us that these problems are insoluble is to contradict the inspired apostle. To warn us against intermeddling with them is to pour contempt on the labours of eighteen centuries. And, worse still, it is to bid us suppress an inbred and unconquerable tendency, viz., that when we believe certain facts we cannot but try to frame some reasonable conception of them, in which each shall hold its due place and form part of an intelligible and harmonious whole. I. The fall.1. We start from a point familiar and approved. (1) If God were to surround Himself, not with mere automata that would mechanically obey the impulses of His will, but with creatures capable of love and obedience, He must give them wills of their own and leave them free. A mechanical or compelled goodness is not a goodness at all. If the angels are incapable of sin they are also incapable of righteousness. If they are not free to choose between good and evil, but are kept by the power and will of God, then their goodness is God’ s goodness, and not their own. If the stars keep their courses only by an involuntary and unconscious obedience to natural laws, there is nothing noble, because there is nothing free, in their obedience. But if, as some of our poets have dreamed, each “ heavenly body” is but the vesture of some great spirit, then the very stars become moral, because voluntary, agents, who render a willing and constant obedience to the laws imposed upon them. 2. Now, what the choice of God would be we may infer from our own preference. Just as we prefer to have even a dog about us to all the mechanical toys ever invented: or just as we love to have children about us whose love we can win, who are capable of a true because voluntary goodness, so we may reasonably believe God would choose to surround Himself with many orders of creatures, each capable of loving Him of its own will, and of rendering Him a free and glad obedience. 3. But this very capacity involves an alternative. Those who can freely lift their wills into accord with the will of God, can also deflect their wills from His. And was it not well-nigh inevitable that, in the infinite possibilities of existence, some of them should strike out a path for themselves, and take that rather than keep the path marked out for them by God? How else were they to prove to themselves that their wills were their own, and free? 4. This free will, if a great is also a most perilous endowment; for there is a certain charm in asserting it. It is not mere depravity which prompts a child to do that which he knows he ought not to do. The temptation, although he may be unconscious of it, is the charm of assuring himself and showing others that he is free, that he is not a mere link in the chain of necessity, not a mere pipe in the fingers of others to sound what stop they please. Who has not felt this fascination, and done that which he knew would yield him neither pleasure nor profit, simply in order that he might feel and assert his freedom? And who that has felt this charm can doubt that when myriads of creatures had been called into being gifted with free will, some of them would be sure to prove their freedom by trying whether or not their wills were their own? 5. Our argument leads us straight into that great mystery--the origin of evil. Evil is in the world, in the universe, by no Divine fiat or decree. It is not of God’ s making, but of our own. And from this gift of a will free to select its own path and take its own course have sprung all the miseries of evil. What God intended for our good, as our special honour and distinction, we have turned to our own harm. But before any man complains that so perilous a gift has been conferred upon him, and that he is called to rule and control it, let him remember the alternative--incapability of conscious and voluntary choice of righteousness and love. If any man would prefer to sink so low as that, it certainly is hard to see what God made him a man for. But does any such man exist? II. Its consequences. When men, in the exercise of their free will, have fallen into sin, they begin to make excuse. They say, “ It is human to err. Sin is common to all; how, then, can I hope to escape it?” This is one of the saddest consequences.2. Men condemn even while they excuse themselves. All the while they feel that sin has alienated them from the life of God; that He is displeased with them; that they are debased; and that God must be propitiated. And thus men are made both reckless and hopeless. On the one hand, sin seems so human, so inevitable, that it can hardly be very wrong; and, on the other hand, it is so alien to God that He can hardly be expected to pardon it. III. From these consequences we get some of our best and simplest conceptions of redemption.1. What is the answer of the Divine grace to the feeling of doubt and despair? It is this. While we are yet sinners, God, in the person of His Son, comes down and dwells among us. He virtually says to us, “ See, much as I hate the sins which have degraded and enslaved you, fellowship with Me is not impossible. I am in your midst to bless you by turning every one of you away from your sins. So far from being separated from you, I have become one with you, that you may become one with Me, partaking your nature that you may partake Mine.” 2. Men say, “ It is human to sin; so long as we are men we can hardly hope to avoid it.” “ Nay,” replies Christ; “ for, see, I, too, am a man; and which of you convicteth Me of sin? So far from sin being an essential part of manhood, or a necessary adjunct of it, you feel that I am a higher style of man, precisely because I never at any time transgressed My Father’ s commandments, because I make it My will to do His will.” This, then, is a chief way in which the redemption of Christ comes to tell on men, in which they are atoned to the God against whom they have sinned. Our wills are ours, then; but they are ours that we may make them His. And not till we do make them His shall we be recovered from the fall, and know the power of His redemption. (S. Cox, D. D.)The Lord our righteousness I. The obedience of Christ.1. Personally and privately, in regard to His own moral character. He fulfilled all righteousness. He alone, of all the human race, has maintained from first to last a perfectly spotless character before the tribunal of God. 2. Officially, Christ’ s obedience was equally perfect. He came into the world to fulfil a public mission, as the Lord’ s servant, and at the close it was not necessary for Him to bewail shortcomings or to avow Himself an unprofitable servant (John 17:4). Nor was His an easy task. He needed more meekness than Moses, more Wisdom than Solomon, more watchfulness than Isaiah, and more courage than Daniel. Yet never in all His public course did He betray an unworthy spirit or act unwisely. No doing or saying of His requires to be covered with the cloak of charity. 3. As a sacrificial victim for sin, we find Christ equally obedient. He received this commandment from the Father, that He should lay down His life for His sheep. This He was to do by surrendering Himself into the hands of wicked men. He might have refused and have consumed His enemies. He might have come down even from the Cross, and declined to shed His heart’ s best blood for such a thankless race; but no, He submitted to it all without a murmur. His own language was, “ The cup which My Father hath given Me, shall I not drink it?” (cf. Isaiah 53:4-6; Isaiah 53:10; Philippians 2:8; Hebrews 2:10). II. The way is which we are made righteous by this obedience.1. By the eternal purpose of God Himself. He gave His Son to achieve such mighty results for us, and He accepts us in the Beloved, and imputes to us a righteousness, which is purely of grace, and through faith in Christ. “ The Lord hath laid on Him the iniquity of us all.” 2. The ground of this imputation, undoubtedly, is the perfect obedience of Christ, our Head; and the principle of it is, that, because of our union with Christ, what belongs to Him comes to be regarded as belonging to us. He takes our sins, that we may take His righteousness. 3. Yet, in looking at Christ’ s obedience as the ground of our righteousness, we must view it as a whole. We cannot say that one part of the blessing we derive from Christ is to be ascribed to His sinless life, and another to His vicarious suffering. We take a whole Christ as a whole Saviour. 4. Yet in this gift of righteousness we find these three blessings. (1) Pardon. This we have in Christ’ s obedience unto death. That death owes its merits to His preceding spotless life. (2) Holiness. This relates to the present, as pardon to the past, and we owe it to Christ’ s holy life, setting us an example; to His mediatorial labours, teaching us the law; and to His sacrificial death, constraining our love, and procuring for us the Spirit, by whose indwelling we are quickened, renewed, changed into the Divine likeness, and enabled to wall: as becometh saints. (3) Heaven. This relates to the future. Even if we were pardoned, and made holy, we could by no means earn for ourselves a title to glory. It is God’ s free gift: bestowed upon us only for the sake of the perfect obedience of Christ, who hath purchased this inheritance, and secured it for us. It is He who both washes us from our sins and makes us kings and priests unto God and His Father forever. Conclusion: 1. Behold, then, the Scripture doctrine of substitution, which ascribes our salvation, not to our own obedience, but to the obedience of Christ. This is-- (1) A conceivable arrangement: it is in harmony with equity and justice, provided only that the substituted victim of suffering be a voluntary one, and that he be not a permanent loser by what he endures. (2) An arrangement, analogous to much that we see in nature and providence, and especially to the hereditary law of association, which obtains among all mankind. (3) Necessity. For without it no member of our fallen race could ever have risen to holiness and happiness at all. (4) An accomplished reality, for Christ hath actually suffered for our sins, once for all, and put them away by the sacrifice of Himself (Hebrews 9:26-28). 2. A few practical inferences. (1) Christian believer, see your dependence on Jesus, and rejoice in it. Cultivate a simple and confiding faith in Him, and believe that if your salvation be the reward of His obedience, there is no limit to what God is able and willing to do for you. (2) Penitent inquirer, behold the way of righteousness, and walk in it. Come, as a sinner, to the throne of grace; and ceasing from your own works, enter by faith into spiritual rest. (3) Ye unconverted, we point you to the Cross. There see what sin has done. Reflect, repent, return unto the Lord, for He will have mercy upon you, and to our God, for He will abundantly pardon. (T. G. Horton.)The mechanism of heredity Why should children, born with tainted constitutions and damaged prospects, suffer blamelessly for their father’ s iniquity? Precisely as, on the contrary, children benefit gratuitously through the goodness of their parent. For the marvellous mechanism of heredity does not merely transmit evil. It is also, and indeed preponderantly, the machinery by which the physical, mental, and spiritual acquisitions of bygone generations--the accumulated and stored wealth of the ages--are conveyed to the future and preserved for posterity. There is an inheritance of strength and intellect, grace and goodness, as well as of disease and vice and evil. Nay, this last is but a misuse and perversion of God’ s beneficent and stupendous contrivance of heredity. To escape the entail of ill, you must snap the mechanism of transmission, and so forfeit the entail of blessing. It is as if you should propose that each generation’ s acquisition of property, tools, inventions, arts, and appliances should be destroyed, and the next generation compelled to begin afresh on the bare, barren soil. Progress were impossible, civilisation but the rolling of a Sisyphus’ stone, the human race no longer an organic unity, without continuity, without history, without moral solidarity. Take from my life and actions this awful prerogative of the transmission of good and evil, and you rob it of all dignity and depth of perspective; you degrade it to the narrowest dimensions of self-centred insignificance; you divest my actions of all far-reaching influence and unselfish consequence; you isolate my being from all impersonal interests and ennobling sympathies. Cut asunder the fine meshes of heredity, and you dissolve the ties of affection that bind the generations together, and reduce humanity to a chaos of trivial atoms, without roots in the past, without part in futurity, devoid of large possibilities of achievement, and therefore destitute of strong moral motive. Heredity ordained by Heaven for blessing, through sin becomes a vehicle of evil. (Prof. Elmslie, D. D.) Romans 5:20-21 The law entered that the offence might abound.But where sin abounded, grace did much more abound. The offence abounding through the law The wise physician often gives medicine to bring the disease from within to the surface, and make it abound, so to speak, with the view of driving away the disorder, and so enabling health to reign in the system of his patient. The skilful surgeon, by diet and hot water fomentations, develops the abscess in order that he may be able to effectually remove it. In like manner God in His infinite love and wisdom allowed the law to enter “ that the offence might abound,” with the ultimate purpose “ that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.” Law developing sin 1. The apostle begins the present argument in Romans 5:12, breaking off for the time; and instead of completing the comparison, turning aside to show the universal and lamentable effects of sin. St. Paul was sufficiently acquainted with the continent of Divine truth to be able to wander without losing sight of the cardinal points. To put a man unacquainted with a country half a mile from the main road would make his safe return somewhat doubtful. Many are in this state in respect of gospel truths. But Paul could venture to take a by-road to reach a by-purpose, and then return safely to the place whence he started. 2. At the close of Rom 5:14 he comes again in contact with his main purpose, that the reader might not lose sight of it, and to show that he knew exactly his whereabouts--“ who is the figure of Him that was to come.” But instead of going on to prove their resemblance, he again digresses to show first their unlikeness. 3. In Romans 5:18 he again returns to his chief purpose, namely, to show that the first Adam and the second were in one respect similar. The “ offence” stands alone. There was but “ one” offence from Adam to Moses, for there was no law to be transgressed, i.e., no covenant. God made a covenant with Adam as the representative of mankind; but that covenant was broken. Man, therefore, had no covenant to break in the period indicated. God gave His law to the sea, to the birds, etc., without saying a word to them: they were too small for Him to enter into covenant with them. But man was created on so large a scale that God could not legislate for him without covenanting with him. The “ offence,” in the apostle’ s sense here, was not possible to man in the absence of a covenant. Mankind from Adam to Moses were daily adding to the mass of their corruption, but the offence continued to remain “ one” and the same all through. However, in the time of Moses we find mankind again brought under a covenant--“ the law entered that the offence might abound.” I. The giving of the law occasioned the development of sin.1. Sin always revives in the presence of law (Romans 7:9). The pure and fiery light of the commandment awakes it, excites it, and draws out its energies. (1) Sin in Israel had been sleeping during the Egyptian bondage and deliverance; and the trials encountered during the journey to Sinai only made sin dream fitfully and say an occasional angry word between wakefulness and sleep, just enough to show that it only wanted opportunity to rouse itself. But when the nation arrived at Sinai they received the most marvellous exhibition of the Divine glory. It might have been thought that sin had received such a deep wound that it would never again be able to raise its head. But no; “ they made a calf in those days.” Wonderful! But it was only the necessary consequence of the giving of the law. (2) Sin is still the same. Man is not conscious of his enmity to God when the commandment does not shine upon his conscience. His enmity is like the match in his waistcoat pocket. There is fire in it, but it is asleep. It only needs to be brought into contact with something harder than itself to become a flame. So the young man’ s guilty heart is full of the fire of enmity, but it is asleep. When he comes to rub against God’ s law, sin “ takes occasion by the commandment” to develop itself. 2. The entrance of the law occasioned the development of sin, because man cannot be developed without developing his sin. This principle manifests itself everywhere. When tares have been sown mixed with wheat, all the influences which promote the increase of the wheat promote the growth of the tares. Look at the young babe. Well, if the little one is to be developed, his sin must be developed with him. As true as he will be a three-feet man, he will be a three-feet sinner at the same time. The internal enemies of many a country would not be nearly as formidable were it not for the educational advantages they have enjoyed. The danger and the horribleness of their deeds increase in the same proportion as their knowledge. In the face of that, were it not better to keep all knowledge from them? No! that is not the method of the Divine government. The voices of nature, providence, and inspiration teach the contrary. Humanity must be developed, though that be impossible without developing its sin. And inasmuch as the law entered to develop man, it of necessity therefore occasioned the development of his sin likewise. II. The law entered for the purpose of developing sin. It entered in order--1. To develop sin in its heinousness and frightfulness, so that the evil of its nature as it strikes against God and militates against man might be made patent to all. There is deceitfulness in sin. It wears a garment so attractive that no creature is free from the danger of being bewitched by it. It deceived even the angels. It captivated our first parents. Sin was having fair weather before the law entered. The earth was sitting quietly under its heavy and torpid authority. But at last there dawned the day of its visitation. In the presence of God’ s holy law the splendour of its raiment begins to fade; its horrible look makes many refuse it their loyalty any longer. The entrance of sin supposes the entrance of all the dispensation of the Old Testament, which terminated in the advent and death of Christ. And there, on the Cross, was finished the work of stripping sin of all its robes. Thenceforth it stood in all the nakedness of its shame before an astonished universe. 2. To develop its strength, and accomplish its destruction. God is not afraid of sin. By the time of the Incarnation sin had been completely developed. Corrupt religion could not before, and can never again, produce such a court as that of the high priest in Jerusalem. There is no hope that paganism will ever again produce such a faithful representative of itself as Pontius Pilate. Hell will never again see the day when it can steel and whet a tool so dangerous as Iscariot. All the hosts of sin are on the field in the memorable struggle with the Prince of Life, so that the foe can never complain that all his forces were not on the spot (Colossians 2:14-15). Sin still continues the war, but it only shoots like a coward; shoots and runs at the same time. Let us therefore take heart; let us arm ourselves with all the armour of God that we may pursue and help to drive it out of the world; There is a complete victory over sin to everyone that believeth in Christ. (Evan Phillips.)Law and grace I. The design of the law.1. Not to occasion sin.2. But to develop-- (1) Its extent.(2) Its guilt.(3) Its misery. II. The relation of the law to grace.1. It prepares the way for its manifestation.2. It sets forth its transcendent excellency.3. It disposes the sinner to receive it by making him conscious of his need. III. The superabounding of grace.1. It surpasses the extent of human guilt.2. Relieves its misery.3. Secures more happiness to man and more glory to God. (J. Lyth, D. D.)Law and grace There is no point upon which men make greater mistakes than upon the relation between the law and the gospel. Some men put the law instead of the gospel; others put the gospel instead of the law; some modify both, and preach neither; and others entirely abrogate the law, by bringing in the gospel. Many think that the law is the gospel, and who teach that men by good works may be saved. On the other hand, many teach that the gospel is a law, by obedience to which men are meritoriously saved. A certain class maintain that the law and the gospel are mixed, and that partly by the law, and partly by grace, men are saved. Consider the text-- I. As concerning the world.1. The object of God in sending the law was “ that the offence might abound.” There was sin in the world long before; and where that law has never been heard, there is sin,--because, though men cannot sin against the law which they have never seen, yet they can all rebel against the light of nature, against the dictates of conscience, and against that traditional remembrance of right and wrong (Romans 1:20). The law makes offences “ abound,” because-- (1) It tells us that many things are sins which we should never have thought to be so if it had not been for the additional light. What man by the light of conscience would keep holy the Sabbath day? Moreover, if in the term “ law” we comprehend the ceremonial ritual, we can plainly see that many things, in appearance quite indifferent, were by it constituted sins--the eating of animals that do not chew the cud and divide the hoof, the wearing of linsey woolsey, and all seem to have no sin in them, but the law made them into sins, and so maple the offence to abound. (2) Law has a tendency to make men rebel. Human nature rises against restraint. I had not known lust except the law had said,” Thou shalt not covet.” So evil are we, that we conceive at once the desire to commit an act, simply because it is forbidden (Romans 7:7-8; Romans 7:11). The law is not faulty, but sin uses it as an occasion of offence, and rebels when it ought to obey. Augustine says, “ The law is not in fault, but our evil and wicked nature; even as a heap of lime is still and quiet, until water be poured thereon, but then it begins to smoke and burn, not from the fault of the water, but from the nature and kind of the lime which will not endure it.” (3) The law increases the sinfulness of sin, by removing all excuse of ignorance. Until men know the law, their crimes have at least a palliation of partial ignorance, but when the code is spread before them, their offences become greater, since they are committed against light and knowledge. The more light the greater guilt--the law affords that light, and so causes us to become double offenders. But does it not seem very harsh that God should give us a law which will not justify, but indirectly cause our condemnation to be greater? But there is a gracious purpose even here. Natural men dream that by a strict performance of duty they shall obtain favour; but the law never came to save men. It came on purpose to make the evidence complete that salvation by works is impossible, and thus to drive the elect of God to rely wholly on the finished salvation of the gospel. 2. The superabundance of grace. (1) Grace excels sin in the numbers it brings beneath its sway. It is written that in all things Jesus shall have the preeminence: and why is this to be left out? Can we think that Satan will have more followers than Jesus? Oh, no; for while it is written that the redeemed are a multitude that no man can number; it is not recorded that the lost are beyond numeration. Think for a moment of the army of infant souls who are now in heaven. (2) Grace doth “ much more abound,” because a time shall come when the world shall be all full of grace; whereas there has never been a period when it was wholly given up to sin. (3) Hath the world lost its possessions by sin, it has gained far more by grace? True, we have been expelled from Eden, but we have through Jesus a fairer habitation. Did we lose natural life and subject ourselves to painful death by sin? Has not grace revealed an immortality for the sake of which we are too glad to die? Jesus has clothed us with a Divine righteousness, far exceeding the robes of created innocence. II. As Concerning the human heart.1. The law causes the offence to abound-- (1) By discovering sin to the soul. When once the Holy Ghost applies the law to the conscience, secret sins are dragged to light, little sins are magnified to their true size, and things apparently harmless become exceedingly sinful. John Bunyan says that “ the Interpreter took Christian by the hand and led him into a very large parlour that was full of dust, because never swept; in which after he had reviewed it a little while, the Interpreter called for a man to sweep. Now, when he began to sweep, the dust began so abundantly to fly about, that Christian had almost therewith been choked. Then said the Interpreter to a damsel that stood by, ‘ Bring hither water, and sprinkle the room’ ; the which when she had done, it was swept and cleansed with pleasure. Then said Christian, ‘ What means this?’ The Interpreter answered, ‘ This parlour is the heart of man. The dust is his original sin and inward corruptions. He that began to sweep at first, is the law; but she that brought the water, and did sprinkle it, is the gospel. Now whereas thou sawest, that as soon as the first began to sweep, the dust did so fly about, that the room could not by him be cleansed, but that thou wast almost choked therewith; this is to show thee that the law, instead of cleansing the heart (by its working) from sin, doth revive (Romans 7:9), put strength into (1 Corinthians 15:56) and increase it in the soul (verse 20), even as it doth discover and forbid it, for it doth not give power to subdue. Again, as thou sawest the damsel sprinkle the room with water, upon which it was cleansed with pleasure; this is to show thee that when the gospel comes in the sweet and precious influences thereof to the heart, so is sin vanquished, and the soul made clean, through the faith of it, and consequently fit for the King of glory to inhabit.’” (2) By showing us how very black we are. Some of us know that we are sinners. It is very easy to say it, but it does not appear exceedingly sinful till the law comes. How many do we find who are saying, “ There may be a little amiss at the top, but I am very good-hearted at bottom.” If you saw some fruit on the top of a basket that was not quite good, would you buy the basket because they told you, “ Aye, but they are good at the bottom” ? No; you would say, “ They are sure to be the best at the top, and if they are bad there, they are sure to be rotten below.” (3) By discovering to us the depravity of our nature. We are all prepared to charge the serpent with our guilt, or to insinuate that we go astray, from the force of ill example--but the Holy Spirit dissipates these dreams by bringing the law into the heart. Then the fountains of the great deep are broken up, the chambers of imagery are opened, the innate evil of the very essence of fallen man is discovered. (4) By bringing home the sentence of condemnation. It mounts the judgment seat, puts on the black cap, and pronounces the sentence of death. (5) By discovering the powerlessness occasioned by sin. It not only condemns but it actually kills. He who once thought that he could repent and believe at pleasure, finds in himself no power to do either the one or the other. 2. Grace excels sin-- (1) In its measure and efficacy. Though your sins are many, mercy hath many pardons. (2) Sin shows us its parent, and tells us our heart is the father of it, but grace surpasseth sin there, and shows the Author of grace--the King of kings. (3) Just as sin makes us sick, and downcast, and sad, so does grace make us far more joyful and free. Sin unfits us for heaven. Grace makes us fit companions for seraphs and the just made perfect. (C. H. Spurgeon.)The triumphs of sin and of grace 1. The triumphs of sin. 1. As they regard the material world. Sin has altered its character--defaced its beauty--tarnished its splendour. Disorder has been introduced, and various evils have been realised. 2. As they regard the moral nature of man. If the evil were merely external, it would be comparatively immaterial, but it is internal. The whole man is infected with the leprosy of sin. His members are not consecrated to God, but to iniquity. His understanding is enveloped in dense darkness. His reason is proud, and unyielding to God. His affections are perverted, cold, and sensual. His will is stubborn and intractable. All his powers, passions, capacities, and emotions, have been affected by sin. 3. As they regard death and the grave. What fearful desolations they effect! They dim the lustre of the eye, extinguish the light of genius, tarnish the bloom of beauty, wither the arm of vigour, and reduce the frame of man to dust. 4. As they regard the remote and awful consequences of iniquity. The loss of the soul, banishment from God, the utter withdrawal of His favour, the agony of conscience, the society of devils and wicked spirits, and the consciousness that this degradation, ruin, and misery, will endure unmitigated forever. II. The superior and more. Splendid triumphs of Divine grace.1. In the full and spontaneous forgiveness which it bestows. It removes the oppressive burden of sin--it speaks peace to the conscience; and whatever might have been his offences, it assures the justified individual that his sins have been all forgiven. 2. In the character of those operations which it secures. It not merely justifies the person, but renovates the nature, implants new principles, induces new feelings, inspires love to prayer, and communicates that strength and consolation which we require while residents in this world. 3. In the inheritance which it assigns. Rest from labour, tranquillity after agitation and alarm, freedom from temptation, advancement to ineffable dignity--the possession of a glorious and an enduring kingdom, and the promise of an unfading and immortal crown. 4. In the complete and glorious resurrection of the body for which it provides. 5. In the eventual number of the redeemed. They shall embrace every age, country, condition, class. A number, which no man can enumerate, shall be rescued from sin, delivered from the grave, and advanced to the bliss and glory of heaven. Conclusion: This subject should--1. Tend to correct many errors with regard to the doctrine of election: the fact of the fall, the extent of Divine mercy, the number of the saved. 2. Induce us to institute art inquiry whether we have ever realised the power of that grace which so gloriously triumphs. 3. Inspire us as regards the future, and induce us to make greater exertions to secure and extend the triumphs of Divine mercy. (J. Leifchild, D. D.)Sin abounding, and grace superabounding These glowing words fitly crown the parallel the apostle traces. From its triumphal climax he surveys the expanded triumphs of grace and sin in a reign, or conquered dominion, on which the common sun never sets, and which the Sun of Righteousness ever floods with glory; an empire which, like the mystic ladder, first establishes its footing on earth, and finally loses itself in the glories of heaven. We will range our exposition under the following heads: I. Historical.1. The curtain is uplifted, and the background scenery represents visions of paradisial beauty. And now for the characters; for “ all the world’ s a stage.” First eaters primeval man, fresh from his Maker’ s hand; and then woman, his ministering angel. Slinking stealthily from behind, next enters the serpent. The lights pale, and visions grow dark and dim, as the next actor, Sin, enters like a disastrous eclipse; and it entered not alone--it entered trailing its grim shadow after it, “ Death entered by sin.” The plot thickens. “ Moreover, the law entered,” that men might know their duty, and in the light of that their guilt, and in the light of both their doom, and in the light of all seek the remedy. As the result--Sin is seen to abound: it enters and re-enters, rolling its thunderous clouds across the stage; for in the fierce light of the law its magnitude and intensity are clearly seen, and sin takes occasion from that very law to riot and multiply itself the more. But by this time another actor has entered on the stage; the seed of the woman appears, with the ransom flowing from his side, the serpent squirming under his heel. 2. In the second long act, covering the Old Testament period, the shadows seem to deepen, and the confusion to become more confounded. 3. In the third brief, but grand act, the Deliverer steps on the stage, takes the room of the sinner, and sublimely dies, rises, ascends to glory, and sends forth His twelve champions for the spiritual conquest of the world. 4. During the next, or fourth act, the mingling elements of light and darkness, good and evil, life and death, have been in fierce, hot strife; life and light evermore rising triumphant over sin and death. 5. In the fifth, and last, grand act, Satan shall fall from his usurped dominion, and the “ kingdoms of this world shall have become the kingdoms of our God,” etc. II. Doctrinal. The text is the culminating point of a passage which, like all that precedes, has for its objects the vindication and illustration of justification by faith. If this Divine method of salvation can be shown to have primeval precedent in the Edenic Dispensation, and to root and ramify its fundamental principles in the Divine administration of our world and in the moral and social constitution of man, no stronger argument for the great doctrine could well be adduced. This is just what our apostle does. He traces a parallel between the First Adam and the Second. Both being representative, each is shown to stand out in his unity as “ the one,” in relation to “ the many.” The two Adams present strong points of parallelism. By one we fell, and by one we rise. The points of contrast are these: Adam’ s sin brought temporal death; but Christ brings eternal life. Again, Adam had nothing directly to do with our actual sins, but Christ’ s atonement, besides neutralising the effects of Adam’ s sin, neutralises also the effects of our innumerable actual transgressions, in the cases of all who believe. Finally, those who do believe, not only rise to the position they would have had under a sinless Adam, but to one immeasurably higher, even to a very royalty of bliss. III. Expositional. Taking the causes as they occur, consider:--1. “ Moreover the law entered,” --a term triply compound--means to enter in by, or alongside of, or immediately upon; and thus conveys the idea that if “ sin entered,” if “ death entered” here comes another entrance upon the back of these--that of immutable Moral Law. Adam, from the moment he sinned, ceased to be our representative; and at that same moment, therefore, the paradisial dispensation ceased. But not so Eternal Law. It therefore stepped prominently into view, after the special paradisial arrangements had passed away. And it was highly desirable that it should, that men might see their own portrait, and read their own ruin, and be thereby led, as by a schoolmaster, to seek for the remedy. Being now a broken law, it had to be arrayed in its terrors, as well as expanded in its intrinsic loveliness, Hence its successive promulgations, which culminated at Sinai, and ran on through the Mosaic Economy in parallel lines of wrath and love, till He came who has reconciled all these contrarieties, and “ put away sin by the sacrifice of Himself.” 2. The result of this exhibition was that the “ offence did abound.” In the pure mirror of the law sin was first seen to abound; and then, by kicking against the law’ s restraints, sin rebelliously took occasion more and more to abound. With what fearful rapidity it did, may be read in the awful fact that human crime sprung to its climactic stage in the first generation. The first human birth in our world was that of a murderer, the second that of his victim. What then? Was the law to blame for that? Far be it! The law must be proclaimed; and in numberless instances it did put an arrest on sin, and guided primeval men into its “ ways of pleasantness, and its paths of peace.” But those who would not be guided, wrested it to their ruin. Our apostle meets that objection in Romans 7:12-13. 3. Mark the sin-neutralising energy of Divine grace:--“ Where sin abounded, grace did much more abound.” (1) It is an undoubted fact, for Paul here declares it without qualification, limitation, or reserve. (2) It is a continuous fact; for it belongs to the present as truly and fully as ever it did to the past. (3) It is an evangelical fact; for it implies that the only cure for sin is grace. It is not the fear of hell that will make a bad man good. (4) It is a worldwide fact. Confront me with a sinner. In agony he asks, Is there any mercy for me? I tell you yes, for does not Paul say, where sin abounds, grace superabounds? 4. Sin is said to “ reign,” and that unto death. It not only “ abounds,” it tyrannises. Was there ever despot like sin? Was there ever taskmaster like Satan, plying his drudges with a whip of scorpions, and ever saying to them, as Pharaoh did to the Hebrews, “ get you to your burdens” ? Was there ever bondage like that of the drunkard, like that of the sensualist? And “ sin reigns unto death,” --or as in a previous verse, “ death reigns.” The “ fear of death,” we read, “ keeps many all their life long subject to bondage.” Well is he described as “ the king of terrors,” the most universal and relentless of all devastating conquerors. One stronger than he has grappled with him; “ and the last enemy, death, shall be destroyed.” 5. In direct antagonism to sin’ s usurped dominion, grace reigns; and “ unto eternal life.” The antithesis is perfect. We may not say that grace tyrannises, for its reign is essential liberty; but it dominates and is destined to final triumph. Love shall be the conqueror, as sure as God is love. 6. Observe on what principle grace reigns: not through mere arbitrary choice, as if God could act in caprice; not through mere absolute sovereignty, as if God were personified despotism; not through mere blind indulgence, as if God were too facile to be firm, too fond to be inflexibly wise and good; but through righteousness; or on some wise, safe, and righteous ground on which mercy might flow freely, but not licentiously and destructively. And how is this secured? 7. “ By Jesus Christ our Lord,” by His merits and world-embracing propitiation, on the ground of which “ God can be just, while the justifier of the ungodly who believe in Jesus.” IV. Practical. Too many, alas, who need no proof that “ sin abounds,” still urge. But has God any superabounding grace for me? Let Jesus reply: “ Look unto Me and be ye saved, all ye ends of the earth.” He “ gave Himself a ransom for all” ; then He is a ransom for thee. A “ propitiation for the sins of the whole world,” He has expiated thine. “ But I have sinned grievously.” What! too grievously for “ the blood of Jesus Christ, God’ s Son, which cleanseth from all sin” ? You never did a worse sin than to vent an insinuation like that. Do you still want more witness? Pray what sort do you desiderate? A voice from heaven? Here are voices without number. Turn to Revelation 22:17. Or is it earthly testimony you want? Think of the once scoffing and profligate Rochester, of the once God-defiant adventurer, John Newton, of the once profanely boisterous Bunyan. Or is it the testimony of the redeemed in heaven you want to hear? Open the Apocalypse at random, and thereby turn aside the heavenly veil, and your eyes will see them casting their crowns at the Deliverer’ s feet, and your ear will catch the refrain--“ Unto Him that loveth us!” “ Worthy the Lamb!” etc. (T. Guthrie, D. D.)Abounding sin; overabounding grace 1. “ The law entered that the offence might abound.” The sin was already there. Deep in the constitution of humanity the poison was already working, and God would have it developed in full manifestation. The driving of evil out to the surface, where all can see it in the broad daylight, is, as in some deadly forms of fever, the first step towards the cure. But Paul had not ventured to entertain the thought unless he had known, as no man, save perhaps Luther, has ever known, the superabounding, the overmastering power of grace. 2. The problem of problems is, how can a righteous and loving God endure and perpetuate a world like this while a breath would abolish its sin and misery forever. But it lives on. The life of a human spirit is an awful endowment. By no act of ours it comes to us. And the influences which mould it are but partially under our control. There is a man who was educated to be a jail bird from his infancy. He never had his eye upon the form of a nobler life. You cannot say that there are no seeds of great thoughts and virtues in him. He would be torn limb from limb before he would betray his comrade. But his chance in life has been a poor one. His whole life is a battle with society. Society masters him, chains him, and will infallibly crush him at last. And yet that man must drag on his burden; and passionately as he may long to die, it is God’ s will that he shall bear the burden of that life through eternity. He may mend his life; God’ s mercy puts that within his reach; but if he will not mend it, he shall bear it forever. 3. How many myriads are there who, were the choice offered to them, would answer, “ Let me die and have done with it forever.” Annihilation has been the supreme hope of many a creed. And why? Because “ Sin reigneth unto death” everywhere. Life is good: the world is fair. The storms, deserts, and earthquakes, would have no terror for man if there were not wilder storms and barer deserts within. But self haunts him as a spectre. “ The things that I would, those I do not; the things that I would not, those I do” ; and the doing these things is death. Here, then, are men by millions, living by no will of their own, fighting a losing battle through life; or refusing to fight it, and giving it up in despair, grovelling with the beasts, cursing with the fiends, filling the world with woe. Doubtless there are lights as well as shadows in the picture. But looking at the broad world, the shadow masters the sunlight. Take one day’ s honest service with a city missionary, and judge for yourselves. There is the “ struggle for life” everywhere; but Death, if want, disease, and misery are his lictors, everywhere wins. Death is the broad term which covers the whole work of sin. Death is but the culmination of a process. The sinner carries his torment with him--a life poisoned at the springs, a life which God will not suffer him to lay down. 4. And Paul has the daring sentence, “ The law, sent of God, entered that the offence might abound.” Many, startled, try to soften the words. “ God hath sent the law to correct, but its result was the increase of sin,” is the sense to which they would modify it. But the words will not bear it, and the argument refuses to adopt it. God sent the law that the offence might abound. Not sin--that is, the sinful thought and purpose--but the offence, the act and manifestation of sin. The poison there, it should not lurk there; it should be pressed into full development. “ The Mosaic law,” say cautious commentators, “ with all its minute regulations, difficult and impossible to fulfil, which made men despair of legal obedience, and prepared them to receive the righteousness which is by faith.” I think the larger view the true one. All law, in a sin-loving, God-hating world, has for its first fruit the insurrection of human passion and self-will. Every declaration of the character and the will of God to sinners seems at first but to madden the spirit and blacken the tone of their transgression. “ Sin by the commandment becomes exceeding sinful.” It is true of all dispensations, even the highest. When men saw the Father in the Son they hated Him; and the hatred of the generation to which the revelation was made, broke out in the most damning crime in the history of the universe. The revelation reproved, and by reproving maddened the sinner. Only when the grace with which the revelation was charged penetrated the hard crust of their natures could men begin to understand the counsel developed in our text. Every manifestation of light at first seems but to reveal darkness. Every manifestation of God at first seems but to deepen and darken sin. The great revelation developed the great transgression, and through that, “ grace has reigned, through righteousness, unto eternal life, by Jesus Christ our Lord.” Let us consider as follows:-- I. Grace. Grace is love in a certain relation--the love of a Redeemer working to its ends. It represents the whole sum of the forces by which the love that would redeem aims at the accomplishment of its hope. Its incarnation is Christ. Christ is the gift of grace. Grace is the manifestation and action of that fatherly love which could not rest in its native glory and blessedness, while one prodigal was wandering, while one tear was wept, one groan uttered in the universe, which its suffering and sacrifice might spare. “ Ye know the grace of the Lord Jesus,” but the measure of it One only knows. That grace is the reigning conqueror of sin. That triumphs where law fails. II. The relation between grace and sin.1. Sin is the condition of its manifestation. No sin, no grace. Through a lost world Christ is to win His most glorious Crown. Grace and sin are the twin antagonists; opposed as light and darkness. If one reigns the other is destroyed; and God suffers sin to be born because He knows that grace can conquer it. 2. There is a glory which no fiat of Omnipotence even can create, which grace, by the conquest of sin, can win and wear through eternity. No sin, no grace, and, in the highest sense, no glory. The joy of the prodigal come home, the joy of the father in his return; these are the glorious joys of earth, of heaven. III. The relation between grace and righteousness. Grace must reign through righteousness, if it reign at all. Imputed righteousness, some cry; inherent righteousness, others. Neither the one nor the other, I venture to think. The apostle has a broader meaning, which covers both. Inherent righteousness is a vain show, if it be not rooted in the perfect righteousness; while imputed righteousness is a mere fiction, if no image of itself be generated in the soul. The broad principle here may be thus expressed:--1. The righteous soul alone is blessed. To some, grace may suggest a kindly remission of penalty. That were feasible enough if a man’ s worse torment and curse were not himself. The problem to be solved is within; there the fountain of bitter waters has to be healed. And it is there that grace reigns through righteousness. An inward harmony, healing, quickening is its promise; it presents to him a righteousness which is a man’ s righteousness, and yet is God’ s; a righteousness not awfully, hopelessly above him; a righteousness which, while his sad worn heart drinks in, the love which streams from Calvary enters and enshrines itself in his heart. 2. The righteousness which is by grace has a glory and blessedness all its own. Grace reigns through righteousness; it is a joyous, glorious reign. The work of grace is to shrine righteousness in man’ s heart of hearts; to teach him not to obey it only, not to honour it only, but to love it. Loving Christ, it is God’ s own righteousness which man loves and holds. Through love, he has a joy in all righteous thoughts and righteous deeds, which is part of his joy in Christ his Saviour. IV. The complete and final end of God. “ Unto eternal life.” Death is simply isolation. The cutting the body off from free communion with its world. And what is life? The opposite of isolation. It is the faculty of communion with all things. The soul’ s death is the paralysis of its faculty to all that a soul was made to commune with, till it becomes without truth, righteousness, and holiness, without God and without hope, because without life. The soul’ s quickening is the rekindling of the energy of its powers, the reoccupation of the glorious range of its faculty to commune with, to possess, and to enjoy all that God has made a soul to live for, all whereby a soul may live eternally. The work of grace is as the baptism of a new life for man. Conclusion: “ Lord, are there few that be saved?” The Lord gives no answer but the text. This we know, that the end which God foresees shall repair all the waste, and repay all the sorrow with which sin has filled the world. How wide, how vast, how glorious this work of overabounding grace, which of us may dare to guess? “ But strive thou to enter in at the straight gate.” The end for which the Redeemer is waiting, the issue for which heaven is hoping, depend in their measure upon you. You can frustrate, you can forward the great consummation. (J. Baldwin Brown, B. A.)Abounding sin and superabounding grace I. “Sin abounds.” This appears--1. From its extensive prevalence. It is not a local evil, like many natural evils; but it is an universal mischief. This the apostle has shown in chaps, 1 and 2. However men may differ in their customs, wherever you go, sin reigns. 2. From the immense number of sins that are constantly committed. If we include, as we ought, our sins of omission, and our sins of thought, who can enumerate his errors (Genesis 6:5). From the first dawn of reason, through infancy, childhood, youth, and riper years, even to the end of human life, we are offending against God (Psalms 40:12). 3. From the eagerness with which men sin. How are our iniquities cultivated by art! they become, as it were, a trade. Men sin “ as with a cart rope,” “ with both hands earnestly,” and what plans are formed for the execution of it. 4. In some seasons and places iniquity unusually abounds; and persons arrive at a certain pitch of wickedness, beyond which God will not suffer them to go. Thus it was with Sodom and Gomorrah, etc. 5. Consider all the aboundings of sin in the aggravations of it. Thus, no doubt, Judas, with the knowledge he possessed, was far more criminal than Pilate. Religious education tends greatly to aggravate the sins of those who continue in them; and when sins are committed against the special goodness and mercy of God, they are also greatly aggravated. 6. Sin will appear to abound, if you advert to the calamitous effects which it has produced. God would not suffer His creatures to endure so much misery if He were not greatly displeased with their sins. The earth is cursed for man’ s sake. 7. The prudence of man in framing human laws is another proof of the same truth. Why are bonds and oaths necessary in our affairs? Why must we have locks, and bolts, and bars, to our habitations? Why must we have judges and magistrates, prisons and gibbets? The reason is, that sin so much abounds. 8. Recollect also the numerous and painful diseases which invade the human frame. II. Grace superabounds. Grace signifies “ the free favour of God” towards sinful and undeserving creatures; and it stands opposed in Scripture to the merit or wages of works performed (Ephesians 2:8-9; Romans 6:23). Grace abounds--1. In the whole business of salvation, from first to last. It originated in the heart of God, who, pitied us in our low estate; and devised a plan of salvation; to us perfectly easy, to Himself highly honourable. It was God who, unasked, presented to the world that “ unspeakable gift.” Grace is admirably displayed in the glorious person and the perfect work of the Son of God. “ Ye know the grace of our Lord Jesus Christ, etc.” 2. In the gospel of Christ, which, on that account, is itself called “ The grace of God” (Titus 2:11-12). 3. In the free and full justification of the sinner who believes (1 Timothy 1:14). But it is not only said that “ grace abounds,” but that it “ much more abounds.” We derive more from Christ than we lost in Adam. Conclusion:1. Let us diligently study the doctrine Of grace.2. Let us be concerned, above all things, to be partakers of this grace.3. What a source is here of consolation, even for the chief of sinners.4. What abundant cause is here for praise--ardent, constant praise!5. This subject furnishes us with a mighty incentive to holiness. (G. Burder.)Good triumphing over evil In the widest sense sin always implies: law; opportunity of knowing law; capacity to obey or transgress law; and an actual deviation from law. The last is the idea to be attached to it here. “ Grace” means the religion of Christ in the heart as the life of heavenly love; and the system of Christ in the world as a system of Divine mercy. I attach the latter idea to it here. I. In this chapter there are several things stated about sin and grace.1. That they are actually in our world. Sin is a dark fact everywhere seen--a force turning men in the wrong direction. Grace is here too, as a corrective and restoring force. Human actions here result from two opposite principles. You cannot trace all history to sin, nor can you trace all to grace. In both you find a solution of all its phenomena. It is a fact that sin is in this world--sin is not in heaven. It is a fact that grace is in this world--grace is not in hell. 2. That they come into our world through the agency of man. Sin came by Adam; grace by the “ second Adam.” There was a time when sin was not. All was holy. There was a time when there was no grace--the world needed none. 3. That they exercise an immense influence upon the race. (1) The sin of Adam made “ many sinners,” the grace of Christ made “ many righteous.” (2) The sin of Adam brought condemnation upon the race; the grace of Christ has brought justification to many. (3) The sin of Adam leads to death; the grace of Christ to “ eternal life.” (4) The influence of grace far transcends that of sin. II. Where sin abounded, grace did and will much more abound.1. In relation to the individual. Take the case of one of the most corrupt sons of Adam, a Manasseh, or a Saul; and if grace take possession of his mind, you may say grace will “ much more abound” there. (1) The influence of grace there will be of a higher kind. (a) Life-giving. Anything can destroy. (b) Justifying. One sin condemns. (2) The influence of grace there will be of a mightier kind. Sin can never attain a mastery over every part of human nature. It can never carry with it the conscience. The conscience will be ever against it. But grace carries with it conscience. Take Paul as an illustration. 2. In relation to the aggregate race. It must be confessed that up to the present moment sin has had the sway. But consider--that it is highly probable that the generations of those that have appeared on earth, will be far outnumbered by those that are yet to come. The following things suggest this. (1) The gradual method of God’ s procedure--creation, civilisation, redemption, are all gradual. (2) The state of past generations. (3) The representations of Scripture. (4) The omnipotency that is on the side of grace. 3. Throughout the universe of God. (1) It will spread new and brighter views of God’ s character through the universe. (2) Enhance the moral force that binds to holiness in the universe. (D. Thomas, D. D.)Grace abounding During the Indian mutiny, a number of British soldiers with their wives and children were besieged in Lucknow by thirty thousand rebels under Nana Sabib. The food and ammunition were nearly exhausted. General Havelock was their only hope, but he had to march through fifty miles of the enemy’ s country in order to reach them. Death stared upon them on every hand. Jessie Brown, the wife of a Scotch corporal, lay on the ground weak and famishing; but suddenly she sprang up, and cried, “ Hark! there is the Scotch battle cry; thank God!” No one heard that cry but Jessie Brown, and many of the garrison thought she was suffering from brain fever. In a short time, she again cried, “ Hear it now, then; the Campbells are coming!” They listened, and at last the shrill music of the bagpipes fell on their ears. The whole garrison fell on their faces before God, and never before was there such a thanksgiving service in Lucknow. Ere long, the plumes of the Scotchmen were seen playing in the breeze, Havelock and Outram reached the city gates, their gallant heroes marched in to rescue their countrymen, and in less than ten minutes Lucknow was a-ring with Hallelujahs. But, friends, what was the relief of Lucknow compared with the relief of humanity? Nothing, and less than nothing. We were rescued, not from Lucknow, but from the city of condemnation. We were rescued, not by Havelock, but by the only-begotten Son of God. We were rescued, not from the fangs of Nana Sahib and his monsters, but from the fangs of Satan and his black phalanx. We were rescued, not from physical bondage, but from the most terrible soul bondage. The ancient prophets, like the Scotchwoman in Lucknow, testified that they could hear the approaching footsteps of a Deliverer, but the world was slow to believe them. “ These poor prophets have fevered brains--they are deceived by hallucinations,” said the silly world. But when every star of hope was about to die--Hark! the sound of music was heard from afar. Whence did the sound proceed? It was the music of angel choristers over the fair fields of Ephratah. And one night, the great Deliverer reached our world, He broke the iron band of the besiegers, He opened the massive gates, and He re-opened the way from the city of condemnation to the city of eternal glory. Let us fall on our faces, like the garrison of Lucknow before us, to thank God for His wondrous grace. “ Where sin abounded, grace did much more abound.” (J. Ossian Davies.)The reign of grace The righteous Lord sits upon that throne, but His face has no frown upon it--His voice has no terror in it. On whatever part of that throne you cast your eye, you see it inscribed with grace in all its variety of application to your circumstances. There is grace to blot out your trespasses, though they be “ red like crimson.” There is grace to purify your hearts, though they be full of all uncleanness. There is grace to subdue your enemies, though they “ come upon you as a flood.” There is grace to console you amidst all your sorrows, though they be great, and multiplied, and protracted. There is grace to guide you through life, to cheer you at death, and to carry you to heaven; and as surely as God sits upon that throne of grace, so surely will He listen to the prayers that you proffer at His footstool, and uphold the character which He Himself has enstamped upon it, by freely tendering and imparting to you whatsoever you ask in sincerity and faith. (A. Thomson, D. D.)That as sin hath reigned unto death, even so might grace reign. Observe--I. How the apostle collects in one picture the subjects of his argument.1. Sin.2. Death.3. Grace.4. Righteousness.5. Life. II. How he groups them.1. Grace exalted in the midst.2. Sin and death hath conquered foes on the left.3. Righteousness and life, the trophies of victory, on the right. III. How the name of Adam is forgotten and buried, but the name of Jesus shall flourish forever. (J. Lyth, D. D.)The reign of sin and of grace I. The reign of sin.1. Its origin.2. Extent.3. Terror.4. Consummation in death. II. The reign of grace.1. Its nature.2. Means.3. Consummation in eternal life. (J. Lyth, D. D.)The reign of sin and of grace I. Sin’ s reign is--1. An usurpation--God is the only rightful ruler.2. Rebellion--opposition to God and His authority.3. Unnatural--contrary to men’ s better judgment and sense of right.4. Despotic--compelling men even unwillingly to obey it.5. Tyrannical and oppressive--the source of present suffering.6. Cruel and destructive--ends in eternal death.7. Deceitful and seductive--promises ease and gratification.8. Resistless--all human attempts to terminate it in vain.9. Powerfully supported--justice and a broken law its strength (1 Corinthians 15:56). II. The reign of grace.1. Grace exercises a power corresponding with that of sin. (1) Mighty.(2) Extensive.(3) Supported by law. 2. It not merely acts, but reigns. (1) In the world, therefore, men are salvable.(2) In each believer, therefore, a believer is actually saved. (T. Robinson, D. D.)Reigning grace Consider-- I. Grace in its reigning acts.1. Come with me to the valley of vision. See, strewn there, the dried bones of the house of Israel. O death! we come this day to see thee cast from thy throne. But who shall do it? Come forth, ye ministers of Christ, and see what ye can do. Here are souls spiritually dead. Behold, Chrysostom speaks, and now Whitfield, Esaias, Jeremy, Ezekiel, Daniel. Alas! eloquence, and wisdom, and zeal, cannot wake the soul of the spiritually dead. But hearken, the voice Divine exclaims, “ Grace, arise and quicken these dead souls,” and behold, grace stands before you in the form of incarnate God, and I hear Him say, “ Thus saith the Lord, ye dry bones live.” It is done, and in the place of a charnel house now stands a great host full of life, and who shall soon be clothed with glory. “ Grace reigns unto eternal life.” 2. Behold another scene. The man is alive; but no sooner is he quickened than he feels the terrible bondage of sin. He has been a drunkard, a swearer, and all else that is vile; but now he feels that this mode of life will surely end in eternal death, and he therefore longs to escape. But see how he is bound with chains, and held in bondage by seven devils. Ye who understand how to reform mankind, come and ply your arts upon him and see what ye can do. But grace speaks the word, and says, “ Get thee hence, Satan, let the man be free” ; and free he is, no more to be a slave. Now he hates the things which once he loved. His nature is changed. Grace reigns unto eternal life. 3. Come with me to another scene. There in the prison house of conviction sits a miserable wretch. Ask him why, and his answer is, “ I have sinned; within me there is an accusing conscience, the foretaste of the wrath to come.” Come, ye sons of mirth, and see what ye can do for this poor prisoner. Come, ye that are masters of the art of consolation, see what ye can do. In vain even the minister himself, knowing the blessings of the gospel, sets before the man the riches of Christ’ s love. But now grace comes bearing in his hand the Cross, crying, “ Look hither,” and when the prisoner lifts his eyes he sees a Saviour bleeding on the tree, and in a moment a smile takes the place of his sorrow. “ Rise,” saith grace, “ thou art free; shake thyself from the dust.” Oh! grace Divine, thou art indeed triumphant, where despair itself had triumphed. 4. And now the sinner, set free both from the chains of his old lusts and of his old despairings, journeys to the palace of justice, and there, enthroned on light, he beholds a glorious King. He trembles; when lo, reigning grace who sits smiling upon a throne of love, stretcheth out its sceptre and says, “ Live, live.” At that sound the sinner revives; he looks up, and ere he has fully seen the wondrous vision, he hears another voice--“ Thy sins which are many are all forgiven thee.” And now the sinner, bowing low before the throne of mercy, begins to kiss its feet with rapture, and mercy cries, “ Go and rejoice, for thou art my son who was lost, but art found; who was dead, but is alive again.” 5. The man has now become a forgiven one--a saint; but grace has not ceased to reign, nor has he ceased to need its reign. ‘ Tis after sin is forgiven that the battle begins. There has never such a fight been seen on earth as that man must wage who hopes to enter into the kingdom of heaven. Young Christian, dost thou tremble? Remember Elijah and his servant. “ More are they that are for us than all they that be against us.” The soldier of Christ shalt stand, for underneath him are the everlasting arms; he shall tread upon his enemies and shall destroy them. 6. The man, being kept in temptation, has a work to do for his Lord, and there is no case where grace reigns more powerfully than in the use which God makes of such infirm creatures as His servants are. Do you see Peter afraid of a little maid? Wait awhile. Some six or seven weeks have passed, and there is a great crowd in the streets. Who is to preach to them? Grace--to thine honour let it be told--thou didst not select John who stood at the foot of the Cross, nor Zelotes--no, Peter who denied his Master, must come forth to own Him afresh. Perhaps his heart whispers to him, “ Simon, son of Jonas, what doest thou here? “ The cock crows, Simon; what doest thou here? But that day, three thousand baptisms tell how grace can reign in the feeblest instrumentality. 7. Come to another spot, and see how grace can reign where you little think it would ever live at all. The sea is agitated with a great storm, and Jonah has just been thrown into the sea. A fish has swallowed him; and yet he lives. Grace is there preserving his life; she speaks to Leviathan--he comes up upon the dry land, and vomits forth the prophet. Have you ever been in a strait and a trouble so difficult that you imagined there was no deliverance? If you ever have, I turn you to your own history as an illustration of how grace can reign in redeeming you out of the most terrible trials. I shall need to give you but one other picture, grace reigning in the hour of death, and triumphing in the moment of our entrance into heaven. When you come to die, grace shall bear you up in the midst of Jordan, and you shall say, “ I feel the bottom, and it is good.” When the cold waters shall chill your blood, grace shall warm your heart. When the light of earth is being shut out from you forever, grace shall lift the curtains of heaven, and give you visions of eternity; and when at last the spirit leaps from time into eternal space, then grace shall be with you to conduct you to your Father’ s house. II. Grace sitting on its throne.1. The throne is placed on the eternal hills of God’ s immutable purpose and decree. The throne itself, standing upon those lofty hills, has for its pedestal Divine fidelity. The thrones of monarchs rock and reel, but this is settled and abideth forever. The throne of many a dynasty has been cemented by blood, and so is this, but with the precious blood of the Son of God. Nay, as if this did not suffice, this throne is settled by the eternal oath. God swears by Himself because He can swear by no greater, that by two immutable things wherein it was impossible for God to lie, we might have strong consolation who have fled for refuge to Christ. 2. And now look upward. The steps are the Divine openings of Providence as He gradually develops His mighty scheme. And see on either side two lions ready to guard and protect it. That very justice which once seemed to stand in the way of grace is one of the lions which guard the throne; and that very holiness which seemed once to put a barrier between thy soul and bliss, now stands there as a mighty one to guard the throne of sovereign grace. 3. Now look upward. I see upon that throne a Lamb that has been slain. The eyes of grace are the suns of the spiritual universe; the hands of grace scatter lavish bounties throughout all the Church of the firstborn. 4. See above the throne, and above Him that sits thereon, the crown. Was ever such a crown? Nay, ‘ tis not one, ‘ tis many; there are many crowns and many jewels in each of the many crowns. And whence came these crowns of grace? They have been won in fields of fight, and been given by grateful hearts. (C. H. Spurgeon.)Life instead of death Sometimes the condition of a Church and community is like that of famine-stricken Leyden, when it was besieged by Philip’ s popish army. Within the beleaguered town death reigned. Its brave defenders were starving by thousands. Succour was waiting for them in the Dutch fleet, which could not reach the city. But the heroic Hollanders sluiced the dykes and let in the sea, and as the rescuing fleet swept in, they flung the loaves of bread to the overjoyed crowds which thronged the canals of Leyden. Then pouring into the great Protestant cathedral, they made its arches ring with thanksgiving unto God, their Deliverer. Brethren, let us sluice the dykes of pride, and selfishness, and unbelief. The waters of salvation will flow in. Where death reigned life shall enter. (T. L. Cuyler, D. D.)Jesus Christ our Lord I. Jesus. Hoshea is, in Hebrew, a “ Saviour.” To this word the Jews added the first syllable of the name Jehovah, making the whole Kenosha, or Joshua, or, in its Greek form, Jesus; and by this addition the name came to mean a Saviour appointed, given, sent by God.1. Now what does Jesus save us from? (1) From hell. Now “ hell” is chiefly the condition of those who have come to hate God. It is not merely a place--though, no doubt, all bad people meet together at last in one particular locality; but it is more especially a condition of heart and mind. “ But,” you say, “ who is it that hates God?” Let us consider. Christ is the representative and exact likeness of God. Now, when He was on earth, He went about doing good. But for all that did men, as a rule, like Him? No! and in hating Christ, they hated God. It is possible then to come into that most terrible condition of hating God. But the Lord Jesus Christ saves us from such a fate, for He wins our hearts for God, and makes us love what God loves, and hate what God hates. (2) From sin. Picture to yourselves a boy who has broken one of his father’ s commands, and is expecting to be severely punished. Suppose the boy to say, “ All that I care about is to escape the punishment. I don’ t mind grieving my father nor setting a bad example.” You would not have a very high opinion of such a boy. A good son would be grieved at having done wrong, and would desire to be kept from doing wrong again. And so it is with the Christian. He is chiefly anxious about being kept from sinning. (3) From death. Though death triumphs for a time, Jesus at last wrests the prey from his grasp, by raising the dead out of their graves. 2. Consider what it cost Jesus to become the Saviour. I have heard of a soldier who saw that an arrow was being aimed at the heart of his friend, and that his friend could be saved only if he threw himself in the way. Well, he did throw himself in the way; he shielded his friend--but it was at the cost of his own life. It was necessary that Jesus, in order to become the Saviour of His people, should interpose Himself between them and their danger; should receive the shaft in His own breast; and die that they might live. 3. Jesus is “ able to save to the uttermost.” You may have all the will to help your neighbour, and yet not have the power. A man once caught another who was falling over a precipice, and held him; but he was not strong enough to hold him long, so at last he was obliged to let go, and the other was dashed to pieces on the rocks below. He had the will; he had not the power. But Christ has both. He is “ mighty to save” ; and you may be sure that He can save you, if only you will let Him. II. Christ. “ Jesus” refers to the person, “ Christ” to the office. Christ is the Greek word for “ Messiah,” and means anointed. In the old days prophets, priests, and kings were anointed for the purpose of showing that they were set apart for a particular office, and that God would give them fitness for it.1. Now, Jesus is our Prophet. A prophet is one who not merely foretells future things, but one who forth tells, i.e., explains to man what God and the will of God are. Jesus does this partly by His word, partly by Himself. Jesus is a perfect likeness of His Father. Have you ever stamped a seal upon hot wax? You know how the seal and the impression exactly correspond. So Jesus and God exactly correspond. 2. Priest. In Jewish times the High Priest stood in the place of the whole people. Now these priests were the types or shadows of the great High Priest who was coming; and when Jesus had accomplished His work and entered into heaven, there ever to make intercession for us, their office was done away with--they were no longer wanted. So now there is no one to stand between us and God, but Christ Himself. Nor do we want anyone else. He is sufficient. 3. King, not only of His people, but also of the whole world. And Jesus obtained His kingdom by His obedience unto death, even the death of the Cross. He had to carry the Cross before He received the crown. Time is given to people to obey, but if they persist in refusing to accept His authority, a terrible punishment is in store for them (Psalms 2:1-12).III. Our Lord. The world says, “ We will not have this man to reign over us” : but Christians say, “ We are glad and thankful to obey His rule.” Now, why do Christians say this? Because--1. He is what He is. Men are proud to serve a great monarch; the more so if he is a good man. But what must it be to serve the King of kings and Lord of lords? and not only to serve Him, but to be admitted to His friendship? 2. He has done so much for them, and they love Him. Some years ago a poor black woman was put up for auction at a slave market. She was very much afraid of being given over into the hands of some cruel master, when a good man who was passing by, and who hated slavery with all his heart, happened to hear her sad story, and purchased her himself. But as soon as he had purchased her he set her free. The woman had not expected this, and she was transported with joy, but she could not be persuaded to leave her benefactor. For she said, “ He redeemed me! he redeemed me!” And after she had served him faithfully for many years, still, when she was spoken to about her loving service, she could only give as the explanation of it, “ He redeemed me! he redeemed me!” Because Christ redeemed us with His blood, we are delighted to be allowed to enter His service, and work for Him. “ We love Him, because He first loved us.” 3. The service of Christ is true happiness. I never yet found a truly happy man who was not a real Christian. Gay, jovial, laughing, joking people, who were not Christians, I have met with in abundance; but I have lived long enough to know that an uneasy and restless heart may lie under a bright face. (G. Calthrop, M. A.). Romans 6:1-5 What shall we say then?Shall we continue in sin, that grace may abound? Grace and sin 1. This question was prompted by a sentence, the very cadence of which seemed to be still alive in the apostle’ s memory (Romans 5:20). It is well to trace the continuity of Scripture--to read the letter of an inspired writer as you would read any other, as an entire composition, through which there possibly runs the drift of one prevailing conception. 2. The tenure upon which eternal life is given, and upon which it is held under the economy of the gospel, Paul makes abundantly manifest by such phrases as “ grace,” and “ free grace,” and “ justification of faith and not of works,” and the “ gift of righteousness” on the one hand, and the “ receiving of the atonement” on the other. And yet the apostle, warm from the delivery of these intimations, and within a single breath of having uttered that where there was abundance of guilt there was a superabundance of grace in store for it--when met by the question of What then? shall we do more of this sin, that we may draw more of this grace? on his simple authority as a messenger from God he enters his solemn caveat against the continuance of sin. Lavish as the gospel is of its forgiveness for the past, it has no toleration either for the purposes or for the practices of Sin in the future. Couple these two verses, and learn from the simple change of tense two of the most important lessons of Christianity. With the first of these verses we feel ourselves warranted to offer the fullest indemnity to the worst and most worthless. Your sin has abounded; but the grace of God has much more abounded. No sin is beyond the reach of the atonement--no guilt of so deep a dye that the blood of a crucified Saviour cannot wash away. But the sinner should also look forward, and forget not that the same gospel which sheds an oblivion over all the sinfulness of the past, enters upon a war of extermination against future sinfulness. 3. The term “ dead,” in the phrase “ dead unto sin,” may be understood forensically. We are dead in law. The doom of death was upon us on account of sin. Conceive that just as under a civil government a criminal is often put to death for the vindication of its authority and for the removal of a nuisance from society, so, under the jurisprudence of Heaven, an utter extinction of being was laid upon the sinner. Imagine that the sentence is executed--that by an act of extermination the transgressor is expunged from God’ s animated creation. There could be no misunderstanding of the phrase if you were to say that he was dead unto or dead for sin. But suppose God to have devised a way of reanimating the creature who had undergone this infliction, the phrase might still adhere to him, though now alive from the dead. And in these circumstances, is it for us to continue in sin--we who for sin were consigned to annihilation, and have only by the kindness of a Saviour been rescued from it? Now the argument retains its entireness, though the Mediator should interfere with His equivalent ere the penalty of death has been inflicted. We were as good as dead, for the sentence had gone forth, when Christ stepped between, and, suffering it to light upon Himself, carried it away. Does not the God who loved righteousness and hated iniquity six thousand years ago, bear the same love to righteousness and the same hatred to iniquity still? And well may not the sinner say--Shall I again attempt the incompatible alliance of an approving in God and a persevering sinner; or again try the Spirit of that Being who, the whole process of my condemnation and my rescue, has given such proof of most sensitive and unspotted holiness? Through Jesus Christ, we come again unto the heavenly Jerusalem; and it is as fresh as ever in the verdure of a perpetual holiness. How shall we who were found unfit for residence in this place because of sin, continue in sin after our readmittance therein? 4. But while we have thus insisted on the forensic interpretation of the phrase, yet let us not forbear to urge the personal sense of it, as implying such a deadness of affection to sin, such an extinction of the old sensibility to its allurements and its pleasures, as that it has ceased from its wonted power of ascendency over the heart and character of him who was formerly its slave. So the apostle (Romans 6:5-6) goes on to show that we are planted together in the likeness of His death. He is now that immortal Vine, who stands forever secure and beyond the reach of any devouring blight from the now appeased enemy; and we who by faith are united with Him as so many branches, share in this blessed exemption along with Him. And as we thus share in His death, so also shall we share in His resurrection. By what He hath done in our stead, He hath not only been highly exalted in His own person; but He hath made us partakers of His exaltation, to the rewards of which we shall be promoted as if we had rendered the obedience ourselves. This tallies with another part of the Bible, where it is said that Christ gave Himself up for us, that He might redeem us from all iniquity and purify us unto Himself a peculiar people zealous of good works. 5. Now how comes it that because we are partakers in the crucifixion of Christ, so that the law has no further severity to discharge upon us, that this should have any effect in destroying the body of sin, or in emancipating us from the service of sin? How is it that the fact of our being acquitted leads to the fact of our being sanctified? There can be no doubt that the Spirit of God both originates and carries forward the whole of this process. He gives the faith which makes Christ’ s death as available for our deliverance from guilt; and He causes the faith to germinate all those moral and spiritual influences which bring about the personal transformation that we are inquiring of. But these He does, in a way that is agreeable to the principles of our rational nature; and one way is through the expulsive power of a new affection to dispossess an old one from the heart. You cannot destroy your love of sin by a simple act of extermination. You cannot thus bid away from your bosom one of its dearest and oldest favourites. Our moral nature abhors the vacuum that would thus be formed. But let a man by faith look upon himself as crucified with Christ, and the world is disarmed of its power of sinful temptation. He no longer minds earthly things, just because better things are now within his reach, and “ our conversation is in heaven--whence we also look for the Saviour the Lord Jesus Christ.” And this is in perfect analogy with familiar exhibitions of our nature in ordinary affairs. Let us just conceive a man embarked, with earnest ambition, on some retail business, whose mind is wholly taken up with the petty fluctuations that are taking place in prices and profits and customers; but who nevertheless is regaled by the annual examination of particulars at the end of it, with the view of some snug addition to his old accumulations. You must see how impossible it were to detach his affections from the objects and the interests of this his favourite course by a simple demonstration of their vanity. But suppose that either some splendid property or some sublime walk of high and hopeful adventure were placed within his attainment, and the visions of a far more glorious affluence were to pour a light into his mind, which greatly overpassed and so eclipsed all the fairness of those homelier prospects that he was wont to indulge in--is it not clear that the old affection which he could never get rid of by simple annihilation, will come to be annihilated, and that simply by giving Place to the new one. (T. Chalmers, D. D.)Free grace and sin 1. The foregoing chapters are a proof and defence of the first fundamental truth of the gospel--that the only way in which we can be pardoned is through our trusting exclusively, not to what we have ourselves done, but to Christ and His atonement. Nay; we have the principle that the more sin has abounded, so much the more superabundant and triumphant is the free favour of God. 2. To many this has always appeared to be very perilous teaching. It seems to offer no security for practical virtue--if, indeed, it does not actually put a premium upon sin. What else is that but to say that we may sin the more in order to make God’ s forgiving mercy the more illustrious? Of course, if anything approaching to this were a fair deduction from the doctrine of justification, then such a doctrine would be grossly immoral. But the same objection was taken in St. Paul’ s day against St. Paul’ s teaching; and he met it by a vigorous repudiation. Indeed his answer to it formed the second main section of his theological system, since in that answer he developed the whole theory of Christian holiness. And the charge of immoral tendency, which glanced harmlessly off St. Paul and the Church of his time, may very well prove equally harmless against the evangelical Churches of modern date. Remember, the free acquittal of a penitent believer is not the end of the gospel, but only the means. Now, if free justification turn out on trial not to save a man from his sin, but to encourage him in it; then it turns out to be a cheat, like all other gospels or recipes for working deliverance which men have ever concocted or experimented with before Christ and after Him! The question, therefore, is a vital one. It just means this: Is the gospel a success or a failure? 3. St. Paul’ s instant reply is a blunt and staggering one. It amounts to this: such an abuse of free grace is unthinkable and out of the question. Christians are people who, in the mere fact of becoming Christians, passed through an experience which put a virtual end to their sinful life. Such a difficulty is purely intellectual, arising in the minds of men who try to comprehend the gospel from the outside without having first experienced it. But, then, when once this intellectual difficulty has been started by a non-Christian objector, the Christian craves to find an intellectual answer. That my Christian faith is inconsistent with persisting in sin, I feel. How it comes to be thus inconsistent with it, I want also to see. 4. It is under this view that St. Paul proceeds. “ Are you ignorant of what every Christian is supposed to know--how as many of us as were baptised into Christ, were baptised into His death?” Well, then, it fellows that “ we were buried along with Him by means of that baptism of ours into His death, for the express purpose, not that we should remain dead any more than He did, but that, just as He was raised from the dead, so we also should walk in a new life.” In the case of converts in the primitive Church, conversion was always publicly attested, and its inward character symbolised, by the initiatory rite of baptism. For them nothing could seem more natural than to look back upon their baptismal act whenever any question arose as to what their conversion really meant. Its most general meaning was this, that it put baptised believers into the closest possible relationship with Christ, their Second Adam, of whose “ body” they were thenceforward to be “ members,” whose fortunes they were thenceforward to share. But if baptism seal our incorporation into the Representative Man from heaven; who does not know that the special act of Jesus with which of all others we are brought most prominently into participation, is nothing else than His death and burial? That central thing about Christ on which my faith has to fasten itself is His expiatory death upon the Cross for sin. Am I to be justified through Him at all? Then it is “ through faith in His blood” (Romans 3:25). Have I, an enemy, been “ reconciled to God” by His Son at all? I was reconciled “ by the death of His Son” (Romans 5:10). To that death upon the Cross of expiation which was attested by His three days’ burial the gospel directs the sinner’ s eye, and on that builds his trust for pardon and peace with God. And the great rite which certified the world and me that I am Christ’ s, was before all else a baptism into the death of Him who died for me! 5. All this St. Paul treats as a Christian commonplace. Its bearing on our continuing in sin is obvious. Conversion through faith in Christ’ s propitiation is seen to be essentially a moral change, a dying to sin. The nerve of the old separate, selfish, sinful life of each man was cut when the man merged himself in his new Representative, and gave up his personal sins to be judged, condemned, and expiated in his Atoner’ s Cross. Now, how can a man who has gone through an experience like that continue in sin? For him the old bad past is a thing dead and buried. Old things are passed away, everything has become new. Such a man can no more go back to be what he was before, feel as he felt, or act as he used to act, than Jesus Christ could rise out of His grave to be once more the Victim for unexpiated guilt and the Sin bearer for a guilty race. 6. The Christian dies to his old sin that he may begin to live to holiness and God. This is the express design God had when He put our sins to death in His dear Son’ s Cross. Faith in Christ makes us morally incorporate with Him in spirit, as well as legally embraced under Him as our Representative. Christ is our Head in that He represents us before the law, so that in His death all who are His died to sin. Christ is no less our Head to quicken us as His members, and in His living again we all live anew. The will and the power to walk in new moral life are therefore guaranteed to us by our faith. Christian faith is very far from a superficial, or inoperative, or merely intellectual act, such as a man can do without his moral character being seriously affected by it. It is connected with the deep roots of our moral and religious nature. It changes the main current of our ethical life. Those who have been baptised into Christ and say they trust in His death as the ground of their peace with God, are bound to satisfy themselves that their faith is of a sort to kill sin, and to maintain the life of righteousness. (J. Oswald Dykes, D. D.)The purity of the gospel dispensation That the gospel dispensation, instead of relaxing the principles of moral obligation, strengthens and renders the sin committed under its light the most inexcusable, may be illustrated-- I. From the nature and perfections of God. He is a being of absolute purity. Being thus perfect in Himself, He must love every resemblance of His own perfection in any of His intelligent creatures; and the more nearly they resemble Him, the more must they be the objects of His favour. II. From the character and offices of the Redeemer. The Redeemer is the beloved Son of God, one with the Father; and, therefore, the arguments drawn from the perfections of God, to illustrate the purity of the gospel dispensation, are equally conclusive with respect to the Redeemer. In His several offices, no less than in His personal character, Christ invariably promoted the cause of righteousness. For this He sustained the office of a prophet; for this He became our great High Priest, to restore that intercourse which sin had interrupted. For this end, too, He became our King, and gave us a system of laws suited to that state of reconciliation. Now, such being His character, such the offices which He sustained as our Redeemer, and such the end for which He did sustain them, it follows, by necessary consequence, that the dispensation of the gospel, so far from relaxing the obligations of moral duty, tends powerfully to confirm them. III. From that perfect rule of moral conduct which the gospel prescribes. It is at once the most simple, the most pure and perfect that ever was delivered to the world; as superior to the much-famed systems of philosophers as its Divine author was superior to them. It lays the foundation of moral duty in the heart, the true spring of action; and by one simple principle of which every heart is susceptible, even the principle of love, it provides for the most perfect moral conduct, and for the proper discharge of the duties of life. IV. From a consideration of the bright examples which are set before us in the gospel. V. From the powerful aid which the gospel promises to enable us to observe its precepts and imitate the bright examples which it sets before us. The gracious Author of this Divine influence is the Holy Ghost, the Spirit of God, the third person in the ever blessed Trinity. VI. From the ultimate end and design of the whole scheme. The great end of the gospel scheme undoubtedly is to bring us to a state of perfect felicity in the glorious kingdom of our God; to the full enjoyment of that immortality which our Saviour hath revealed. With the attainment of this glorious end, holiness, or moral purity, and inseparably connected, both in the nature of things and by the positive laws of God’ s moral government.1. In the nature of things, the unholy or immoral must be excluded from heavenly happiness. They are incapable of it. There is no conformity between the dispositions which they have cultivated and the joys of the celestial regions. 2. It is not only in the nature of things, but by the positive law of God’ s moral government, that the unrighteous are excluded from heaven and happiness. (G. Goldie.)Perversions of evangelical truth 1. What shall we say then? Say to what? To the great affirmation that man is justified freely by God’ s grace through the redemption that is in Christ Jesus. Shall it be this: Let us persist in sin that grace may multiply? How sharply Paul turns upon the immoral suggestion! It is a corruption not to be endured. 2. But why did the apostle submit a conclusion like that to his readers? He knew that his doctrine did not contain it, but he knew that a corrupt human heart and a perverted understanding could put it in. That the conclusion, or its equivalent, has been asserted, and that often, where if submitted as a proposition it would be rejected with loathing, it is not without a subtle influence, is matter of observation. I. There are those who think that it is possible to continue in sin and be saved.1. How often one is forced to notice that men may combine a love of evangelical doctrine with love of money and a shrewdness that makes men who are not evangelical shrug their shoulders. We have known men, great wrestlers in prayer, whose lives, and the whisperings of whose doings, have made us ashamed. Moral confusion is at the bottom of these inconsistencies. Our evangelical doctrines are not to blame. The fault and the failure is in those who profess them while only half-perceiving them, and ignore their moral issues. 2. Paul shows us that grace comprises not only a gracious act of pardon done by God in the believer’ s interest, but also an active principle of sanctification in the believer’ s soul. The abounding of grace is only manifested in the breaking of sin’ s power and the destruction of sin’ s principle. Grace is the enemy of sin, not its covering. He who is saved by grace is not a leper clad in white raiment, but a leper healed. Grace is not beauty thrown over the deformity of some foul sickness; it is health. It is life counter-working death, and no man can continue in sin and yet be saved by grace. 3. But still, Is not grace a gift? Certainly. But God gives life. Yet life is not something external to the creature to whom it is given. It is not like a string of beads round the neck or a ring on the finger. The gift of life to a dead stick after that manner would leave it a dead stick still. Hear a parable. Early one summer morning I came upon an orchard. The trees were beautiful, and fruit was abundant. I wandered on until I came upon a tree having neither bloom nor fruit. I said, “ You poor, lost tree, what can you be doing here? I marvel you are not removed.” Upon which this tree replied, tartly, “ You are in a great mistake. I am neither poor nor lost.” “ Well,” I said, “ you have neither leaves nor fruit, and, I should judge, no sap.” “ What has that to do with it?” it broke out. “ You seem not to know that a great saviour of trees has been down here, and I have believed his gospel, and am saved by grace. I have accepted salvation as a free gift, and, though I have neither leaves nor fruit, I am saved all the same.” I looked at it with pity and said, “ You are a poor deluded tree; you are not saved at all. You are dead and good-for-nothing, despite all your talk about grace and redemption. Life, that is salvation. When I see you laden with fruit, I shall say, ‘ Ah! that poor tree is saved at last; it has received the gospel and is saved by grace.’” As I turned away, I heard it saying, “ You are not sound; you do not understand the gospel.” And I thought, so it is, as with trees so with men. II. Another form of this antinomianism of the heart connects itself immediately with the death of Christ. Men talk and act frequently as if in Christ’ s shed blood there was a shelter from the consequence of their sins, even though they remain in their sins. They harbour covetousness, envy, hate, and pride; they stain their hands with dishonesty, and then, with their stained hands uplifted in the face of God, aver that they believe in the death of Christ for their sins, and are saved. This is not the gospel Paul preached. He asks, “ How shall we who died to sin live any longer therein?” He who has by faith appropriated the expiatory death of Jesus, in and by that act died to sin. In the apostle’ s day, baptism was the open signification of the death. It was as the burial of one who had died. It would be a new thing to see a dead man going on as if nothing had happened. So the saved man does not persevere in sin; how should he? He has died to it. Sin has no further claim. Who can claim anything of the dead? He is not sinless. Sin, alas! is not dead, but lie is dead to it. He has not got beyond its trouble, but he has got beyond its bondage. Faith in Christ’ s death as our means of pardon, includes also His life as the principle of our sanctification. As one delightfully said, “ The Cross condemns me to be holy.” (W. Hubbard.)Distorted doctrines A man’ s nose is a prominent feature in his face, but it is possible to make it so large that eyes and mouth and everything are thrown into insignificance, and the drawing is a caricature and not a portrait. So certain important doctrines of the gospel can be so proclaimed in excess as to throw the rest of the truth into the shade, and the preaching is no longer the gospel, but a caricature, and a caricature of which some people seem mightily fond. (C. H. Spurgeon.)Inconsistency I. The conduct of many professed Christians indicates--1. That they have some knowledge of grace.2. That they do not heartily receive it because of sin.3. That they rather use it as a shelter for sin. II. Such conduct is abominable, because it--1. Tempts God.2. Is irrational.3. Courts certain destruction.4. Is impossible where grace is really active. (J. Lyth, D. D.)The abuse of Divine mercy A certain member of that parliament wherein a statute for the relief of the poor was passed was an ardent promoter of that Act. He asked his steward when he returned to the country, what the people said of that statute. The steward answered, that he heard a labouring man say, that whereas formerly he worked six days in the week, now he would work but four; which abuse of that good provision so affected the pious statesman that he could not refrain from weeping. Lord, Thou hast made many provisions in Thy Word for my support and comfort, and hast promised in my necessities Thy supply and protection; but let not my presumption of help from Thee cause my neglect of any of those means for my spiritual and temporal preservation which Thou hast enjoined. (C. H. Spurgeon.)God forbid. How shall we that are dead to sin live any longer therein?--Death to sin Abounding sin is the occasion of abounding grace, but abounding grace is for the destruction of abounding sin. It is absurd to suppose that a medicine should aggravate the disease it cures. I. Believers are dead to sin.1. In their condition before God.2. In their character in consequence of it.3. Forensically in the eye of the law.4. Experimentally; in point of fact.5. In their affection for it.6. In its power over them. Or, to put it another way, believers have died to sin legally in justification; personally in sanctification; professedly in baptism; and will die completely to it in glorification. II. This is accomplished--1. By participation in Christ’ s death who died for it.2. By communication of the power of Christ in killing it.3. By profession made in baptism of renouncing it. Death to sin is the necessary consequence of union with Christ, who delivers from its depraving, condemning, and reigning power. (T. Robinson.)Converted men dislike sin An Armenian arguing with a Calvinist remarked, “ If I believed your doctrine, and was sure that I was a converted man, I would take my fill of sin.” “ How much sin,” replied the godly Calvinist, “ do you think it would take to fill a true Christian to his own satisfaction?” Here he hit the nail on the head. “ How can we that are dead to sin live any longer therein?” A truly converted man hates sin with all his heart, and even if he could sin without suffering for it, it would be misery enough to him to sin at all. (C. H. Spurgeon.)Breaking with sin The Christian’ s breaking with sin is undoubtedly gradual in its realisation, but absolute and conclusive in its principle. As, in order to break really with an old friend whose evil influence is felt, half measures are insufficient, and the only efficacious means is a frank explanation followed by a complete rupture which remains like a barrier raised beforehand before every new solicitation; so to break with sin there is needed a decisive and radical act, a Divine deed taking possession of the soul and interposing henceforth between the will of the believer and sin (Galatians 6:14). This Divine deed necessarily works through the action of faith in Christ’ s sacrifice. (Prof. Godet.)The two lives (text and Romans 6:11):-- I. The contrasted lives: “ Life in sin,” and “ being alive unto God.” The contrast is such that the unspiritual can perceive it, though unable to understand it. The ungodly may say, “ We neither know nor care whether a man is justified or not, but we do know whether he keeps the law of conscience, whether he acts up to his professed principles, whether he does that which, apart from his profession, we know to be right. But how is it that the world is able to form these judgments? Was the civilised world qualified to do this in the days of Cicero or of Pericles? Was there to be found then, or is there to be found now, where Christianity is not, anything approximating the same jealousy of conscience, etc., which those who now boast that they are men of the world often exhibit? Surely not. If worldly men are competent judges of Christian principle, it is because the atmosphere breathed by true Christians has stimulated its life and awakened its conscience. The world is indebted to the Christianity it is ready to revile for its power to call Christians to its bar. Note:1. What is meant by “ living in sin.” The term has been almost appropriated to describe certain forms of bold and unblushing transgression of moral law. If a man is a known drunkard, adulterer, or rogue, he is said to “ live in sin” ; and no one excuses or palliates his conduct. But the corruption of human nature goes down deeper, and the ravages of sin are far more extensive than this. That man is “ living in sin” -- (1) Who can sin without remorse. If a man sins and his only thought is, “ How shall I escape the indignant scorn of the world?” he is taking pleasure in ungodliness, he is only happy in the absence of God. (2) Who does what he knows to be wrong, but palliates it by pleading the force of circumstances, the nature of society, or the custom of the world. (3) Who habitually neglects to do that which God and his conscience have often called upon him to accomplish. “ To him who knoweth to do good and doeth it not, to him it is sin.” It is not enough that a man should avoid the practice of evil; he must not be lacking in generosity, good temper, self-restraint, religious emotion, zeal and work for God and man. (4) Who finds pleasure in the commission of sin, hankers after forbidden sweets, and would like to go where he could escape detection. To sum up, “ All ungodliness is sin.” To be without God, to act irrespectively of His authority, to find pleasure in what is opposed to His will, is to live in sin and bring the consequences of such a life down upon the soul. 2. What is meant by being “ alive unto God.” By being “ alive to” anything is meant a vivid conception of its reality, a joy in its presence, a devotion to its interests. Thus one man is alive to business, another to his reputation, another to truth. One man is alive to beauty in nature or art, he is therefore quick to discern its presence, keen to criticise its counterfeits, filled with joy when surrounded with its exponents. Another man is alive to literature or science, his ear is sensitive to every message from the great world of letters and invention, and the world exists, so far as he is concerned, to sustain and furnish material for his favourite pursuit. One man is alive to the well-being of his own country, and another to the wider interests of man. With the help of these illustrations we may assume that a man is alive unto God-- (1) When he fully recognises the signs of the presence of God. Habitual transgression or neglect of the laws of God is incompatible with the condition of a man who sees God everywhere. That man is “ alive to God” to whom God is not a theory by which he can conveniently account for the universe, or a name for certain human conceptions of nature and its workings, or an invention of priestcraft to terrify the soul, or a philosophic concept the presence or absence of which has little to do with life or happiness, but the great and only reality, the prime and principal element of all his thoughts. No one fully recognises the presence of God unless he has advanced beyond the teaching of nature, and received from Holy Scripture, from the inward operations of the Spirit in his own heart, more than philosophical speculations can give him. If alive unto God, every revelation of His infinite essence suggests to our quickened spirit the presence of our Father and our Friend. (2) When the sense of the Divine Presence awakens all the energies and engages all the faculties of his nature. If duly conscious of the Divine Presence, we shall render the appropriate homage of our entire being. Then every place is a temple, every act is a sacrifice, every sin the pollution of a sacred place, the defilement of a holy day. It is morally impossible for one who is alive unto God to imagine that he is doing too much to express his sense of reverence, gratitude, or obligation. In one word, self is subdued to Him, and human will is lost in God’ s. (3) When he finds his highest desires gratified. If we are alive unto God, we shall find that we are following the bent of our true nature. He that drinketh of the water given him by Christ, shall never thirst after those draughts of carnal pleasure to be found in the broken cisterns of human invention, and it shall be in him a well of water springing up to everlasting life. II. The two lives have been described and contrasted, life in sin and life unto God. It would be difficult to conceive of two modes of life more obviously opposed to one another. They cannot coexist in the same spirit.1. If sin is delighted in, God is dreaded. There is no tendency in human nature by means of which sin can be remedied or undone. The punishment of sin is death, i.e., moral alienation of heart from God, sinful habit and tendency. Consequently every sin carries in itself its own perpetuation and the germ of further transgression. 2. A life unto God supposes a spirit to whom the nearness, the perfections, the work of the Lord are unutterable delights; to whom the whole universe is a transparent medium, through and behind which is seen the face of the Eternal God. III. How shall those that are living in sin even learn to be alive unto God?1. The charge had been brought that that gospel looked leniently on sin, and the apostle boldly takes it up, admits its seeming plausibility, anticipates its possible force, and answers it by showing what was involved in that faith which justifies the soul. The life unto God can never supervene in a soul which has been living in sin, “ except,” says he, “ through a death unto sin.” Justification implies the removal of its penalty, its non-imputation, the exhaustion of its sting, the annihilation of its wages. Our new and holy life is not the ground of our justification, nor, strictly speaking, the consequence of our pardon and acceptance with God; but it is in one sense the pardon itself, the way in which the Holy Ghost slays that enmity within us which was the great curse of sin. “ How shall we that are dead to sin live any longer therein?” 2. As far as his illustration is concerned, the apostle states a truism when he says that one who is dead to sin cannot live any longer therein. A man who is dead to sin may be carried away from his standing ground by some terrible and novel blast of temptation; but it is a contradiction in terms to assert that he can “ live in sin.” 3. What, then, is meant by “ death to sin” ? (1) Not a desperate fear of the consequences of sin. This fails to repress gross vice and crime. There are no cowards so great as those who often make violent assault on the life and property of others. They choose darkness that they may avoid detection; they are armed to the tooth when they go against feebleness and womankind. Multitudes tremble at the preaching of righteousness, temperance, and judgment to come, but sin as if they never trembled. Fear may have kept you back from the commission of sin, and warned you to paths of honour and usefulness, and yet never have slats the desire after what is hateful to God. (2) Not respect to the opinion of the world. The good opinion of our fellow citizens is a powerful motive to virtue; but if it is our only one, there is nothing eternal in our virtue. Then if our circumstances were changed, we should change also. Let us be put back to times when a lower honour prevailed in business or in society, we should be forced back to the undeveloped morality of the past, and “ live in” the practice of what we now see to be “ sin.” (3) Not mere self-respect. There are those who are careless about the world’ s respect as long as they can secure their own. This reverence for conscience, and independence of the judgment of others, is closely akin to the highest virtue, but yet as an ultimate principle it is not sufficient. The proud independence of mankind may speedily run up into an audacious independence of God. Self-respect may rapidly blossom into self-idolatry. (4) “ Death to sin” is not secured by orthodox creed, ceremonial exactness, or even religious zeal. These are all occasionally confounded with it, but they may be all compatible with a “ life of sin.” Church history is full of proofs that neither articles, nor sacraments, nor profession, nor even great sacrifices for religion, avail to slay the sin of the heart or render the soul alive to God. (5) By this process of exclusion we have brought the meaning of the phrase “ death to sin” to a much more limited group of experiences. The apostle identifies it with union to Christ, that which he sometimes calls “ faith in His blood,” “ baptism into Christ,” or “ living by faith on the Son of God,” because “ Christ liveth in us.” Paul knew he was appealing to a safe and sure tribunal when he went right to the consciousness of his converts. “ Likewise reckon ye also yourselves to be dead unto sin, but alive unto God through Jesus Christ our Lord.” It is certain that the apostle would not have these Romans reckon thus unless it were true. Observe, it is not merely that they are to reckon that Christ died for their sins, but they are also to reckon that they too are dead unto sin through Jesus Christ. 4. The way, then, in which this change is effected is by union with Christ-- (1) In His Passion. “ By the Cross the world is crucified unto me and I unto the world” ; “ I am crucified with Christ” ; “ If we be dead with Him, we shall also live with Him.” We are “ buried with Him by baptism into His death.” The thought often recurs that our faith in Him nails our own hands to the cursed tree and films our eye on worldly glory. If we have taken up this thought into our entire spiritual nature, that “ Christ died for our sins,” then we are dead. As we become alive to what the death of Christ really is and means, how it prepares the only way by which a new life could enter our race, and a new spirit be given to transgressors, by which God could justify the ungodly, and still be just; it is not difficult to understand that faith in Christ, that union to Christ, involves dying with Christ to sin. A true and deep faith in Christ, a recognition by mind and heart of His work, is such an intuition of law, such a sense of God, such a revelation of the evil of sin, such a burning of the heart against the world, the flesh, and the devil, that the apostle was justified in saying that Christians might reckon themselves dead unto sin. (2) In His life and resurrection. The new life of the soul is a resurrection life, charged with all the associations and aspirations which would be possessed by one who had passed, through dying, from death to life. The life unto God flows out of the life of God in the soul. (H. R. Reynolds, D. D.)Christ’ s legislative glory to be preached The following curious incident once happened to a clergyman. One day, after preaching, a gentleman followed him into the vestry, and, putting a £10 note into his hand, thanked him most energetically for the great comfort he had derived from his sermon. The clergyman was very much surprised at this, but still more so when shortly afterwards the same thing again took place; and he determined to sift the affair to the bottom, and find out who this man was that was so comforted by his discourse. He discovered that he was a person at that very time living in the most abominable wickedness and in the very depths of sin. “ Certainly,” said he to himself, “ there must be something essentially wrong in my preaching when it can afford comfort to such a profligate as this!” He accordingly examined into the matter closely, and he discovered that, whilst he had been preaching Christ’ s sovereignty, he had quite forgotten his legislative glories. He immediately altered the style of his sermons, and he soon lost his munificent friend. I am told that, by preaching Christ’ s legislative glory, I also have driven some from my chapel. Pray for me, my brethren, that I may still preach doctrine, and that Longacre may become too hot for error in principle or sin in practice; pray for me that with a giant’ s arm I may lash both. (Howels, of Longacre.)The atonement gives no encouragement to sin There is no influence more mischievous on the morals of a people than to interpret the atonement in such a way as to make it independent of good works, if to the atonement you give any other than purely legal connection. If it includes state of nature and character in its connections, then must it stand forever associated with human endeavour and conditioned upon it. Else the sacrifice of Jesus becomes a harbour for thieves--a port into which sinners can at any moment steer with all their sins on board, the moment that the winds of conscience begin to blow a little too hard and threaten wreck to their peace. And this is what I call a plain accommodation of sinners, and hence a premium on sin. For sin is sweet to the natural man, sweet to his pride, his cruelty, his senses; and who would not sin and have the sweetness of it, if when he found it troublesome he could, by the saying of a prayer, or the utterance of a charmed word, be in an instant delivered from it forever? And yet I believe that in just this supposition multitudes in Christendom are living. Salvation is something to be visited upon them, independent of their conduct; nay, in spite of their conduct. Jesus is a cabalistic word which, no matter how they live, if they but whisper it with their dying gasp into the ear of death, he is bound to pass them up into heaven and not down into hell, where their deeds would consign them and which their characters fit. They cheat, they lie, they slander, they hate, they persecute, but then is not there mercy for all? Will not faith save a man; and have not they faith? And are they not told that God will do anything in answer to prayer; and did you ever see men pray as fast as these fellows can when they are sick? This is what I call making Christ a harbour for thieves and Christianity a premium on sin. This is what I call the most horrible perversion of the gospel plan of salvation conceivable! (H. W. Beecher.)Death to sin, a difficulty There is nothing so hard to die as sin. An atom may kill a giant, a word may break the peace of a nation, a spark burn up a city; but it requires earnest and protracted struggles to destroy sin in the soul. (D. Thomas, D. D.) Romans 6:3-4 Know ye not that as many as were baptised into Jesus Christ were baptised into His death? Christian baptism I. What it is--1. A sign of grace.2. A mystery of faith.3. A seal of the covenant. II. What it requires. The death of the old man. III. What it is intended to secure. spiritual and eternal life. (J. Lyth, D. D.)Christian baptism I. Its significance and nature.--1. It was no novelty. Pious lustrations had been practised for ages among the Hindoos, Egyptians, Greeks, and Romans. The Jews also, in addition to the legal ablutions, baptised proselytes. John practised the same ceremony. And when Christ adopted this ordinance, it must have been with the same general significance, viz., initiation into a new mode of life. The past was to be renounced and forgotten, and a new, higher and holier career entered upon. Hence baptism was regarded among the philosophers and Rabbis as a new birth: not that it produced any real change of heart, but was a solemn and public separation from a former course of life, and a new start on a more hallowed career. Now, this is exactly the idea of baptism in the New Testament. It is like a Rubicon crossed: or a river which divides two continents occupied by hostile nations. 2. Such being the general idea of baptism, what is its specific meaning in the Christian system? Christian baptism generally is baptism into Christ. Just as one may be baptised into Hindooism, Judaism, or Mahometanism, so may a man be baptised into Christianity, or Christ. But Paul describes it as baptism into “ Christ’ s death” : and here we shall see how essentially it differs from baptism into any other form of religion. To be baptised into Moses or Mahomet would not signify to be baptised into his death, but only the acknowledgment of their authority. Baptism into Christ’ s death is expressed four times, and by as many different phrases, in this passage. (1) “ Baptised into His death.” We think of the death of Christ as the central and most momentous event of His mediatorial mission. He was put to death by wicked men, the representatives of the world in its depraved condition; but He also died in the sinner’ s stead, and for sin, that He might condemn and cancel it, and deliver His people from its curse. By it, therefore, we express our acquiescence in that death, both as a protest against the wickedness of the world, and as an atoning sacrifice for human sin. If so, we are expected to be dead to the world which slew Him; and to the sins for which He died. (2) “ Buried with Him by baptism.” The interment of Christ gave conclusive evidence of the reality of His death. The world had done with Him, and He with it. To denote therefore the absoluteness of our death in Christ, we are said to be buried with Him--as a man who is completely done with this life is said to be “ dead and buried.” (3) “ Planted together in the likeness of His death.” The idea is that of growing together into one, as a new branch grafted into an old stock. Our death is entirely owing to the death of Christ; yet it is only in the likeness of His death that we die. There are points of difference as well as of resemblance. He died for sin, we die to sin; He died vicariously, we for ourselves. His death was to cover the guilt of sin; ours is to escape from its pollution and power; His death was physical, ours spiritual. (4) “ Our old man is crucified,” “ that the body of sin might be destroyed.” By the old man we understand our unrenewed moral disposition (Ephesians 4:22-23); by “ body of sin,” the fact that our lower animal nature is the great occasion and instrument of sin. Jesus died a death of slow, lingering torment and ignominy. And our death to sin is one of corresponding painfulness, difficulty, and seeming dishonour. So Paul, in the Galatians, twice declares that he is “ crucified with Christ” (Galatians 2:20; Galatians 6:14). Indeed the whole idea of this passage is repeated in several others (see Colossians 2:11-13; 1 Peter 3:18-22; 1 Peter 4:1-6). How the world scoffs at a man who gives up his sins! II. The subsequent state of the baptised as dead to sin. Now we are said to be dead to anything when we have ceased to be under its influence, and have become indifferent to it. Thus many a passion of human love or hate dies away, and the heart is perfectly unmoved by the presence of its once exciting object. Or a man utterly alters his studies and pursuits, and becomes callous to speculations or adventures which once had fired him with uncontrollable ambition. In like manner a converted man is dead to his former life of sin. He is a new creature in Christ Jesus. Old things have passed away, and all things have become new (2 Corinthians 5:17).1. He is indifferent to its pleasures (Galatians 5:19-26). 2. He has renounced its principles and practices. 3. These things he has been enabled to do. “ Dead to sin,” he is emancipated from its bondage. He is raised up from the death of sin, as Christ from the grave, by the glorious power of the Father, and so, filled with the Spirit, he is able to walk in newness of life. Christian baptism I. The moral significance of our baptism into Christ--our baptism into His death.1. The forms of expression are elliptical. For just as Christ gave commandment to “ baptise into the name of the Father,” etc., the meaning was that they were to be baptised into the faith and for the service of the Triune God; so here, to be baptised into Christ and His death is to be baptised into the faith of Christ crucified. 2. Regarded from its human side baptism is an act by which a man makes open profession of faith in Christ as his Saviour and Lord; an act in which he makes full renunciation of self and sin, and unites himself to the Church (1 Corinthians 12:12, etc.). It does not, however, constitute its subject a really living member; it is but a material act which cannot possibly of itself have any moral effect. Thus, though Simon bad been baptised, he had neither part nor lot in the Christian salvation. But the faith of which baptism is the profession does bring its possessor into living fellowship with Christ. 3. This faith is in Christ’ s death, and really brings its possessor into union with Christ. Hence by our baptism into Christ’ s death, we were buried with Him. It is very commonly supposed that there is here a reference to immersion: but the apostle does not say that we were buried in baptism, but that we were “ buried together with Christ by means of the baptism into His death.” That is to say, if we have that faith of which baptism is the open profession, then are we brought into such legal and effective union with Christ as that we are treated by God as though we had been crucified when Christ was crucified, and buried when He was buried. 4. But there is yet a further moral significance in this act of faith, viz., a confession that the believer himself, because of his sins, deserves to die; that but for the death of his Divine Substitute he must himself have died; that he hates and renounces those sins which thus imperilled his own soul and caused such agony to his Redeemer; and that he thankfully and with all his heart avails himself of this provision of salvation from sin. It is not consistent with our profession of faith that we should continue in sin. For “ how shall we that died to sin, live any longer therein?” II. Its purpose--that like as Christ was raised, so we, being quickened together with Him, should walk in newness of life.1. Though Jesus died, He does not continue dead. He died unto sin once. By that one death He satisfied the demand of the law, and having satisfied that demand, He could legally claim a complete justification from sin (verse 7). But, being so justified, death had no further dominion over Him. He was therefore raised on account of our justification by the glory of the Father, i.e., by His power, working out His will and purpose, according to the demands of His glory. 2. For the glory of the Father demanded the resurrection of His Son on two accounts. (1) To clear Him from false accusations. The Jews condemned Him as a blasphemer, because that He had called God His own Father, making Himself equal with God. No doubt the Jews were right, if the claim had not been true. But it was true. And to prove its truth, and vindicate His Son, the glory of the Father raised Him from the dead. (2) To attest the sufficiency of His atoning death. Not according to man’ s arrangement, but “ by the determinate counsel and foreknowledge of God,” Jesus was “ delivered” to death to expiate sin. It was declared that His death should effectually accomplish this purpose. But, in proof thereof, it was needful that He should rise again. For how could we have trusted in Him for salvation, and how could it have been consistent with the glory of the Father, if the sinless One had continued under the power of death after the demands of justice had been fully satisfied? Therefore the glory of the Father could not suffer that Holy One to see corruption. 3. But we are baptised into Christ’ s death, and by that baptism buried with Him, in order that we also might participate His restored and glorious life. For, as in our Representative, so also in us these things of necessity go together, namely-- (1) Death to sin and burial in death; (2) Justification from sin in consequence of that death; and-- (3) Restoration to holy and prevailing life. If in Christ we have not been made alive to God, then it is quite certain that we have not been justified in Christ. 4. Thus it comes to pass that, both by profession and by privilege, Christian men are bound to renounce a life of sin, and to live a life of holiness. That we may do this effectually, we have but to attend to two things; namely-- (1) To be indeed what we profess ourselves to be, believers in the saving work and power of Jesus; and-- (2) To do, with resolute courage, what we are bidden to do, even to yield ourselves to the service of God as those who are alive from the dead. Doing these things, we shall no longer continue in sin, but shall reign in life by One, Jesus Christ. (W. Tyson.)Therefore we are buried with Him by baptism into death.--Baptism--a burial 1. Paul does not say that all unbelievers and hypocrites, etc., who are baptized, are baptized into our Lord’ s death. He intends such as come to it with their hearts in a right state. 2. Nor does he intend to say that those who were rightly baptized have all of them entered into the fulness of its spiritual meaning; for he asks, “ Know ye not?” Some perhaps saw in it only a washing, but had never discerned the burial. I question if any of us yet know the fulness of the meaning of either of Christ’ s ordinances. Baptism sets forth the death, burial, and resurrection of Christ, and our participation therein. Its teaching is two fold. Consider-- I. Our representative union with Christ as a truth to be believed. Baptism as a burial with Christ signifies--1. Acceptance of the death and burial of Christ as being for us. We are not baptized into His example, or His life, but into His death. We hereby confess that all our salvation lies in that which we accept as having been incurred on our account. 2. An acknowledgment of our own death in Christ. My burial with Christ means not only that He died for me, but that I died in Him, so that my death with Him needs a burial with Him. Suppose that a man has actually died for a certain crime, and now, by some wonderful work of God, he has been made to live again. Will he commit that crime again? But you reply, “ We never did die so.” But that which Christ did for you comes to, and the Lord looks upon it as, the same thing. You have died in Christ’ s death, and now by grace you are brought up again into newness of life. Can you, after that, turn back to the accursed thing which God hates? 3. Burial with a view to rising. If you are one with Christ at all, you must be one with Him all through. Since I am one with Christ I am what Christ is: as He is a living Christ, I am a living spirit. So far the doctrine: is it not a precious one? Shall the members of a generous, gracious Head be covetous and grasping? Shall the members of a glorious, pure, and perfect Head be defiled with the lusts of the flesh and the follies of a vain life? If believers are indeed so identified with Christ that they are His fulness, should they not be holiness itself? II. Our realised union with Christ as a matter of experience. There is--1. Death-- (1) To the dominion of sin. If sin commands us we will not obey, for we are dead to its authority. Sin cannot reign over us, though it may assail us and work us harm. (2) To the desire of any such power. The law in the members would fain urge to sin, but the life of the heart constrains to holiness. (3) To the pursuits and aims of the sinning life. We are in the world, and have to live as other men do, carrying on our ordinary business; but all this is subordinate, and held in as with bit and bridle. (4) To the guidance of sin. Our text must have had a very forcible meaning in Paul’ s time. An average Roman of that period was a man accustomed to the amphitheatre. Taught in such a school, he was cruel to the last degree, and ferocious in the indulgence of his passions. A depraved man was not regarded as being at all degraded; not only nobles and emperors, but the public teachers were impure. When those who were regarded as moral were corrupt, you may imagine what the immortal were. See here a Roman converted by the grace of God! What a change is in him! His neighbours say, “ You were not at the amphitheatre this morning.” “ No,” he says, “ I am totally dead to it. If you were to force me to be there, I must shut my eyes, for I could not look on murder committed in sport!” The Christian did not resort to places of licentiousness; he was dead to such filthiness. The fashions of the age were such that Christians could not consent to them, and so they became dead to society. 2. Burial. This is-- (1) The seal of death, the certificate of decease. There have been instances of persons being buried alive, and I am afraid that the thing happens with sad frequency in baptism, but it is unnatural, and by no means the rule. But if I can say in very truth, “ I was buried with Christ thirty years ago,” I must surely be dead. (2) The displaying of death. When a funeral takes place, everybody knows of death. That is what baptism ought to be. The believer’ s death to sin is at first a secret, but by an open confession he bids all men know that he is dead with Christ. (3) The separateness of death. The dead man no longer remains in the house. A corpse is not welcome company. Such is the believer: he is poor company for worldlings, and they shun him as a damper upon their revelry. (4) The settledness of death; for when a man is dead and buried you never expect to see him come home again. They tell me that spirits walk the earth; I have my doubts on the subject. In spiritual things, however, I am afraid that some are not so buried with Christ but that they walk a great deal among the tombs. The man in Christ cannot walk as a ghost, because he is alive somewhere else; he has received a new being, and therefore he cannot mutter and peep among the dead hypocrites around him. 3. Resurrection. (1) This is a special work. All the dead are not raised, but our Lord Himself is “ the first fruits of them that slept.” He is the First-begotten from among the dead. As to our soul and spirit, the resurrection has begun upon us, and will be complete as to our body at the appointed day. (2) By Divine power. Christ is brought again “ from the dead by the glory of the Father.” Why did it not say, “ by the power of the Father” ? Ah, glory is a grander word; for all the attributes of God are displayed here. There was the Lord’ s faithfulness; for He had declared that His Holy One should not see corruption. His love. I am sure it was a delight to the heart of God to bring back life to the body of His dear Son. And so, when you and I are raised out of our death in sin, it is not merely God’ s power, or God’ s wisdom that is seen, it is “ the glory of the Father.” If the tiniest spark of spiritual life has to be created by “ the glory of the Father,” what will be the glory of that life when it comes into its full perfection, and we shall be like Christ, and see Him as He is! (3) This resurrection life is-- (a) Entirely new. We are to “ walk in newness of life.” (b) Active. The Lord does not allow us to sit down contented with the mere fact that we live, nor allow us to spend our time in examining whether we are alive or no; but He gives us His battle to fight, His house to build, His farm to till, His children to nurse, and His sheep to feed. (c) Unending. “ Christ being raised from the dead dieth no more.” (d) Not under the law or under sin. Christ came under the law when He was here, and He had our sin laid on Him, and therefore died; but after He rose again there was no sin laid on Him. In His resurrection both the sinner and the Surety are free. What had Christ to do after His rising? To bear any more sin? No, but just to live unto God. That is where you and I are. (C. H. Spurgeon.)Buried alive (Psalms 31:12; Romans 8:6, and text):--The subject would perhaps suggest a terrible physical calamity, such as the closing of a coal pit upon toiling miners; or of an interment ere life was extinct. But there are other senses in which men are buried alive. I. In an unfortunate sense. Men are often buried alive--1. For the want of opportunities of mental development. How frequently we hear men say in certain spheres and conditions that they are buried alive! There is an amount of mental life in all men. But the development of that life requires certain external conditions and favourable opportunities. Sometimes, indeed, but rarely, we find men, through the force of genius, breaking through the most unfavourable circumstances; but the millions remain in the mental grave of thoughtlessness and ignorance. Englishmen have at last realised the magnitude of this calamity; the loss which it involves to commerce, literature, and moral influence. 2. Through the infirmities of age. Some, thirty or forty years ago, played prominent parts in the drama of public life; but where are they today? We are constantly reading of the death of an old Waterloo hero, or Trafalgar veteran, or distinguished statesman, or great scholar, who have not been heard of for years. This is a sad entombment, one that awaits us all if we live long enough. 3. Through the envy of their contemporaries. This was perhaps what David meant. Malice always wishes to murder, and to bury. Many a noble man in Church and State, who is too truthful to temporise, too independent to cringe, is kept in the background by envy. No invitation shall be given to him to take a prominent part in the movements of his party, no mention shall be made of his doings in the organs of their clique. II. In a criminal sense (Romans 8:6). In the case of all unrenewed men, the soul, the conscience with all its Divine instincts and sympathies, is buried in the flesh, in the sense in which a slave is buried who has no liberty of action. Hence Paul speaks of it as “ carnally sold under sin.” A man may be a merchant, artist, author; but, the inspiration of his business, the glow of his genius, the tinge and form of his thoughts, will be flesh rather than spirit. Nay, he may be a religionist, and that of the most orthodox stamp: but his creed and devotions will “ be after the law of a carnal commandment,” and his Christ “ known only after the flesh.” III. In a virtuous sense. “ We are buried with Him by baptism unto death.” Not the baptism of water, but of that holy fire that burns up all corrupt carnalties. What is buried here? Not the mental faculties, for these are quickened into action; not the conscience--no, this is brought out of its grave and put upon the throne. But the old man with its corruptions and lusts. Whilst this carnal “ I” is buried, the moral “ I” is quickened and raised. “ Nevertheless I live, yet not I, but Christ liveth in me.” Now, this is a virtuous burying alive. It means being dead indeed unto sin, and alive unto righteousness. As you must bury the seed in the earth before you can have the living plant, so you must bury the carnal nature before you have spiritual life. (D. Thomas, D. D.)Dead and buried with Christ In the fourth century, when the Christian faith was preached in its power in Egypt, a young brother sought out the great Macarius. “ Father,” said he, “ what is the meaning of being dead and buried with Christ?” “ My son,” answered Macarius, “ you remember our dear brother who died, and was buried a short time since? Go now to his grave, and tell him all the unkind things you ever heard of him, and that we are glad he is dead, and thankful to be rid of him, for he was such a worry to us, and caused so much discomfort in the Church. Go, my son, and say that, and hear what he will answer.” The young man was surprised, and doubted whether he really understood; but Macarius only said, “ Do as I bid you, my son, and come and tell me what our departed brother says.” The young man did as he was commanded, and returned. “ Well, and what did our brother say?” asked Macarius. “ Say, father!” he exclaimed; “ how could he say anything? He is dead.” “ Go now again, my son, and repeat every kind and flattering thing you have ever heard of him; tell him how much we miss him; how great a saint he was; what noble work he did; how the whole Church depended upon him; and come again and tell me what he says.” The young man began to see the lesson Macarius would teach him. He went again to the grave, and addressed many flattering things to the dead man, and then returned to Macarius. “ He answers nothing, father; he is dead and buried.” “ You know now, my son,” said the old father, “ what it is to be dead with Christ. Praise and blame equally are nothing to him who is really dead and buried with Christ.” That like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.--Christ’ s resurrection and ours for the glory of God It glorifies His omnipotence. For if creation required omnipotence, so does the new creation. It glorifies His wisdom; for what wisdom is required to “ bring a clean thing out of an unclean” ! To reconcile sinful man to a holy God. It glorifies His justice; for how could God have forgiven us, except at the expense of His justice, had He not received atonement in the person of Jesus; and how could He have given us any comfort in that atonement, if He had not raised Jesus from the dead, and thus show us that the price of our redemption was fully paid, and we were set free? It glorifies His truth; for God had said that it should be so, and we had to wait for the fulfilment of His promise, and in the fulness of time Jesus came, died, and rose again. (Bp. Montagu Villiers.)Resurrection life 1. The chapter connects the historical resurrection of Christ with the spiritual resurrection of the heart by the golden link of “ baptism.” 2. We have to consider what is the “ newness of life” in which we are to “ walk,” or “ walk about,” the metaphor referring to our ordinary “ walk” in the beaten track of everyday life; for this is “ the newness of life” which God loves--not the striking out of some novel path, but the old path trodden every day with “ new” affections and “ new” attainments. And may we not all say that there has been now quite enough of old, dull, religious duties, enough of worldly-mindedness, enough of things which have done nothing else but disappoint us, enough of things that die? And could there be a better season than this Easter for starting afresh upon the journey of life? Look at this life as “ new” -- I. In the method of its formation.1. There is a natural life which we all obtain from our father and mother. It carries an entail from Adam--a stream of corruption and a carnal-mindedness. But Jesus took manhood, and did His mediatorial work, that He might become, like another Adam, the root of another pedigree. Our entrance into the lineage takes place by an act of spiritual union to Christ. 2. Now see the processes of that “ life.” When Christ died on the Cross our nature died in Him. And now Christ, being the Head, rising, draws up the body. First, in this present life, our souls begin to be drawn up to ascending desires, to nearer communion, to loftier enjoyments, to a more heavenly-mindedness. Afterwards, at the resurrection, by the same process, our bodies will be raised up. II. In its own constitution. God’ s way of making a “ new” thing is not man’ s way. God uses up the “ old” materials; but, by His using and moulding them, makes them “ new.” Thus, “ the new heavens and the new earth” will only make another heaven and earth formed out of the old materials. Or, take that expression, “ a new heart.” God does not annihilate a man’ s original temperament--remove his old habits, and tempers, and feelings, and make another man with him; but He restrains, sanctifies, and elevates the man’ s primary character. The characteristic of his unconverted state is the characteristic of his converted condition; but “ new” feelings have given “ new” directions to old things; and “ new” principles have given another development; and “ new” grace has given “ new” power: and so, though he is the “ new man,” he is “ the old man” still! III. The “ new” element thrown in to make a “ new man.” Love. Of this command we read that it is “ old” and “ new.” St. John in a breath calls it both. “ Old,” in the letter; “ new,” in the spirit. “ Old,” as an universal obligation; “ new,” in the standard. “ Old,” in the fact; “ new,” in the motive. “ As I have loved you, that ye also love one another.” (J. Vaughan, M. A.)Christ’ s resurrection and our newness of life I. The resurrection of our Lord was attended with glory. It was glorious--1. In itself the most marvellous occurrence in history. 2. In contrast with Christ’ s humiliation. 3. In its effects. He was raised-- (1) “ For our justification.”(2) To secure our own resurrection.(3) That through His life of intercession He might save them to the uttermost that come unto God by Him. 4. As to its cause, for it was a display of the glory or power of the Father. But it was more than a miracle of power, for all the attributes of God united their glory in it, love, wisdom, justice, and mercy. The veil which concealed the sacred presence was rent from top to bottom; and the glory of the Lord was seen in the resurrection of Christ from the dead. 5. Because of its sequel in reference to our Lord. Once hath He suffered, but it is once for all. His victory is final. And now, therefore, to the child of God death furnishes a couch of rest, and is no longer a dark and noisome prison cell. The body is sown in corruption, but it is raised in incorruption and immortality. II. The parallel in our experience is also full of glory. Partakers of His death, we are also partakers of His resurrection. This body of ours will have its share in it in due time. The spirit has its resurrection even now; but we are “ waiting for the adoption, to wit, the redemption of our body.”1. It is a blessed thing that we should be made alive in Christ. 2. This quickening is a needful part of sanctification. Sanctification, in its operation upon our character, consists of three things. First, Jesus strikes at the heart of evil. His death makes us die to sin. After this we are buried with Christ, and of this burial baptism is the type and token. To complete our actual sanctification we receive heavenly quickening, “ for he that believeth in Him hath everlasting life.” 3. Being thus quickened you are partakers of a new life. You are not like Lazarus, who had the same life restored to him. True, you have that same life about you. But your true life has come to you by your being born again from above. In this there is a striking display of the glory of God. It is one of the highest displays of Divine power. 4. Thus we have a preeminent security for future perfection. If He raised us up when we were dead in sin, will He not keep us alive now that we live unto Him? This life springeth up unto eternal life. You shall surely behold His face whose life is already within your breast. III. The life is emphatically new. I expect to read, “ even so we also should be raised by the glory of the Father” ; but it is not so. It is in Paul’ s mind that we are raised together with Christ; but his thought has gone further, even to the activity which comes of life; and we read, “ that we also should walk in newness of life.” As much as to say, “ I need not tell you that you have been quickened as Christ was; but since you have been made alive, you must show it by your walk and conduct.” But he reminds us that this life has much newness about it. This new life is--1. A life which we never before possessed--an exotic, a plant of another clime. It is not written, “ You hath He fostered, who had the germs of dormant life” ; but, “ You hath He quickened, who were dead in trespasses and sins.” You had no life, you had nothing out of which life could come. Eternal life is the gift of God. 2. New in its principles. The old life at its very best only said, “ I must do right that I may win a reward.” Now you are moved by gratitude, now you serve not as a servant, but as a child. It is your joy to obey out of love, and not from slavish fear. 3. Swayed by new motives. You live now to please God; aforetime you lived to please yourself, or to please your neighbours. 4. One which has new objects. You aim higher; yea, at the highest of all; for you live for God’ s glory. 5. One of new emotions. Your fears, hopes, sorrows, and your joys are new. 6. One of new hopes; we have a hope of immortality; a hope so glorious, that it causes us to purify ourselves in preparation for its realisation. 7. One of new possessions. God has made us “ rich in faith.” Instead of groaning that life is not worth having, we bless God for our being, because of our well-being in Christ. We have peace like a river, and a secret joy which no man taketh from us. We drink of a well which none can dry up; we have bread to eat that the world knows not of. 8. One by which we are brought into a new world. I often compare myself to a chick, which aforetime was imprisoned in the shell. In that condition I neither knew myself, nor aught that was about me, but was in a chaos, as one unborn. When the shell was broken, like a young bird I was weak and full of wonderment at the life into which I had come. That young life felt its wings and tried them a little. It moved with trembling footsteps, essaying a new walk. It saw things it never dreamed of. IV. The walk which comes out of this life is new.1. The new life that God gives us is exceedingly active. I have never read that we are to lie down and sleep in the newness of life. I greatly question whether you have new life if you do not walk. 2. This activity of life induces progress. If we are really quickened we shall march on, going from strength to strength. 3. This walk is to be in newness of life. I see a Christian man coming back from a place of question amusement. Did he go there in newness of life? The old man used to go in that direction. When a man has made a bargain which will not bear the light; is that done in newness of life? When an employer grinds down the workman; is that done in newness of life? Put off the old man. If Christ has quickened you, walk in newness of life. 4. This life should be one of joyful vivacity. A healthy Christian is one of the liveliest creatures on earth. Newness of life means a soul aglow with love to God, and therefore earnest, zealous, happy. Come, my soul, if Christ has raised thee from the dead, do not live after the fashion of the dark grave which thou hast quitted. Live a God-like life; let the divine in thee sit on the throne, and tread the animal beneath its feet. “ It is easier said than done,” cries one. That depends upon the life within. Life is full of power. I have seen an iron bar bent by the growth of a tree. Have you never heard of great paving stones being lifted by fungi, which had pushed up beneath them? If you choose to contract your souls by a sort of spiritual tight lacing, or if you choose to bend yourselves down in a sorrow which never looks up, you may hinder your life and its walk; but give your life full scope, and what a walk you may have! Conclusion: I have seen boys bathing in a river in the morning. One of them has just dipped his toes in the water, and he cries out, as he shivers, “ Oh, it’ s so cold!” Another has gone in up to his ankles, and he also declares that it is fearfully chilly. But see! another runs to the bank and takes a header. He rises all in a glow. You Christian people are paddling about in the shallows of religion, and just dipping your toes into it. Oh, that you would plunge into the river of life! How it would brace you! What tone it would give you! In for it. Be a Christian, out and out. (C. H. Spurgeon.)Newness of life When the gospel was first preached, its novelty must have impressed both Jew and Gentile. Not only was the Christian doctrine something fresh in the history of human thought; the Christian morality was something new in the sphere of the individual and social existence of mankind. The novelty may not strike us as it struck the men of the first century, but still Christianity summons all men to “ newness of life.” The new life-- I. Commences with a new birth. Every human life has a beginning, so with the spiritual life; there is what is called regeneration, in which the birth of the body is followed by that of the soul. II. Is quickened by a new power. Mysterious even to the present men of science is the secret of vitality. We can only account for the new and spiritual life of Christianity by accepting the doctrine that the Holy Spirit takes possession of the nature, vivifying it with a celestial vitality and energy. III. Is inspired by a new principle. What is it which distinguishes the life of the Christian from that of the worldly, unspiritual man? It is the prevalence and power of Divine love in his nature. IV. Is perfected in an ever new immortality. The life of the body perishes; but the life of the Christian is renewed day by day; age and infirmity have no power over it; even death fails to destroy it; in fact, its fairest blossom and its richest fruit appear only beneath celestial influences, and when the Omnipotent “ makes all things new.” (Family Churchman.)Newness of life 1. We are called upon this Easter morning to contemplate the master miracle of Divine love as set against and triumphing over the masterpiece of Satan’ s malignity. As death must be regarded as the supreme development of evil, so resurrection must be regarded as the highest triumph of good. Now not only does God triumph over death, but He actually employs the enemy to produce this greater benefit. 2. The question of Nicodemus is a natural one. He might well conclude, “ I must of necessity carry my old self along with me to the grave.” Not so, “ Ye must be born again.” But what form of birth is there for the man grown old in habits of sin? The great discovery was not made until from the womb of death there arose the newborn man, “ the first-begotten of the dead,” “ the first born of many brethren!” and from that time forward it became possible for the sinner to be severed from the incubus of the past, and to rise into newness of life in virtue of his union with Christ. 3. Now, observe the difference between God’ s way of dealing with fallen man, and ours. Nicodemus objects, “ How can a man be born when he is old,” etc. A moment’ s reflection will show us that the change in itself is exceedingly desirable. But all that we can suggest is to patch up the old creature; but a thing seldom looks well after it is mended, and it becomes less and less serviceable the more frequently it is mended; and the fact of its being patched indicates that it is nearly worn out, and will soon be laid aside. But a man with a new garment makes a fresh start. Now God does not mend--He recreates, and He presses death into the service, and through that we rise to newness of life, in which we are able to stand free from sin. 4. As we go into the country at this springtime, and gaze on the opening leaves and flowers, the newness of everything powerfully impresses us. God might have restored nature by a process of repair; but no! until the withered dead leaf is swept away into the tomb of corruption the new leaf does not unfold itself; but as soon as the old is dead and buried there arises a newness of life. How like the work of God! The most skilful artist who endeavours to imitate nature cannot reproduce nature’ s freshness. So there are many imitations of religion, but they are all devoid of that virgin freshness which is only produced by the touch of the Life-giver. 5. As the Lord teaches us this lesson in nature, so He enforces it by the striking symbolism of one of the sacraments. Baptism is not a mere washing; it is a burial and a resurrection. Not that the mere outward observance of the ordinance can ever produce this; there must be faith in the operation of God. When I have this whether it takes place at the moment of baptism, or after, or before, makes no difference. The point is this, that when my faith lays hold on the operation of God, manifested in the resurrection of Christ, and which is symbolised in baptism, then that ordinance in itself is a pledge that the reality of the blessing which the ordinance typifies is actually mine. 6. With these thoughts in our minds, I want you to observe that Paul says that we are buried and raised up again with a definite object, viz., the walk in newness of life. You cannot walk inn place if you do not reach that place; and I cannot walk in newness of life without having first of all been introduced into a condition of newness of life. As ye have therefore received Christ Jesus the Lord, even so walk in Him. And now what are the distinguishing characteristics of this newness of life? I. The newness of relationship to God. In the old life we felt there was something wrong between God and us; we desired that that something should be set right, and we hoped gradually to win His approval by a life of consistency. Some of us laboured very hard, and yet the end was disappointment. How was all this to be changed, and every barrier to confidence and love swept away? Not by patching ourselves up. We saw ourselves, represented by Christ, as enduring the penalty of the law; and were content to reckon ourselves as crucified with Christ; but “ he that is dead is justified from sin,” and so we found that there was now no further condemnation for us who are in Christ Jesus. From the grave we rose into newness of life, and our first experience was the discovery that God was a reconciled Father. II. Newness of power. Faith introduced me into this blessed condition; faith is to be the law of my experience in it. There is a power now working within me; the power of God, whose mighty Spirit has taken possession of me, and is working out His purposes within me. Electricians tell us that our nervous system is so constituted that under the force of electricity we can perform prodigies of strength and endurance which would be impossible under ordinary circumstances. We will suppose this book to contain a weight of several pounds. I hold it out at arm’ s length. Presently the sense of fatigue comes insupportable, and my arm must fall to my side; but turn on a current of electricity to the outstretched arm, and I am able to sustain the weight indefinitely, without any such sense of fatigue. Where does my part in the matter lie?--not in struggling to force my arm to do what it is too weak to do, but in yielding my member to the power which can enable it to accomplish what is otherwise impossible. I have to see to it that no non-conductor breaks the invisible stream of power; and that is just what I have to see to in my spiritual experience. Am I in full connection with Divine Omnipotence? “ I can do all things through Christ that strengtheneth me.” Now do you not see the difference between going about the work of life flurried with anxiety and weighted with care, now straining every nerve in an agony of effort, and now, weary and discouraged, sinking into lethargy, and the quiet, happy confidence of him who is walking in newness of life, assured that, whatever may arise, the new life within him is equal to any and every emergency. III. Newness of character. I meet with a great many who do not seem to expect this. How many of us are there who have so very much of the old self about us that even our fellow Christians cannot help being distressed and pained at it? “ Are we walking in newness of life?” Are the old features passing away?--have they passed away? You who were naturally uncontrolled, are your natural passions well in hand?--not in your hand--in Christ’ s hand? You who were ready to say a bitter word without thinking how much pain it might give, who rather plumed yourself on being blunt even to rudeness, is the beauty of the Lord our God beginning to rest upon you? You, whose gifts of conversation were apt to degenerate into idle gossip, have you learned to keep the little member in its place? Are you doing all to the glory of God? What manner of man are we? We are children of the resurrection. When we get down to the exchange, to the workshop, do we forget that? The glorious beauty of the Lord our God is for us; His freshness, purity, the very bloom of newness of life, is ours. Shake yourself loose of every encumbrance, turn your back on every defilement, give yourself over like clay to the hand of the Potter, that He may stamp upon you the fulness of His own resurrection glory, that we, beholding as in a mirror the glories of the Lord, may be changed from glory unto glory as by the Spirit of God. (W. Hay Aitken, M. A.)Newness of life I. Its connection with Christ’ s resurrection. “ Like as” --1. Material things may be compared to material and spiritual to spiritual; but is not this comparison of a moral revelation to a physical transaction arbitrary and fanciful? The answer is that the source and motive power of the two are the same. The manner and proportion of the Divine action at the tomb of Christ, when they are addressed to sense, enable us to trace and measure them in the mystery of the soul’ s life when they are addressed to spirit. 2. Something of the same kind may be observed in the case of the human mind. A mind capable of writing a great poem or history, and of governing at the same time a great country, is not to be met with every day. But when we do find the two things combined it is reasonable to compare the book with the policy of the king or statesman, on the ground that both are products of a single mind; and it is further reasonable to expect certain qualities common to the two forms of work. This is Paul’ s position; Christ’ s resurrection and the soul’ s regeneration are works of one powerful, wise, and loving will. 3. Nature can no more give us newness of life than a corpse can raise itself. Prudence, advancing years, the tone of society, family influences, may remodel our habits, but Divine grace alone can raise us from the death of sin to the life of righteousness. Reflect on that terrible reality--spiritual death. The body is in the full flush of its powers, the mind is engaged with a thousand truths, but neither boisterous spirits nor intellectual fire can galvanize the spirit into life. The spiritual senses do not act--the eyes, ears, mouth, of the soul are closed. Its hands and feet are bandaged with the grave clothes of selfish habit. It cannot rise, and must lie on in its darkness, and the putrefaction of its spiritual tomb. And a great stone has been rolled to the door--the dead weight of corrupt and irreligious opinion which bars out the light and air of heaven and makes the prison house secure. How is such an encumbrance to be thrown off? Even if angels should roll away the stone, how can life be restored, unless He who is its Lord and Giver shall flash into this dead spirit His own quickening power? II. The characteristics common to both.1. Reality. (1) Christ really died. The piercing of His side proves this; and being truly dead He really rose. (a) Some say only in the heart of His disciples. But supposing such a process of imagination to have taken place in the case of two or three, is it reasonable to suppose that it could have occurred simultaneously to many. (b) Nor was it a phantom that rose. Had that been the case it would surely have been found out, by the women, by Peter, by the eleven to whom He said, “ A spirit hath not flesh and bones as ye see Me have,” and by Thomas. Undoubtedly His risen body had added qualities of subtlety and glory; but these did not destroy its reality. “ It had been sown in dishonour; it was raised in glory,” etc. (2) So the soul’ s newness of life must be, before everything, real. (a) What avails it to be risen in imagination and in the good opinion of others, if having a name that we live while yet we are dead? Is it well for a dead soul to be periodically galvanised by unmerited flattery into awkward mimicries of the language and action of Christian life? (b) What is the value of the mere ghost of a moral renewal; of prayers without heart, actions without religious principle, religious language in advance of conviction and feeling? Ah, the phantoms of a renewed life stalk through the world and the Church--picturesque in the distance, and like waxwork figures hard to distinguish from the living. There is the phantom life-- (i) Of imagination when a lively fancy has thrown around religion the charm of an intense interest without touching religious principle. (ii) Of strong physical feeling where occasional bursts of religious passion are mistaken for discipline and surrender of the will. (iii) Of sheer good nature, when however much is done, it is done without inward reference to God and His law. (iv) Of good taste, where it is simply taken for granted that certain religious properties belong to a particular social position--phantoms each and all; for they melt into thin air under the harder stress of service or sorrow. They may not safely challenge the “ Handle Me” of the risen Jesus. So then the first lesson is genuineness. Feel more deeply than you talk--act as you feel in your best moments.2. Durability. (1) Jesus did not rise that, like Lazarus, He might die again. “ I am alive for evermore.” “ Death hath no more dominion over Him.” His triumphant life could not be exchanged again for a life of sin and suffering. (2) So should it be with the Christian. His, too, should be a resurrection once for all. I say should be, for God’ s grace does not put force upon us. The Christian must reckon himself to be dead indeed unto sin, etc. And if this seems hard to flesh and blood the Christian will remember that he has forces at his command equal to cope with them. If the risen Christ be in us the body is dead because of sin, etc. Once risen with Christ we need die no more. God will certainly be true, and we have but to cling to Him and keep a tight hand upon ourselves. Nothing from without can avail to destroy our life if it be not seconded from within. Louis XIV went year by year through his Lenten and Easter duties and then fell back into debauchery--a hideous libel on the teaching of Christ’ s resurrection. And yet what if we with slighter temptations repeat his experiences? 3. Secrecy. (1) Much of Christ’ s risen life was hidden from the eyes of men. His visible presence after His resurrection was the exception rather than the rule; and by this the disciples were gradually trained for their future. It was a gentle passage from the days of Christ’ s ministry to the days of that invisible presence which was to last to the end of time. But who can doubt what the risen Christ was doing? He needed not strength as we need it, but communion with the Father was His one glory and joy. (2) Who can fail to see here a lesson and a law for Christian life? Much and the more important side of it must be hidden. No doubt our business, families, etc., have their claims; but where there is a will there is a way, and time must be made for prayer, self-questioning, etc. Alas for souls who shrink from solitude and secret communion with God. Does not the forest tree, while flinging its trunk and branches high towards the heavens, strike its roots for safety and nourishment ever deeper into the soil beneath? (Canon Liddon.)The several degrees of personal religion Progress in the new life, commenced at the time of the second birth, is more desirable than success in business, or growth from infancy to manhood. It is in this text urged as a duty, and proposed as a favour, in consideration of the resurrection of our Redeemer from the dead. I. I explain the words of my text. The Apostle Paul, who experienced in his own progressive attainments the influence of Christ’ s resurrection, holds it up to the view of the believing Romans as the reason and the means of their walking forward “ in newness of life.” “ Walking” indicates not only vital action, but also progress from one place to another. That “ walking in newness of life” which is urged in the text, in consideration of the resurrection of our Lord, must of course signify both the exercise of the Christian life in all its parts and relations and our progressive improvement in piety. II. I describe, from the Scriptures, the several distinct degrees of personal attainment in true religion.1. The state of mind which exists in the earliest stage of true religion is characterised by anxiety to escape from evil and enjoy salvation. The anxiety of the young believer must be distinguished from that of unconverted minds. This is easy in theory, but difficult in practice. When we act, it is with imperfect instruments; with faculties corrupted by sin and disordered by our passions. It is the Spirit, however, that helps our infirmities. The Christian is anxious to be delivered from sin; the unrenewed man cares only for its consequences. The anxiety of the believer if from the Holy Spirit, is exercised with a spiritual discernment of the covenant of grace, and is influenced by an ardent desire to enjoy righteousness, and holiness, and happiness in Christ; the anxiety of the unconverted is a blind, unholy passion, pungent indeed, but indefinite, and equivocal in respect to all these objects. 2. The state of mind enjoyed by the Christian in the second grade of spiritual attainments is characterised by admiration of Jesus Christ and the salvation which He administers. Great power, magnanimity, and condescension are in their own nature admirable: infinite perfection is an object of the admiration of all intelligent creatures; and, in a certain sense, the Divine excellency is admired by the unregenerate. Christians, too, from the very commencement of their new life, and throughout every stage of their progress, feel an admiration for God in Christ: nor does it cease in heaven; but in this stage, after having ascertained their own interest in the grace of God, it becomes the most prominent part of their character. They admire the dignity of the mediatory Person, God manifested in the flesh: the attributes and, especially, the love of God in Him; the wisdom of the plan devised for our redemption through a covenant ordered in all things and sure; and His fitness in everything to our condition, in whom it pleased the Father that all fulness should dwell. They admire the tenderness of His compassion, the fortitude displayed in His sufferings, the gracious Spirit which rests upon Him, and which He liberally communicates, grace for grace, from His own fulness to our wants. They admire the place on high, where He is enthroned in light, and into which they have now themselves a sure hope of admission. 3. The third period of Christian progress is characterised by a thirst for religious knowledge. In every art or science, the period most favourable to the ardent pursuit of knowledge is immediately after the habits and the language peculiar to it, and at first strange, have become familiar and easy; after a high admiration of the objects of study is felt by the learner; and before the actual business of life demands his chief attention. There is a similar period in the religious life of man. The knowledge of Divine things, always desirable and useful, is pursued with peculiar ardour so soon as we have attained to that patient admiration of its glorious objects which accompanies the full assurance of hope. Then the speculative powers of the mind, enlightened by the Holy Ghost, search for knowledge, and procure it on account of its own intrinsic worth. 4. The fourth period of Christian progress is characterised by public spirit in promoting the interests of the Church. A benevolent disposition towards mankind, and a special regard for the godly, are coeval with the Christian life; and wheresoever these exist, there will also be some exertions for promoting the good of the house of the Lord: but it requires great progress in the new life before anyone is characterised by self-denial in the Church’ s service similar to that of Moses, who chose affliction with the people of God; by an enlightened ardour in the work of righteousness, like Elijah the prophet; and by such disinterestedness as was practised by Paul the apostle. This is not a blind devotion to the interests of party, but a spirit of magnanimity and liberality, fostered and directed by the Word of God. 5. The fifth degree of progress in personal piety is characterised by heavenly-mindedness. 6. The highest rank in personal godliness on earth is attained by those who willingly suffer for Christ’ s sake. Voluntary martyrdom for any cause is an evidence of personal resolution and sincerity--the highest which man can give of his attachment to the cause he has espoused. And it is easy to show that the disciple who willingly carries the cross, for which he is misrepresented and maligned by his contemporaries, rises far superior in heroism to the patriot soldier who, encouraged by the honours of a military life, and cheered by the voice of applause loudly raised by his country, exposes himself to danger and to death. Reason, as well as Divine revelation, of course, justifies the Christian in sacrificing cheerfully the honours and comforts of this life, and even life itself, when they come in competition with the honour which cometh from God and with the never-ending enjoyments of the heavenly life. The duty and the reward of such a sacrifice are sufficiently obvious: “ Whosoever shall lose his life for My sake and the gospel’ s, the same shall save it” ; but the disposition of mind to perform the duty in view of the high reward is a rare attainment in grace. The Lord Himself will, however, bestow it according to His good pleasure, in those extraordinary times of trial which call for it, upon them whom the King delighteth to honour. (A. McLeod, D. D.)Freshness of being 1. In everything which is really of God there is a singular freshness; it is always like that “ tree of life, which bare twelve manner of fruits, and yielded her fruit every month” ; there is a continual novelty. And yet some people speak of the sameness of a religious life. 2. Through a new spirit, endowed with a new heart, by a new and living way, in obedience to a new commandment, with mercies new to us every morning, carrying a new name, we travel to a new heaven and a new earth, where we shall sing a new song forever and ever. Well might Christ say, “ Behold I make all things new.” 3. If there be a time when we ought specially to study “ newness,” surely it is now in this springtime, when the resurrection of Christ is telling us of risen beings coming forth to new affections, and higher enterprises. Therefore let us study “ newness.” 4. For who has not a great deal which he would get rid of? Old levels of thought, old appetites, clingings, selfishnesses, prejudices, sins! And may we not be thankful that we have to do with a religion which is always giving grace through new opportunities, for new actions, whose very essence is a daily renovation, and whose keynote all along is resurrection? I. What is “ newness” ?1. It is better than creation. Beautiful as must have been the Holy Child, as He lay a babe at Bethlehem, the same form, risen from the tomb, was lovelier. The heavens and the earth of innocence were fair. But “ the new heavens and the new earth” which are to be, shall exceed the glories of Eden. 2. The good that comes out of evil is better than the good which has never been soiled. The old goes to make the new. The old passions, the old bias, the old elements of the natural man, go to make the strength, the elevation of the new creation, the same, yet not the same. II. Let us trace where the “ newness” lies.1. There is set a “ new” motive, “ God loves me. How can I show Him that I do indeed love Him who has been so exceedingly kind to me?” 2. Bars and fetters have been falling off from that man’ s soul, and he feels a “ new” principle. He is emancipated from a long, dark bondage. And he goes forth into the old world, its scenes are just the same, but a “ new” sunshine lies upon everything, it is the medium of his “ newborn” peace, it is a smile of God. And oh! how changed that world looks to him. 3. And so his standard is always rising. He leaves the past attainments behind, as nothing to the heights which are opening before him. He has ever a new ambition, therefore he enterprises new works for God. And all the while, Christ reveals Himself to him with ever-increasing clearness. Some new view of some old truth, some yet untasted sense of his own pardon, is always breaking upon his wondering mind. (J. Vaughan, M. A.)Christianity the renewal of the race 1. Christianity has become to us such an everyday and old thing, so different from the amazing, respiring miracle which once it was, that we fail to realise how Divine a revolution it was intended to effect. Yet Christ and His apostles tried to impress upon us that the gospel was not a slightly improved Judaism, not a mere scheme to produce the average morality of men, but a vast reversal of the past, a fresh beginning for the future. “ May we know what this new teaching is?” cried the votaries of obsolete philosophics on Mars Hill. The writer to the Hebrews describes Christ as a new and living way to God. St. Paul describes conversion as putting off the old man, with his affections and lusts, and putting on the new man, and says: “ If any man be in Christ, he is a new creature; old things are passed away, behold they are come new.” And St. Peter speaks of “ a new heaven and a new earth wherein dwelleth righteousness.” And St. John in the Apocalypse talks of “ a new name “ and “ a new song,” and a “ new Jerusalem descending out of heaven from God,” and He that sitteth on the throne said: “ Behold, I make all things new.” Life from the dead--newness of life--that was the conception which the apostles and evangelists had formed of Christianity. 2. It was not that any ostensible change had taken place in the world around them. Men married, and gave in marriage, and sinned, and suffered, and lied, as before. Heathenism hardly deigned to cast one single glance upon Christianity, or, if so, simply scorned it as an insane enthusiasm or hated it as an execrable superstition. And that despised handful of artisans and fishermen was right, and the world, with all its powers, and splendours, was wrong. Not with the diadem, and the purple, the wisdom of Greece, the venerable institutions of Jerusalem, were the truth, and the force, and the glory of the future. With them was the ebbing, with these was the flowing tide. The peopled walls of the amphitheatre broke into yells of sanguinary exultation when the tiger sprang upon some aged martyr; but the hope and the meaning of all human life were with him, and not with them. 3. “ Yes,” the cynic will coldly answer, “ the world goes mad at times, and this was one of the world’ s strange delusions; but we have changed all that.” Now we have come to the time when every little nobody can pose in the attitude of immense superiority to the ignorant superstition of Christians. First comes the materialist, who thinks himself great because he cannot believe in anything which he cannot grasp with both hands. “ Why should I accept,” he asks, “ anything which I cannot verify?” But he forgets to ask whether for the truths which he rejects there can be any verifying faculty but that spiritual faculty of which he denies the very existence. When we are assured by the materialist that man is but an animal, that he is a chance product of evolution; that what he takes for his thoughts are only a chemical change of the molecules in the grey substance of his brain--at everything of this kind Christians can only smile, not in anger, but in deep sorrow. If a man resolutely closes his eyes we cannot greatly respect his asseveration that there is no sun in heaven; if a man declares that there is no God, are we astonished if he has purposely atrophied within himself the faculty by which alone we are able to believe that God is? Christianity has less than nothing to dread from this dry and dusty system which supremely fails to account for the human consciousness and the moral nature, and which offers to men’ s unquenchable spiritual yearnings nothing but a chaos of brute forces blindly evolving order out of mazy dream. But next we have the pessimist telling us, with a bitter sneer, that, after all, our Christianity has hopelessly failed. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 6:5-7 For if we have been planted together in the likeness of His death.Planted together with Christ The idea is not of two or three plants all put into the same ground, though that would to a certain extent express blessedness--to be near Him is blessed, to have walked the same earth is blessed, to have a similar nature is blessed; but the meaning here is far deeper. The idea is of one plant with various branches (John 15:1). The root is Christ; we, the branches, are grafted in by believing. The plant out of the dry ground had no form nor comeliness; He came down and emptied Himself of His glory, and went down into death that we might be planted in the same ground and in the same grave. You see the same thing in your gardens; the plant put down into the ground, no appearance of life, no buds, no fruit there: yet if it were not put into the ground there would never be buds or fruit. So, “ except a corn of wheat fall into the ground and die, it abideth alone; but if it die it bringeth forth much fruit.” Here we have the planting of the Tree of Life, which, springing up in the Resurrection, “ bears twelve manner of fruits, and the leaves of the tree are for the healing of the nations.” We are planted in union with Him, in the likeness of His death; but when the spring comes, and the light, and dawn of God operate upon the plant, we know what the consequences are; it puts forth buds, and leaves, and fruit. And what a beautiful thing it is! The branches of the tree whose root was planted in winter, are the very branches which contain its fragrance and beauty in the summer time. It was winter time with Jesus when He was put down into the ground; but springtime and summer are coming, when the Tree of Life shall put forth its fruit, and we shall be in the likeness of His resurrection; even God Himself shall delight to rest under that shade, and eat His pleasant fruit. (M. Rainsford, B. A.)Planted first A short time ago a gentleman was preaching in the open air; his subject was growth in grace. At the close of the meeting a man approached him and said, “ Our minister has been preaching some excellent sermons on that subject, and I have been trying to grow in grace this long time, but I find I never can succeed.” The preacher, pointing to a tree, said, “ Do you see that tree?” “ Yes,” was the wondering reply. “ Well, it had to be planted before it could grow. In like manner you must be rooted and grounded in Christ before you can begin to grow.” The man understood his meaning, and went away to find Christ; and soon he was rooted in Christ, and brought forth fruit to His praise. Improving the root of virtue I will mention a very striking illustration of the difference between men’ s striving to improve one or another individual good quality, and the improving the common root of all of them, and thereby improving them all at once. The former is the way in which a human artificer works--a statuary, for instance, sometimes making a finger, sometimes a leg, and so on--while the latter, the workmanship of the Divine Artificer, is like the growth of a plant or a tree, in which all the various parts are swelling out and increasing, or, as we term it, growing at the same time. (William Wilberforce.)The likeness of Christ’ s resurrection 1. The resurrection of our Lord Jesus is apt to be considered mainly as a proof of the truth of the Christian faith, or in the light of the guidance, the support, the comfort it affords in our thoughts about the dead. But the apostle would have us consider it as the mould, the type, the model of our life and character. “ The likeness of His resurrection.” How can we be anything like so preternatural an event? 2. Now, one answer may be, that at the general resurrection the bodies of Christians will rise just as Christ rose. This is undoubtedly true, but Paul is not here thinking of that. He is thinking of the soul and character, and he says that this resurrection is to be modelled on that of our Lord. The true Christian here is crucified with Christ; is buried with Christ; and rises with Christ. Call this mysticism if you will; it bears two certificates on its front--the certificate of apostolic authority and of Christian experience. St. Paul will have it that a Christian must die, be crucified with Christ, That mass of undisciplined desires and passions which is the governing body in the life of man in a state of nature, and which the apostle calls “ the body of sin,” must not do what it would--its hands must be nailed to a cross; it must not go whither it would--its feet must be nailed to a cross; it must linger on that cross to which the Divine Will would fain attach it until it dies; and then it must be buried out of sight so as to have no further contact with the world in which it lived and worked its evil will in the days gone by. 3. Now, this death to sin must not be a fainting fit or a swoon. Jesus really died upon the Cross, and St. Paul insisted on a real death to sin in the convert to Christianity. The points of likeness between a true Christian’ s life and the life of our risen Lord relate-- I. To the past.1. Each has experienced a resurrection, and if the likeness be a true one, in each case the resurrection is real. When our Lord rose He took leave of death for good and all. “ Christ, being raised from the dead, dieth no more,” etc. And a Christian life which is planted in the likeness of Christ’ s resurrection, will resemble it in its freedom from relapses into the realm of death. Sin is the tomb of the soul, and if we have risen, let us be sure that we do not return into it. “ Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God.” 2. Not that St. Paul would have us believe that a baptized or a converted man cannot sin if he would. He knows nothing of any theory of indefectible grace. There is no absolute impossibility in the relapse of a regenerate Christian into spiritual death, but there should be the highest moral probability against anything of the kind. The strength which has been given the Christian warrants him in reckoning himself “ dead indeed unto sin,” although he still may be “ overtaken in a fault.” 3. Now, what is the case with a largo number of Christians nowadays? So far are some of us from dying no more, that we might almost seem to sink down into the tomb at regular intervals. 4. One predisposing cause of this is the empire of habit. Habit is a chain which attaches us with subtle power to the past, whether that past be good or evil. It is linked on to the action of the understanding, the affections, and the will. It was meant by our Creator to be a support of the life of grace; but when the soul has been enchained by sin habit is enlisted in the service of sin, and promotes a return to the grave of sin, even after the soul’ s resurrection to the life of grace. 5. And do we not too often invite the reappearance of old habits by haunting the tombs from which we have risen, by playing with the apparatus of death, by visits to old haunts, by reading old books, by encouraging old imaginations that are fatally linked to the debasement of the past? “ How shall we that are dead to sin live any longer therein?” Surely we cannot dally with the ancient enemy, we cannot risk the reassertion of that power of habit of which we had broken the chains, we cannot forget that at our moral resurrection the whole power of habit was to be transferred to the account of the life of grace. II. To the present.1. The greater part of our Lord’ s resurrection life was hidden from the eyes of men. (1) During the forty days retirement was the rule, and His appearances to His disciples were so many suspensions of that rule. Now, a Christian life which is planted in the likeness of Christ’ s resurrection will be to a great extent withdrawn from the eyes of men. A Christian must, indeed, “ let his light so shine before men,” etc.; but the life of private prayer, of self-discipline, of motive faith, hope, and love, must in a true Christian’ s career altogether preponderate over his external activities, and if it does it will thereby promote those activities. The forest tree ere it rears its branches to the skies strikes its roots far and deep into the soil beneath; and an active Christian life which is not rooted in devotion to an unseen Master will speedily degenerate into the existence of a philanthropic machine, looking for its reward to imposing statistics, to florid newspaper reports, to the applause of public meetings, and generally to the praise of men. (2) Publicity is the order of our day, and the press, the railway, the telegraph all conspire to oblige men to live before the eyes of their fellows; everybody is observed, discussed, interviewed. No doubt this publicity has its good side. It may supply motives against wrong-doing, where none of a higher order are recognised; but who can doubt that it tends to impair that disinterestedness which is the very bloom of the higher Christian life; that it tends to make the world’ s standard of excellence the standard also of the servants of Christ; that it impairs that note of likeness to Christ in His resurrection, a life hidden with Christ in God? (3) It was the sense of this truth which was the strength of monasticism. Like other human efforts to give practical expression to a religious truth, monasticism made its full share of mistakes; but the truth remains forever, that the life lived wholly before the eyes of men, and probably with a view to the approval of men, cannot be in the likeness of Christ’ s resurrection. 2. Another note of our Lord’ s risen life was that when He did appear to His apostles He had a lesson to teach, a warning or a blessing to convey, as the reason for each separate act of contact with those around Him. Consider the account of His interviews; each does a separate work which had to be done, and does it with a point and a thoroughness which we cannot mistake. And here must we not admit that we modern Christians are unlike Him? Our life too often resembles those story books whose aim is to excite continuous amusement in the reader, and yet not to have any discoverable moral whatever attached to them. We shrink from speaking the word in season; we shrink from giving a reason for the hope that is within us. Can we wholly escape responsibility for the consequences of our silence, for the moral downward career, for the darkened or dying faith of those with whom we may have been brought into contact? “ You may have forgotten an interview which we had,” so said a stranger to an older friend, “ twenty years ago. At the time I did not thank you for what you said; I was angry with you; but I must tell you now that under God I owe you my soul.” III. To the future. Our Lord’ s risen life was passed in anticipation of the event which was close to it--forgetting the sepulchre which was behind, and reaching forward to the ascension which was before. And so it should be with us. Here we have no continuing city; we seek one to come; we look not for the things that are seen and temporal, but for the things that are not seen and eternal, Earthly greatness, as a rule, ends with the grave; the greatness of Jesus on earth begins with it. Why should it not be so in the life of the spirit? We should have done with the tomb of sin for good and all. When this new life is planted in the soul old things indeed have passed away; behold all things have become new! (Canon Liddon.)Assimilation through faith 1. The text is an effort to convey by a curious and vigorous figure the close spiritual assimilation which faith produces between the Christian and Christ. What St. Paul says literally is, that believers have “ grown together into one” with Christ, so as to become of like nature with Him in the matter of His death. 2. But how can any inward change, passing in the mind of a man today, be said to bear a likeness to what happened when Christ bare our sin? Easily enough. Consider the moral significance of Christ’ s death for sin. Was it not, to begin with, the first full recognition ever made on this earth of the guilt of sin, and of the integrity of the law? The Son, being of one mind with the Father, owned that sin was hateful, and the Divine law holy, and its sentence just. Now, whenever I with my whole heart accept of that death as reconciling me to God by satisfying His law on my behalf, do I not enter into sympathy with God’ s point of view, just as His own Son did? Can we call such an experience anything but spiritual incorporation into the likeness of Christ’ s death? The man who has got such a view of his own sin does in a very real sense die in his heart to sin. Seek to know the fellowship of Christ’ s sufferings; become conformed to His death; then the old evil self must die within the bosom, killed by the Cross that killed our Saviour. 3. If faith in the Cross of Christ prove thus effectual to cut the nerve of a sinful life, surely we shall also “ grow together with Him in the likeness of His resurrection.” The very object for which Christ and our old sinful self died, is that the believer, once set free from sin, should be point by point conformed to the likeness of the risen Jesus. It may appear to some as though this thing which we call faith were too feeble or uncertain for a work so great. What! may one say, shall a man reverse his tastes, break his habits, and change his life into the likeness of One so unlike him as Jesus Christ, merely because he puts faith in Christ to save him? What is there in this “ faith” to work so astounding a revolution? 4. The answer to that, in part at least, is tiffs: that we have really no deeper or more powerful agent for working any such change than just this same faith. It combines the strongest motives and most sustaining elements in character; such as confidence, loyalty, affection, reverence, authority, and moral attractiveness. You constantly find that large bodies of men, parties in the State, armies in the field, schools of opinion, whole nations even at critical moments, are swayed simply by the transcendent influence of one outstanding trusted leader. Still more absorbing is the influence which an individual may acquire over one other soul that entirely believes in him. Take a single element in “ faith” --the mere persuasion of one man that another is able and willing to aid him in his enterprises. Let it be a fixed idea with a poor individual that some influential friend will back him up in his business, and that in such backing lies his best chance of success. What is there he will not do rather than forfeit assistance from that quarter on which all his hopes are built? Add to such a selfish expectation of help the far deeper bond of personal reverence or of proud admiring love. Let the relation become like that of some tried and faithful lieutenant to a gallant leader, or like that of a maiden to the lover whom she both believes in and dents upon. Can bounds be set to the power of faith like theirs? Let the object of such devotion be really noble and wise, who shall say how far baseness and selfishness may be burnt out of the heart that cleaves to the idol it has chosen for itself? Let that idol be itself erring or misguided, who will wonder if the soul that worships it be dragged down the same devious and unhappy path to share the same fall? If to all this you could add in a rare instance some overwhelming obligation of a strictly moral kind, like a bond of gratitude deep as life for a benefit never to be forgotten, or a claim of supreme authority no less sacred than a father’ s, more subduing than a king’ s--who does not see that in such a faith as that you would have the mightiest of all forces within human experience? 5. This is our faith in Christ--this, but beyond analogy greater and more masterful, because human parallels are infinitely too weak to express it. The Christian trusts in Jesus, but not as a man trusts in his fellow’ s support, for our Saviour is the mighty God. The Christian is tied to Jesus with a heart devotion based on reverence and warming into love; but not as women cling to their lovers, or partisans to their hero-chieftain, for our Saviour commands a reverence which is worship, and wins an affection which is supreme. The Christian owes to Jesus obedience for the service He has rendered, and for the right He possesses to command; but not under such limitations as always environ human authorities, even the highest, since our Saviour is Lord of the conscience as well as of the heart, and His moral mastery is absolute, as His judgment shall be final. Does it seem, then, any longer a thing futile or unreasonable to say, that through such faith as that a man may come to grow together into one with the Divine Object of his devotion, until the man’ s life is penetrated with Christ’ s spirit and conformed in everything to His matchless likeness? 6. Still, the tie which links a believer to His Saviour offers points of contrast quite as striking. Men do get assimilated no doubt to the objects of their earthly devotion. Still no union wrought by any such faith on earth can adequately represent the unique life junction which, through a special act of God’ s Holy Spirit, makes these twain one--the living Head of God’ s new family and each lowly, trusting sinner who cleaves to Jesus as his spiritual life. For one thing, the union of a believing soul to Jesus has its roots in a certain mysterious oneness which God’ s gracious will has established between the heirs of salvation and their new representative and Second Adam, the Lord from heaven. For another thing, this relationship involves not a portion only of the man’ s experience, not some transient, or secular, or subordinate interest, but the believer’ s very self--his true and deepest being. It is the old man which is crucified with Christ, that moral personality which has hitherto been the very centre and source of all my words and actions. The believer’ s very self hangs thenceforward on Christ’ s self. His spiritual being is new made, for it is informed by another Spirit as its inspiring and ruling influence, even by the Holy Spirit whom Jesus gives. Such a change as this is effected, indeed, by faith. But such faith comes of the operation of God. When the old man dies and the new man lives in a human being there is an evident re-birth; and for that we must postulate an immediate operation of the Divine Giver of life. (J. Oswald Dykes, D. D.)Knowing this, that our old man is crucified with Him. The old man Why is original sin called the “ old man” ? Because-- I. It is derived from the eldest or first Adam. II. It is first in everyone (1 Corinthians 15:46). III. It is to be done away (Hebrews 8:13; 2 Corinthians 5:17). IV. Of its cunning and craft. As old men, by reason of their abundant experience, are more wise and subtle than others; this “ old man” is cunning to deceive. Oh, what excuses does it bring for sin, what pretences! It hath much of Adam; but it hath somewhat of the wise and old serpent too, for it was begot betwixt them both. Conclusion: Observe that when the apostle calls original sin “ our old man,” he distinguishes it from ourselves. It is ours, too, nearly cleaving to us; but it is not ourselves. Whence we must learn to put a difference betwixt the corruption of nature, and nature itself. Man’ s nature is from God; but the corruption of man’ s nature is from himself. (P. Vinke, B. D.)The crucifixion of the old man I. The old man.1. Old as Adam, in nature, habit, spirit.2. His features.3. His vigour. II. His crucifixion.1. Effected with Christ.2. The process. (1) Painful.(2) Protracted.(3) Voluntary. III. The necessity of it.1. That the body of sin may be destroyed.2. That we may be emancipated from its service. (J. Lyth, D. D.)The old man crucified 1. Every new man is two men; he is what he was and not what he was: the old nature and the new exist in each regenerate individual. That old nature the apostle calls a man, because it is a complete manhood after the image of fallen Adam. He calls it the “ old man,” because it is as old as Eden’ s first transgression. 2. Every Christian has a new nature which was implanted in him through the Spirit’ s working. That new nature utterly hates and loathes evil; so that finding itself brought into contact with the old nature, it cries, “ O wretched man that I am,” etc. 3. Hence a warfare is set up within the believer’ s bosom; the new life struggles against the old death, as the house of David against the house of Saul, or as Israel against the Canaanites. Neither nature can make peace with the other. Either the earthy water must quench the heavenly fire, or the Divine fire, like that which Elijah saw, must lick up all the water in the trenches of the heart. It is war to the knife, exterminating war. I. The old man is to die in the likeness of Christ’ s death by crucifixion. Our Lord died--1. A true and real death. The Roman officer would not have given up the body if he had not made sure that He was dead, and made assurance doubly sure by piercing our Lord’ s side. There was no make believe; it was no phantom which bled, and the death was no syncope or swoon. Even thus it must be with our old propensities; they must not be mewed up by temporary austerities, or laid in a trance by fleeting reveries, or ostentatiously buried alive by religious resolves and professions; they must actually die. Sometimes persons who are really alive appear as dead, because death reigns over a part of their bodies; their hands are powerless, their eyes closed, every member palsied; yet they are not dead. So have I known some that have given up a part of their sins. But no man shall enter heaven while one propensity to sin lies in him, for heaven admits nothing that pollutes. “ Without holiness no man shall see the Lord.” Sin must be slain. 2. A voluntary death. Christ said, “ I lay down My life for the sheep … no man taketh it from Me, but I lay it down of Myself.” Jesus need not have died. Such must be the death of sin within us. Some men part with their sins with the intention of coming back again to them if they can; like Lot’ s wife they set out to leave Sodom, but their eyes show where their hearts would be. They fight sin as stage-players; it is mimic conflict, they do not hate sin in reality. Ah! but we must have our whole hearts burning with an intensity of desire to get rid of our sins; and such we shall feel if there be a work of grace in our soul. The execution of sin, then, must be undertaken with a willing mind. 3. A violent death. By wicked men Christ was taken, and by violent hands put to death. Sin struggles awfully in the best of men, especially besetting and constitutional sins. One man is proud, and what prayers and tears it costs him to bring the neck of old pride to the block! Another man is grasping, and how he has to lament because his gold will corrode within his soul Some are of a murmuring spirit, and to conquer a spirit of contention is no easy task. Yet, cost us what it may, these sins must die. Violent may be the death and stern the struggle, but we must nail that right hand, ay, and drive home the nail. 4. A painful death. The suffering of crucifixion was extreme. So the death of sin is painful in all, and in some terribly so. Read Bunyan’ s “ Grace Abounding,” and see how year after year that wonderful mind of his had red-hot harrows dragged across all its fields. Some are brought unto salvation much more easily, but even they find that the death of sin is painful. 5. An ignominious death. It was the death which the Roman law accorded only to felons, serfs, and Jews. So our sins must be put to death with every circumstance of self-humiliation. I am shocked with some people who glibly rehearse their past lives up to the time of their supposed conversion, and talk of their sins which they hope have been forgiven them, with a sort of smack of the lips, as if there was something fine in having been so atrocious an offender. If you ever do tell anybody about your wrong-doing, let it be with shame and confusion of face. Never let the devil pat you on the back and say, “ You did me a good turn in those days.” “ The old man is crucified with him.” Who boasts of being related to a crucified felon? 6. A lingering death. A man crucified often lived for days, and even for a week. Our old man will linger on his cross. Each one of our sins has a horrible vitality about it. Expect to have to fight with sin, till you sheathe your sword and put on your crown. 7. A visible death. If there is no visible difference between you and the world, depend upon it there is no invisible difference. If a man’ s outward life is not right, I shall not feel bound to believe that his inward life is acceptable to God. “ Ah, sir,” said one in Rowland Hill’ s time, “ he is not exactly what I should like, but he has a good heart at bottom.” The shrewd old preacher replied, “ When you go to market and buy fruit, and there are none but rotten apples on the top of the basket, you say to the market woman, ‘ These are a very bad lot.’” II. This crucifixion is with Christ. There is no death for sin except in the death of Christ. Your killing of your sin is not in your power. If yon go to the commandments of God, or to the fear and dread of hell, you will find such motives as they suggest to be as powerless in you for real action as they have proved themselves to be on the general world. You must get to Christ, nearer to Christ, and you will overcome sin. Conclusion:1. Fight with your sins. Hack them in pieces, as Samuel did Agag, let not one of them escape. Revenge the death of Christ upon your sins, but keep to Christ’ s Cross for power to do it. 2. If you will not have death unto sin, you shall have sin unto death. There is no alternative, if you do not die to sin you shall die for sin; and if you do not slay sin, sin will slay you. (C. H. Spurgeon.)The old man crucified I. what does the apostle mean by our old man? Simply our natural self, with all its principles and motives, its outgoings, actions, corruptions, and belongings; not as God made it, but as sin, and Satan, and self have marred it. The old Adam never changes; no medicine can heal the disease, no ointment can mollify the corruption; it can only be got rid of by death. In Psalms 14:1-3 we have God’ s view of our sad ease. In chap. 3. the apostle quotes this passage to prove the universal depravity of human nature, and the necessity for the gospel which it was his privilege to proclaim. II. What does it means to be “ crucified with Him” ?1. This expression implies that we have suffered in Christ-- (1) A penal death (Galatians 3:13). I have been crucified with Christ and suffered the penalty which the law demands and the sin of the old Adam deserves. This corrupt self was executed under the sentence of law on the Cross. (2) A lingering, painful death. The knowledge that I have been crucified with Christ will be a constraining motive for mortifying my members which are on the earth, and make me try to crucify the flesh with its affections and lusts (Galatians 5:24). (3) A voluntary death. Christ was crucified as a voluntary agent, and the Christian voluntarily identifies his lot with the crucified One (Galatians 6:14). 2. See, then, the importance of the statement “ crucified with Christ.” It is-- (1) An act of sovereign grace, for God gives us union with Christ when He was crucified for sin. (2) The realisation of this union. Christ lives in the man who has union with Christ, and the man who has union with Christ lives in Christ, and here lies the power for the practical crucifixion of the affections and lusts. (3) It is the knowledge of this union which constrains us to go out with Him beyond the camp, bearing the cross, despising the shame. III. The object of this crucifixion. “ The body of sin” is another form of expression for the “ old man.” It is not the human nature defiled by sin, nor the human body burdened by sin, that is to be destroyed (Philippians 3:21), but it is the sin that defiled and possessed it. Because sin has so poisoned the whole body, it is called the body of sin. The word “ destroyed” is the strongest possible. It is the same as that used in 1 Corinthians 15:26, and translated “ bring to nought” (1 Corinthians 1:28), “ put down” (1 Corinthians 15:24), “ abolished” (2 Timothy 1:10), “ made of none effect” (Galatians 3:17), “ done away” (2 Corinthians 3:14). IV. Its effect--“ that henceforth we should not serve sin,” or “ be slaves to sin.” How can we be slaves to a thing that is extinct? to a power that is abolished? to a principle that is set at nought, made nothing of, put down? See, then, what inconsistent and infatuated creatures we are when we minister in anywise to sin. (M. Rainsford, B. A.)The two-fold function of personal Christianity I. Its crucifying function. It crucifies--1. Not any of his nature’ s faculties or sensibilities. It energises, refines, and develops these. 2. Not any of the ties of his moral obligations. On the contrary, it gives a stronger revelation of duty, and mightier motives to obey. Christianity crucifies the corrupt character, called “ the old man,” not because it is the original character of humanity, which was holy, but because it is the first character of individual men. This crucifixion is-- (1) A painful process. Crucifixion was the most excruciating death that the cruelty of the most malignant spirit could devise. To destroy old habits, gratifications, etc., is a painful work. It is as the cutting off a limb, the plucking out of an eye, etc. (2) A protracted process. No wound was inflicted upon the most vital part, that the agony might be perpetuated. The agonised life gradually, drop by drop, ebbed away. There is nothing so hard to die as sin. An atom may kill a giant, a word may break the peace of a nation, a spark burn up a city; but it requires earnest and protracted struggles to destroy sin in the soul. No man grows virtuous in a day. (3) A voluntary process. Christ’ s crucifixion was voluntary. It is so with the crucifixion of “ the old man.” No one could do it for us. No one can do it either without our consent or against it. If “ the old man” is to be crucified, we must nail him to the cross. II. Its resurrection function. “ We shall be also in the likeness of His resurrection.” The spiritual life of a Christian is--1. A revived life. It was not a new life that Jesus had when He came forth from His grave:--it was the old revived. The spiritual life of a Christian is that life of supreme love to God which Adam had, which belongs to our nature, but which sin has destroyed, and buried under evil passions and corrupt habits. 2. A Divinely produced life. “ None but God can raise the dead,” etc. 3. An interminable life. “ I am He that liveth,” said Christ, “ and was dead, and am alive for evermore.” Once the true spiritual life of the soul is raised from its grave, it will die no more. It is an “ everlasting life.” 4. A glorious life. How glorious was the resurrection body of Christ (Revelation 1:13-18). “ We shall be like Him,” etc. The subject teaches us-- 1. The value of evangelical religion: which is to destroy in man the bad, and the bad only, and to revive the good. 2. The test of evangelical religion, which is dying unto sin, and living unto holiness. (D. Thomas, D. D.)That the body of sin might be destroyed.-- The body of sin weakened The whole body of sin, indeed, is weakened in every believer, and a deadly wound given by the grace of God to his corrupt nature; yet, as a dying tree may bear some fruit, though not so much, nor that so full and ripe, as before; and as a dying man may move his limbs, though not so strongly as when he was in health, so original corruption in a saint will be stirring, though but feebly; and thou hast no cause to be discouraged because it stirs, but to be comforted that it can but stir. The body of sin Sin, in Scripture, in called “ a body,” because made up of several members; or as the body of an army, consisting of many troops and regiments. It is one thing to beat a troop, or put a wing of an army to flight, and another thing to rout and break the whole army. Something hath been done by moral principles, like the former; they have got some petty victory, and had the chase of some gross and external sins; but then they were fearfully beaten by some other of sin’ s troops. As the sea, which loses as much in one part of the land as it gains in another; so what they got in a seeming victory over one sin, they lost again by being in bondage to another, and that a worse, because more spiritual. But faith is uniform, and routs the whole body of sin, so that not one single lust stands in its unbroken strength (verse 14). (W. Gurnall.)The body of sin Original corruption is a body of sin.1. In that a body though it seems never so beautiful and fair, yet it is in itself but made of base matter, so sin, though it may seem specious and alluring, yet it is but an abomination. 2. As a body, being material, is visible; so original sin discovers itself to everyone that without prejudice will look to find it. It is discernible in its effects daily. 3. As the body hath divers members, so sin. 4. As a body is beloved and provided for, so is sin (Romans 13:12). Who would willingly part with the least member of his body? But if something of this body must be parted with, it is but hair and nails. And thus, till that day in which God puts forth His almighty power to make us willing, we are loath to leave any sin. 5. Sin, as a body, hath strength in it, and tyranny is exercised by it. 6. It is called here especially “ a body” by the apostle, to answer to the metaphor of “ crucifying.” Only bodies can be crucified, and this sin is “ crucified with Christ.” (P. Vinke, B. D.)Destruction of the body of sin Five persons were studying what were the best means to mortify sin. One said, to meditate on death; the second, to meditate on judgment; the third, to meditate on the torments of hell; the fourth, to meditate on the joys of heaven; the fifth, to meditate on the blood and sufferings of Christ: and certainly the last is the choicest and strongest motive of all. If ever we would cast off our despairing thoughts, we must dwell much upon and apply this precious blood to our own souls. (S. Brooks.)Destruction of the body of sin Destroyed, not merely subdued, but annihilated--stripped of its dominion, deprived of its life, annulled as to authority and energy, and finally as to existence. Our sinful nature not to be improved but destroyed. Its place to be taken by a holy and Divine nature. As the old man dies the new man lives. Either grace must destroy sin or sin the soul. Four things observed in the destruction of the body of sin. I. The meritorious cause. The crucifixion of Christ. II. The efficient cause. The Holy Spirit (Romans 8:13). III. The instrumental cause. The gospel of God’ s grace (1 Peter 1:22). IV. The more. The infusion of new principles and affections (Galatians 5:16; 2 Corinthians 5:14). (T. Robinson, D. D.)That henceforth we should not serve sin.--The Christian should not serve sin I. It has cost him enough already. Sin never yields--1. Real pleasure.2. Solid satisfaction. II. It is contrary to the designs of eternal love. III. Its punishment is very great. It--1. Destroys peace of mind.2. Obscures fellowship with Jesus.3. Hinders prayer.4. Brings darkness over the soul. IV. It crucifies the Lord afresh and puts him to an open shame. Can you bear that thought? (C. H. Spurgeon.)Slaves to sin When the morning sun is bright, and the summer breezes are gently blowing from the shore, the little riverboat is enticed from the harbour to start on her trip of pleasure on the clear, calm sea. All Nature seems to enlist in her service. The fair wind fills her sails, the favourable tide rolls onward in her course, the parted sea makes way for her to glide swiftly and merrily on her happy voyage; but having thus been her servants, and carried her whither she would, these soon become her masters, and carry her whither she would not. The breeze that swelled her sails has become a storm, and rends them; the waves that quietly rippled for her pleasure now rise in fury, and dash over her for her destruction; and the vessel, which rode in the morning as a queen upon the waters, sinks before night comes on, the slave of those very winds and waves which had beguiled her to use them as her servants. So it is with sin. (Canon Morse.)For he that is dead is freed from sin.-- Freed from sin To arrive at the meaning of these words, we must consider that law regards all punishment in the light of satisfaction. By a crime, the law has been aggrieved; and by the punishment, the law is satisfied. When, therefore, the guilty person has undergone sentence, the law has no further claim upon that man. I. Christ died and underwent the extreme punishment of the law.1. He was the One, only, sinless being that ever walked the earth. But He “ was made sin.” The sins of the world gathered upon that spotless One, and He was treated as if He was one concentrated essence of sin. 2. When He died, it was death indeed. No other death was like that. (1) Is death the rending of the fine tissue by which spirit and body are mysteriously one? His was the most sensitive and delicate frame that ever was seen--and the soul of Jesus broke through its tabernacle--the body went its way to the sepulchre--the soul winged its flight to Paradise--and Jesus died. (2) Is death the parting from those whose love makes life? The tender farewell to Mary, and the beloved disciple, showed the dying of the heart of Jesus. (3) Is death separation from God? Then there was a passage in that dark valley which Jesus walked without a ray of His Father’ s presence. 3. But the death passed, and it could never be repeated. It was not compatible with the justice of God that Jesus should die again. II. See how this bears upon ourselves.1. It is God’ s plan always to deal with man as seen in some federal head. The whole of our race fell in the first Adam, and became involved in his condemnation. Is it arbitrary? See the balance. Christ came to be a federal Head. As the natural members of our body gather up into the natural head, so spiritual believers gather up into Christ. 2. Observe the consequence of this representative system. As soon as ever you are really united to the Lord Jesus Christ, you have died in your covenant Head. There was a sentence of death against you which must be executed--but in Christ you have undergone it. What is the result? You can never be required to pay the forfeit which has been paid, or to die the death which has been died--it is done in Christ, and you are dead--and “ he that is dead is freed from sin.” And as impossible as it would be that God should take His risen Son, and nail Him to that Cross again, so impossible is it that God should ever demand satisfaction at your hand for any of those sins, which being once laid on Christ, have already received satisfaction in the death of your Redeemer. 3. This was the only conceivable way in which it was possible that any man should be “ freed from sin.” God’ s government of this world is a moral government, and it is essential to moral government that every sin should have its retribution. Therefore, God laid it down at the first, “ The soul that sinneth, it shall die.” But He vindicated His truth, and upheld the law, when, gathering the sins of all, and laying them upon one great Substitute, He crucified all in One, saw all dead that He might acknowledge all alive--and simply carried out the one grand principle, “ He that is dead is freed from sin.” 4. Look at the condition of a man who is “ freed from sin.” Had sin never entered into our world--or, having entered, had it been simply forgiven by a word--we should have been, I suppose, just as Adam was. We should have lived in a beautiful garden, where we should have eaten sweet fruit, and done gentle labour, and at times we should have enjoyed the presence of God, and had some measure of communion with Him. Conclusion: It is a certain fact that no other process, except the grace of Christ--no fear of punishment, no hope of reward, no self-respect, no consideration for human affection, have ever proved sufficient in this world to make men really good. But let a man be once brought under a real feeling that through the grace of Christ he is free from condemnation--let him begin to look at that Saviour as his own Friend, and live, day by day, in converse with that love, and contemplation of that example, and we know what is the consequence. We know how the mind of Christ enters into that man’ s spirit, and how the pattern of Christ becomes reflected upon his conduct. (J. Vaughan, M. A.)Dead with Christ What is it to be dead? We all know what it is to turn away from the grave side, in which we have laid to its last rest the cold body of a friend. All is done and over now. Something has been in the world which will never be again. A story, a presence with its good and evil, with its joys and sorrows is wiped out. Everything is ended. The great silence closes over it, as the waters close over a sunken ship, and leaves no sign. It is all dead and over! We have said the last word; we have taken the last look. Now, let it go! Come away! Leave it to lie hidden! For you must go your way without it. That is death, and we are dead if we are in Christ. We have buried our old manhood. That old natural self of ours--the man in us that is born and lives its little day and dies--the self, as is by human laws, as a creature of this earth--that is with us no longer. It has had its day. It has done its business. We have wrapped it in its white shroud. We have carried it out to its burial; down in the dark grave we have laid it; it is buried, with Christ’ s burial. All that old past, so onerous, so tangled, so burdened, so sick--it is all gone and over, as completely as a life that is dead. Never, never can it be again, The blood of Christ’ s death lies between us and it; and it cannot touch us. Its sorrows, its sins, are remote and alien, as the voice of a torrent that we have crossed in the night, whose dull and smothered roar comes to our ears only in faint gusts of wind. The old is dead and buried. (H. S. Holland.)Freedom from sin The original means justified or acquitted from sin--absolution from its guilt and merited penalty. Law has received its rightful claim in the Person of the Surety. Freed from sin’ s penalty, we are also freed from its power. We are dead to sin, because in Christ we have died for sin. Consequently we are also freed from its practice (Job 3:19; Romans 7:24; 1 John 3:6-9). (T. Robinson, D. D.) Romans 6:8-11 Now if we be dead with Christ … we shall also live with Him.Death and life with Christ To be dead with Christ is to hate and turn from sin; and to live with Him is to have our hearts and minds turned towards God and heaven. To be dead with sin is to feel a disgust at it. We know what is meant by disgust. Take the case of a sick man, when food of a certain kind is presented to him; consider how certain scents, or tastes, affect certain persons, and you will be at no loss to determine what is meant by disgust at, or deadness to, sin. On the other hand, consider how pleasant a meal is to the hungry, or some enlivening odour to the faint; how refreshing the air is to the languid, or the brook to the weary and thirsty; and you will understand what is implied ill being alive with Christ. Our animal powers cannot exist in all atmospheres; certain airs are poisonous, others life giving. So is it with spirits and souls: an unrenewed spirit could not live in heaven, he would die; an angel could not live in hell. The natural man cannot live in heavenly company, and the angelic soul would pine and waste away in the company of sinners, unless God’ s presence were continued to it. To be dead to sin is to be so minded that the atmosphere of sin oppresses, distresses, and stifles us--that it is painful and unnatural to us to remain in it. To be alive with Christ is to be so minded that the atmosphere of heaven refreshes, enlivens, stimulates, invigorates us. To be alive is not merely to bear the thought of religion, to assent to its truth, to wish to be religious; but to be drawn towards it, to love it, to delight in it, to obey it. (J. H. Newman, D. D.)Death and life with Christ “ Skin for skin,” said Satan, “ all that a man hath will he give for his life.” He was wrong, however, as the event proved. There is one thing a man will not give for his life if he has got it; and that is, the favour of God. And vet let us do justice to the maxim, for there is great truth in it: What is life? “ In Thy favour is life” ; so that if a man holds this favour at all costs--if he will be content to part with anything and everything in the universe before he will part with God’ s favour, it is but carrying out Satan’ s maxim thoroughly. My text develops to us the great secret of life. I. “ If we be dead with Christ.” It does not say, if we are dead in Christ; but dead with Christ. It is not a case of conformity, but of identity; not of imitation, but of participation. But the question is, In what sense did Christ die, or to what purpose? “ He died unto sin.” Now, when you say that we die unto sin, and that Christ died unto sin, do you mean the same thing? In the common way of expression, when a man says that a Christian dies unto sin, he means that he dies unto its influence. Now, sin never had any influence over Christ, and therefore how could He die unto sin in that sense? What did Christ die unto?1. He died under the condemnation of sin. “ The Lord laid upon Him the iniquity of us all.” He died “ under the law,” met its demands, bore its penalty; then what followed? The condemnation was completely averted. But if that is true you must adopt that interpretation exclusively in regard to ourselves, i.e., we die unto the condemnation of sin. “ Therefore there is no condemnation to them that are in Christ.” That is a blessed truth; and does not the whole history of Christian experience depend upon the recognition of it? All the experience of sorrow and suffering, of bondage and of a servile spirit, result from not entering into that truth. You cannot have a stronger term than the word death. 2. Prior to Christ’ s dying to sin He died under the condemnation of sin. The law did its full work upon Him; He was never emancipated from its condemnation until He thoroughly realised it. The believer experimentally passes through something of that kind before he dies with Christ to the condemnation of sin. Who ever comes to Christ to escape condemnation, but the man over whom that condemnation is pressing? Here is the great distinction between real and nominal conversion. One man has gone through a process of self-condemnation, and the other has not. The one man apprehends the value of salvation; the other does not. The one man has learnt the curse of sin; the other has not. Death is the necessary consequence of sin. If I sin, it must somehow or other pass on me. I must die, or I must be connected with One who has died. In some way or other God’ s righteous sentence must be executed. II. “ We shall also live with him.” As sure as life followed in Christ’ s case, so surely will it follow in our case. The life spoken of in the text is the resurrection life; it is the life that follows death. Mark, concerning that life, that it is--1. An endless life. He died unto sin once. Death hath no more dominion over Him: He dieth no more. Then there is no more death to you. We have done with death if we are believers. “ If a man believe on Me, he hath eternal life, and he shall never die.” “ He is passed from death unto life.” You may say, “ There go the mourners in the street, and the man of God is in the hearse.” No, he is not. Death was a laying aside of the body of sin and death, that life might be emancipated. Life is locked up here. To open the door, and let the man free, is that death? 2. A life unto God. But did not Christ “ live unto God before He died” ? Certainly; but He lived under the law, and died under it. It was a kind of bondage that He was under. Hence He says, “ I have a baptism to be baptized with; and how am I straitened till it be accomplished!” From the moment of His death, what followed? Complete emancipation; the law was no longer over Him; the curse was no longer on Him. Now, till we die with Christ, we are under the law, cursed by the law; the spirit of bondage is in our hearts. Our consciences must be “ purged from dead works to serve the living God.” It is only when a man is emancipated, and knows it, that he leads a life of liberty; it is then he feels, “ Condemnation is gone; God is my Father; we are reconciled” ; and then he runs in the way of God’ s commandments. 3. A life in heaven. At His ascension Christ went to heaven; and there He is at the right hand of God. And so we are risen with Christ; we are seated with Christ in heavenly places; our conversation is in heaven. The way is laid open--that new and living way through the body of Christ. So that we do not wait for the final glory to know something of the blessedness of heavenly experience. 4. The life of an acknowledged Son of God with power. It is true that during Christ’ s ministry a voice from heaven said before the disciples, “ This is My beloved Son” ; but there was no declaration of that with power. Christ walked about as “ a Man of sorrows.” At the resurrection there was indeed a proclamation of the Son with power. And how is it in our case? “ To as many as receive Him” to them does He “ give power to become the sons of God.” The power of Christ becomes theirs. “ We can do all things by the power of Christ, which dwelleth in us.” “ When I am weak then am I strong.” “ My strength is perfect in weakness.” 5. A life which involved the full reception of the Holy Ghost. Christ never had that to dispose of till “ He ascended up on high.” Now, from the moment we are dead with Christ we receive, and are temples of, the Holy Ghost. 6. A life of glorious anticipation. His experience is not perfect; He is still waiting. Christ has not got His Church; and do we wait for our body? When we die, as it is called, we are separated from the body, and we wait to be united to it. Is not that like the intermediate state of Christ, who is waiting above for His body? (Capel Motineux, B. A.)Death and life in Christ The apostles never travelled far from the simple facts of Christ’ s life, death, resurrection, ascension, exaltation, and second advent. What a rebuke this should be to those who are ever straining after novelties. Our business is the old labour of apostolic tongues, to declare that Jesus, who is the same yesterday, today, and forever. I. The facts referred to constitute the glorious gospel which we preach.1. That Jesus died. He who was Divine, and therefore immortal, bowed His head to death. This is the second note in the gospel scale. The first note is incarnation. Christ died as-- (1) A sacrifice.(2) A substitute.(3) Mediator between God and man. There was a great gulf fixed, so that if we would pass to God we could not, neither could He pass to us. There was no way of filling up this gulf, unless there should be found one who, like the old Roman, Curtius, would leap into it. Jesus comes. Into the grave Christ plunged, the gulf is bridged, and God can have communion with man!2. But Jesus rises. Can ye imprison immortality in the tomb! Death is overcome, and thus, having delivered Himself, He is able also to deliver others. Sin, too, was manifestly forgiven. Christ was in prison as a hostage; now that He is suffered to go free, it is a declaration on God’ s behalf that He has nothing against us; our substitute is discharged; we are discharged. “ He rose again for our justification.” Nay more, inasmuch as He rises from the dead, He gives us a pledge that hell is conquered. 3. Jesus is now living. He does not, after forty days, return to the grave: He departs from earth from the top of Olivet, and now at His Father’ s right hand He sits, the Lord of Providence, expecting the hour when His enemies shall be made His footstool; and the all-prevalent Intercessor. 4, Jesus lives forever. (1) “ Death hath no more dominion over Him.” Disease may visit the world and fill the graves, but no disease or plague can touch the immortal Saviour. (2) It would be a strange doctrine if any man should dream that the Son of God would again offer His life a sacrifice. (3) Since He lives forever, then no foes can overcome Him, and His people’ s eternal life is sure. II. The glorious work which every believer feels within him. The apostle only mentions death, resurrection, life, and life eternal to show our share in them.1. As Christ was, so we also are dead. We are dead to sin because-- (1) Sin can no more condemn us. I cannot claim a debt of a dead debtor, and although I be a debtor to the law, yet since I am dead, the law cannot claim anything of me, nor can sin inflict any punishment upon me. He that is dead is freed from sin; we are free from all its jurisdiction. (2) We defy its power. Sin had been sitting on a high throne in our heart, but faith pulled the tyrant down, and though it still survives to vex us, yet its reigning power is destroyed. 2. If we be thus dead with Christ, let us see that we live with Him. It is a poor thing to be dead to the world unless we are alive unto God. Death is a negative, and a negative in the world is of no great use by itself. Just as Jesus had a new life after death, so have we a new life after death. But we must prove it, as Jesus did, by infallible signs. 3. Christ lives forever, and so do we. Sin made us die once in Adam, but we are not to be slain by it again. 4. Like Jesus, we live unto God. (1) The forty days which Christ spent on earth He lived unto God, comforting His saints, manifesting His person, giving forth gospel precepts, For the few days we have to live here on earth we must live to comfort the saints, to set forth Christ, and to preach the gospel to every creature. (2) And now that Christ has ascended He lives unto God to manifest the Divine character. Christ is the permanent revelation of an invisible God. Christian, God is to be seen in you; you are to show forth the Divine longsuffering, tenderness, kindness, patience. (3) Christ lives unto God, for He completes the Divine purpose by pleading for His people, by carrying on His people’ s work above. You are to live for the same. (4) Jesus lives unto God, delighting Himself in God. Live in the same way, Christian. III. The facts are pledges of the glory which is to be revealed in us. Christ died. We shall die. Christ rose, and so shall we. I do not think we get enough joy out of our resurrection. Resurrection will be our marriage day. Body and soul have been separated, and they shall meet again no more to be divorced. Anticipate that happy day. No sin, no sorrow, no care, no decay, no approaching dissolution! He lives forever in God: so shall you and I! (C. H. Spurgeon.)Dead and alive with Christ I. Dead with Christ. Crucified with Him--1. Judicially, as to sin’ s penalty.2. Spiritually, as to sin itself. II. Life with Christ.1. Judicially, absolved from sin by God’ s own sentence.2. Spiritually, through His own nature communicated to us.3. Experimentally, in the enjoyment of God with Him forever. (T. Robinson.)Dead indeed, but living I. The basis of the apostle’ s sentiment.1. Is laid in the past. (1) The death of Christ. Christ died for our sins. Millions of deaths have passed unobserved as leaves fall from the trees in autumn. A few deaths have arrested attention and been a source of great benefit to the countries to which the dying belonged. Never a death like that of Jesus Christ--never one that has attracted such attention, never one from which such benefits have flowed. (2) Christ died unto sin once, and when He thus died He had no more to do with sin, either as tempting Him, or as requiring to be atoned for. He had borne the sins: He bore them no longer when He had atoned for them. He had been surrounded by sin; but now He had passed away from that sphere in which He had been brought into contact with it, and henceforth and forevermore all was to be holy. 2. There is also a basis of prophecy. Respecting Christ and His people. Paul saw a grand future for Christ and the Church. Paul’ s earliest inspiration was as a prophetic author. The glowing hope which the apostle cherished was of Christ’ s coming again, and of the resurrection and the glorification of His people at the last day! The wonderful prophecy is sketched in Romans 8:18-24. II. The bearing of the past and the future upon the present. History is not good for much if it be not connected with the present, and those who indulge in speculations as to prophecy without connecting them with the present, are not doing much that will be of avail for themselves or others. When we look at history and prophecy in the Bible we have not two islands separated from one another, but two continents Joined by an isthmus--the present. We stand, then, at the meeting point of the past and future; and the past and future have both to do with us, and our whole spiritual life is based upon the history of the past and the prophecies of the future.1. Paul fixes upon the historical fact that Christ died for our sins, and he will not let that for an instant go. But without turning Christ’ s death into a myth, he gives it a spiritual meaning, and teaches that between us and Christ there comes an identification and sympathy, through which we feel like Him and act like Him and become one with Him, imitating His example and becoming conformed to His image. 2. With regard to Christ’ s resurrection, Paul spiritualises it and indicates its relation to our Christian holiness: “ That we also should walk in newness of life.” Without turning Christ’ s resurrection into a myth, he makes it a moral power working in us, so that we rise from the death of sin to the life of righteousness. 3. As it regards future and present, Paul says, “ We shall live together with Him.” Without losing sight of Christ’ s glorious reign, and of our resurrection through His power at the last day, the connection shows that he had in his mind the thought of a risen life, now enjoyed by the believer, of which the words just cited are the irresistible proofs. Thus he thinks of Christ’ s resurrection as repeated in the believer’ s life, and the believer’ s resurrection as antedated and as rehearsed in his present holy life. 4. Note the wonderful effect upon our morality and our religion of these ideas. (1) Common morality, as it is recognised in the world, is just resistance to temptation to vice. But according to Paul, Christian morality consists in dying to sin. The idea is that of becoming insensible to sin, even as Christ was. (2) Christian piety is living with Christ, rising to such a level of life that we become one with Christ, and there is a spirit of devotion, of patience, of activity, like that of Christ. (3) So with regard to religion altogether. Religion now is in the estimation of some people rather degrading than otherwise. It is just the opposite. It is a rising in the spiritual universe: it is a getting nearer to heaven, through getting nearer to Christ--getting into fellowship with Christ. Conclusion: As we think of all this--1. The first conviction that is produced in our minds is that of tremendous deficiency. 2. But we have at hand an immeasurable power of improvement in the truths and promises of the gospel, and in the promise of the Holy Spirit. Our aims as Christians should be very high, very noble. We shall never realise those ends and objects in our own strength, but God will help us. (John Stoughton, D. D.)The new life I. Owes its existence to the indwelling of the Holy Ghost. No doctrine of the New Testament can be clearer than this (John 1:12; James 1:18; Pe 1:23; John 3:6). These developments of our religious history are not natural, but supernatural. No kind of education, no original endowment of genius, no acquired treasures of wisdom and knowledge, can adequately account for the phenomena in question. To receive that life at all is to obtain it from God. The Spirit, once received, must remain in the heart. What the soul is to the body, to give it vitality, so must the Holy Ghost be to the soul, to give it eternal life. II. Is maintained by faith in Christ and communion with him (Romans 8:11). III. Is a devotion of the whole being to Christ (1 Corinthians 6:20). Here we see an entire change in the aims and purposes of a man’ s life: such a change as must influence and control all his activity and behaviour. Men, naturally, “ seek their own,” or else they devote themselves to some fellow creature, or to the good of their country, or the service of their sovereign: but the peculiarity of the Christian’ s life is that it is consecrated to Christ. This means--1. That he seeks in every possible way to promote the glory of the Saviour, by acknowledging His name, by declaring His goodness, by enforcing His claims. 2. That he is always anxious to further the great work of Christ, which is to save sinners, and to set up the kingdom of God. 3. That he is careful at all times to consult the will of Christ and to do it. This devotedness will follow Christ through good and ill report. IV. Assimilates the character to that of Christ. We would be in the world as He was in the world. It is the height of our ambition to be like Jesus (2 Corinthians 3:18). V. Derives its happiness from the love of Christ. Happiness is the very life of life; and the soul of happiness is love. And what love can satisfy the heart of the believer except the love of Christ? To love Jesus, and to be loved by Him, are the two perennial sources of the believer’ s joy; the two poles of his moral life. It is his consolation in every trial, his compensation in every loss, and his everlasting reward. (T. G. Horton.)Living with Christ Believers live with Christ. I. Judicially--absolved from death by God’ s own sentence (2 Corinthians 5:15). II. Spiritually--through His own nature communicated to us (Galatians 2:20). III. Experimentally--in the enjoyment of God with Him forever (Psalms 21:6). (T. Robinson, D. D.)Knowing that Christ being raised from the dead dieth no more. Of the resurrection The two principal words of the passage are “ knowing” (Romans 8:9), and “ counting” (Romans 8:11). Knowing and calling ourselves to account for our knowledge: two points needing ever to be conjoined. Oft we hear, but small reckoning we make of it. What Christ did at Easter we know; but to what then we are to do we give no great regard, Now this Scripture teaches us that Christian knowledge is not a knowledge without all manner of account, but that we are accountants for it, especially in the matter of Christ’ s resurrection. I. Our knowing.1. The means of it. Not by actual vision, as in the case of the apostles, but by their testimony which is-- (1) Ample--for all the apostles were witnesses, and if they are not enough five hundred saw Christ risen (1 Corinthians 15:6). (2) Trustworthy. For the witnesses-- (a) Were not credulous, but otherwise (Mark 16:11; Luke 24:11; Luke 24:13; Luke 24:41; Matthew 28:17; John 20:25). That is ever best known that is most doubted of; and as Augustine says, “ All this doubting was by them made, that we might be out of doubt, and know that Christ is risen.” (b) Lost their living and their life by their testimony. 2. The particulars. (1) That Christ is risen. Death is a fall; it came with the fall of Adam, and was a fall from which, but for one thing, there had been no rising. But by Christ’ s rising it falls out to be a fall, from which we may get up again. For if one be risen another may be; and if Christ rose in our nature then is our nature risen; and if our nature then our persons may be (Romans 8:4). Bernard well observes, “ that Christ is risen only but not wholly,” till we be risen too. This then we know, first, that death is a fall, not like that of Pharaoh into the sea, who never came up more, but like that of Jonas (Matthew 25:41); not like that of the angels into the bottomless pit, there to stay forever, but like that of men into their beds; not as a log or stone to the ground, which, where it falleth there it lieth still; but as of a wheat corn which is quickened and springeth up again. (2) That Christ now dieth not as the widow’ s son, ruler’ s daughter, and Lazarus did. And if we only rise as they did, this mortality of ours will be to us as the prisoner’ s chain from which he escapes only to be pulled back again; but if we rise as Christ rose, then our resurrection will be no return to the same life, but a passing over to a new. (3) That from henceforth “ death hath no more dominion over Him.” Three times in chap 5. Paul saith, “ death reigned,” as if it were some mighty monarch having great dominions. And so it is; for how many dangers, diseases, miseries, there be of this mortal life in which we live under death’ s jurisdiction and arrest; and if we escape them we are still under the fear of them which is death’ s dominion too (Job 18:14). And when we are out of this life unless we are in Christ we are not out of his dominion. But he hath no dominion over Christ; Christ hath dominion over him (Hebrews 2:14; 1 Corinthians 15:55). 3. The reasons. The Romans loved to see the grounds of what they received and not the bare articles. Indeed it might trouble them why Christ should need to rise since they saw no reason why He should die. The truth is we cannot speak of His rising well without mention of what He rose from. The two are never separated by the apostle, and their union serves many good purposes. It shows His human nature and weakness in dying, and His Divine nature and power in rising; His two offices--His priesthood and sacrifice in His death, and His kingdom in the glory of His resurrection; His two main benefits--the death of death in His death, and the reviving of life in His resurrection; the two moulds wherein our lives are to be cast. Of them both, then, briefly-- (1) The cause of His dying. “ Sin.” To sin He died; and yet not simply to sin, but with reference to us, i.e., He would save us, and because else He could not save us. By justice sin must have death--our death, for the sin was ours. This His love to us could not endure; therefore that we might not die to sin He died. But why “ once” ? Because that was enough “ to take away” (John 1:29), “ to abolish” (Acts 3:19), “ to draw dry” (Hebrews 9:28), utterly to exhaust all the sins, of all the sinners, of all the world. The excellency of His Person that performed it, the excellency of the obedience He performed, and the excellency of the humility and charity wherewith He performed it, were of such value as made His once dying “ a plenteous redemption” (See Ephesians 2:7; Ephesians 3:20; 1 Timothy 1:14). (2) The cause of His living--God who had by His death received full satisfaction, reached Him, as it were, His hand and raised Him to life; and not only raised Him, but for that cause exalted Him (Philippians 2:8-9), to live with Him in glory forever. For as when He lived to man He lived to much misery, so now He liveth to God He liveth in all felicity (Psalms 36:9). II. Our account.1. Of our comings in. An account there is growing to us by Christ’ s rising of much benefit. The hope of gaining a better life is our comfort against the fear of losing this (1 Peter 1:3); and through this we comfort ourselves in bereavement (1 Thessalonians 4:18; John 11:23), and in regard to the issue of our work (1 Corinthians 15:58). 2. Of our goings out. (1) The sum or charge of which account is set down in these words that we be like Christ; that what He hath wrought for us He wrought in us. (a) Like Him in His dying: for He died not only to offer a sacrifice for us but to leave an example to us. Like Him, too, in His rising: for He arose not only that we might be begotten to a lively hope, but also that we might be planted in the likeness of His resurrection. (b) Like Him in His living to God. (2) The discharge and means of it. “ In Jesus Christ our Lord” (verse 11). Out of Christ we can do nothing towards this account; but in and with Him enabling us to it we can do all things. And enable us He will as not only having passed the resurrection, but being the Resurrection itself. If in the days of His flesh there went virtue out from even the edge of His garment, much more from His own self, and those two principal and powerful actions of His own self, there issueth a Divine power: from His death a power working in the old man, or flesh, to mortify it; from His resurrection a power working on the new man, or spirit, to quicken it. A power able to roll back any stone of an evil custom and to dry up any issue though it have run upon us twelve years long. And this power is that Divine quality of grace which we receive from Him. (Bp. Andrewes.)The undying one Note-- I. The reality of the resurrection: “ Christ being raised from the dead.”1. The resurrection asserts a truth not always learnt from Nature, viz., that the spiritual is higher than the material. There are no doubt abstract arguments which go to prove this; but the resurrection assures us that the laws of animal existence may be set aside in obedience to a higher spiritual interest. 2. The resurrection is not merely an article of the Creed; like Christ’ s eternal sonship, which belongs to another sphere, and is believed on account of the trustworthiness of Him who has taught it. But that Christ rose is a fact which depends on the same sort of testimony as any event in the life of Caesar; with this difference, that no one ever died to maintain that Caesar defeated Vercingetorix or Pompey. Our Lord was seen five times on the day that He rose, and six separate appearances are afterwards recorded; while it is implied that they were only a few of those which actually occurred. And when He was gone, His apostles went forth especially as “ witnesses of His resurrection,” and were prepared to attest its truth with their blood. 3. If this testimony concerned a political occurrence, or a fact of natural history, nobody would think of denying its cogency; and those who reject the resurrection quarrel, for the most part, not with the proof, but with the supposition that such a thing could ever happen. Look, they say, at the fixed order of nature; year after year it is what, within our memories, it always has been. When man dies his body mingles with the dust for good and all; he does not, so far as we can see, break the bonds of death. The fixed order of nature! (1) Fixed by whom or what? By some fated necessity? But you know that you can speak, move, act, or the reverse, as you will. And surely this may be also true of the highest Being of all. For that such a Being exists, Nature assures you by its existence; and that He is an ordering and disposing Intelligence, the order and symmetry of Nature assure you too. The order of Nature, then, is fixed not by fate, but by a will which can at pleasure innovate upon it. The power to work miracles is implied in the power which created Nature. (2) “ God can work them,” you say; “ but will He? Are not miracles a libel upon His wisdom and far-sightedness? God in creation is the supreme engineer; it is only the unskilful workman who, having set his machine in motion, has to trust in his hand in order to correct some defect, or to communicate some new impulse for which no provision was made originally.” (a) But the universe is something more than a machine; since it contains not merely matter, but free spirits, able consciously to yield or to refuse obedience to the true law of their being. A God is much greater than a supreme engineer. He is a moral governor, a father. His first care is for His intelligent offspring; and the universe was framed for them. If man had not been created, miracle might have been superfluous. But if the education and redemption of a rational soul be God’ s noblest purpose in creation, then we shall expect Him to make the world of matter instruct and improve us, by deviating, if need be, from its accustomed order, as well as by observing it. (b) We may go further. The order of nature, no doubt, teaches the believer the precious lesson that order is a law of the Divine Mind. But for thousands upon thousands that order paralyses the spiritual sense. If we could watch a fellow creature continuing undeviatingly a single movement for twenty years, we should come to look at him also as a machine, instead of as a free agent. And so many, marking how undeviating God’ s work is, presume that it must always be what it has hitherto been; and such men gradually come to think of this visible scene as the whole universe of being. They drop out of mind that more wonderful world beyond it; they forget Him who is the King of this world as well as of that. Nay, there are times when the physical world lies like a weight, or like a nightmare, upon our thoughts; when we long for some higher promise of blessedness and perfection than any which a fixed order of Nature can give. (c) Christ’ s resurrection breaks down the iron wall of uniformity which goes so far to shut out God. It tells us that matter is controlled by mind; that there is a Being who is not bound by the laws of the universe; that He is their Master. God had said this before, but never so clearly as in the resurrection of our Lord. If ever interference with the order of the world was required it was here. When Jesus died the purest of lives seemed to have ceased to be. The holiest of doctrines appeared to have died away amid blasphemies. Apart from the question who the Sufferer was, there was the question whether a righteous God did really reign: and the resurrection was the answer. It was the finger of God visibly thrust down amid the things of sense; disturbing their usual order; bidding men know and feel that the truths which Christ has taught us about God and the soul are higher and deeper than any which are written on the face of Nature. II. The perpetuity of Christ’ s risen life.1. The resurrection was not an isolated miracle, done and over, leaving things as they had been before. The Risen Christ is not like Lazarus, destined again to be a tenant of the grave. Christ rises for eternity: “ He dieth no more.” His risen body is made up of flesh, bones, etc., but it has superadded qualities. It is so spiritual that it can pass through closed doors. It is beyond the reach of those causes which bring down our bodies to the dust. Throned in the heavens now, It is endowed with the beauty and glory of an eternal youth--“ Christ being raised from the dead dieth no more.” 2. Nor is this, in itself, a new miracle. The real miracle was that the sinless Christ should have died at all. Death was an innovation upon the true conditions of His existence; and the resurrection was but a return to His rightful and normal immortality. Adam died because he sinned. If Adam had not sinned he would not have died. But when the Second Head of our race appeared, cut off from the entail of corruption by His supernatural birth, and exhibiting in His life absolute conformity to eternal moral law, He was, by the terms of His nature, exempt from the law of death. In His case, death was a momentary innovation upon the true law of being. And therefore when He had paid the mighty debt which the human family owed to the deeply-wronged righteousness of God, life resumed its suspended sway in Him as in its Prince and Fountain (See Revelation 1:18; Acts 2:24). 3. Now observe how the perpetuity of the life of the Risen Jesus is the guarantee of the perpetuity of the Church. (1) Alone among all forms of society, the Church is insured against dissolution. The Roman Empire seemed to our Lord’ s contemporaries destined to last forever. Since then it has vanished, and other kingdoms have in turn gone their way. Nor is there any probability that any one of the existing forms of civil government will last. And there are men who tell us that the kingdom of Christ is no exception to the rule. We Christians know that they are wrong, because Christ’ s Church draws strength from sources which cannot be tested by our political or social experience. For indeed she is endowed with Christ’ s own undying life (Matthew 28:20). (2) But, although insured against dissolution, she is not insured against vicissitudes. Her Lord is Divine, but her members are human. She has not always triumphed; she has been corrupted, and division has followed, so that she no longer presents a united front to the powers of evil. And there have been times when it has seemed as if the world was right. But that which is so striking in her history is her power of self-restoration. The tendency to dissolution has clearly been arrested by an inward influence against which ordinary circumstances could not prevail. What is this but the presence of Him who, being raised from the dead, dieth no more? And who shall forecast the future? This only is certain--she will exist while the world shall last (Psalms 46:5-6). (3) It may indeed be said, “ Why should I rejoice in the perpetuity of the Church? To me Christianity is a personal matter.” Such isolated Christianity is not that of the New Testament. Christ came to found a Divine society, and the life of Christians comprises duties to, and privileges intimately bound up with that society. Glorious things are spoken of thee, thou city of God; because thou art the home of the living Christ; because, as in thy chequered story, thou traversest the centuries, thou dost always bear with thee, in thy assured and indestructible vitality, the certificate of thy Lord’ s deathless life. III. The secret and model of perseverance in the life of Godliness.1. Christ risen from death, who dieth no more, is the model of our new life in grace. Just as He left His tomb on Easter morning, once for all, so should the soul, once risen, be dead indeed unto sin. There must be no hovering about the sepulchre, no treasuring the grave clothes, no secret hankering after the scent and atmosphere of the guilty past. You have great need to persistently set your affections on things above; that you desire passionately to live as those who are alive from the dead. 2. Not that God, having by His grace raised us from death, forces us whether we will or no to live on continuously. The Church has indeed received from the King of kings a charter of perpetuity. But to no mere section of the universal body, and much more to no single soul on this side the grave, is it said that “ the gates of hell shall not prevail against” it. The examples of Judas, Demas, the Galatians, and Paul himself trembling lest he himself should be a castaway, are conclusive of this. No force is put upon us; no man is carried up to heaven mechanically if he prefers to go downwards, or even does not sincerely desire to ascend. 3. But how can we rejoice in our risen Lord if we are so capable, in our weakness, of being untrue to His example? I answer, because that life is the strength as well as the model of our own (Romans 8:11). The Risen Christ in us is “ the hope of glory.” (Canon Liddon.)Christ’ s resurrection not a return to the former life No one who has studied St. Paul’ s Epistles can have failed to observe the distinction which they draw between the result of Christ’ s death and the effect of His resurrection. The death destroys death, the resurrection gives life. The effect of His death on human nature was instantaneous, once and forever, as death itself is, the fleeting of a breath in a moment, and a passing out of this world forever. But in His resurrection is the gift of life, eternal life, always to be enjoyed, and of infinite extension; not the mere extinction of darkness by a sudden gleam, but the dispersion of an equable, serene, and constant light. Christ’ s resurrection imparts a new life. Why? This I will try to answer. I. When he rose from the dead, it was not to return to his former life. His nature entered into new relations with God and man; His body experienced a mighty change; it became a spiritual, glorified body. This thought of Christ’ s onward passage to a new and more glorious life will add another sense to the words already so full of meaning, “ Christ our Passover.” Israel, saved by grace, rescued from Egypt, was cut off from his enemies, passed over the Red Sea, and onward to the promised land, fulfilling the prophecy, “ Out of Egypt have I called My son.” Had the Jews, on the other hand, passed over the Red Sea, and on seeing their enemies perish in its waters, returned in safety to Egypt, would that have been a fulfilment of the promise? No more would our Lord’ s resurrection have satisfied God’ s design of mercy, had He merely risen to return to His former state. It would have been, according to the homely but lively image of an old divine, “ As when a prisoner escapes from prison with a chain still hanging from his wrist, by which death, that hath still dominion over him, shall draw him back into his own hands.” II. Some reasons, founded on Scripture, why our blessed Saviour at his resurrection did not come back, but went onward to a new and glorified state. For instance, the scheme of redemption through Christ is this:--Man was created in a body free from pain, and not destined to die; but he sinned, and with sin came death; his body became liable to pain and death, as his soul to sin; and his condition of body and soul descended to his family. Christ Jesus came to restore man to his first estate; an estate in which originally death had no part. So He overcame death by giving up His life of His own will to it, instead of suffering it to be taken from Him by force; and while in the arms of death, of His own will He rose again; thence He became a new creature, the first of a new race, the second Adam, the spiritual forefather of another family, which He could not have been had He merely risen from death to come back to His former life. Death was instantaneous and for a moment, even while He drew His last breath and gave up the ghost. The resurrection is permanent, continuous, of infinite extension. Death is an interval in the economy of the world, as sin; life is eternal, as God. An army retreating before overwhelming numbers flies over a bridge, already mined: it is their means of rescue, their passage to a safe frontier: but they do not linger on it; their eyes are set upon the road beyond. Now it has saved them in their extremity, and they regard it forever with thankfulness and emotion; even its ruin and havoc is dear to their sight, for by it alone have they been saved--saved for victory and peace in the happy land, “ where the wicked cease from troubling and the weary are at rest.” III. what practical effect has this doctrine of the resurrection upon ourselves? The same question may be, and by persons of a certain disposition is, often asked concerning every doctrine of the gospel. The great practical result of this teaching I believe to be, that Christians are made aware of the unspeakable blessings of their present communion with Christ. Their eyes are opened to the glory of the estate into which they have been translated. They cease to regard their religion as belonging to the past, and to the future, but learn to live upon its blessings in the present. Go to St. Paul: hear him, how he pours out of his abundant heart the utterance of his joy in the blessings shed by Christ upon His own. Do his words refer only to heaven to come? or are they not rather a description, for the most part, of the privileges of the Christian upon earth? Go to St. Peter, and mark the nobleness of his demeanour, the resolute will, the clear conviction, the happy assurance of his faith, as he appears in his later history, and in his own letters to the Church. How did this change of character arise? By his spiritual communion with Christ, and the sense of present enjoyment and power which the possession of such blessings ensures. Go to St, John: you see a Divine peace, a heavenly love that lies like moonlight upon the waves of a restless world. Is the expression of his face the look of one who merely lingers in the past, or looks to expected joy in a distant day to come? Is it not rather the peace of present joy, a reflection of the thought which his own pen has translated from the words of Christ, signifying the present sunshine of the Christian’ s life--“ He is passed from death unto life” ? “ Forward!” is the Christian motto, founded on the Master’ s history. He went on through death to life, not backward, no, not even back to the life so pure and lovely as that which He lived on earth before He died; but forward to a more glorious estate, and in His glory we see the earnest of our inheritance. (Canon Furse.)Christ’ s immortality At the door of the grave lies a whole sheaf of sceptres. Death sits in the palace of the sepulchre, and the potentates of earth are his cup bearers; and, as the old blind monarch staggers around his palace, ever and anon he trips on some new fallen coronet. They set up Charlemagne in his grave, and put a crown on his pulseless temples, and a sceptre in his lifeless hand; yet that could not bring back his kingdom. Our King is immortal! (Te De Witt Talmage.)For in that He died, He died unto sin once.--Christ’ s death and life I. The Lord’ s death. We arrive most easily at what the apostle intends by his phrase, “ He died unto sin,” if we start from a familiar form of speech. Nothing is more impressive than the sudden and total stop which death puts to the relationships of life. Of him who died only an hour ago, we say that he is done with this world. Whatever interest he possessed in it is at an end. The ties which bound him to it are cut. From every obligation which it imposed on him he is discharged. Yesterday the man formed a busy unit in the complicated system of society, entangled by a thousand threads of family, trade, and public life. In the thick of it all, how has one swift scythe sweep cut him clear! Neither love, nor hate, nor desire, nor care, comes here to move him more. His world is elsewhere; his life is far away. When we apply this definition of the phrase to the case of Jesus, and inquire what is meant by affirming of Him, “ The death that He died, He died unto sin (verse 10, R.V.), two thoughts emerge.”1. The connection of the Lord Jesus with sin in His earthly life was the most complete possible for a sinless person to have. “ He knew no sin” by that sad experimental knowledge which implies its entrance within the soul to stain and wreck it. When you have named this exception you have named all. What else have we to do with it which He had not? Ours, not His, is the doing of sin with the will’ s consent; whatever follows on the doing of it was His as well as ours--e.g., (1) In the constitution of His body, born with the same frailty and exposure to ill as we all share; in the curse of sweat for daily bread, when He wrought at the bench; in the endurance of fatigue and want. (2) His soul shared the same curse; for if it is sin which turns the honey of affection into gall, He surely had His share of distrust, unkindness, misconstruction, treachery. If fear of death be born of sin, may we not compare with that the mysterious gloom which deepened over the Christ as His career drew towards its end? (3) And then the awful experience of forsakenness on the Cross gives a hint of deeps of spiritual distress which we are unable to sound. Connection with sin! He was all sin’ s own; its prey, surrendered for some Divine necessity to the devourer; the choicest portion ever seized upon to be borne down to the keeping of sin’ s child, death, within sin’ s home, the grave. 2. The whole of this connection with sin is said to have terminated at death. (1) It has not been so with any other man, Men who stand on the verge of the unseen world have no reason to look forward to the act of dying as an escape either from sinful habits, or from the judgment of heaven upon their misdeeds. So far from that, the instinctive voice of conscience confirms the declaration of Holy Writ that “ after death comes the judgment.” Nor is there the slightest ground for supposing that death can operate as a purifier. It is far more rational to apprehend that the human spirit, when set free from the restraints of the present state, and flung loose in all its abused but magnificent strength to do what it pleases, may indulge in the spiritual sins of pride, hatred, and defiance of God on a scale rarely if ever beheld on earth. (2) But what no other man’ s death can be expected to do was done by the death of Jesus the sinless. It closed His connection with sin, for that had been outward, not inward; a guiltless submission to sin’ s penalty, not a guilty surrender to sin’ s power; that of a sufferer who owes a death to justice for imputed sins of other men. Once that death was paid, His Connection with imputed sin was of necessity dissolved. II. From such a death as this there could issue only life unto God.1. Jesus having ceased to be under the power of the world’ s sin could not but live anew. For to “ die unto sin” must mean to die unto death. When the law’ s sentence has been endured, and the power of sin as guilt has been exhausted, the royalty of death is over. It was “ not possible” that Jesus should be holden of death. 2. The life which emerges when sin and death have been died to, is a life “ unto God.” The new state of human existence is the negation of the old--its clear contrary. It is more; it is its counterpart. It is nothing which the old life was, as a life unto sin; it is everything which the former was not. 3. Thus, having seen how the earthly condition of Jesus involved a close contact with sin, we can readily trace the contrast which His risen life has to offer. (1) Over against that body, alive to sin and consequently heir to infirmity, mortality, and pain; over against its exposure to waste and want and weariness, its mean necessities, its honourless condition when men tore it and marred it with shameful violence and insult, must be set a godlike organ for Divine life to inhabit, and now found fit to move amid celestial scenes with unfatigued strength, and to be the centre in its unwithering beauty of celestial homage as it sits upon the throne of God. O grave in Joseph’ s garden, where is thy victory? (2) To this changed constitution of His body falls to be added a corresponding change also in Christ’ s manner of life. Lifted up far above the reach of sorrow, reproach, vexation, or wrong, He inhabits now the cloudless, passionless dwelling place of God. Within such a Divine home had dwelt the Everlasting Son before the days began when He lived unto sin. To it He has now borne back from earth a human nature--the body, soul, and spirit, which, living here below, lived unto sin, and dying, died unto it, but now that it liveth again, liveth forever unto God. (J. Oswald Dykes, D. D.)Christ dying for our sin, and living for our salvation With the consciousness of past transgression must ever be associated in man’ s mind the anticipation of future punishment. Conscience almost forestalls the declaration of Holy Writ, “ that he which doeth wrong shall suffer for the wrong.” And reason, by itself, would tell us that as we cannot undo the error committed, so neither can we escape the penalty deserved. To be awakened, therefore, only under a dispensation of natural religion, would set before us judgment without mercy; but, happily for us, the awakening is under a dispensation of love that goes back to cancel the record of past sin, and goes forward to insure the constant communication of grace. Accordingly we have a Saviour who died once, and who ever lives. I. The reasons of Christ’ s death, stated in part.1. There are two interpretations of the expression, “ He died unto sin,” by reason of sin in Himself, or on account of sin in others. The former is utterly untenable, inasmuch as “ He knew no sin.” Then He must have died on account of others; a view which there are abundance of Scriptures to confirm, as there were, in the former, abundance of Scriptures to contradict. It is on account of the sinless offering for sin that we charge him who rejects it with consummate folly, and that we cheer him who accepts it with unbounded solace. Has Christ died for you? is our demand of the former; then how can you answer it, that you do not live for Christ? Has Christ died for you? is our demand of the latter; then how can you doubt that you shall live with God forever? 2. Christ died-- (1) For the conviction of sin Why was such a victim needed? Why, excepting that, from the immensity of the ransom offered, might be inferred the enormity of the guilt and the imminence of the peril? It is not from human nature, even in its most distorted and degraded aspects, that we learn what an evil thing is sin; our true estimate must be grounded on that which it cost to redeem the sinner. (2) To remove or cancel sin. His death is adequate to the necessities of all who believe. Not only does the apostle declare that there is “ no condemnation to them which are in Christ Jesus,” but he asks the question, “ Who is he that condemneth?” only that he may answer it by another, Is it not “ Christ that died?” II. The purposes for which he liveth?1. To guide. “ I am the way,” etc. He lives to act as a Captain in guiding many sons to glory. 2. To govern. “ All power is given unto Me, in heaven and in earth.” He is silently, therefore, but effectually, working round all things to the establishment of His own will. All nature is subject to His will, nay, He works even by unwilling instruments; the evil passions and principles of men all are constrained by Him to compass the end designed. He is the Head over all things to the Church; we may, therefore, repair to Him in every difficulty, and commit to Him every consequence. 3. “ To make intercession for us.” III. The practical issue of the whole matter. You are placed here in the position of those for whom the Son of God once died unto sin, and for whom He now lives. Conviction of sin is thus placed before you with an alternative; to be condemned by Christ’ s death, or to be saved by His life. It is no common responsibility which lies upon such as are now solemnly reminded that for them “ Christ died unto sin once.” But neither is it a precarious comfort, or a dubious assurance, which arises to them from the consideration, “ In that He liveth, He liveth unto God.” He lives for the glory of God, for the good of His Church, for the triumph of the gospel, for the salvation of the sinner, for the complete overcoming of death, and of him that has the power thereof, for every conceivable purpose of diffusing happiness and dispelling misery, and it may be for far higher purposes than have ever entered into the imagination of man. But, for whatever else He lives, He lives to guide, and to govern, and to intercede for you. (T. Dale, M. A.) Romans 6:11-14 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus.Death a duty The Bible speaks of three kinds of deaths.1. That which is a necessary event--the death of the body.2. That which is a moral crime--death in trespasses and sins.3. That which is a righteous obligation--death unto sin. This is a death which every man should die, though few men do so. It is a death which requires earnest individual effort, and involves the agonies of a self-crucifixion. What is meant by being “ dead indeed unto sin” ? I. Negatively. It does not mean--1. Being dead to the existence of sin. Every soul should realise this. Without a due regard to this we shall be incompetent to appreciate the history of Providence. 2. Being dead to the memory of our own sins. We can and ought never to forget the fact that we have sinned. The memory of the fact will serve to restrain from the wrong, to stimulate to the right; it will heighten our gratitude to pardoning mercy, and swell the joys of eternity. 3. Being dead to the effects of our sin upon our own history. The pardon of sin does not free us from all the effects of sin. The law of moral causation goes on. The sins that we have in youth committed against our constitution, intellect, interests, follow us to old age. It was so in the case of Job. 4. Being dead to the ruinous workings of sin around us. David beheld the way of transgressors and was grieved. So did Jeremiah. So did Paul at Athens. So did Christ, etc. So must all good men. We are to battle against it. II. Positively. It may involve three things.1. The death of all interest in its attractions. Sin in our world has wonderful attraction. The taste, the skill, the genius of ages, have been expended in investing it with all conceivable charms. But the holy soul sees through it, and is disgusted. To it, all its attractions are but as a spangled dress that robes an ugly theatrical. 2. The death of all desire for its pleasures. Sin has “ pleasures for a season.” The holy soul has higher--the pleasures of a purified imagination, as exalted hope, a God-inspiring soul, an approving conscience, a smiling God. 3. The death of all fear about its penalties. (D. Thomas, D. D.)The burial of the past 1. Life is a series of fresh beginnings. We cannot really undo the past, but still we have to do as much towards it as we can. Nothing is more natural than to say to ourselves, “ Let me begin again; all this has been a very foolish mistake; I am very sorry that I took the turn I did.” The beginning again is made impossible by the indelible character of what we have done. Besides the reputation we have acquired, there is the memory of our past life. If we could but wipe out the past, and retain the experience that we have gained without the pain and sin through which we gained it, that would, as it seems, wholly satisfy our need, and we could really commence afresh. We do not quite ask to be put on the same level as we might have reached if we had been more careful, more in earnest. What we ask for is to be enabled to fight the next battle without the burden of the past on us. We want, in short, to bury a great deal of the past, and not have its presence haunt us any more. 2. To this need Easter Day is the answer. You are at full liberty to do all you ask. Let not the memory of sin haunt you with any such daunting terrors or shames. Bury the dead past with all its sins; on this one condition, that you are “ alive unto God through Jesus Christ our Lord.” If you can learn from the past your weak points, your besetting sins; if you can gather out of it that which came from God, and that which you can use in the service of God, then, by all means, bury the rest, and defy its power; and live in the power of the Son of God. 3. It is true that every deed passes into the substance of our being, and we can never be after it what we were before. But for all that, the sins that we have committed must not be allowed to work upon us beyond the measure that God has assigned to them. You have sinned, and you cannot be what you were, nor what you might have been. But you still can be a servant of God, and even your past sins can become in His hands instruments of His will. The fall of David gave us the thirty-second Psalm; the fall of St. Peter fitted him to strengthen his brethren. The weakness of St. Paul taught us the lesson, “ My grace is sufficient for thee; for My strength is made perfect in weakness.” There is even in evil a good element; and out of sin we may draw strength; and when we have drawn out all that may help us for the future, we need not fear to bury all the rest. Christ has expressly taken all that on Himself. We have, in the death and resurrection of Christ, the certain assurance that they who live unto Him need fear no condemnation. 4. Not with the past is our chief business, but with the present and the future. Let me then give a few cautions to those who really desire to reckon themselves to be dead unto past sins, but alive unto God. It is not at all uncommon to find that a high festival like Easter gives us a sense of recovered freedom, and a sort of confidence in our strength to win the battle. And then this excitement wears off, and we are not only back where we were before, but have the additional weakness caused by an additional defeat. Now-- I. Beware of confounding a slight repulse with a regular defeat, and of allowing your enemy to win, not because you are really beaten, but because you merely fancy you are. A temptation comes to you in the shape of an evil thought. Do not yield as if the evil thought were as bad as the evil word or deed. Cast out the foe, and let him not drive you to sinful actions. Or, again, if you have actually given way, do not say that this is complete defeat. Fight every inch of ground. However much you may be defeated, the mere fact of your having kept up the battle retains you on Christ’ s side, and ensures you His help. II. In recommencing the battle with sin, despise not the day of small things. Life to our foolish eyes seems not so earnest, not so solemn as we had thought it. We had been prepared for something extraordinary, and we find nothing that is not commonplace. We are like soldiers who have been drilled for a pitched battle, and then find nothing but a war of outposts, and so become discontented and careless. But the power of the Spirit of God is as much shown in small things as in great. The microscope proves that God’ s hand will fashion the wing of an insect as carefully as the grandest and most complicated animal structure. So, too, is it in the spiritual world; and the Creator would have the slightest impulse of the will as perfect and as pure as the deliberate choice of the reason. III. Be not content with negatives. Do not only resist temptation, but seek to serve God by diligent discharge of duties, by kindness, by turning your thoughts to your Father in heaven, to the Cross of your Redeemer. And I put the first of these first, though the last is the most important, because it is with the first, the outer duties, that we always have to begin. Begin with such duties, for those you are justified in even forcing yourself to do, and however much your inclination may lead you another way, still these duties are to be done. I cannot, in the same sense, bid you force yourself to love God and Christ; but God will most assuredly give you at last, if not at once, the power of loving Him if you are doing your best to obey Him, and when thoughts of Him and of Christ enter your heart, do not turn away. (Bp. Temple.)Life in death I. Paul here exhorts to the acceptance of an ideal scheme of life.1. The facts of Christian experience are to be recognised. The moral antagonism of “ flesh” and “ spirit,” represented by the dispositions of the body and mind, is to be reckoned with (Romans 7:21; Romans 7:23). 2. They are to be interpreted in agreement with the facts of Christ’ s crucifixion and resurrection. (1) The body being “ mortal,” we are to regard it as suffering the penalty of sin, even as our Lord’ s body was crucified. (2) Morally its promptings and tendencies are not to be accepted as the law of conduct, but to be subordinated to the purer and higher impulses of the spirit, which has already entered upon the resurrection life, being mystically united to Christ Jesus (verse 13). II. The practical influence of this upon conduct.1. This is not to be a merely abstract distinction; it is to be acknowledged as the law according to which we are to act, just as elsewhere the apostle exhorts Christians not to consider themselves dead to sin, but to become so (Galatians 5:24; Colossians 3:5). 2. Nor is this to be understood as a violation of our physical nature, as if the spirit were to be benefited at the expense of the body. Asceticism is not countenanced by Paul or his Master. 3. It is but an assertion of the true order of our nature, in which conscience and the spiritual impulses are de jure the ruling authority and power. Our appetites and affections are not evil in themselves, but become so when allowed to rule. 4. The spirit in which this service is to be rendered is one of-- (1) Liberty; for the tyranny of sin, the worst of masters, is thus broken. (2) Sacrifice; of ourselves to God through Christ; the sacrifice being possible and acceptable through association with that of His Cross. So it is, in a sense, a crucifixion, through which death voluntarily endured in one sphere, conduces to life in a higher one. 5. All this is not to be regarded as a mere taking for granted or figurative supposition, but is an exercise-- (1) Of faith, identifying us with Christ.(2) Of free will determining that the ideal shall be realised. III. The encouragement to this course.1. A promise. “ Sin shall not,” etc. 2. The nature of the Divine economy under which we elect to live. As we are incapable of obeying the law, and the law, when unfulfilled, tends to death, we can only rely upon God’ s grace or favour, which abolishes not only the penalty of sin, but its influence, presence, and attraction. (St. J. A. Frere.)Dead but alive 1. How intimately the believer’ s duties are interwoven with his privileges! Because he is alive unto God he is to renounce sin, since that corrupt thing belongs to his estate of death. 2. How intimately both his duties and his privileges are bound up with Christ Jesus his Lord! 3. How thoughtful ought we to be upon these matters; reckoning what is right and fit; and carrying out that reckoning to its practical issues. We have in our text-- I. A great fact to be reckoned upon.1. The nature of this fact. (1) We are dead with Christ to sin by having borne the punishment in Him (verses 6, 7). (2) We are risen with Him into a justified condition, and have reached a new life (verse 8). (3) We can no more come under sin again than He can (verse 9). (4) We are therefore forever dead to its guilt and reigning power (verses 12-14). 2. This reckoning is based on truth, or we should not be exhorted to it. (1) To reckon yourself to be dead to sin, so that you boast that you do not sin at all, would be a reckoning based on falsehood, and would be exceedingly mischievous (1 Kings 8:46; 1 John 1:8). None are so provoking to God as sinners who boast their own fancied perfection. (2) The reckoning that we do not sin must either go upon the antinomian theory, that sin in the believer is no sin, which is a shocking notion; or else our conscience must tell us that we do sin in many ways; in omission or commission, in transgression or shortcoming, in temper or in spirit (James 3:2; Ecclesiastes 7:20; Romans 3:23). (3) To reckon yourself dead to sin in the scriptural sense is full of benefit both to heart and life. Be a ready reckoner in this fashion. II. A great lesson to be put in practice (verse 12).1. Sin has great power; it is in you, and will strive to reign. It remains as-- (1) An outlaw, hiding away in your nature. (2) A plotter, planning your overthrow. (3) An enemy, warring against the law of your mind. (4) A tyrant, worrying and oppressing the true life. 2. Its field of battle is the body. (1) Its wants--hunger, thirst, cold, etc. may become occasions of sin, by leading to murmuring, envy, covetousness, robbery, etc. (2) Its appetites may crave excessive indulgence, and unless continually curbed, will easily lead to evil. (3) Its pains and infirmities, through engendering impatience and other faults, may produce sin. (4) Its pleasures also can readily become incitements to sin. (5) Its influence upon the mind and spirit may drag our noble nature down to the grovelling materialism of earth. 3. The body is mortal, and we shall be completely delivered from sin when set free from our present material frame, if indeed grace reigns within. Till then we shall find sin lurking in one member or another. 4. Meanwhile we must not let it reign. (1) If it reigned over us it would be our god. It would prove us to be under death, and not alive unto God. (2) It would cause us unbounded pain and injury if it ruled only for a moment. Conclusion: Sin is within us, aiming at dominion; and this knowledge, together with the fact that we are nevertheless alive unto God, should--1. Help our peace; for we perceive that men may be truly the Lord’ s, even though sin struggles within them. 2. Aid our caution; for our Divine life is well worth preserving, and needs to be guarded with constant care. 3. Draw us to use the means of grace, since in these the Lord meets with us and refreshes our new life. Let us come to the table of communion and to all other ordinances, as alive unto God; and in that manner let us feed on Christ. (C. H. Spurgeon.)Dead to sin and alive unto God The great object of this chapter is to establish the alliance between a sinner’ s acceptance through Christ and his holiness. And here there is a practical direction given for carrying this alliance into effect.1. Now, if these phrases be taken in their personal sense they would mean that we are mortified to the pleasures and temptations of sin, and alive to nothing but the excellencies of God’ s character, and a sense of our obligations to Him; or in other words, we are to reckon ourselves holy in order that we may become holy. It were a strange receipt for curing a man of his dishonesty, to bid him reckon of himself that he is an honest man. How, by the simple act of counting myself what I really am not, can I be transferred to that which I choose to imagine of myself? How can I reckon that to be true which I know to be false? We have heard much of the power of imagination; but this is giving it an empire that exceeds all which was before known. 2. Now you free the passage of these difficulties by taking the phrases forensically. To be dead unto sin is to be in the condition of one on whom death, the sentence of sin, has already been inflicted--if not in his own person, in that of his representative. To be alive unto God is to live in the favour of God--to which we have been admitted through Christ. To reckon that Christ died for the one purpose, and that He brought in an everlasting righteousness for the other, is to reckon, not on a matter of fancy, but on a matter proposed on the evidence of God’ s own testimony to faith. And when, instead of looking downwardly on the dark and ambiguous tablet of our own character, we look upwardly to the Saviour, we rest on the completeness of a finished expiation and perfect obedience, and transfer our reckoning from a ground where conscience gives us the lie, to a ground where God, who cannot lie, meets us with the assurances of His truth. 3. But it may be said, might not this be an untruth also? The apostle says to his converts, “ Reckon yourselves dead unto sin” --but is it competent to address any one individual at random, to reckon himself in this blessed condition? Might not he, in so reckoning, be as deluded as in the other reckoning? I answer, It is nowhere said that Christ died so for me in particular, as that the benefits of His atonement are mine in possession; but it is everywhere said that He so died for me in particular, as that the benefits of His atonement are mine in offer. They are mine if I will. Such terms as “ whosoever,” and “ all,” and “ any,” and “ ho, everyone,” bring the gospel redemption specifically to my door; and there it stands for acceptance as mine in offer, and ready to become mine in possession on my giving credit to the word of the testimony. The terms of the gospel message are so constructed that I have just as good a warrant for reckoning myself dead unto sin, as if I had been singled out by name. 4. And what is more. You will not acquire a virtuous character by imagining that you have it. But there is another way in which it may be acquired. Not by any false reckoning about your actual character; but by a true reckoning about your actual condition. It is not by imagining I am a saint that I will become so; but by reflecting on the condemnation due to me as a sinner--on the way in which it has been averted from my person--on the passage by which, without suffering to myself, I have been borne across the region of vindictive justice, and conclusively placed on the fair and favoured shore of acceptance with God. The sense and the reckoning of all this may transform me from the sinner that I am into the saint that I am not. How shall I, now that I have been made alive again, continue in that hateful thing, of whose malignant tendencies in itself, and of whose utter irreconcilableness to the will and character of God, I have, in the death of my Representative and my Surety, obtained so striking a demonstration? 5. Mark, then, the apostle’ s receipt for holiness. It is not that you reckon yourself pure, but that you reckon yourself pardoned. And how it should fall with the efficacy of a charm on a sinner’ s ear, when told that the first stepping stone towards that character of heaven after which he has been so hopelessly labouring, is to assure himself that all the guilt of his past ungodliness is now done away--that the ransom of iniquity is paid, and that by Christ’ s death the penalties of that law he so oft has broken shall never reach him. It is this which brings home to the believer’ s heart the malignity of sin; it is this which opens to him the gate of heaven, and, disclosing to his view the glories of that upper region, teaches him that it is indeed a land of sacredness; it is this which inclines his footsteps along the path to immortality, which the death of Christ alone has rendered accessible; it is this which conforms his character to that of the celestial spirits who are there before him; for the will of Christ, whom he now loves, is that he should be like unto him; and the grateful wish and grateful endeavour of the disciple, draw forth from his labouring bosom that prayer of faith, which is sure to rise with acceptance, and is sure to be answered with power. (T. Chalmers, D. D.)Dead to sin, alive to God I. What it is we are to reckon ourselves as being.1. Dead unto sin. (1) He who is dead is bereft of all power of thought or action. We may call him by his old familiar name, but he knows it not. We may appeal to him by all in which he used to be most keenly interested, but our words fall unheeded. (2) Such it is to be dead to sin. Temptation comes to him who is dead to sin and finds no part in him. Old sins which were once full of attraction he now cares not for; and they have no power over him. They are as much matters of indifference to him as last year’ s news, or last year’ s fashions. 2. Alive unto God. (1) To be alive to anything is to take a keen interest in it. The mother is alive to the needs of her children; the tradesman to the variations of the market; the general to every point of advantage for his own forces, or of difficulty to those of his adversary. (2) The Christian is alive towards God. He is sensitive to His smallest revelation. He listens for every whisper of His Spirit. He recognises His presence in all things. He is alive towards God because he has learned that he lives on God. Like the flower that ever opens its petals to the sun and closes them when the light and warmth of its rays are withdrawn, so the Christian soul is ever open to all the influences of God, and closed to the dark and chilling atmosphere of the world. II. What right have we thus to reckon ourselves as dead unto sin and alive unto God? Because we are members of Him who died unto sin once, and who now forever liveth unto God.1. Jesus our Head and Representative lived a life that was completely dead unto sin (John 14:30), and His final struggle with it was on the Cross, which was the completion of His death unto sin. “ Which of you convinceth Me of sin?” is His own challenge to His enemies, and one by one they were forced to own His sinlessness. Judas, Pilate, the penitent thief, the Roman centurion. 2. He liveth unto God. Throughout His earthly ministry He did so. From the first He is “ the Son of Man who is in heaven” ; He is never alone, for His Father is with Him. But it is in His resurrection that He is visibly shown to be living unto God. 3. It is into Him that we are incorporated. Therefore as He died unto sin and liveth unto God, it is both our duty and our right that we should thus claim the privilege He has won for us. III. The benefit which we gain by thus reckoning ourselves.1. To believe that we can do a thing goes a long way in enabling us to do it. We may have the power, yet if we do not believe that we have it, we lose all its benefits. This belief does not make the power, but it makes it operative. In like manner, to reckon ourselves to be anything is a great help towards being it. No doubt if we reckon ourselves to be what we are not we are guilty of self-deceit and vanity. But in seeking to avoid this mistake we must not fall into its opposite by refusing to claim what it is our right and duty to claim. 2. As Christians we have a right to reckon ourselves dead to sin and alive to God, and the fact that we can claim it will go far to make the claim a reality. When we realise that our true position is that we are dead to sin we can face temptation with certainty of success. When we are assured that we are alive to God we can feel more confidence that He is living in us, and that His life will be perfected in us. Many a battle has been lost through fear which would have been won if the defeated army had only “ reckoned themselves” equal to the conflict. IV. How may we be sure that this reckoning is no mere feat of imagination or figure of speech, but a solid fact?1. As a matter of fact we do not find ourselves to be dead to sin. If it does not now win us by its open allurements, it lies in wait for our own unguarded moments. Neither are we yet truly alive unto God. Our moods vary. We are keenly alive to Him at one hour, and cold and indifferent the next. 2. There is but one way by which our actual condition may be made to correspond with our ideal; “ through Jesus Christ our Lord.” (1) It is because we are united to Him that we may reckon ourselves dead to sin. (2) It is because He to whom we are united is our Lord, that we have confidence that that which He bids us to be we may be. The more we realise that He is Lord of our inmost being, just so far will He bring it into subjection to Himself, and mould it after His own pattern. Is not all power given to Him? Has He not therefore power to make us indeed dead to sin and alive unto God? Believe it. Trust Him. (Canon Vernon Hutton.)Dead to sin and alive unto God through Christ I. What it is to be dead unto sin. Obviously the opposite of being dead in sin. As he who is dead has nothing more to do with earthly things, so he who is dead to sin has nothing to do any more with sin or its attractions. II. What is it to be alive unto God? To be full of life for Him--to be altogether active and on the alert to do His will. III. What is it to reckon ourselves dead indeed unto sin? To believe, esteem yourselves dead to it. Regard this as truly your relation to sin; it shall have no more dominion over you. IV. What is meant by reckoning yourselves alive indeed unto God through Jesus Christ? That you are to expect to be saved by Christ and to calculate on this salvation as your own. V. What is implied in the exhortation? That there is an adequate provision for realising these blessings in fact. A precept requiring us to account ourselves dead to sin and alive to God, would be utterly untenable if no provision were made for its accomplishment. VI. What is implied by complying with this injunction?1. Believing such a thing to be possible. 2. Ceasing from all expectation of attaining this state of ourselves. 3. A present willingness to be saved from sin, and the actual renunciation of all sin as such. 4. An entire committal of our whole case to Christ, not only for the present, but for all future salvation from sin. 5. The foreclosing of the mind against temptation, in such a sense that the mind truly expects to live a life purely devoted to God. Christians in this state of mind no more expect to commit small sins than great sins. Hating all sin for its own sake and for its hatefulness to Christ, any sin, however small, is to them as murder. 6. That the Christian knows where his great strength lies. He knows it does not lie in works, but only in Christ received by faith. Conclusion:1. This text alone entirely justifies the expectation of living without sin through all-abounding grace. 2. To teach that such an expectation is a dangerous error is to teach unbelief. Dangerous to expect salvation from sin? If so, what is the gospel worth? Some expect to have to count themselves not dead indeed unto sin, but somewhat alive to it, and in part alive to God through all their mortal life. It follows as quite a thing of course that expecting no complete victory over sin they will use no appropriate means, since faith stands foremost among those means, and faith must include at least a confidence that the thing sought is possible to be attained. An elder I knew rose in a meeting and told the Lord he had been living in sin thus far, and expected to go on in sin as long as he lived; he had sinned today and should doubtless sin tomorrow, and so on--and he talked as calmly about it all as if it were foolish to make any ado, as well as impossible to attempt any change for the better. How horrible! Suppose a wife should say to her husband, “ I love you some, but you know I love many other men too.” And yet this is not to be compared in shocking guilt and treason with the case of the Christian who says, “ I expect to sin every day I live,” with unmoved carelessness. You expect to be a traitor to Jesus each day of your life; to crucify Him afresh each day; and yet you talk about having a good hope through grace! But tell me, does not every true Christian say, “ Do not let me live at all if I cannot live without sin; for how can I bear to go on day by day sinning against Him I so much love!” (C. G. Finney, D. D.)Dying to sin and living to God Paul’ s object in this chapter is to exhibit the inconsistency of sin with the Christian faith and position. We are, he says, planted together with Christ, and baptized into His death that we may pass with Him into a new life. There is only one kind of perfect human life, the life exemplified in Jesus Christ; and to this there is only one possible path, viz., death. The grub cannot pass to the higher life of the dragonfly without first sickening and becoming dead to all the life it has been familiar with, and we, in order to enter the true life of man, must die to the old. I. What is it to be dead to sin?1. To be beyond its power to inflict penalty upon us. If a servant has come to a settlement with his master there remains no longer any bond between them. Now the wages of sin is death, and our wages have been paid in the death of Christ. The law has no claim upon a man who has suffered its extreme penalty, and this the old legal phraseology of Scotland brought out when it spoke of criminals being justified in the Grassmarket, when they were hung there. By death they cleared scores with the law. Thus we have by the death of Christ the removal of our guilt. 2. To be irresponsive to the appeals of sin. How unmoved, how irresponsive the dead are! Let the master shout at his slave’ s dead body; not one finger stirs to obey his orders. Was the dead man vain and fond of applause? the acclaims of a world bring no smile of pleasure to his face now. Was he mean and greedy? Fill the dead hand with gold; the fingers will not close upon it. The soldier who a few months before sprang forward at the sound of the bugle, now knows no difference between the charge and the retire. The most passionate kiss that love presses on the face of the dead wins no acknowledgment, no returning embrace. Such is the insensibility of the true Christian who avails himself of his position. The man who was led by his appetites, and could not walk the streets without sinning, sets the Cross of Christ before him, and finds he can as little sin as if he were a corpse. 3. Not only a complete but a final severance from sin. Death is a state from which no one returns to the old life. So it was with Paul himself, who realised his position in Christ. (1) There are animals which hibernate, and for all practical purposes are dead for a season; they cease to be a terror to their natural prey, they entirely abandon their haunts and habits; but when the warmth of spring penetrates to their temporary burying place there is a revival of their old instincts, energies, and habits. With many persons the abandonment of sin is a mere hibernation. For a while they seem to have lost all taste for their old ways, and, in the ardour of a newly conceived idea of life, the man is impregnable to all that would lead him from it. He is wrapped up in his new and strong resolve, and while that lasts he is insensible to the storms that would drive him from his path. Or something has made the world distasteful; his prospects have been blighted, and he withdraws from his former keen engagement in this world’ s affairs. Or there comes to the man of pleasure higher and better impulses; the Spirit of Christ strives with him, or some outward event warns him, and for the present he becomes dead to the solicitations of appetite. Or a young person comes under the influence of someone who does live a consecrated, unselfish, Christ-like life, and the influence is commanding while it lasts. All those temporary abandonments of sin are mere sleeps, or states of torpor; the soul of sin lives on securely underneath the lethargic surface, and, when the period of slumber passes and the cause of insensibility has exhausted itself, will return again with renewed and stronger life to all its old habits and ways. (2) Men sometimes commit suicide. They see that things have gone so far wrong as to be irretrievable. To go into hiding and wait for a better time is in vain; carefully weighing probabilities, they conclude that their severance from the world must now be final. This requires a clear judgment and a strong will. The same deliberate and decisive finality of action is required of us. Less than this will not do. We cannot get into a new life in any other way than by dying to the old. Yet how many of us stand, like Nero, with the dagger at our throat but with a hand far too nervous to drive it home. It is this great act of will that marks the second birth. II. What is meant by living to God? This aspect of our participation with Christ is more important.1. To die to sin is but a necessary preliminary. By itself it is incomplete and ineffective. Death can never form a desirable state, but only life, and it is because death of this kind promises fuller life that we pass through it. 2. Some persons, however, are dead to sin, but they are dead to everything else. Religion, instead of enlivening and enlarging them, seems to benumb and deaden them. For all the active good they do they might as well be in the grave. The poor man who needs help would as soon think of knocking at a tombstone as of knocking at their door; active beneficence on their part would startle us as if the sheeted dead had come to our aid. Where there is fulness of life there is activity, joy, love, intensity; not coldness, selfish caution, parsimony, and seclusion from the woes, the joys, the interests of men. 3. And where there is life it will appear; burying the seed beneath the clod, the life that is in it will work its way through, and show what it is. The body of Christ could not be held under the power of death, and if the Spirit of life that was in Him be really in us, that life will break through all that overlies it. And if you do not fill your life with Christian activities, and your heart with Christian joys, they will soon be filled and flooded with the old life. Do not make it needful that men should feel your pulse, or hold a mirror to your mouth to see if you be really alive; but let it be seen by the brightness of your vision, by the activity of your step, by the force and helpfulness of your hand, that you have a more abundant life. 4. This life, like Christ’ s resurrection life, is real. Our Lord took pains to prove that His risen body was not a phantom. Our risen life must be equally substantial. From the first some have had a name to live while really dead. Their appearance of newness does not bear scrutiny; they are airy nothings, pithless, pretentious, disappointing appearances; they imitate the conduct of those who have real life, or they are lifted up and carried along by the crowd around them, but when left to act in their own strength they are found to be powerless--dead. All about them is unreal; the religious expressions they use are borrowed, learned as a foreign tongue, so that you can readily detect the accent. Their prayers are forced; their whole religious life is a makeup; not an actual, constant, self-supporting, free life. Strive to be true, to stand upon your feet, to act upon convictions of your own, to speak as you feel, without being an echo of other persons. Be sure that in yourself there is a true, risen life. (Marcus Dods, D. D.)Dying to sin and living unto God The apostle exhorts us to reckon ourselves to be-- I. “ Dead unto sin.”1. This involves death. (1) To its ensnaring artifices. Moses “ chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.” Hence we learn that sin is not without its pleasures, and that if we will cast in our lot With the people of God we must lay our account with losing them. (a) But these pleasures last but for a season. (b) They are only pleasures when viewed in a false light. Let but the light of truth dawn in upon the soul, and we find that we have been embracing disappointment and vanity and pain (verse 21). (2) To the indwelling love of it. This will follow on the true discovery of its nature. When we are conscious of having had a deception practised upon us, our hatred is proportionate to the measure of our former love. We find that we have been nursing a viper in our bosom, and therefore, on discovering it, we are anxious to cast it away. (3) To its reigning power. This, indeed, is the only true mortification of sin. “ Mortify, therefore, your members which are upon the earth.” Let the natural man be pierced through and through, until ye have crucified the whole “ body of sin.” The head of pride must be crowned with thorns; the hands of covetousness must be pierced with nails; the unruly appetites must be put off with vinegar and gall. Yea, the whole man must be laid in the grave, must be buried with Christ, in order that with Christ also it may rise to newness of life. 2. Here is the design of all religious ordinances, viz., that the root of bitterness may be destroyed in the soul. We are buried with Christ in baptism, in faith that our corruptions shall be drowned, even as the Egyptians were when they lay dead on the seashore. We approach the Lord’ s table in faith that the food which we there receive spiritually into the soul shall operate as a poison to all those corruptions which yet reign within us. Every prayer we offer up is a blow at sin; every self-denial we practise is to starve out corruption from the soul. But, in order to the completeness of this death of sin within us, it is needful that we take away all the means of life. “ Fire is as effectually put out by taking wood away as by throwing cold water upon it.” We must take care to blockade all the avenues of temptation; we must intercept those supplies which “ the lust of the flesh, and the lust of the eye, and the pride of life,” are forever conveying into the soul. II. “Alive unto God.” We are not to give a dead carcase to a living God; neither, on the other hand, when the members of the old man have been crucified, are they to remain idle. No; after they are buried, they are to rise again, and be laid as a free will offering on the altar of God. Being dead to sin we must henceforth be alive to God.1. To the honour of God’ s name.2. To the interests of His kingdom.3. To the glory of His grace in the entire sanctification of our souls. Conclusion:1. All comes to us through Jesus Christ our Lord. If there be any subjugation of the power of sin in the soul, “ His right hand hath got the victory” ; if there be any quickening to a renewed existence, He it was who began, and who must complete the work. 2. Let shame prompt you to die to sin. If Christ died for sin, the least we can do is to die to sin. 3. Let gratitude prompt us to “ live to God.” (D. Moore, M. A.)Dying to sin and living unto God I. The believer’ s true position.1. Dead to sin: to-- (1) Its attractions.(2) Dominion.(3) Condemnation. 2. Alive unto God. (1) His presence.(2) His favour.(3) His influence.(4) His authority. II. The means through which it is attained--Jesus Christ.1. Faith in Him.2. Identification with Him. III. The duty of realising this.1. Theoretically.2. Experimentally.3. Practically. IV. The motives by which it is enforced--“ likewise.” (J. Lyth, D. D.)Christians dead unto sin and alive unto God We are reminded that Christians are-- I. “ Dead indeed unto sin.”1. This implies more than their avoiding sin. A man from fear of loss, hope of advantage, or from reference to his reputation, may be induced to avoid what he loves: and there are many who are ready to wish that it were lawful to indulge in sin. Lot’ s wife left Sodom, but her heart was in it still, and if all those were to become pillars of salt who profess to forsake the world, while hankering after it, we should hardly be able to move about. 2. Christians are mortified to sin. The Christian’ s aversion to sin is natural, and we know that all natural aversions operate universally. It is not to some particular vice to which he may have no constitutional propensity or little temptation. If it were lawful to say to a mother, “ Why you may take your child and throw it out of the window,” she could not do it. And why? Has she not strength to open the window? Has she not arms to throw it out? Oh! but it would violate every feeling of her nature; it would be impossible and this would be a safer prevention than any argument or threatening against it. So the Christian “ doth not commit sin” --that is, as others do, and as he once did--“ for His seed remaineth in him; and he cannot sin because he is born of God.” 3. You see how the apostle treats this matter: “ How shall we, who are dead to sin,” by profession, by obligation, by inclination, “ live any longer therein?” (verse 2). As no creature can live out of its own element, so it is impossible for the Christian, now that he is regenerated, to live in sin. II. “Alive unto God.” If there were no instance of immorality in the world, I should want no other proof that man was a fallen creature than his insensibility and indifference towards God. That a subject should be dead to his sovereign, a child to his father, the creature to his Maker, a beneficiary to his benefactor; can you imagine that God made man with such a disposition as this? Now real religion must commence in the destruction of this insensibility. Christians are alive unto--1. God’ s favour. While many ask, “ Who will show us any good?” he prays, “ Lord, lift up the light of Thy countenance upon me.” He knows and feels now that “ His favour is life,” and His “ loving kindness better than life.” This makes him happy, whatever may be his outward condition. 2. His presence. Is the sanctuary now attractive to him? It is principally because it is “ the place where His honour dwelleth.” Does he love the retirement of the closet? It is because there he holds communion with his God. He loves the company of the godly because they remind him of God, and considers heaven as the perfection of his happiness because he will be forever with the Lord. 3. His glory. It is this that led the apostle therefore to say, “ Whether we eat or drink,” etc. Hence he sympathises with the cause of God in all its variations. If professors fall away, and bring a scandal upon it, he is sorrowful. On the other hand, if the Word of the Lord runs and is glorified, and if believers walk in the fear of the Lord, in this he rejoices. III. “ Through Jesus Christ our Lord.” As--1. Their Example. In His principles, temper, practice, they see the character which we have described fully embodied. In Him there was no sin; He always did the things that pleased the Father: He was our religion incarnate. 2. Their Teacher. He has set before us those arguments and motives which have the greatest tendency to turn us from sin and to God, so that we may be dead to the one and alive to the other. 3. Their dying Friend. Is it possible for me to love and live in that which crucified the Lord of glory? 4. Their meritorious Saviour. When He died for their sins He at the same time obtained for them grace for trial, duty, and conflict. IV. “ Reckon yourselves” as such.1. In order to maintain the conduct that is suitable to such; for your conduct should correspond with your character and your condition. The way to know what you ought to do is always to consider what you are. 2. In order to keep you from wondering at the treatment of such. 3. In order that ye may rejoice in the portion of such. If the world frowns on you, God smiles; if they condemn you, He is near to justify. You may be losers in His service, but you can never be losers by it. (W. Jay.)Alive unto God This means that a man-- I. Breathes God’ s life. There was a man taken out of the water apparently dead. The physician came and breathed into the nostrils and mouth of the poor fellow, and then pressed the breast; breathed in again and pressed the breast. At last he had the joy of hearing a gasp, and then of seeing the opened eye. “ Alive unto God” means that God has breathed into you His breath; the breath of life and of righteousness. II. Puts forth effort. There is a picture in Brussels of a man thought dead of the plague. He was not dead. After a time, awaking, he felt he was nailed up in the coffin, and the picture shows him to be in the act of pushing up the lid. So it is with the man who is “ alive unto God.” He puts forth efforts, and he repeats them till he is delivered. III. Requires food, to sustain the new life. IV. Desires the knowledge of God. What efforts some men make to acquire knowledge of earthly things. The Christian, whilst not despising that knowledge, desires especially to know God. V. Resists sin. There is that fight going on. The unconverted man reasons--“ Don’ t sin, because you may be found out.” The devil strikes him down to the ground, and he says, “ There is no life in him now.” But how is it with the Christian when Satan endeavours to overcome him? He has God’ s armour on, and the sword of the Spirit, and he stands, because he is alive unto God. VI. Bears the cross. Being “ alive unto God,” and having Christ’ s love in the soul, we can lift up and carry the heaviest burden with rejoicing of heart, for we have His life; the life that Christ had, that same life is in us. Conclusion:1. Is it not being alive in faith to God? It is not alive unto creeds, but unto God. It is faith in the presence of God. 2. It also is alive in hope to God--that hope which is the anchor holding on amidst all earth’ s tempests and all the wild sea’ s roar. 3. It is alive in love to God. What will not the soul endure for those whom it loves! It imitates the example of those who have its affection. (W. Birch.)The transfer of life to God In the days of King John of England the dignity of the English crown was brought to its lowest. King John submitting to the Pope as a vassal, and before the Pope’ s legate, taking off his crown, he handed it to the legate, who took it, put it down for a moment to show his possession of it, then handed it back to John to be held by him as a vassal of Rome. But this incident illustrates how we Christians can die to ourselves, yet be living for Christ. We take our life in our hands, and hand it over to God. But see, He lifts it again and holds it out towards us, saying, “ Take this life and use it for Me, as My vassal, My servant.” (J. Hamilton.)Holiness the Church’ s life Holiness is the life of the Church; it is this that makes the Church a living body, and consequently the means and agent of its own growth and happiness. A living thing grows from itself, and not by accession from without, as a house or a ship grows. A flower does not grow by adding a leaf to it, nor a tree by fastening a branch to it, nor a man by fixing a limb to his frame. Everything that has life grows by a converting process, which transforms the food into means of nourishment and of growth and enlargement. A holy Church lives, and its holiness converts all its ordinances and provisions into means of deep-rooted, solid, enlarged, and beautiful holiness. (T. W. Jenkyn, D. D.) Romans 6:12 Let not sin therefore reign in your mortal body. The reign of sin “ Let not sin reign” because it is-- I. A tyrannic reign.1. Sin has usurped its sway over the heart. It forms no part in the original plan of our world. 2. It gains the ruling power gradually. If the criminal knew from his first sin the tremendous power it would have upon his life his downward course would have been arrested. The chain was drawn tighter by degrees. 3. As Britons we hate everything oppressive, the public sentiment is against all tyrants; still the greatest of all is tolerated in the hearts of thousands. II. A dishonourable reign. Occasionally we are obliged to blush at the deeds done in the name of England. But as a rule we are proud of our country, not so much on account of its wealth and military strength as the position it has gained for uprightness. Sin is dishonourable to God and to man. It is the transgression of the best law, and the highest ingratitude. III. A destructive reign. Peace, moral beauty, and strength are destroyed wherever sin has the ruling power. It is a cancer that eats its way gradually, yet effectually, to the very roots of our being. Conclusion: Subjects we must be; it is for us to decide under whose government. We cannot govern ourselves, we must serve either righteousness or sin. How thankful we ought to be that there is a higher, stronger, purer power ready to enter the heart and rule there. We are under no obligation to let sin have the throne. The Spirit is willing to govern if man will open his heart. (Jenkin Jones.)The reign of sin I. What is it for sin to reign over us.1. All men are sinful (Romans 3:10-12). 2. There is no sin but all men by nature are prone to (Psalms 51:5). 3. But there is some sin that everyone is inclined to more than others (Psalms 18:23), by-- (1) The constitution of his body (1 Corinthians 9:27).(2) Vocation.(3) Custom (Jeremiah 13:23).(4) Condition in the world (Proverbs 30:8-9).(5) Temptations (1 Peter 5:8). 4. The sins we are most inclined to may have a prevalency over us, either-- (1) Partial (Romans 8:20-21), or--(2) Plenary, without resistance (Romans 6:12; Romans 6:20). 5. When sin has a full prevalency in us it is said to reign over us. Because we-- (1) Are subject to its power.(2) Obey its minions (Romans 6:16; Romans 7:5). II. Why should not sin reign over us. Because--1. It has no right or title to this kingdom, but only God as-- (1) Our Creator.(2) Preserver (Acts 17:28).(3) Redeemer (1 Corinthians 6:20). 2. We are buried with Christ by baptism into His death, and so are free from sin (Romans 6:1-3; Romans 6:7; Romans 6:10-11; Romans 6:14). 3. If it reign in us it will ruin us (Romans 6:23). III. How shall we obtain the victory over it. By--1. Faith in Christ. 2. Prayer (Psalms 119:133; Romans 7:24). 3. Watchfulness (Proverbs 4:23). IV. Uses. 1. Of examination. That is a reigning sin-- (1) Which is your chief end and greatest pleasure (Colossians 3:5; Philippians 3:19).(2) Which is made habitual by custom (Jeremiah 13:23).(3) Which your thoughts run most upon and study most for (1 John 3:8-9).(4) Which we most willingly submit to (John 8:44; Romans 6:13; Romans 7:21-22).(5) Which we do not love to hear reproved.(6) That for whose sake we commit others (Psalms 18:23), as David’ s murder for adultery.(7) Which distracts us in holy duties (1 John 2:15). 2. Of exhortation. Consider-- (1) Sin is the greatest slavery in the world (2 Peter 2:19; Titus 3:3).(2) Christ came into the world to redeem thee from it (Romans 3:26).(3) If sin reign in thee, thou hast no part in Christ (Matthew 6:24), for Satan reigns over thee (2 Timothy 2:26).(4) Thou wilt have but bad wages for thy service. (a) In this life--the torture of a guilty conscience--a curse on thy estate (Malachi 2:2)--the wrath of an offended God (Psalms 7:11). (b) In the life to come--separation from God--imprisonment in hell (Romans 6:23). (Bishop Beveridge.)The tyranny of sin I. The tyranny of sin. It has--1. Made the body mortal.2. Developed its lusts.3. Through it enslaved the soul. II. The duty of resisting it.1. We ought, because Christ has redeemed us.2. We can, through grace.3. We must if we would be saved. (J. Lyth, D. D.)An indomitable will needed If a man has a strong besetment, he must treat it as he would a savage dog. He must keep it kenneled and chained, and never suffer it to go beyond its tether, however it may bark or growl. He will have to say to it every now and then, “ Down, sir.” He will sometimes require the stern resoluteness expressed in John Foster’ s saying, “ This soul shall either conquer this body or shall leave it.” Ruthless, bloodless, indomitable will is needed sometimes in order that a man may fight well the battle of his life. Sin dwelling in but not reigning over the believer 1. Some would substitute here in place of “ mortal,” as liable to death, the idea of actual death in Christ. Sin having been plucked of its sting, our Saviour having received it in His own body, therefore there is no more power in our adversary to inflict its mortal poison upon us; he is not only disarmed of his right to condemn us, but of all ability to tyrannise over us. In virtue of his defeat he will not obtain the dominion over our hearts unless we let him. Our resistance, backed as it is by the plea of a Saviour crucified, and by the power of a Saviour exalted, will be greatly too much for him. We who have been baptized into Christ are somewhat in the same circumstances that the children of Israel, after being baptized into Moses in the Red Sea, were in reference to the tyranny of Egypt. Their enemy was engulfed in that abyss over which they found a shielded way; and, placed beyond his dominion, it was now their part to exchange the mastery of Pharaoh for the mastery of God; but those who rebelled were cut off in the wilderness. 2. And this analogy does not fail us if we take “ mortal” in the customary signification. While in these mortal bodies, we are only on a road through the wilderness of earth to the blessedness of heaven. All who are really partakers with Christ in His death have got over a mighty barrier. They have been carried through the strait gate of acceptance, and have now to travel along the narrow way of duty and discipline, “ not after the flesh, but after the Spirit.” Let not sin reign over us on the passage that we have yet to traverse. Let us stifle every rising inclination for the carnalities of Egypt, and come not under the power of those lusts which war against the soul, till we reach the spiritual Canaan where every inclination to evil shall cease to exist and so cease to annoy us. 3. We cannot fail to perceive how widely diverse the injunction would have been, if instead of, “ Let not sin reign,” Paul had said, “ Let sin be rooted out” ; or if, instead of saying,” Obey not its lusts,” he had bid us eradicate them. The more enviable state, of course, would be to have no inclination to evil, and could we attain that higher state, we would become on earth what angels are in heaven; but if doomed to the lower state during all our abode here, then we may understand that the life of a Christian is a struggle of two adverse elements, and the habitual prevalence of one of them, and that sin is not to be exterminated, but to be kept at bay. Let us try to banish it, and defeated in this effort, we may give up in heartless despair the cause of our sanctification; but trying to dethrone it, and succeeding in this effort, while we mourn its hateful company, we may both keep it under control and calmly look onward to the hour of release. We cannot obtain such a victory as that we shall never feel the motions of the flesh, but we may obtain such a victory as that we shall not walk after the flesh. The enemy is not so killed as that we are delivered from his presence; but, by an unremitting strenuousness on our part, we may keep him so chained as that we shall be delivered from his power. 4. The time is coming when, freed from every opposing tendency, we shall expatiate over the realms of ethereal purity and love--just as the time is coming when the chrysalis shall burst with unfettered wing from the prison in which it is now held; and where, we doubt not, that it is aspiring and growing into a meetness for traversing at large the field of light and air above it. This representation of indwelling sin-- I. Conduces to the peace of a believer. The very occurrence of a sinful desire, or feeling, harasses a delicate conscience, and he may be led to suspect therefrom his interest in the promises. But it will quiet him to be told that there is a distinction between the saint who is struggling below and the saint who is triumphing above. II. Conduces to the believer’ s progress, for it leads to a most wholesome self-distrust which, for one thing, will save him from needlessly thrusting himself into a scene of temptation. God will grant succour against the onsets which temptation maketh upon us, but He does not engage Himself to stand by us in the presumptuous onsets which we make upon temptation. III. Leads us to such measures as may strengthen the gracious part of our constitution for every such encounter as cannot be shunned. Temptation will come, though we should never move a step towards it. What, then, is the best method of upholding the predominance of the good principle over the evil one? A fresh commitment of ourselves in faith and in prayer to Him who first put the good principle into our hearts--another act of recurrence to the fulness that is in Christ Jesus--a new application for strength from the Lord our Sanctifier to meet this new occasion for strength which He Himself has permitted to cross our path. (T. Chalmers, D. D.)Follow after holiness I. How must we do this?1. By breaking the power of sin (verse 12).2. By yielding ourselves to God (verse 13). II. Is it possible? Grace destroys--1. The dominion of sin (verse 14).2. The love of sin (verse 15). III. Why ought we to do it? It is required--1. By the obedience of faith (verse 16).2. By gratitude to God for His gracious help (verse 17).3. By our merciful emancipation from the bondage of sin. (J. Lyth, D. D.)The obligation of a holy life I. Its elements.1. Subjection of natural lusts.2. Renunciation of the service of sin.3. Consecration of all the powers to God. II. Its possibility (verse 14). As Christians--1. We are not under the law.2. But under grace.3. Consequently receive dominion over sin. III. Its indispensable necessity. Because--1. Grace requires it.2. Practice determines to whom we belong.3. Obedience is the perfection of righteousness. (J. Lyth, D. D.) Romans 6:13 Neither yield ye yourselves as instruments of unrighteousness unto sin: but yield yourselves unto God. Yielding Yielding is an image carried over from the world of matter into the world of mind. In every case of yielding you have pressure meeting with resistance and overcoming it. Note then-- I. The pressure. There are many kinds of pressure. When your shoe pinches you it presses upon one small point only, but the kindly pressure of the air is upon every part of your body. And such is Heaven’ s gentle pressure upon your soul. God presses us through--1. The experiences of life. These Romans before their yielding were great pleasure seekers, and Paul asks what they had gained by it all. The answer is, nothing but shame and death (verses 21, 23). They were like their own Caesar, who, when at the height of his glory, asked, “ And is this all?” Chrysostom tells us that the pressure of disgust at heathen pleasures brought him to the yielding point, and that many young men in his day had the same experience. And life is the same in every age. At a Jewish wedding the priest places an empty wineglass on the floor, and the bridegroom, setting his heel open it, splinters it into fragments. The strange custom is meant to remind the newly married pair that their earthly happiness is just as fragile. If so, we must ask whether there is no cup for mortals that call never be broken. Thus life puts upon us a strong pressure which should make us yield unto God. 2. His law. This Epistle is full of this pressure. It says, You are under God’ s law and you ought to obey it. But you are ever breaking it. What, then, are you to do? Escape from its terrors there is none but by yielding. The law drives the law breaker into the open arms of the Law fulfiller. 3. His love. Paul has very great faith in the power of this pressure. He states all the facts of Christ’ s life and death, and shows how they all reveal God’ s kindness to sinners. He does everything to win attention to Christ’ s redeeming love, for he knows how it can bring the soul up to the bending temperature. Often the quietest and gentlest influences conquer resistance that defies all other pressure. Arctic explorers frozen in amid blocks of ice would fain set themselves free by main force, but in vain. But the sun at length smiles upon the stubborn snow mountain, and grim winter lets go his hold and quietly yields. Thus the resistance of our frozen hearts is melted away by Divine love. 4. In pressing a man towards Christ the Holy Spirit often unites these three and other kinds of pressure. II. Man’ s resistance.1. There is a resistance called vis inertia, i.e., the power of doing nothing. That rock which came thundering down the hill, and now blocks the highway by its dead weight, overcomes all the pressure one hundred men can bring to bear upon it. And some offer a rock-like resistance to God. Their habits are all against God, and they won’ t consider whether their habits should be changed. Habit is the Latin word habet; it has them. They are slaves with a wish to be free. 2. But others resist of set purpose. The murderers of Stephen were of this class. Some do this who are outwardly respectable; theirs is resistance without violence. Others do not care to hide their resistance. “ I hated the gospel,” one confessed, “ and my soul hissed against it as cold water hisses when it meets fire.” The resisting, defying power of man’ s will is awful. Milton in “ Paradise Lost” makes this the explanation of Satan’ s character. I have read that the physician who attended a dying nobleman, famed for his genius and godlessness, one day overheard him saying, “ Shall I yield? Shall I pray?” The physician held in his breath for the answer, as the dying man was not aware that anyone was within earshot. After a pause, the dying poet said, firmly, “ No, no weakness!” Ah! there it is; yielding seems weakness to the unhumbled heart. Think of it--a weakness to yield to God and Christ, to eternal truth and mercy! III. The yielding point. That point is reached when man’ s resistance gives way under God’ s pressure.1. The Christian life begins with an act of yielding. The Christian does not yield as the defeated soldier yields to his foe who slays him, but with the consent of all that is within him, as one “ alive from the dead.” Often a small thing, as it seems to us, makes the happy day that fixes the choice on the Saviour. The turning points of life are like the water partings of great rivers, where a raindrop’ s destiny is often decided by a breath of wind. While the gentlest touch may make the pressure greater than the resistance, there must be a yielding in every case, and it must be a yielding of the whole man for the whole life. A rich Australian in his youth was a poor plough boy. A free passage was offered to him. By faith in that offer he left his native land, crossed the deep, began life anew, and so became a rich landowner. That offer was to him “ a faithful saying and worthy of acceptation,” but his belief of it did him no good till he had yielded himself to it in every possible way. 2. The Christian life from beginning to end is a yielding. The Roman Christians had yielded in conversion, and Paul wishes them to rise to the highest life, and his message to them is still, “ Yield.” They are the best Christians who are best at yielding and who are always, in the yielding mood. 3. The passage (verses 12-23) is full of military images. The last verse means, “ The soldier’ s wages--the rations--of sin is death,” it is not merely a punishment in the future. And the exact meaning of our text is, offer yourselves as volunteers unto God, and all your faculties of mind and body as soldiers’ weapons in the cause of holiness. When war breaks out many an officer who might enjoy every luxury at home, who is even an heir to a peerage, offers to serve his country on the battlefield. He offers himself by an act of the will, and the spirit of that act is carried into his whole service. His heart is stirred to its depths by soldierly ambition. Rome was a city of soldiers, and every Roman would thoroughly understand the apostle when he urged them to be the courageous and devoted soldiers of Christ. You see, then, that this yielding is not an abject, spiritless, lazy thing. It is the beginning of a life of great energy. “ Yield yourselves unto God, as those that are alive from the dead.” Have you ever spent an hour with the convalescent, “ alive from the dead” ? Did you ever see such zest in the work and enjoyments of life? Well, that should be the spirit of those who have devoted themselves to the service of their God. Almost every verse in this chapter testifies to the apostle’ s anxiety that they would be whole-hearted in the service of Christ. When Moshesh, the chief of the Basutos, received the missionaries, he advised his chiefs to have one foot in the Church and the other out. But one chief became an earnest Christian, and said to Moshesh, “ I put only one foot in the Church at first, as you advised me, but the love of Christ soon drew in my whole body.” The apostle counsels each Roman convert to give his whole soul and body. For he who does not yield everything really yields nothing. The true yielder moves together when he moves at all. Calvin chose for his seal and motto a hand holding a heart on fire, with the words, “ I give thee all. I keep back nothing.” The apostle (verse 19) pleads with them to serve Christ now as they used to serve Satan. (J. Wells, M. A.)Yield unto God I. The duty itself.1. In general it implies, that whatever we possess, all that we are, or have, or can do, should be consecrated to God, and devoted to His service and honour. The being which we have is derived from Him; every blessing which we enjoy is the fruit of His bounty; every talent with which we are distinguished was freely bestowed by Him. To Him, therefore, they ought to be entirely surrendered, and in the advancement of His glory at all times employed. 2. More particularly, we must yield to God our immortal souls, with all the intellectual powers which they possess. (1) We must dedicate our understanding to the Father of Lights, to be illuminated by Him with saving knowledge, to be employed in contemplating His nature and perfection; above all, to know Jesus, and Him crucified, in whom are hid all the treasures of wisdom and knowledge. (2) We must dedicate our will to that holy rule of resignation which David expressed when he said, “ Here I am, let the Lord do unto me what seemeth good in His sight,” and which David’ s Lord expressed in circumstances infinitely more trying, “ Father, not My will, but Thine be done.” (3) We must consecrate our memories to be treasures of Divine truth, our affections to the pursuit of those things which are above, our senses to the salutary discipline of self-denial, and our members as instruments of holiness to God. 3. All our possessions and enjoyments must be devoted to God. II. For what purposes we are thus to yield ourselves unto God.1. We are to yield ourselves to God, to do whatsoever He commands; in all instances of duty, to give a prompt and cheerful obedience to His authority. 2. We must yield ourselves to God not only to do but to suffer His will. We are already in the hand of God, by our essential dependence; let us likewise be so by our own consent and choice. This is the true balm of life. It is this that softens adversity, and alleviates the load of sorrow. In this we unite the noblest duty which we can perform, and the most precious benefit which we can reap. 3. We must yield ourselves to God, to be disposed of by His providence, as to our lot and condition in the world. 4. As we must be resigned to the will of God with respect to our outward lot, so we must be satisfied with His disposal, as to the measure of spiritual gifts which He is pleased to bestow on us. Should He make us but as the foot, we must be as well contented as if He had made us the hand or the head, and rejoice that we are found qualified for being even the least honourable member in Christ’ s mystical body. III. The manner in which we ought to perform this duty of yielding ourselves unto God.1. Before we can perform this duty in an acceptable manner, it is necessary that we have just views both of God and of ourselves. We must yield ourselves to God like condemned rebels, who cast themselves on the mercy of their sovereign. Yet, while sensible of our miserable state, we must also have a view of those riches of mercy which are open to the chief of sinners. 2. We must yield ourselves unto God with serious, attentive, and awakened minds. We must remember that yielding ourselves to God will involve in it the renouncing of many favourite engagements, the performing of many difficult duties, and the mortifying of many desires, which hitherto, perhaps, it has been the whole plan of our lives to gratify. 3. In yielding ourselves unto God, our hearts must be humbled with deep repentance, for having so long gone astray from Him and His service. 4. We must yield ourselves unto God without any secret reserve or limitation, imploring that He may take the full possession of our hearts, and cast out of them whatever opposeth or exalteth itself against Him. 5. All this must be done with an explicit regard to the Lord Jesus Christ, through whom alone we have access to the Father. IV. Enforce the exhortation by some motives and arguments.1. Need I represent to you the necessity of this duty? Can you withdraw yourselves from being the property of God as His creatures? Can you evade the dispensations of His providence, or snatch from Him those issues of life and death which are, uncontrollably in His hands? 2. Consider the reasonableness of this duty. If there is reasonableness in acknowledging our debts, and in being thankful for our benefits; if there is reasonableness in submitting to be guided by unerring wisdom, and to be disposed of by infinite goodness; it is that we should yield ourselves to that God who made us, who preserves and hath redeemed us, and hath pledged His faithfulness to conduct all those to happiness who put their confidence in Him. 3. And this leads me to the last argument which I shall use for enforcing this exhortation, which is the advantage with which it will be attended. At the same time that we yield ourselves to God, He gives Himself to us in all the fulness of His grace. (R. Walker.)Yielding the members as instruments I. Yield. Present: allusion to entrance on military service. II. Yield what? “ Your members.” The whole man, more especially the bodily members, which are the organs of internal principles. III. What as? “ Instruments” --weapons, arms. The members are weapons used on one side or the other of the conflict between sin and righteousness; employed in the service of one or other of two masters or sovereigns. The body is an arsenal of arms or a warehouse of tools for good or evil. (T. Robinson, D. D.)Yielding unto God The word “ yield” in Luke 2:22 means “ present,” and so it does in Acts 23:23-24, and in Ephesians 5:27. “ Yielding,” then, is to present ourselves to God as His servants, His property, wholly consecrated to Him. Consider-- I. The reasons why it is our duty to yield ourselves unto God. Because--1. He is absolute sovereign, and we must do His will. It is obviously, therefore, the greatest folly and danger to have a will opposed to Him in any respect. 2. He is of infinite excellence. He not only must and will rule, but He ought to rule. Who should possess supreme power but that Being who is wise, generous, patient, faithful, true, and infinitely so beyond all His creatures? 3. He has absolute right to rule. For whom ought all our faculties and powers to be employed but for Him who is their Maker? To what can we trace our blessings but to His bounty? He made these faculties and the objects around us so exactly suited to our wants. 4. He has redeemed us. Far less benefit than this bestowed by a fellow creature would make us yield ourselves as debtors to him all our lives. 5. Our best interests in time and in eternity are involved in this step. To refuse to obey this command is to refuse to be enriched by His bounty, to be preserved by His care, to taste of His love, and to enjoy His glory. II. The extent of this command. It does not mean that you are to submit your power, though you must do that. God will not suffer any of His creatures eventually to persevere in opposition to Him; and therefore we are now, before that moment of compulsion comes, called to submit.1. It is His revealed will that each sinner who hears the gospel should believe on His Son, look for sanctification of his nature through the work of the Holy Spirit, depend on Him to bring him to everlasting happiness, and come to an unreserved obedience to the whole of His law who is our rightful Lord. 2. But this is not all. The passage obviously means, “ Present yourselves a living sacrifice to God.” While it requires us to resign ourselves absolutely to the whole will of God, it calls upon us to give Him all our faculties, and to devote our affections to Him. He has planted in us the powers of fear, of hope, of desire, of delight, of love: it is His will that all these affections, especially the master affection, love, should be occupied chiefly with Him; we are to love Him supremely, and all the rest will follow. He who yields himself to God, yields all his property, his influence, his time, whatever he possesses, for it is God’ s. (Baptist Noel, M. A.)Yielding to God I. The precept. To yield implies that two persons have been opposed one to the other, and that now one submits to the other. This submission may be a willing or unwilling, unreserved or reserved, permanent or temporary.1. As between man and God, to yield implies that there is a great gulf which sin has caused to exist between man and God. There is no love to God in man’ s natural heart. Hence the unrest and misery of so many men. They are not at peace with God. 2. Into the midst of this moral chaos God has descended, and in the person of His Son has opened a way by which the sinner may be received back to God. And hence the language of God to the sinner is, “ Be ye reconciled.” “ Yield yourselves unto God.” 3. This submission must be accompanied by heartfelt sorrow for, and a determination to forsake sin, and faith in Christ. 4. It must be a willing submission. There must be no reserve, no condition, no hanging back. 5. It must be a permanent submission, not only for the present, but for the future, for time and for eternity. II. Why it should be obeyed. “ Yield” because--1. It is your duty. There is in the hearts of Englishmen a strong feeling of the principle of duty. That famous signal--“ England expects every man to do his duty,” rings through the hearts of thousands when they hear it. And it is that which carries the Englishman wherever his country calls him. But, alas! there may be a sense of duty as regards man, and no such sense as regards God. But still remember that it is your duty. (1) God is your Creator. Why were you called into being? Go and ask yon tiny insect and yon blade of grass, which, if they could speak would say, “ For God.” And for what is the most wonderful of God’ s creatures except to obey Him? (2) God is your king. Satan exercises a mighty power, but his is an usurped dominion. (3) God is your benefactor. Whence your life, health, comforts? Whence the forbearance, the goodness through the mercy of God to you? (4) If you are not yielding yourselves unto God you are yielding yourself to some false god. It is impossible that man can serve two masters. 2. It is our life. (1) Forgiveness is life. As long as a man has unforgiven sin upon his conscience, that man is dead in the sight of God. There is free and unconditional forgiveness promised to all who believe in the Saviour. (2) The new birth is life. Have you ever thirsted for this life? It is told us of the wounded upon the field of Waterloo, that what they longed for during that terrible night, was not the relief which surgical aid could afford, not an escape from that bloody field, but simply water to quench their burning thirst. Have you, beneath a sense of sin, a sense of your wounds thirsted for the water of life? “ Ho, everyone that thirsteth, come ye to the waters.” 3. It is your death if you refuse to yield (Matthew 25:30; Matthew 25:41; Matthew 25:46). III. There are many ways in which it may be met.1. By obedience. But you may ask, “ How am I to do it?” Just as the Lord Jesus said to the man with the withered hand, “ Stretch forth thy hand,” and the man stretched it forth and it was whole; so, in the same way, if a sinner present feels guilty and helpless, and hears the word of command, and makes the effort, praying for the Divine assistance, seeking to obey the precept, that man will find the needed help afforded him. Just as when Peter was sinking beneath the waves, and cried out, “ Lord, save me,” and the Lord caught the sinking apostle, do you say, from the bottom of your heart, now, at this moment, “ Lord, save me” ; and in the effort you shall find that God does save you. 2. By a refusal, “ We will not have this Man to reign over us.” “ I love pleasure; I dislike self-denial and religious efforts.” Now, I would not deny that there are such things as the pleasures of sin; but remember they are for a season only. Afterwards, there is “ the worm that dieth not,” etc. But I doubt whether you do find that those pleasures of sin satisfy you. “ There is no peace, saith my God, to the wicked.” And though there may be the noisy laugh, and the outward appearance of indifference, yet I believe that no one can hear God’ s word and remain in indifference, without some qualms of conscience, some dread of eternity. Oh, then, beware how you say, “ I will not yield.” “ See that ye refuse not Him that speaketh,” etc. 3. By attempting a compromise; by delay, for example. You wish for time. Now, there is no such thing as neutrality in religion. There may be neutrality as between states; between man and man; but there is no such thing as neutrality in the case of man’ s service to God. “ He that is not with Me, is against Me.” Besides, if you now despise the mercy of God, and use the promise of mercy as an excuse for continuance in sin, what right have you to expect that God will continue to show mercy? You may say, “ Was there not mercy for that man who entered the vineyard at the eleventh hour, and for the thief upon the cross?” Their case was altogether different from yours. The instance of a delayed repentance is very different from the case of a late repentance. They had not had the invitation and warning before as you have. Besides, how do you know that at any future time you will be one whir more willing? The chances are, humanly speaking, that you will be less willing. It is told of one who gained his livelihood by searching the nests which were built in the cliff, that upon being let down from the summit, he gained a footing on a jutting crag beneath. He suddenly let go the rope by which he had descended. His position was most critical. The rope was swaying backwards and forwards in the air, and each time it came less near to him than before. He saw his danger; he saw the necessity of instant decision. He must either seek to grasp it by jumping from his crag, or it may be lost forever. There was no time; it must be done at once. He did it. He sprang from his crag; he seized upon the rope, and he was saved. And so, if you are conscious that at this moment you are an unsaved sinner, you have but one course open to you. It is that you now yield yourself to God. “ Behold, now is the accepted time, now is the day of salvation.” (Emilius Bayley, B. D.)Yielding to God I. Yield. Free enlistment to God as our lawful sovereign. No forced service: a willing heart the best sacrifice (2 Corinthians 9:7). Willingness of spirit and weakness of flesh accepted (Mark 14:38). The work done not so much regarded as the will to do it. II. Yourselves. Not merely your estate. The whole man (1 Thessalonians 5:23). The Macedonians first gave themselves, then their substance (2 Corinthians 8:5). Self surrender the fruit of love. Love’ s language is Psalms 116:16. The heart is man’ s citadel. That surrendered the whole man yields. All our offerings worthless without ourselves (Proverbs 23:26). Ananias gave his goods, not himself. To yield ourselves wholly to God is the conquest of His grace. Christ’ s people a free will offering in the day of His power (Psalms 110:3). The means of effecting it, the constraining power of His love (2 Corinthians 5:14). III. Unto God.1. Your rightful sovereign.2. The best of masters.3. Your Father through Christ. Not to yield ourselves to God is to yield ourselves to sin. (T. Robinson, D. D.)Yielding to God In 1845 Hugh Miller, as he tells us in his “ First Impressions of England,” visited Olney, the home of the poet Cowper. It was then a Babel of blackguards. He thought that all the bad-looking fellows in England had been drawn together there. Two prize fighters, named Bendigo and Caunt, were about to fight for the championship and three hundred guineas. After ninety-three rounds Bendigo beat. Hugh Miller saw him after the fight standing at the door of a whisky shop, with his face all bruised. What would Hugh have said if anyone had prophesied that that battered pugilist should be “ born again” in his old age, and become an earnest student of the Bible, and worker for Christ? The idea of that man taking to the Bible! Not very likely. Like Sarah, he might have laughed at the prophecy. The scene changes. Thirty years have passed, and Bendigo is now about sixty years of age, and is in gaol for the twenty-seventh time. One Sabbath he hears in prison an address on David and Goliath. Bendigo listened, as the subject was just in his line. He understood it all: Goliath was just another Caunt. He forgot where he was, so interested was he; and at the close bawled out, “ Bravo, I’ m glad the little ‘ un won.” He kept thinking about it in his cell, and decided that somebody must have helped the little one to kill the big giant. Next Sabbath the sermon was on Shadrach, Meshach, and Abednego. He fancied that the name of the third was Bendigo and said to himself, “ If one Bendigo may be saved, why not another?” The subject for the following day was “ The Twelve Fishermen” ; again he was thoroughly interested, as he was a keen fisher himself. The next sermon was about the seven hundred left-handed men in the twentieth chapter of Judges; once more he is all ear, being himself a left-handed man. The Bible seemed to him a very strange book; it was all written for himself! Upon getting out of gaol he found his old companions waiting for him; but he declared that he would never enter another public house. He went to a mission meeting; and that very night, on his way home, he fell on his knees in the snow, and yielded himself to the Saviour. He had been in twenty-one matched fights, and had not been beaten in one; “ but,” said he, “ when I came to the Cross of Christ, I was quite beat at the first round.” He was then doing his desperate utmost to master the A B C, that be might be able to read God’ s blessed book; and he wound up, the reporter said, by declaring, “ If God could save Bendy, He could save anybody.” (J. Wells, M. A.)Surrender to God The apostle has just warned his readers not to surrender their limbs and bodily organs to sin as the conquered surrender their weapons to the conqueror. Now he is pressing upon them to whom they should surrender, not only their limbs and organs, but their whole being, their very selves. We notice that such surrender-- I. Fulfils the supreme duty of life. It is surrender--1. To the rightful Sovereign of the soul.2. To the loving Father.3. To the sacrificial Redeemer, and therefore--4. To the absolute Proprietor of the soul. So that whatever, other duties a man discharges if this surrender is neglected, or defied, he is unloyal, unfilial, a moral felon. II. Realises the highest satisfaction of life. A man may yield labour, time, money to God, and find no satisfaction; but if he yields his very self, the needle has found the magnet, the river has reached the ocean, and there is rest. Why? Because in that surrender--1. The self contradictions of human hearts are harmonised. The harp of human nature is then in the hand of the Infinite Harpist.2. The intellect becomes the docile scholar of the True Teacher. “ Speak Lord, for Thy servant heareth.”3. Conscience has accepted the Perfect Guide. III. Ensures the noblest usefulness of life. It was this that made Paul what he was. All things answer their highest ends just as they are completely within the realm of law, i.e., just as they are most completely surrendered to God. Conclusion: To those who surrender themselves to God--1. The enigma of duty is solved.2. The secret of peace is found.3. The way to usefulness is discovered. (U. R. Thomas.)Surrender must be complete It is related in Roman history, that when the people of Collatia stipulated about their surrender to the authority and protection of Rome the question was asked, “ Do you deliver up yourselves, the Collatine people, your city, your fields, your water, your bounds, your temples, your utensils, all things that are yours, both human and Divine, into the hands of the people of Rome?” And on their replying, “ We deliver up all,” they were received. (J. Harris.)Surrender must be unconditional At the battle of Fort Donelson, when ready for the final assault, General Buckner, the Confederate commander, proposed an armistice to settle terms of capitulation. Grant wanted no armistice. He knew his advantage, and replied, “ No terms but unconditional and immediate surrender can be accepted. I propose to move immediately upon incomparably superior to their own, the Tusculans were threatened with vengeance by the marching of Camillus, at the head of a considerable army, towards their country. Conscious of their inability to cope with such an adversary, they adopted the following method of appeasing him:--They declined to make resistance, set open their gates, and applied themselves quietly to their proper business, resolving to submit since they found it impossible to contend. Camillus, on entering their city, was struck with their prudence, and spake as follows: “ You only, of all people, have found out the true method of abating the Roman fury; and your submission has proved your best defence. Upon these terms we can no more find it in our hearts to injure you, than, upon other considerations, you could have found power to oppose us.” Thus the chief inducement for a sinner to submit to God is a persuasion that He is not inexorable, but that there is forgiveness with Him through Jesus Christ. Self-devotion a Christian duty I. The state of those here addressed.1. As the apostle did not speak to disembodied spirits, or to persons literally raised he must refer to a spiritual resurrection. Nor does he speak of such as have escaped great dangers, or been recovered from great afflictions, although these may, in a sense, be said to be “ alive from the dead.” But he speaks of a resurrection from a death of sin to a life of righteousness. This death is alluded to in Colossians 2:13; Ephesians 2:1. 2. To be alive from this death includes repentance unto life (Acts 11:18); living faith, whereby the just live (Hebrews 10:38); justification of life (Romans 5:18); regeneration; the being “ risen with Christ,” even from temporal death, and to eternal life, as it respects a title to, meetness for, expectation, prospect, and anticipation of it. II. The exhortation given to them.1. “ Yield yourselves,” exhibit, present, place as a sacrifice at the altar. That which we are to present is not merely our prayers, praises, alms, duties, but “ ourselves,” our persons, souls and bodies, to God, who does not want “ ours but us,” that we may belong to Him, may be appropriated to Him only. Thus St. Paul (Acts 27:23). 2. But how are we to present ourselves to God? As subjects to a king; as servants to a master (verse 16); as soldiers to their general--hence the word used for “ instruments” denotes, properly, military weapons; as children to a father; as a wife to a husband; as a man’ s field or house may be said to be at his disposal, to be cultivated or employed as he pleases. 3. Thus we are to yield or present, to God all our members, faculties, talents, time: we should consider they may be “ instruments” and weapons “ of unrighteousness,” employed in the service of sin, fighting for it, and for its master, Satan, against God; or they may be “ instruments and weapons of righteousness,” employed in the promotion of piety and virtue for God’ s service and glory, fighting His battles, and opposing the designs of our spiritual enemies. III. Motives enforcing the exhortation.1. Justice and reason; we are God’ s by creation, preservation, redemption.2. Gratitude to God for His inestimable mercies.3. Love to man.4. And even self-interest requires it. (J. Benson.)Alternating between amendment and relapse Lady Montagu, in one of her letters, describes in her own peculiar way a stormy passage which she had just made across the Bristol Channel. She tells of a lady on the steamer whose fears were divided between being lost herself and losing her smuggled headdress. She had bought a fine point-lace cap which she was contriving to conceal from the custom house officers. When the wind grew high and the little vessel creaked, she fell very heartily to her prayers, and thought wholly of her soul. When it seemed to abate she returned to the worldly care of her headdress. This easy transition from her soul to her headdress, and the alternate agonies that both gave her, made it hard to determine which she thought of greatest value. This, we fear, is a little picture of many lives as they cross the channel between the two eternities--alternating from amendment to relapse; driven now by some sudden calamity to think of the soul, but with every lull in the dark providence falling back to caress some smuggled habit from the land of sin. Surrender of the soul to God Horace Bushnell was a teacher in Yale College at a time of religious awakening there; and although not an atheist, not an infidel, was greatly disturbed by doctrinal unrest. He was settling his opinions; he was passing through that tumultuous period known in the experience of most diligent inquirers, in which he could raise more questions than he could answer. The pupils under him were profoundly affected by the religious movement in the college. His great manliness, his benevolence, his social feeling, caused him extreme pain in view of the fact that he seemed to stand in the way of the religious reformation of his own scholars. He paced up and down his room, meditating on his personal duty, and finally came to this proposition: “ I have no doubt that there is a distinction between right and wrong. I feel sure on that one point; am I willing to act according to my belief? I have perfect confidence that there is a distinction between right and wrong; am I willing to throw myself over the line between the wrong and the right, towards the side of the right, and hereafter consecrate myself irrevocably, utterly, affectionately, to the following of the best religious light I possess?” He knelt down. He consecrated himself to the performance of all duty known to him. He rose with a forehead white, and the light of a star in his soul. Were all his doubts dissipated at an instant’ s notice? Not at all. But they were like the mighty pines on the mountain tops after the lightning had smitten them. They do not fall, but they cease to grow. They are no longer trees; they are timber. He went on and on, until he came to be a prince with God, one of the leaders of religious discussion, one of the most spiritually-minded of theologians. I do not accept all his speculations; but the element in him that strikes all men who once fairly see it is his spirituality. It strikes even those of a faith opposed to his. I think that our friends in the Liberal school in theology revere the memory of Horace Bushnell for his sermons on the new life as well as for his philanthropic efforts. But the central thing in him, the pillar of fire which led him into the promised land, was surrender to God, or to what he knew to be duty, and to the whole of it. At the instant of irreversible, affectionate surrender, at the instant of that adjustment of the lenses of his soul, God flashed through him. (J. Cook.)Gospel service I. “As those who are alive from the dead.” This cuts up legalism by the roots. To work legally is to work for life; to work evangelically is to work from life. You are not here called upon to enter the service of God, as those who have life to win; but to enter the service of God, as those who are already alive--as those who can count upon heaven as their own. In this expression there are three distinct suggestions all regarding that new gospel service upon which we enter at the moment of our release from the sentence and state of death.1. The hopefulness of such a service. The same work that, out of Christ, would have been vain for all the purposes of acceptance, is no longer vain in the Lord. The same labour that would have been fruitless may now be fruitful of such spiritual sacrifices as are acceptable to God through Christ. The same offerings which would have been rejected as an equivalent for the wages of a servant may now be rejoiced over and minister complacency to the spirit of our heavenly Father, when rendered as the attentions of His reconciled children. 2. The principle of such a service--gratitude to Him who had received us. “ Ye are not your own, ye are bought with a price,” etc. It is just yielding up to Him in service that which He has conferred upon us by donation. It is turning to its bidden use the instrument He has put into our hands. 3. The power for the service. The faith which receives Christ receives power along with Him to become one of God’ s children. The instant of our believing is the instant of our new birth. The same faith which reconciles is also the faith which regenerates; and you, in yielding yourselves to the service of God, will be upheld by the influences which descend on the prayer of faith. II. “ And your members as the instruments of righteousness unto God.” How naturally the apostle descends from the high principle to the plain work of obedience! To yield yourselves unto God is a brief expression of that act by which you submit your person and bind over all your performances to His will. To yield your members as the instruments of righteousness unto God is, in the language of the lawyers, like an extension of the brief. Did you at one time put forth your hand to depredation or violence--now let it be the instrument of service to your neighbour and honest labour for your families. Did your feet carry you to the haunts of profligacy--now let them carry you to the house of prayer and of holy companionship. Did your tongue utter forth evil speakings--let it now be the organ of charity and peace, and let the salt of grace season its various communications. Did your eyes go abroad in quest of foolishness--let the steadfast covenant now be made with them that they may be turned away from every intruding evil. Did you give your ears to the corrupting jest, or to the refined converse that is impregnated with every charm but that of Christianity--let them now be given up to the lessons of eternal wisdom, and to the accents of those who fear the Lord and talk often together of His name. In this way you turn your members into so many instruments of righteousness. (T. Chalmers, D. D.)Christians serving God as those that are alive from the dead As, then, Lazarus, or the son of the poor widow of Nain, or the saints which arose after the crucifixion of Christ, must have conceived, and felt, and acted, under impressions peculiarly their own; so those who are spiritually alive from the dead, who are quickened by the Divine Spirit, have conceptions, and feelings, and impressions, which distinguish them from the rest of mankind; we may observe, then-- I. Christians, as those that are alive from the dead, are to yield themselves unto God, with lively perceptions of the things which are not seen and eternal. Had the earthly house of your tabernacle been dissolved, and your spirits permitted to take their flight to an eternal world, and for a season to dwell there; with what vivid perceptions of Divine things should you afterwards have yielded yourselves unto God! Oh, how subduing would be the visions of heaven! And are not you Christians alive from the dead? Has not God quickened you? Has He not given you that faith which is the substance of things hoped for; the evidence of things not seen? Is not your conversation in heaven? Have you not obtained affecting, realising views of an eternal world? Calculating everything by the standard of God manifest in the flesh, God in Christ reconciling the world to Himself, living, and dying, and rising, and ascending, and interceding for men, what impressions do you receive? What an overwhelming evil does sin appear, what an importance attaches to the soul, and to heaven, and eternity, and holiness, and everything connected with the inheritance of the saints in light! By enlightening your understandings, God has given you an impulse, a new nature, and has awakened your consciences, and engaged your affections, and made obedience, and zeal, and devotedness delightful. Then quench not the heavenly light, counteract not the heavenly impulse, resist not the Divine nature, but yield yourselves unto God, by dying unto sin, by living unto God, by glorifying God with your bodies, and with your spirits which are God’ s. II. Christians, as those that are alive from the dead, are to yield themselves unto God, under a sense of Divine favour and with sentiments of gratitude and joy. If you are alive from the dead, it is all gain and no loss. How much do you owe to God and Christ, and the riches of His grace! You were earthly, sensual, devilish; now you are pure, peaceable, without partiality, and without hypocrisy; full of mercy and of good fruits. You were children of the wicked one; now you are children of God. Once you were condemned; now there is no condemnation to you. You are now the children of God, and the inheritance is yours. You have nothing, however, in all this that you have not received. All is of grace, When you can determine what you owe to God, and to Christ, and His grace; then you have ascertained your obligations to God in being alive from the dead. Oh, what an impelling, absorbing gratitude, should influence your hearts, and souls, your thoughts, your words, and works. III. Christians, as those that are alive from the dead, are to yield themselves unto God that they may be instrumental in convincing others of the reality of things not seen. You are designed to live a life so spiritual, so holy, so heavenly, a life which so marks your connection with eternity, that you may, by that, testify to your brethren, and save their souls alive; this will be no less efficacious than miracles, and signs, and wonders. Your own personal salvation is not the only thing connected with religion which you are to care about, and to promote. Higher aims are to be yours; for you are designed for higher and nobler purposes. You are to show forth the praises of Him who hath called you out of darkness into the marvellous light of the gospel. You are to be to the Lord for a name; for an everlasting sign that shall not be cut off. (M. Jackson.) Romans 6:14 For sin shall not have dominion over you.Domineering sin (a Lenten sermon):--There are different states of “ sin.” There is sin latent, and fully manifest; there is sin you are striving to subdue, and sin dominant. It is concerning this last state that we have this promise--“ Sin shall not lord it over you.” And there is a state beyond this when the sin is so conquered that it is actually changed into grace. A besetting sin, a characterising virtue; strong passions, ardent love; fear, humility; credulity, faith; weakness, leaning on the strong. Consider-- I. How the state of domineering sin is formed.1. We must never forget that it is in sin’ s nature to grow. Weeds very generally grow faster than flowers. And this is the process. First, an empty space; a life unfenced; no sense of danger; no watch; no self-distrust; no trust in God. Under such conditions “ sin,” in some form or other, must come in and get stronger and stronger and stronger, till it over-crops and over-shadows the whole moral being of the man. 2. Sin has a strange power of hiding itself, partly because Satan can “ turn himself into an angel of light,” and trace everything in forms of beautiful colours, and partly because “ sin” warps the judgment and dims the eye. And still more it hardens the heart and sears the conscience. II. How it is to be overcome. I will suppose the case of one who has been conscious of the growth of some “ sin” in his own heart, and who is very desirous of getting rid of it. What should you do?1. Thank God that you have this consciousness and desire. It is a proof that the Holy Spirit has not left you. 2. Claim this as the ground of your argument with God: “ Lord, Thou hast showed me my sin, and made it hateful. Now, Lord, complete Thine own work.” 3. Having said this to God, attend to the little things. Listen for the still small voices, and act out at once every conviction and any better desire which God has given you. 4. Next, have some definite work in hand which is for God’ s service and Christ’ s sake. Impart what you feel and what you know. By warming another’ s heart, you best warm your own. A work for Christ is a great antagonism to a domineering sin. 5. Then take care of the first signs of declension from what you now begin to do. Remember that in your heart there is a great danger of a reaction taking place. 6. Do not be discouraged by your feeling and the returning of besetting sins. A religious life is a campaign; and in that campaign some battles will be victories, and others defeats. The great principle is how to rally after defeat. 7. Be very careful to encourage the habit of silent prayer at the critical moment, when you know that you are getting into danger, when you feel the enemy is strong. 8. Remember that spiritual life is in Christ. He is the life, and nothing lives but as it is in union with Him. Then, as He says, “ Because I live, ye shall live also.” 9. There must be the constant inward breathing of the Holy Spirit in you. He must prompt, guide, strengthen, give both the will and the power. The only way to get rid of any “ sin” is to put God in His right place. (J. Vaughan, M. A.)Sin dethroned I. The evil which we are encouraged to resist. The dominion of sin. St. Paul represents sin as a mighty usurper, exercising absolute dominion over the sinner, taking the heart for his throne, and the members for his slaves (Romans 5:20-21; Romans 6:12; Romans 6:20). By a successful stratagem sin obtained the supremacy over our first father; and his posterity, while they remain in their natural state, have never been able to break the yoke (1 John 5:19). This dreadful dominion of sin is promoted--1. By ignorance of God’ s will. In some countries this is almost total; in ours it is partial, and in a great measure wilful (Romans 1:28; John 3:19). 2. By our corrupt passions and sensual propensities, which will be gratified, though health, reputation, yea, life itself, are at stake (Job 15:16; Isaiah 5:18). 3. By the worldly interests of men, to which they readily give the decided preference, when they happen to clash with their duty to God. Thus, for the sake of the world, the guests invited to the gospel feast, with one consent, desired to be excused; and the rich man departed from Jesus full of sorrow. 4. By the powerful temptations of Satan. 5. By the countenance and example of the multitude. Sinners readily follow the multitude to do evil. The broad road that leads to destruction is thronged with travellers. II. The means afforded for our encouragement in resisting sin: “ for ye are not under the law, but under grace.”1. Grace is here opposed to the law, and signifies the gospel (John 1:17; 2 Corinthians 6:1; Acts 14:3). 2. The law was a system of just, but awful severity, and God had wise and holy designs in the establishment of it (Romans 5:20). It was introduced among the Jews, not that they might be justified by it, but that, by discovering how far they fell short of the obedience it required, they might be more deeply impressed with a sense of their abounding sins; and thus it became a schoolmaster to lead them to Christ (Galatians 3:24), and that so, where sin had abounded, grace might much more abound (Romans 5:20). 3. Now, believers in Christ are “ not under the law” ; they are “ dead to the law” (Romans 7:4); they are “ delivered from the law” (Romans 7:6). By these expressions we are not to suppose that they are discharged from obedience (1 Corinthians 2:1); but they are no longer under the law considered as a covenant, the terms of which are, “ the man that doeth them” (all and everyone perfectly) “ shall live in them” (Galatians 3:12). Christ hath fulfilled all righteousness for His people (Romans 10:4). Being accounted righteous through faith in Christ, they are redeemed from the curse of the law (Romans 8:1-2). 4. Christians possess greater advantages for the destruction of sin than those under the law. (1) While the law justly demanded obedience, it afforded no aid for the performance of it. Nor could it encourage anyone to hope for pardon in case of disobedience. The case is now altered. We are not called to “ Mount Sinai” to hear the terrible threatenings of the law; but we are come to “ Mount Sion,” where grace and mercy are published. (2) The law included the substance of all the holy precepts now contained in the New Testament; but in the gospel they are expanded and full blown, and appear in all the beauty of holiness. (3) There is a more abundant measure of the Holy Spirit poured out upon the people of God, by which they not only attain a clearer knowledge of His will, but a larger degree of His gracious assistance in overcoming sin (Hebrews 8:10). (4) All grace is treasured up in Jesus for the use of His people; and of this fulness they may receive, daily, grace for grace (John 1:16; Philippians 4:13; 2 Corinthians 12:9). (5) The love of Christ is another grand assistant in our victory over sin. Love is the most strong and generous of all the passions, and the hardest service becomes easy when this prevails (2 Corinthians 5:14). (6) The grace of the gospel affords yet further aid in this great conflict by the cheering views it presents of everlasting glory (Romans 8:31; 1 Corinthians 15:55; 1 John 3:3). Conclusion: 1. Who can behold the general dominion of sin over the world without the deepest concern (Jeremiah 9:1). 2. Having learned that no means are effectual to stop the progress of sin but those afforded by the gospel of grace, let this serve to render the gospel more precious. 3. This subject effectually refutes that vile slander which is so unjustly cast on the doctrines of grace, that they are conducive to sin and unfriendly to holiness. (G. Burder.)Believers free from the dominion of sin We have here-- I. A peculiar position. “ Ye are not under the law.”1. We no longer dread the curse of the law which those who are under the law may well do. The careless try to shake off the thought, but still more or less it disturbs them; but when once awakened the dread of punishment fills them with terror. Now believers have no such fear, for our sin was laid upon Jesus, who “ hath redeemed us from the curse of the law, being made a curse for us.” 2. We no longer drudge in unwilling obedience, seeking to reach a certain point of merit. The man under the law who is awakened labours as men who tug at the oar to escape from a tempest. But, alas! he has no power to attain even to his own ideal. His servile works are ill done, and fail to yield him peace. Now Christ has fulfilled the law for us, and we rest in that finished work. We now obey out of love, and delight in the law after the inner man. 3. We are no longer uncertain as to the continuance of Divine love. Under the law no man’ s standing can be secure, since by, a single sin he may forfeit his position. But the merit of Christ is always a constant and abiding quantity; if, therefore, we rest thereon, our foundation is always secure. “ If, when we were enemies,” etc. 4. We are no longer afraid of the last great day. Judgment is a terrible word to those who are hoping to save themselves, for their doings are sure to be found wanting. But judgment has no terror in it to a believer, “ Bold shall I stand in that great day,” etc. 5. We have no slavish dread of God. The soul under the law stands as the Israelites did, far off from the mountain, with a bound set between themselves and the glory of God. But we have access with boldness to the throne of grace, and we delight to avail ourselves of it. “ Perfect love has cast out fear.” “ Stand fast, therefore, in the liberty,” etc. II. A special assurance. “ Sin shall not have dominion over you.”1. This is a very needful assurance. (1) All around us we see sin’ s operations and deadly results; and we cry in alarm, “ It will surely drag me down one of these days,” but the dread fear is removed by the assurance, “ Sin shall not have dominion over you.” (2) Alas, the evil assails ourselves, and we are apt to be cast down. Here the sweet assurance cheers us “ Resist the devil, and he will flee from you.” (3) Sometimes sin forces its way into our souls and rouses our inward evil to an awful degree. Readers of the “ Holy War” will remember how Diabolus besieged Mansoul after it had been occupied by Immanuel. After many battles and cunning plots the enemy entered into the city, filled all the streets with the yells of his followers, and polluted the whole place; but yet he could not take the castle, which held out for Immanuel. So sin may vex you and thrust itself upon you, but it cannot become your heart’ s lord. (4) Sometimes sin prevails, and we are forced in anguish to confess that we have fallen beneath its power. Still a temporary defeat is not sufficient to effect a total subjugation. Though the believer fall he shall rise again. (5) There are times when we feel greatly our danger; our feet have almost gone, our steps have well-nigh slipped; then how sweetly doth this assurance come, “ The Lord is able to keep you from falling.” 2. This assurance secures us from the danger of being under the absolute sway of sin. What is meant by this? (1) There are men who live in sin, and yet they do not appear to know it; but you shall be instructed, so that when you sin you shall be well aware of it. (2) Many men live in gross sin and are not ashamed, they are at ease in it; but God has so changed your nature by His grace that when you sin you shall be like a fish on dry land, you shall be out of your element, and long to get into a right state again. (3) An ungodly man loves sin, but as for you, you shall hate yourself to think you ever consented to its solicitations. 3. This assurance is confirmed by the context--“ Sin shall not have dominion over you,” because you are dead to it by virtue of your union to Christ. Besides, you live in Christ in newness of life by reason of His living in you. You are bound for victory and you shall have it. III. A remarkable reason. “ For ye are not under the law, but under grace.” Those who are under the law must always be under the dominion of sin, because--1. The law condemns immediately upon transgression, and affords no hope and no encouragement. It is not so with those who are under grace, for they are freely forgiven. The amazing love of God when shed abroad in the heart creates a desire for better things, and what the law could not do grace accomplishes. 2. The law drives to despair, and because there is no hope the sinner will often plunge into iniquity. The child of God saith, “ God, for Christ’ s sake, hath cast my sins behind His back, and I am saved. Now, for the love I bear His name, I will serve Him with all my might.” 3. The law rouses the opposition of the heart. There are many things which people never think of doing till they are forbidden. Lock up a closet and say to your children, “ Never enter that closet, nor even look into the keyhole,” and they who have never wanted to look into the dingy old corner before now pine to inspect it. Law, by reason of our unruly nature, creates sin. But when we are under grace we love God for His love to us, and labour to please Him in all things. 4. The law affords no actual help. All it does is to say, “ Thou shalt,” and “ Thou shalt not” ; but grace brings the Holy Spirit into the soul to work in us holy affections and a hatred of sin, and hence what the law could not do, in that it was weak through the flesh, grace accomplishes for us by its own almighty power. 5. The law inspires no love, and love after all is the fulfilling of the law. Law is hard and cold, like the two tables of Moses. Look at the legalist; he is a bondslave, and nothing more. But grace fires a man with love to God and enthusiasm for holiness. The most pleasing service in the world is that which is done from motives of affection and not for wages. (C. H. Spurgeon.)The upper hand I shall use the text as-- I. A test. Has sin dominion over you? If so; then you are not a believer. Try your own selves by this test. You may be under the dominion of sin, while successfully resisting some forms of it; but if there be but one sin that usurps authority, then sin has dominion over you. Satan does not send to all men the same temptations. The sin is adapted to the constitution.1. Some are under the dominion of sin in the form of anger. Those who have a quick, hot temper, are like the small pot that quickly boils over and scalds terribly. There are others whose temper is rather slower in coming up, but when it has once risen it will last long, and make them sulky and unforgiving. Now if any man says, “ My temper is so bad that I cannot curb it,” that temper has got dominion over him, and, according to my text, he is not a Christian. If the grace of God does not help us to bridle that lion that is within us, what has it done for us? 2. The propensity of others is to murmur. I know some who grumble at everything. Trade is always bad with them, and as for their meals--instead of being thankful to God they are perpetually finding fault. Their very garments are never to their minds. The weather never suits them. Now if any man murmurs, he may be a Christian needing to be purged of this defilement, but if you say, “ I cannot help murmuring,” then it has got dominion over you. You must wage war against it, for if you are a child of God this sin shall not have dominion over you. 3. With others the reigning sin is covetousness. I do not say that they should be indifferent to business, but why so penurious? “ Covetousness is idolatry.” Of course you may fall into fits of covetousness and yet be Christians, but if you are habitually covetous then your covetousness has got dominion over you, and according to the text you cannot be a child of God. Do then as the good man did who had resolved to give a pound to some good cause, and the devil tempted him not to do it. Said he, “ I will give two now.” The devil said, “ Nay, you will be ruining yourself.” Said he, “ I will give four.” Another temptation came, and he said, “ I will give eight; and if the devil does not leave off tempting me I do not know to what lengths I shall go, but I will he master of him somehow.” Do anything rather than let the golden call run over you. 4. Perhaps the sin of pride may be in the ascendant. Now, I do not say that you are no Christian because you occasionally forget the lowliness and modesty that become you, but I do say that if you tell me that you cannot help being proud, then pride is your master and Christ is not. 5. The dominant sin of many is sloth. Is there any reigning sin in your hearts? Never mind what it is. Then Christ cannot be in your soul, for “ When He comes, He comes to reign.” II. A promise. It does not say that sin shall not dwell in you. In the holiest there is enough sin to destroy if it were not for the grace of God, which restrains its deadly operation. Nor are you told that you shall never fall into sin. Need I mention such as David? The security is that “ sin shall not have dominion over you.” The fair and lovely dove may fall into the mire, but the mire has not any dominion over it; but let the swine go there, and it rolls in it, for the mire has dominion over its nature. Notice--1. A few of the general reasons for the promise. Sin cannot get confirmed dominion over the child of God because-- (1) God hath promised that it shall not. (2) You belong to Christ, and He bought you at such a price that He will never lose you. (3) The Holy Spirit has come to dwell in you. (4) The Spirit has begun a good work in you, and it is His rule never to leave His work unfinished. (5) There is in every Christian a new nature which cannot die and which cannot sin--“ a well of water springing up into everlasting life,” “ a living, incorruptible seed, which liveth and abideth forever.” Now, if this seed be incorruptible, then sin cannot corrupt it; if it abideth forever, then sin cannot expel it. (6) Your will is not the slave of sin. You sin, but if you could you never would sin. The bent and bias of your mind are towards righteousness. Now, if such be the case, sin can never get dominion over your whole nature, for the sovereignty of all your manhood lies with Him who possesses the mastery of your will and your affections. You know how Bunyan represents Feeble-mind in the cave of Giant Slaygood. The giant had picked him up on the road, and taken him home to devour him at his leisure; but Feeble-mind said he had one comfort, for he had heard that the giant could never pick the bones of any man who was brought there against his will. 2. The reason given in the text--“ For ye are not under the law, but under grace.” There are two principles in the world that are supposed to promote holiness--law and grace. (1) It is a popular notion that if you tell men their duty, prove the authority of the lawgiver, and show the penalty of wrong-doing--this wilt give a just bias to their inclination, and help to keep their conduct right. All history goes to shew that this is without proof. Those who are under the law are always under sin. The moment we are commanded not to do a thing, such is our perverse disposition, we try to do it. Even the terrible penalties of hell have failed to inspire fear or promote holiness. When was there ever so much sheep stealing, and theft, and highway robbery, and forgery, as when men were hanged for these things? (2) There is another principle, however, which is a main instigator to righteousness--the principle of grace and faith. Grace does not say to a man, “ You must do this or you shall be punished,” but it says this, “ God, for Christ’ s sake, has forgiven you; you are saved; heaven is yours; now, for the love you bear to God, who has done this for you, what will you do for Him?” A constraining power, strong as death, has availed to consecrate the lives of those who have felt the sacred spell. III. An encouragement.1. There are not a few who are strangers to the holy jealousy which keeps a watch over the heart and a guard upon the lips, lest they should sin. Cultivate this jealousy; be very watchful, and let the text animate you. 2. There are some who are consciously very weak. Be encouraged. Sin shall no more get dominion over the weak than over the strong. The spark shall not be quenched, nor the bruised reed broken. 3. There are those who are fighting with some great sin. Put this cool water to your lips and be refreshed. You shall conquer yet; fight on! 4. There are those who have been lately converted. Your chains are broken, but there are some links that are left hanging, and sometimes they will catch hold of a nail, and you will think you are tied up again. But if you have given your heart to Christ you shall yet be helped. 5. Perhaps I address a backslider. Do you now hate your sin? Do you cry unto God for mercy, and rest in the work of Jesus? If so, be of good courage still, you shall be saved. (C. H. Spurgeon.)For ye are not under the law, but under grace.--Grace the deliverer from the bondage of sin 1. Man is constituted to obey! Thus constituted, his nature was provided for. Upon his first entrance on the stage of being he was placed under the dominion of holiness. But man severed himself from God. In the first act of disobedience, however, he was obedient to Satan, and at every step in his subsequent history we find him still under his dominion. 2. Man has never been able to free himself from this bondage. Philosophy has not helped him; and our text declares law has not. But we are to consider that which does. Notice-- I. The aspect of sin as a dominion.1. The willing character of it. The consciousness of humanity ever charges itself with voluntary submission to such a dominion. Moreover, the Bible declares that man chooses it. 2. Its deceitful character. Having the “ understanding darkened.” Satan promised our first parents to be as gods--he meant them to be the opposite. 3. Its gradual character, Like the conquest of a country, step by step new territory is won, and dominion gained in the heart of it, 4. Its cruel character. All its servants are slaves, and are led on to disaster and death. The cruelty of this dominion is seen in the increase of evil desires, and the diminution of pleasures to be derived from them; every desire ultimately ending in dissatisfaction and pain. II. The inability of law to free from this dominion.1. Law manifests sin. “ By law comes knowledge of sin.” Think of the flame from the volcano revealing cities and plains in the far-off distance. So law enlightens conscience, casts its glare into the innermost recesses of the whited sepulchre, and discovers a dead soul. 2. Law causes disquietude about sin, showing its character and consequences. 3. Law revives the strength of sin (Romans 7:8). III. The delivering power of grace.1. The law which condemns sin is satisfied. We are delivered from sin as a curse. Christ bare our transgressions. This curse had dominion over us--made us fear death, judgment, etc. 2. “ The law of the Spirit of Life” is imparted to us. “ Nevertheless I live, yet not I, but Christ liveth in me.” Sin may exist, but it cannot reign in the heart of a Christian. (See preceding context.) Christ has promised that this Spirit shall quicken life in us. Let us escape from the slavery of sin, and become the servants of righteousness, and “ yield ourselves” unto Christ. (T. G. Horton.)Believers not under the law but under grace I. They are not under the law.1. The law of which the apostle is speaking is not of man’ s making, but is the law of God; and is unlike any human law. Note, e.g.-- (1) Its universality. Man’ s laws are confined to particular governments and countries. But the law of God is meant for every creature He has made. (2) The length to which it goes. Human laws lay down rules for the conduct of the outward man, and even then do not take notice of every instance of iniquity. But God’ s commandment is “ exceeding broad.” It passes sentence on the very thoughts, and makes no allowances whatever for sin. Sins which we are apt to look upon as small and pardonable are in God’ s sight without excuse. (3) The sentence which it passes. Human laws make great distinctions between one crime and another. God’ s law makes no differences, and its sentence is, in every instance, death. 2. The state of those for whom this law was made, This law is made for man. Is man then a fulfiller of this law? It is an awful truth that, so far from being frightened out of any evil practice by knowing that it is forbidden by the law of God, his knowing it to be forbidden makes him feel a greater relish for it, and so much the more desirous to commit it (Romans 7:8). 3. Believers are not under the law. They are not under-- (1) The curse and condemnation of the law (Galatians 3:13; Colossians 2:14; Romans 8:33-34). (2) The law is “ the covenant of works” --a dispensation in which he is taught to look for acceptance with God as the consequence of his own merits. The law of God says, “ He that doeth these things shall live by them.” Now, the Saviour does not say, “ Earn but heaven by your works--establish a righteousness of your own, and you shall purchase heaven by it.” No; but He says, “ I have been your Law fulfiller, and My righteousness is unto all and upon all them that believe.” II. The believer is under grace.1. He is “ under” the “ grace of our Lord Jesus Christ.” He is a man whom the free and undeserved love of his Redeemer has chosen unto life eternal. He is placed under a dispensation in which all he has, and all he hopes to have, are freely given him, “ not for works of righteousness which he has done,” but as “ the gift of God, through Jesus Christ our Lord.” 2. He is under grace, because the grace of the Divine Spirit enters in and dwells in him. His soul is made the temple of the Holy Ghost. It is illuminated, sanctified, and comforted by that glorious inhabitant. III. The consequence of being not under the law, but under grace. “ Sin shall not have dominion over you,” because--1. “ The love of God is shed abroad in your heart by the Holy Ghost which is given unto you.” A sense of the unspeakable mercy which our Lord has shown us begets such lively feelings of gratitude and love that to delight in that which God abhors becomes a thing impossible. Our heart burns, on the other hand, with holy fervour to render our redeemed life unto the Lord (2 Corinthians 5:15). 2. You are a partaker of a new nature (2 Corinthians 5:17). Sin is not indeed utterly destroyed, but it has no longer the dominion. (A. Roberts, M. A.)Grace, not law, the motive for holiness Wherein lies the force of the reason advanced? What is there in the covenant of grace, as set in contrast with the covenant of works, on which to rest the above declaration? At first sight we might be apt to suppose (arguing from the tendencies and susceptibilities of the human constitution) that men would be more energetic after holiness if left to earn heaven for themselves than if invited to accept it as a gift. But on second thoughts this will not be found so. Look at-- I. The covenant of works.1. As it requires perfect obedience without containing any provision for pardon, mediation, or escape, will it not produce despair and even recklessness to fallen beings in whom there is a tendency to sin, and a decay in all the powers of resistance, and who at the best can only give an imperfect obedience, which is of no avail? 2. Such is the constitution of our nature that the prospect of success is indispensable for vigour and exertion. Place me, therefore, under a covenant of works--shut out from me all notices of a Redeemer--read me that, by keeping them, I may insure myself a blessed immortality--and I shall either fold my arms in inactivity or resign myself to my sinfulness, Why mortify imperious desires, why deny craving appetites in the face of a moral certainty that I could not come up to what the law demanded, and that, if I failed, I was irretrievably condemned? No, there must be some provision in the case of failure, else will there never be any effort to obey. There must be room for second thoughts for repentance, otherwise will the law, with all its rewards, be set at nought as unadapted to the beings on whom it is imposed. II. The covenant of grace.1. There is an energy of motive of the most powerful character. There is more--immeasurably more--to lead to the hatred of sin and the striving after holiness in the fact that Christ died for me than in a thousand statute books with multiplied enactments and many rewards. Only let this fact seat itself in the soul, and it must excite such love to the Being who bought us with His blood--such abhorrence of the sin which caused that blood to be shed--as will urge a man to exert every power that he may not crucify the Son of God afresh. And as he gathers all his strength to the overcoming of evil, urged by the freeness of salvation as proffered to him--every blessing reminding him of Calvary, every promise being eloquent of the great propitiation--and thus the whole Christian system exciting, in all its workings, recollections which make him shun even the appearance of evil--oh, will he not furnish the strongest practical evidence that St. Paul advanced an argument which made good his proposition when he gave, “ Ye are not under the law, but under grace” as his reason for saying, “ Sin shall not have dominion over you” ? 2. The words are also a promise or prophecy. (1) They point to Divine assistance. They assure us of the aids of the Holy Spirit in the mortification of evil passions, the abandonment of evil pursuits, and in the attainment of holiness and righteousness. (2) Hence the gospel makes victory possible--nay, sure--exciting the spirit and then providing the means of resistance. It does all which the moral combatant can need; so that he who would have succumbed at once, feeling the case to be desperate, had he been brought under the law, girds himself to the task of the resisting of sin because brought under grace. (H. Melvill, B. D.) Romans 6:15 What then?Shall we sin, because we are not under the law, but under grace? The doctrines of grace do not lead to sin 1. Grace is the soul of the gospel: without it the gospel is dead. Grace is the music of the gospel; without it the gospel is silent as to all comfort. From the “ A” to the “ Z” in the heavenly alphabet everything in salvation is all of free favour, nothing of merit. “ By grace are ye saved through faith,” etc. 2. No sooner is this doctrine set forth, however, than men begin to cavil at it; it is so humbling to human pride. God alone is exalted in the sovereignty of His mercy; this is not pleasant to the great minds of our philosophers and the broad phylacteries of our moralists. Straightway comes the objection that such doctrine must lead to licentiousness. 3. Now I admit that some turned the grace of God into lasciviousness; but cannot every truth be perverted? Is there not an almost infinite ingenuity in wicked men for making evil out of good? But let us act like rational men. We do not find fault with ropes because men have hanged themselves; nor do we destroy the wares of Sheffield because edged tools are the murderer’ s instruments. 4. Looking back in history I see upon its pages a refutation of the oft-repeated calumny. Who were the men that held these doctrines most firmly? Men like Owen, Charnock, Manton, Howe, and Cromwell. What kind of men were these? Every historian will tell you that the greatest fault was that they were too precise for their generation, so that they were called Puritans. And if we are ever to see a godly England we must have a gospelised England. The gospel of the grace of God promotes real holiness. I. The salvation which it beings is salvation from the power of sin. What we mean by salvation is deliverance from the love of habit and desire of sin. Now if that boon is the gift of Divine grace, in what way will it produce sin? The worse men are the more gladly would we see them embracing this truth, for they most need it. II. Its principle of love has been found to possess very great power over men. In the infancy of history nations dream that crime can be put down by severity, but experience corrects the error. Our forefathers dreaded forgery, and made it a capital offence. Yet the constant use of the gallows was never sufficient to stamp out the crime. But some offences have almost ceased when the penalty has been lightened.1. Love makes sin infamous. If one should rob another it would be sufficiently bad; but suppose a man robbed a friend who had helped him often when he was in need, everyone would say that his crime was most disgraceful. 2. Love has a great constraining power towards the highest form of virtue. Deeds to which a man could not be compelled on the ground of law, men have cheerfully done because of love. Would our brave seamen man the lifeboat to obey an Act of Parliament? Remember Romans 5:7-8. Goodness wins the heart, and one is ready to die for the kind and generous. Look how men have thrown away their lives for great leaders. The wounded French soldier, when the surgeon, searching for the bullet cut deeply, cried out, “ A little lower and you will touch the Emperor.” Love to Jesus creates a heroism of which law knows nothing. All Church history is a proof of this. 3. Love, too, has often changed the most unworthy. We have often heard of the soldier who had been flogged and imprisoned, and yet would get drunk and misbehave himself. At last the commanding officer said, “ I have tried almost everything, I will try one thing more. You seem incorrigible, but I will freely forgive you.” The man was greatly moved by this, and became a good soldier. A man woke up one morning from his drunken sleep and saw his only child getting his breakfast. Coming to his senses he said to her, “ Millie, why do you stay with me?” She answered, “ Because you are my father, and I love you.” He looked at himself, and saw what a ragged, good-for-nothing creature he was, and he answered her, “ Millie, do you really love me?” The child cried, “ Yes, father, and I will never leave you, because when mother died she said, ‘ Millie, stick to your father, and always pray for him, and one of these days he will give up drink and be a good father to you’ ; so I will never leave you.” Is it wonderful that Millie’ s father became a Christian? According to our moralists she should have said, “ You are a horrible wretch f I have stuck to you long enough; I must now leave you, or else I shall be encouraging other fathers to get drunk.” Under such dealing I fear Millie’ s father would have drank himself into perdition. But the power of love made a better man of him. Hear another story. There lived in Cheapside one who feared God and attended the secret meetings of the saints; and near him there dwelt a poor cobbler, whose wants were often relieved by the merchant; but the man, from hope of reward, laid an information against his kind friend on the score of religion. This accusation would have brought the merchant to death by burning if he had not found a means of escape. Returning, the injured man behaved more liberally than ever. The cobbler, however, avoided him, but one day was obliged to meet him, and the Christian man asked him gently, “ Why do you shun me? I know all that you did to injure me, but I never had an angry thought against you. Let us be friends.” Do you marvel that they clasped hands and that ere long the poor man was found at the Lollards’ meeting? The Lord knows that bad as men are the key of their hearts hangs on the nail of love. III. Its operations are connected with a special revelation of the evil of sin. Iniquity is made to be exceeding bitter before or when it is forgiven. A burnt child dreads the fire. By the operations of grace we are made weary of sin; we loathe both it and its imaginary pleasures. It is a thing accursed, even as Amalek was to Israel. IV. It makes a man a new creature in Christ Jesus. His ignorance is removed, his affections are changed, his understanding is enlightened, his will is subdued, his desires are refined, his life is changed--in fact, he is as one newborn, to whom all things have become new. All beings live according to their nature, and the regenerated man works out the holy instincts of his renewed mind. A new heart makes all the difference. Given a new nature, and then all the propensities run in a different way. V. It provides cleansing through atonement. The blood of Jesus sanctifies as well as pardons. The sinner learns that his free pardon cost the life of his best Friend. What! live in the sin which slew Jesus? Impossible! Thus you see that the gifts of free grace, when handed down by a pierced hand, are never likely to suggest self-indulgence in sin, but the very reverse. VI. It secures daily helps from God’ s Holy Spirit. Who deigns to dwell in every man whom God has saved by His grace.1. He leads believers to be much in prayer, and what a power for holiness is found in this. 2. The renewed man is also quickened in conscience; so that things which heretofore did not strike him as sinful are seen in a clearer light, and are consequently condemned. 3. The good Spirit leads us into high and hallowed intercourse with God, and I defy a man to live upon the mount with God and then come down to transgress like men of the world. Thou art of another race; “ thy speech betrayeth thee.” The perfume of the ivory palaces will be about thee, and men will know that thou hast been in other haunts than theirs. VII. It elevates the entire man.1. What do men most think about? Bread and butter, house rent, and clothes, and are as children playing with little sand heaps on the seashore; but the believer in free grace walks among hills and mountains, and his mental stature rises with his surroundings, and he becomes a thoughtful being, communing with sublimities. The man has now obtained a different view of himself. He says, “ I am one of God’ s chosen, joint heir with Jesus Christ, and as such I cannot be godless, nor live for the common objects of life.” 2. He rises in the object of his pursuit. He feels that he is born for Divine purposes, and he feels that God has loved him that His love may flow forth to others. God’ s choice of any one man has a bearing upon all the rest. We are each one as a lamp kindled that we may shine in the dark and light up other lamps. 3. New hopes come crowding on him. His immortal spirit enjoys glimpses of the endless. As God has loved him in time he believes that the like love will bless him in eternity. Conclusion: A profligate son had been a grief to his father; he had robbed and disgraced him, and at last brought his grey hairs in sorrow to the grave. He attended his father’ s funeral and stayed to hear the will read, having fully made up his mind that he was cut off with a shilling; and he meant to make it very unpleasant for the rest of the family. To his great astonishment the will ran something like this: “ As for my son Richard, though he has wasted my substance and grieved my heart, I would have him know that I consider him still to be my own dear child, and, in token of my undying love, I leave him the same share as the rest of his brothers.” He left the room mastered by the surprising love of his father. Said he to the executor, “ You surely did not read correctly?” “ Yes, I did: there it stands.” “ Then I feel ready to curse myself that I ever grieved my dear old father. Oh, that I could fetch him back again!” Love was born in that base heart by an unexpected display of love. May not your case be similar? Our Lord Jesus Christ is dead, but He has left it in His will that the chief of sinners are objects of His choicest mercy. (C. H. Spurgeon.) Romans 6:16-18 Know ye not that to whom ye yield yourselves servants to obey.The service of sin and the service of righteousness I. The criterion of both--obedience. A disobedient servant is a contradiction in terms. Disobedience vitiates service and ensures formal dismissal from it. By obedience to the behests of sin sinners are to be distinguished. Sin’ s code is the ten commandments with the “ nots” omitted; and the world swarms with men and women who yield the most constant and earnest obedience to each. From these the servants of righteousness are distinguished not by their profession, garb, postures, ritual, and shibboleth of righteousness, but by their obedience to the commands of righteousness. Many will present themselves before the Great Tribunal on other grounds, but the King of Righteousness will judge them exclusively by this criterion. “ Not everyone that said unto the Lord, Lord,” etc. II. The characteristics of the two services.1. The service of sin is-- (1) Wrong. A usurper is served in a way which wrongs the lawful master and the rightful law; and inasmuch as men were made for righteousness they wrong themselves. (2) Fruitless (Romans 6:21). Sin’ s service is disappointing, and sinners are deluded in it. Apart from what it ends in, “ the way of transgressors, is hard.” (3) Ruinous--“ sin unto death” (see also Romans 6:23). 2. The service of righteousness is (1) As the name implies, right. That should settle the matter. Only when a man yields to it does he put himself right with God, the law, his own conscience, the universe. (2) Fruitful. Its “ ways are ways of pleasantness,” etc. Even in this life it is worth all it costs. Righteousness is a good master and pays as it goes along. (3) Eternally profitable--life is the guerdon of righteousness. III. The change from one service to the other.1. All men are servants. Man was not made, and will never become independent. Servitude is the law of his nature, and of the two masters he must serve one. 2. All men have been the servants of sin. They are born in it and continue in it; some all their lives, others up to a certain point. 3. All men may become servants of righteousness. (1) By a definite act of self-devotion.(2) By a precious act of Divine acceptance. (J. W. Burn.)Master or servant One day a Mr. Charles was about to start from home to fulfil a preaching appointment, when rough weather set in, and he hesitated whether he ought to brave the storm. He consulted a Mr. John Evans on the point. “ Tell Mr. Charles,” was the message returned, “ that if he is a master he may stay at home, but if a servant he ought to keep his appointment.” (Christian Journal.)Obedience to Christ Come to Him. “ I do not know what it is to come,” says one. Well, coming to Christ is simply the trusting Him. You are guilty, trust Him to save you. “ But if I do that,” says one, “ may I then go on and live as I did before?” No, that you cannot. If a ship at sea needed to be brought into harbour, and they took a pilot on board, he would say to the captain, “ Captain, if you trust me I will get you into the harbour all right; let that sail be taken down.” But they do not reef it. “ Here,” says he, “ attend to the tiller and steer as I bid you.” But they did not attend. “ Well,” says the pilot, “ I thought you said you trusted me.” “ Yes,” says the captain, “ and you said that if we trusted you you would get into port and we are not into port.” “ No, but I understood if you trusted me you would do as I bade you. It cannot be a true trust that is disobedient to my command.” If then you trust Christ you must do as He bid you, take up His cross and follow Him, and then that trust of yours shall surely have its reward. You shall be saved now, and saved forever. The devil’ s slaves If a pirate, or, worse, the master of a slave ship, has made a good thing of his unlawful traffic, I do not see why he should reluctate about going into a lawful traffic on the ocean, because he does not know what the ocean will do to him. If a man is safe in sailing against God’ s laws and everything that is good, how much more will God prosper him if he applies to legitimate commerce the same skill and enterprise and industry that he is now applying to that which is illegitimate. I have seen men work ten times as hard to be villains as they would have been obliged to work to be honest men. The greatest slaves I know anything about are those whom the devil has got the upper hand of, and whom he is compelling to dodge between the supreme law of God and their worldly prosperity. They may secure some sort of prosperity, but, you may depend upon it, they work hard for it. (H. W. Beecher.)Moral slavery James II, on his death bed, thus addressed his son, “ There is no slavery like sin and no liberty like God’ s service.” Was not the dethroned monarch right? What think you of the fetters of bad habits? What think you of the chains of indulged lust? The drunkard who cannot resist the craving for the wine--know you a more thorough captive? The covetous man who toils night and day for wealth--what is he but a slave? The sensual man, the ambitious man, the worldly man, those who, in spite of the remonstrances of conscience, cannot break away from enthralment--what are they, if not the subjects of a tyranny than which there is none sterner, and none more degrading? (H. Melvill, B. D.)Ye have obeyed from the heart that form of doctrine.--The apostolical form of doctrine I. What is it? II. How should it be received? III. What is its effect? IV. What feelings ought this result to inspire? (J. Lyth, D. D.)Obedience to the form of doctrine 1. The question, Whose servants are ye? resolves itself into a matter of fact. The apostle, on looking to his disciples, pronounces them by the test of obedience to have become the servants of righteousness. And he not only affirms this change, but he assigns the cause of it. They obeyed from the heart. There might have been the form of a yielding; but some latent duplicity brought a flaw unto it by which it was invalidated, Now God be thanked, says the apostle, this is not the way with you. I look at your fruit, and I find it the fruit of holiness. I look at your life, and I find it to be the life of the servants of God. 2. But what is it that they are said here to obey from the heart? The term “ doctrine” in the original may signify the thing taught, or the process of teaching--a process which may embrace many items, and consist of several distinct parts, to obey which from the heart is just to take them all in with the simplicity and good faith in which a child believingly reads its task book. This last view is very much confirmed by the import of the Greek equivalent for “ form,” viz., a mould that impresses its own shape to the yielding substance whereunto it is applied. And it would be still more accordant with the original if we render the whole sentence. The mould or model of doctrine “ into which ye have been delivered.” Christian truth, in its various parts and various prominences, is likened unto a mould, into which the heart or soul of man is cast that it may come out a precise transcript. 3. It should be obedient to every touch, and yield itself to every character that is graven thereupon. It should feel the impression, not from one of its truths only, but from all of them, else, like the cast which is in contact with the mould bat at a single point, it will shake and fluctuate, and be altogether wanting in settled conformity to that with the likeness of which it ought to be everywhere encompassed. You know how difficult it is to poise one body upon another when it has only got one narrow place to stand upon, and that, to secure a position of stability, there must at least be three points of support provided. There is something akin to this ere the mind of an inquirer is rightly grounded and settled on the basis of God’ s revealed testimony. How it veers and fluctuates, when holding only by one article and fails of a sufficiently extended grasp on the truths of Christianity! How those who talk, e.g., of the bare fact of faith vacillate and give way in the hour of temptation. How those who admit both the righteousness of Christ and the regeneration of their own characters to be alike indispensable, have nevertheless been brought to shipwreck; and that just because, though adhering in words to these two generalities, they have never spread them abroad over their whole history in the living applications of prayer and watchfulness. They need the filling up of their lives and hearts with the whole transcript of revelation. One doctrine does not suffice for this, for God in His wisdom has thought fit that there shall be a form or scheme of doctrine. The obedience of the heart unto the faith is obedience unto all that God proposes for the belief and acceptance of those who have entered on the scholarship of eternity; and for this purpose there must be not a mere assent of the understanding to any given number of articles, but a broad coalescence of the mind with the whole expanse and magnitude of the book of God’ s testimony. 4. A scheme of doctrine, then, implies more truths than one; and St. Paul has now gone beyond the announcement of his one individual item. He was very full on Christ as the propitiation for sin, and on the righteousness of Christ as the plea of acceptance for sinners; and then, when he came to the question, Shall they who are partakers of this benefit continue in sin that they may get still more of the benefit? he pronounces a negative. Here there was not one truth, but a compound of truths; a mould graven on both sides of it with certain various characters, and the softened metal that is poured therein yields to it all round and takes the varied impression from it. And so of him who obeys from the heart the form of doctrine into which he is delivered. He does not yield to one article and present a side of hardness and of resistance to another article. He is thoroughly softened and humbled under a sense of sinfulness, and most willingly takes the salvation of the gospel on the terms of the gospel. He does not, like the sturdy controversialist, cull out from the Word his own favourite position; but, like the little child, he follows on to know the Lord, just as the revealed things offer themselves to his docility and notice on that inscribed tablet which the Lord hath placed before him. 5. The way for you to make good the transition from sin to righteousness is to have the same obedience of faith. It is to spread out the tablet of your heart for the pressure thereupon of all the characters that are graven on the tablet of revelation; it is to incorporate in your creed the necessity of a holy life, in imitation and at the will of the Lord Jesus, along with a humble reliance on His merits as your alone meritorious plea for acceptance with the Father; it is to give up the narrow, intolerant, and restrictive system of theology which, by vesting a right of monopoly in a few of its favourite positions, acts like the corresponding system of trade in impeding the full circulation of its truths and of its treasure through that world within itself, which is made up of the powers and affections. Be your faith as broad and as long as is the record of all those communications that are addressed to it--and be very sure that it is only when you yield yourselves up in submission to all its truths that you can be made free from sin by sharing in the fulfilment of all its promises. 6. You often hear of the power of the truth. It is a just and expressive phrase, and is adverted to in the text. But this power of the truth is the power of the whole truth. Mutilate the truth and you cripple it. Pare it down and you paralyse its energies. And thus, as you hope to be rescued from the tyranny of sin by the power of Christian truth, you must foster the whole of it. Divide, and you darken. The whole of that light which one truth reflects upon another is extinguished when the inquirer, instead of looking fearlessly abroad over the rich and varied landscape of revelation, fastens his intent regards on one narrow portion of the territory and shuts out the rest from the eye of his contemplation. Yet let us not think that we, of our proper energy, can supply as it were the first condition on which our deliverance from sin is made to turn. The glory of this is due to grace, which has softened your hearts under the impression of the truth, which has moved you to an aspiring obedience thereto, which will lead you, I trust, to carry out the principle into practice, which will vent itself upward to the sanctuary in prayer, and bring down that returning force which can unchain you from the bondage of corruption and give you impulse and strength for all the services of righteousness. (T. Chalmers, D. D.)The form of teaching There is room for difference of opinion as to what Paul precisely means by “ form” here. It signifies originally a mark made by pressure or impact; then a mould, pattern or example, then the copy of such an example or pattern, or the cast from such a mould. It also means the general outline which preserves the distinguishing characteristics of a thing. Now we may choose between these two meanings in our text. If the apostle means type in the latter sense of the word, then the rendering “ form” is adequate, and he is thinking of the Christian teaching which had been given to the Roman Christians as possessing certain well-defined characteristics which distinguished it from other kinds of teaching--such, for instance, as Jewish or heathen. But if we take the other meaning, then he is, in true Pauline fashion, bringing in a vivid and picturesque metaphor to enforce his thought, and is thinking of the teaching which the Roman Christians had received as being a kind of mould into which they were thrown, a pattern to which they were to be conformed. I. Paul’ s gospel was a definite body of teaching. The gospel in its first form as it comes to men fresh from God is not a set of propositions, but a history of deeds that were done upon earth. And, therefore, is it fitted to be the mould of every character. Jesus Christ did not come and talk to men about God, and say to them what His apostles afterwards said, “ God is love,” but He lived and died, and that mainly was His teaching about God. He did not come to men and lay down a theory of atonement or a doctrine of propitiation, or theology about sin and its relations to God, but He went to the Cross and gave Himself for us, and that was His teaching about sacrifice. He did not say to men, “ There is a future life, and it is of such and such a sort,” but He came out of the grave and He said, “ Touch Me, and handle Me. A spirit hath not flesh and bones,” and therefore He brought life and immortality to light, by no empty words but by the solid realities of facts. He did not lecture upon ethics, but He lived a perfect human life out of which all moral principles that will guide human conduct may be gathered. And so, instead of presenting us with a botanic collection of scientifically arranged and dead propositions, He led us into the meadow where the flowers grow, living and fair. His life and death, with all that they imply, are the teaching. Let us not forget, on the other hand, that the history of a fact is not the mere statement of the outward thing that has happened. Christian teaching is the facts plus their explanation; and it is that which differentiates it from the mere record which is of no avail to anybody. So Paul Himself in one of His other letters puts it. This is his gospel: Jesus of Nazareth “ died for our sins according to the Scriptures, and He was buried, and rose again the third day, according to the Scriptures.” That is what turns the bald story of the facts into teaching, which is the mould for life. II. This teaching is in Paul’ s judgment a mould or pattern according to which men’ s lives are to be conformed. There can be no question but that, in that teaching as set forth in Scripture, there does lie the mightiest formative power for shaping our lives, and emancipating us from our evil. Christ is the type, the mould into which men are to be cast. The gospel, as presented in Scripture, gives us three things. It gives us the perfect mould; it gives us the perfect motive; it gives us the perfect power. And in all three things appears its distinctive glory, apart from and above all other systems that have ever tried to affect the conduct or to mould the character of man. We have in the Christ the one type, the one mould and pattern for all striving, the “ glass of form,” the perfect Man. And that likeness is not reproduced in us by pressure or by a blow, but by the slow and blessed process of gazing until we become like, beholding the glory until we are changed into the glory. It is no use having a mould and metal unless you have a fire. It is no use having a perfect Pattern unless you have motive to copy it. If we can say, “ He loved me, and gave Himself for me,” then the sum of all morality, the old commandment that “ ye love one another,” receives a new stringency, and a fresh motive as well as a deepened interpretation, when His love is our pattern. The one thing that will make men willing to be as Christ is their faith that Christ is their Sacrifice and their Saviour. Still further, the teaching is a power to fashion life, inasmuch as it brings with it a gift which secures the transformation of the believer into the likeness of his Lord. Part of “ the teaching” is the fact of Pentecost; part of the teaching is the fact of the ascension; and the consequence of the ascension and the sure promise of the Pentecost is that all who love Him, and wait upon Him, shall receive into their hearts the “ spirit of life in Christ Jesus,” which shall make them free from the law of sin and death. III. This mould demands obedience. By the very nature of the teaching, assent drags after it submission. You can please yourself whether you let Jesus Christ into your minds or not, but if you do let Him in, He will be Master. There is no such thing as taking Him in and not obeying. And so the requirement of the gospel which we call faith has in it quite as much of the element of obedience as of the element of trust. And the presence of that element is just what makes the difference between a sham and a real faith. (A. Maclaren, D. D.)Moulded by the truth The gospel here is compared to a mould into which the soul is delivered. We take our character from the truth we receive. Our affections are moulded, formed, fashioned, directed by the gospel we obey. Sometimes it is compared to a mirror (2 Corinthians 3:8). The gospel reveals to us Jesus, and as we look into that glass the light falls upon our souls and assimilates us to Him. Here it is a mould. We are cast into the mould of the truth which from the heart we obey. The gospel is not only a directing power, but a transforming influence; you cannot believe it without being moulded by it. Any man who says he believes it, whose character is not moulded by it, is deceiving himself. How, then, can this be corrected? Not by poring over the thoughts and feelings of our own poor hearts, but by examining the testimony God has given us concerning Christ, by mixing faith with the promises given us, that by them we might be partakers of the Divine nature. The entrance of His Word will not only give light to our understandings, but it will transform us into His image; and as we receive the doctrine into our hearts, we shall be delivered into it as into a mould, and our tastes and character and desires and ways and aims, will be fashioned thereby. This is the constant teaching of Scripture (Ephesians 2:10; Luke 1:74; Titus 2:11). (M. Rainsford, B. A.)Branded with the truth It was the custom to impress a distinctive mark or brand on the slaves belonging to different masters. A slave might thus, by no uncommon metonymy, be spoken of as belonging to a certain mark, the mark being put for the master whose mark it was; and when a slave was transferred from one master to another, as being delivered over to a new mark or brand, that is, to a new proprietor or master, to whom, or, by the same figure, to whose mark he was then to consider his person attached and his service and obedience due. This is probably the true meaning, “ Ye have obeyed from the heart that mark [or brand] of doctrine to which ye have been delivered over” ; this translation giving every word its full and proper effect. They passed from one service to another, distinguished by a new mark, to which, as reminding them of their new master, and the appropriate symbol of his property in them and his power over them, they were thenceforward to render their obedient service. The “ doctrine” of Christ is the distinguishing badge, or appropriate mark, of all His servants. They bear the profession and impress of His truth; and, under the influence of that truth, they serve Him as the Master who has stamped its impression upon them, in a spirit of reverential love. (R. Wardlaw, D. D.)Transformation of grace A short time ago the manufacturers of lighting gas were puzzled to know how to dispose of the coal tar left in the retorts. A more useless, nauseous substance was hardly known to exist. Chemistry came to the rescue, and today not less than thirty-six marketable articles are produced from this black, vile, sticky slime--solvents, oils, salts, colours, flavours. You eat a bit of delicious confectionery, happily unconscious that the exquisite taste which you enjoy so keenly comes from coal tar; you buy at the druggist’ s a tiny phial of what is labelled “ Otto of Roses,” little dreaming that the delicious perfume is wafted, not from “ the fields of Araby,” but from the foul gas retort. Christianity is a moral chemistry. Well were it for nations if it held a higher place among their social economics. Tar saving is all well enough, but soul saving is better. Grace transforms a villain into an honest man, a harlot into a holy woman, a thief into a saint. Where foetid exhalations of vice alone ascended, prayer and praise are to be found; where moral miasmata had their lair, righteousness and temperance pitch their tent. Every sort of good thing is produced by godliness, and that too in hearts once reeking with all manner of foulness. Should not this stay every persecuting hand, hush every railing tongue, and incite every sanctified spirit to continued and increasing energy. (C. H. Spurgeon.)Being then made free from sin, ye became the servants of righteousness.--Freedom from sin and subjection to righteousness I. The bondage supposed. Those only can be made free who were the subjects of bondage. Many resent this charge and exclaim, as the Jews did, “ We were never in bondage to any man.” And so long as men remain under the infatuation that they are free, they will never welcome the tidings of a deliverance. We are in bondage--1. To a law which we have violated. A perfect nature was capable of performing the requirements of a perfect law; but an imperfect nature never can meet these requirements. Those, therefore, who are seeking acceptance with God by the works of the law, are under the curse--bound and sentenced by it. 2. To a God whom we have displeased. Perfectly sensible that “ God is love,” we also believe that He is a God of justice. God’ s character, regarded as a whole, demands that He should maintain the honour of His law; and therefore He is bound by every principle of His nature, and by every qualification of His office as the Ruler of the universe, to punish the sinner. 3. To corruptions which he has indulged. (1) Man has fallen under the government of the passions, of which there are three classes--the animal, which lead to all manner of impurity; the malevolent, which lead to all manner of cruelty; and the secular, which go to make men altogether base and sordid. (2) There are also intellectual sins under which men are bound, and even sold--pride, a presumptuous obtrusion into things sacred and prohibited, and infidelity in rejecting the testimony which God has given of His Son. But whether men are bound by the intellectual or sensual sins, they are alike slaves. 4. To the world which we have idolised. There are some who would not for worlds rebel against the laws of fashion. They would rather commit an enormous sin against God than they would violate the etiquette of this world. The man who is devoted to the love of money is just as much bound as ever one who was fastened to the galleys for life. The man who loves the pleasures of this world, though he turns from them with disgust again and again, yet tomorrow it is just the same thing over and over again. And as to the ambitious, see what slaves they are--how servile when they have an object to accomplish; how insolent when that object is once attained; and how dissatisfied with the highest pinnacle to which human ambition can soar. 5. To a death which we cannot shun. Some “ are all their lifetime subject to bondage through fear of death,” either the act itself or the consequences. II. The freedom that is bestowed.1. From the guilt of sin by virtue of the expiatory death and all-atoning sacrifice of the Divine Redeemer. 2. From the punishment of sin. The chain is broken--the debt is cancelled--the indictment is rebutted, and the justified believer can say, “ Who shall lay anything to the charge of God’ s elect?” 3. From the dominion of sin. How can I love that which crucified the Saviour? 4. Ultimately from the presence of sin. There shall in no wise enter into the heavenly Jerusalem anything that defileth or that worketh abomination. III. The subsequent subjection or subordination. “ Ye became the servants of righteousness!”1. By faith in the doctrine of righteousness (verse 17). All the doctrines of the gospel are according to godliness. They fix salvation on the great principles of eternal rectitude; for God does not forgive merely by an act of clemency; but by an act of equity. 2. Love to the principle of righteousness. 3. Submission to the rule of righteousness--God’ s will--not our opinion--not the laws of our fellow creatures. 4. Studious determination and constant aim towards the practice of universal righteousness. (C. Bradley, M. A.)Our change of masters 1. Man was made to rule. He was intended for a king, who should have dominion over the beasts of the field, etc. Yet is it equally true that he was made to serve. He was placed in the garden to keep it, and to dress it, and to serve his Maker. Throwing off his allegiance to his rightful Master, he has become the slave of evil passions. 2. When God of His infinite mercy visits man by His Spirit, that Spirit does not come as a neutral power, but enters with full intent to reign. Man cannot serve two masters, but he must serve one. Alexander conquered the world, and yet he became the captive of drunkenness and his passionate temper. Rome had many slaves, but he who wore her purple was the most in bonds. High rank does not save a man from being under a mastery: neither does learning nor philosophy. Solomon, the most sagacious ruler of his age, became completely subject to his fleshly desires. 3. Who, then, shall be man’ s master? Our text speaks of “ being made free from sin,” and in the same breath it adds, “ Ye became the servants of righteousness.” There is no interregnum. Man passes from one master to another, but he is always in subjection. Consider-- I. Our change of masters.1. In describing this revolution we will begin with a word or two upon our old master “ sin.” We were not all alike enslaved, but we were all under bondage. (1) Sin has its liveried servants. If you want to see these dressed out in their best or their worst, go to the prison, or to the places of vicious amusement. Many of them wear the badge of the devil’ s drudgery upon their backs in rags, upon their faces in the blotches born of drunkenness, and in their very bones in the consequences of their vice. (2) But great folks have many servants who are out of livery, and so has sin. We were not all open transgressors. Selfish caution restrains from overt acts of transgression. Hypocrites are worse slaves than others, because they are laid under the restraints of religion without their consolations, and practise sins without their pleasures. (3) The servants of sin are not all outdoor servants. Many keep their sin to themselves. They are excellent in their outward deportment; but they are the indoor servants of Satan for all that. (4) There are, however, many who were once outdoor servants, sinning openly and in defiance of all law. 2. Believers are made free from sin. (1) From the condemnation of sin (Romans 8:1). (2) From the guilt of sin. As you cannot be condemned so does the truth go further, you cannot even be accused. “ Who shall lay anything to the charge of God’ s elect?” (3) From the punishment of sin. (4) From its reigning power. 3. How came we to be free? (1) By purchase, for our Saviour has paid the full redemption money. (2) By power. Just as the Israelites were the Lord’ s own people, but He had to bring them out of Egypt, so has the Lord by power broken the neck of sin and brought us up from the dominion of the old Pharaoh of evil and set us free. (3) By privilege. “ Unto as many as believed Him, to them gave He the privilege to become the sons of God.” His own royal, majestic, and Divine decree has bidden the prisoners go forth. (4) By death. If a slave dies his master’ s possession in him is ended. “ He that is dead is free from sin.” (5) By resurrection. A new life has been given to us; we are new creatures in Christ Jesus. 4. Ye became the servants of righteousness. A righteous God has made us die to sin; a new and righteous life has been infused into us, and now righteousness rules and reigns in us. The text says we are enslaved to righteousness, and so we wish to be. II. The reasons for our change.1. We changed our old master because we were illegally detained by him. Sin did not make us, does not feed us, has no right to us whatever. Besides, our old master was as bad as bad could be. We ran away from him Because we had never any profit at his hands. “ What fruit had ye then?” Ask the drunkard, the spendthrift, any man that lives in sin, what he has gained by it, and we will find it is all loss. Beside that, our old master brought shame. “ Those things whereof ye are now ashamed.” Moreover, its wages are death. 2. But why did we take up with our new Master? In the first place, we owe ourselves wholly to Him; and in the next place, if we did not, He is so altogether lovely, that if we had a free choice of masters we would choose Him a thousand times over. His service is perfect freedom and supreme delight. He gives us even now a payment in His service. III. The consequences of this change.1. That you belong wholly to your Lord. Numbers of professing Christians seem mostly to belong to themselves, for they never gave God anything that cost them a self-denial. But if you are really saved, not a hair of your heads belongs to yourselves; Christ’ s blood has either bought you or it has not, and if it has, then you are altogether Christ’ s. Just as a negro used to belong to the maw that bought him, every inch of him, so you are the slave of Christ; you bear in your body the brand of the Lord Jesus, and your glory and your freedom lie therein. 2. Because you are Christ’ s His very name is dear to you. You are not so His slave that you would escape from His service if you could; you want to be more and more the Lord’ s. Where there is anything of Christ there your love goes forth. Haydn one day turned into a music seller’ s, and asked for some select and beautiful music, and was offered some of his own. “ Oh,” said Haydn, “ I’ ll have nothing to do with that.” “ Why, sir, what fault can you find with it?” “ I can find a great deal of fault with it, but I will not argue with you, I do not want any of his music.” “ Then,” said the shopkeeper, “ I have other music, but it is not for such as you.” A thorough enthusiast grows impatient of those who do not appreciate what he so much admires. You can be no friend of mine if you are not a friend of Christ’ s. 3. All your members are henceforth reserved for Christ. When Satan was your master you did not care about Christ, you went wholly in for evil. You did not require to be egged on to it. Now you ought not to want your ministers or Christian friends to stir you up to good works; you ought to be just as eager after holiness as you were after sin. As you have given the devil first-rate service, let Christ have the same. Some of you never stood at any expense--I wish we could serve Christ thus unstintedly. The poor slaves of sin not only do not stop at expense, but they are not frightened by any kind of loss. See how many lose their characters for the sake of one short hour of sin. They ruin their peace and think nothing of it. They will lose their health, too; nay, they will destroy their souls for the sake of sin’ s brief delights. In the same way should we serve our Lord. Be willing to lose character, health, life, all, if by any means you may glorify Him whose servant you have become. Oh, who will be my Master’ s servant? Do you not see Him? He wears upon His head no diadem but the crown of thorns; His feet are still rubied with their wounds, and His hands are still bejewelled with the marks of the nails. This is your Master, and these are the insignia of His love for you. What service will you render Him? That of a mere professor, who names His name but loves Him not? That of a cold religionist, who renders unwilling service out of fear? Do not so dishonour Him. (C. H. Spurgeon.)The strictness of the law of Christ 1. The apostle is not content with speaking half the truth; he does not merely say that we are set free from guilt and misery, but he adds, that we have become the slaves of Christ. He has not bought us, and then set us loose upon the world. He has given us that only liberty which is really such, bond service to Himself, lest if left to ourselves we should fall back again to the cruel bondage from which He redeemed us. 2. This needs insisting on; for a number of persons think that they are not bound to any real service at all, now that Christ has set them free. Men often speak as if the perfection of human happiness lay in our being free to choose and to reject. Now we are indeed free, if we do not choose to be Christ’ s servants, to go back to the old bondage. We may choose our master, but God or mammon we must serve. We cannot possibly be in a neutral state. Yet a number of persons think their Christian liberty lies in being free from all law, even from the law of God. In opposition to this great mistake, St. Paul reminds his brethren in the text that when they were “ made free from sin,” they “ became the servants of righteousness.” He says the same in other Epistles (1 Corinthians 7:22-23; Colossians 3:22; Colossians 3:24; 1 Corinthians 9:21). 3. Religion, then, is a necessary service; of course it is a privilege too, but it becomes more and more of a privilege, the more we exercise ourselves in it. The perfect Christian state is that in which our duty and our pleasure are the same, it is the state in which the angels stand; but it is not so with us, except in part. Upon our regeneration indeed, we have a seed of truth and holiness planted within us, a new law introduced into our nature; but still we have that old nature to subdue, a work, a conflict all through life. 4. Now most Christians will allow in general terms that they are under a law, but they admit it with a reserve; they claim for themselves some dispensing power. I. What is the sort of man whom the world accounts respectable and religious? At best he is such as this. He has a number of good points to his character, but some of these he has by nature, others he has acquired because outward circumstances compelled him to acquire them. He has acquired a certain self-command, because no one is respected without it. He has been forced into habits of diligence, punctuality, and honesty. He is courteous and obliging; and has learned not to say all he thinks and feels, or to do all he wishes to do on all occasions. The great mass of men, of course, are far from this; but I am supposing the best--viz., those who only now and then will feel inclinations or interest to run counter to duty. Such times constitute a man’ s trial; they are just the times on which he is apt to consider that he has a leave to dispense with the law, when it is simply the law of God, without being also the law of self, and of the world. He does what is right, while the road of religion runs along the road of the world; when they part company awhile he chooses the world, and calls his choice an exception. For instance--1. He generally comes to church, it is his practice; but some urgent business or scheme of pleasure tempts him--he omits his attendance; he knows this is wrong, and says so, but it is only once in a way. 2. He is strictly honest in his dealings; it is his rule to speak the truth, but if hard pressed, he allows himself now and then to say a slight falsehood. He knows he should not lie, he confesses it; but he thinks it cannot be helped. 3. He has learned to curb his temper and his tongue; but on some unusual provocation they get the better of him. But are not all men subject to be overtaken with ill temper? That is not the point; the point is this--that he does not feel compunction afterward, he does not feel he has done any thing which needs forgiveness. 4. He is in general temperate; but he joins a party of friends and is tempted to exceed. Next day he says that it is a long time since such a thing happened to him. He does not understand he has any sin to repent of, because it is but once in a way. Such men, being thus indulgent to themselves, are indulgent to each other. Conscious of what might be said against themselves they are cautious what they say against others. These are a few out of a multitude of traits which mark an easy religion--the religion of the world; which would cast in its lot with Christian truth, were not that truth so very strict, and quarrels with it--because it will not suit itself to emergencies, and to the tastes of individuals. II. This is the kind of religion which St. Paul virtually warns us against, as often as he speaks of the gospel as being a law and a servitude.1. He indeed glories in its being such; for, as the happiness of all creatures lies in their performing their parts well, where God has placed them, so man’ s greatest good lies in obedience to God’ s law and in imitation of God’ s perfections. Therefore Paul insists on the necessity of Christians “ fulfilling the righteousness of the law.” Hence James says, “ Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” And our Saviour assures us that, “ Whosoever shall break one of these least commandments,” etc., and that “ Except our righteousness shall exceed the righteousness of the Scribes and Pharisees,” which was thus partial and circumscribed, “ we shall in no case enter into the kingdom of heaven.” And when the young man came to Him, He pointed out the “ one thing” wanting in him. Let us not then deceive ourselves; what God demands of us is to he content with nothing short of perfect obedience--to avail ourselves of the aids given us, and throw ourselves on God’ s mercy for our shortcomings. 2. But the state of multitudes of men is this--their hearts are going the wrong way, and their real quarrel with religion is not that it is strict, but that it is religion. If I want to travel north, and all the roads are cut to the east, of course I shall complain of the roads. So men who try to reach Babylon by roads which run to Mount Sion necessarily meet with thwartings, crossings, disappointments, and failure. They go mile after mile, watching in vain for the turrets of the city of Vanity, because they are on the wrong road; and, unwilling to own what they are really seeking, they find fault with the road as circuitous and wearisome. 3. But religion is a bondage only to those who have not the heart to like it. Accordingly, in verse 17, St. Paul thanks God that his brethren had “ obeyed from the heart that form of teaching, into which they had been delivered.” We Christians are cast into a certain mould. So far as we keep within it, we are not sensible that it is a mould. It is when our hearts would overflow in some evil direction, then we consider ourselves in prison. It is the law in our members warring against the law of the Spirit which brings us into a distressing bondage. Let us then see where we stand, and what we must do. Heaven cannot change; God is “ without variableness or shadow of turning.” His law is from everlasting to everlasting. We must change. We must go over to the side of heaven. Never had a soul true happiness but in conformity to God. We must have the law of the Spirit of life in our hearts, “ that the righteousness of the law may be fulfilled in us.” 4. Some men, instead of making excuses, such as I have been considering, and of professing to like religion, all but its service, boldly object that religion is unnatural, and therefore cannot be incumbent. Men are men, and the world is the world, and that life was not meant to be a burden, and that God sent us here for enjoyment, and that He will never punish us for following the law of our nature. I answer, doubtless this life was meant to be enjoyment; but why not a rejoicing in the Lord? We were meant to follow the law of our nature; but why of our old nature and not of our new? Now that God has opened the doors of our prison house, if men are still carnal, and the world sinful, and the life of angels a burden, and the law of our nature not the law of God, whose fault is it? We Christians are indeed under the law, but it is the new law, the law of the Spirit of Christ. We are under grace. That law, which to nature is a grievous bondage, is to those who live under the power of God’ s presence, what it was meant to be, a rejoicing. (J. H. Newman, D. D.)True liberty “ Is it your opinion,” said Socrates, “ that liberty is a fair and valuable possession?” “ So valuable,” replied Euthydemus, “ that I know of nothing more precious.” “ But he who is so far overcome by sensual pleasure that he is not able to practise what is best, and consequently the most eligible--do you count this more free, Euthydemus?” “ Far from it,” replied the other. “ You think, then,” said Socrates, “ that freedom consists in being able to do what is right, and slavery, in not being able; whatever may be the cause that deprives us of the power?” “ I do, most certainly.” “ The debauchee, then, you must suppose is in this state of slavery?” “ I do, and with good reason.” (Xenophon.)True liberty You think the charter would make you free--would to God it would. The charter is not bad if the men who use it are not bad. But will the charter make you free? Will it free you from slavery to ten-pound bribes? Slavery to gin and beer? Slavery to every spouter who flatters your self-conceit, and stirs up bitterness and headlong rage in you? That, I guess, is real slavery; to be a slave to one’ s own stomach, one’ s own pocket, one’ s own temper. Will the charter cure that? Friends, you want more than Ac of Parliament can give. Englishmen! Saxons! Workers of the great cool-headed, strong-handed nation of England, the workshop of the world, the leader of freedom for seven hundred years; men, you say you have common sense! then do not humbug yourselves into meaning “ license” when you cry for “ liberty.” Who would dare refuse you freedom? for the Almighty God and Jesus Christ, the poor man who died for poor men, will bring it about for you, though all the mammonites of the earth were against you. A nobler day is dawning for England--a day of freedom, science, industry. But there will be no true freedom without virtue, no true science without religion, no true industry without the fear of God and love to your fellow citizens. Workers of England, be wise, and then you must be free, for you will be fit to be free. (C. Kingsley, M. A.)The liberty of the believer The liberty of the subject could never be preserved in a lawless state of society, but violence and tyranny would reduce to a slavish obedience the weak and the timid. The palladium of civil liberty is law; law well defined, excluding the fluctuations of caprice on one side, and of aggression on the other; law rigorously executed also, for the best code is a dead letter if it be not accompanied by a living and firm executive. So the liberty of the believer is secured by the law of God, when brought under its guidance and government. While living under the misrule of his fallen nature, he is the sport of every capricious imagination, and successively the slave of his predominant passions (verse 16.) But let Christ’ s government be set up, and he becomes Christ’ s freeman; “ sin has no more dominion over him” ; he is no longer its wretched captive, but is under gracious law, for “ where the Spirit of the Lord is, there is liberty.” (G. H. Salter.) Romans 6:19-20I speak after the manner of men. Apostolic exhortation I. Its method. “ After the manner of men,” i.e., (Gr.) humanly--as men ordinarily speak, borrowing any illustrations from common life. Spiritual subjects are made plainer by familiar comparisons, and so preachers should use simple language and homely illustrations. This was exemplified in Christ, and inspired writers in general. The most useful preachers have ever been those who speak most humanly. The arrow too high flies over the head; too low falls short of the mark. II. The reason for the method. “ The infirmity of your flesh” --imperfect knowledge through the flesh--an apology for the use of the expression “ slaves,” etc. Some believers are still babes and carnal (1 Corinthians 3:1-4; Hebrews 5:12-14); others are spiritual and of a full age. In God’ s family are fathers, young men, little children (1 John 2:12-14). The flesh is an impediment to the apprehension of truth. Carnal nature views holiness not as liberty but as bondage. Arguments and modes of speaking to be adapted to the hearer’ s state. Let not the mature and enlightened, then, cavil at methods adapted to reach the immature and ignorant and vice versa. III. Its substance.1. A reminiscence. “ As ye have yielded your members” servants-- (1) To uncleanness, a characteristic of heathen life in general (Romans 1:24). Uncleanness is sin against oneself: unchastity of life. All sin is uncleanness; some sins especially so (Romans 13:13). The greatest slave is he who serves sensual pleasures. (2) To iniquity--unlawfulness--what is opposed to God’ s law, and even the laws of human society (Luke 18:4). Uncleanness and iniquity include the whole circumference of sin (Matthew 15:19). (3) Unto iniquity--to the practice of iniquity as a result; to an always still greater progress and depth in iniquity. The practice is the necessary effect of the bondage. Sin allows none of its servants to remain idle. 2. An enforcement of duty. “ Even so now” --as heartily and thoroughly, and in consideration of the past “ yield your members” -- (1) Servants to righteousness. Still servants, but to righteousness instead of sin. Christ gives His disciples a yoke, but it is an easy one. Servitude to righteousness means truest liberty. (2) Unto holiness--so as to practise and grow in it. Holiness is that which is in accordance with God’ s will, and embraces the whole man (1 Thessalonians 5:23). It is a matter of growth. The faithful performance of one duty prepares for that of another. Victory over one sin strengthens us for victory over a second. The practice of righteousness confirms the principle of holiness. Gracious acts strengthen gracious habits, as labour adds to muscle. (T. Robinson, D. D.)Will ye be the servants of sin or the servants of God ?--To determine your choice consider-- I. The contrast.1. Sin conducts you from iniquity to iniquity.2. God will lead you in the path of holiness. II. The immediate consequences.1. The fruit of sin is shame.2. Of faith is holiness. III. The final result.1. The wages of sin is death.2. The gift of God eternal life. (J. Lyth, D. D.)Forsake the service of sin; enter the service of righteousness Then you escape--1. Out of disgraceful impurity into true holiness (Romans 6:19-21).2. Out of dishonourable servitude into true freedom (Romans 6:20-22).3. Out of death and condemnation into eternal life (Romans 6:21-23). (W. Hauck.)Two ways and two ends I. The one was bitter servitude; the other sweet liberty. II. The one has disgraceful notoriety; the other praiseworthy modesty. III. The one has eternal death; the other eternal life. Note what Jesus says of these two ways and their ending (Matthew 7:13). (W. Ziethe.)The slavery of sin unlawful--a ground of hope to the sinner Luther’ s domestic, Elizabeth, in a fit of displeasure, left his service without notice. She subsequently fell into sin and became dangerously ill. Luther visited her, and, taking his seat by her bedside, she said, “ I have given my soul to Satan.” “ Why,” rejoined Luther, “ that’ s of no consequence. What else?” “ I have,” continued she, “ done many wicked things; but this is what most oppresses me, that I have deliberately sold my poor soul to the devil, and how can such a crime ever find mercy?” “ Elizabeth, listen to me,” rejoined the man of God. “ Suppose, while you lived in my house, you had sold and transferred all my children to a stranger, would the sale or transfer have been lawful and binding?” “ Oh no,” said the deeply humbled girl, “ for I had no right to do that.” “ Very well, you had still less right to give your soul to the arch enemy; it no more belongs to you than my children do. It is the exclusive property of the Lord Jesus Christ; He made it, and when lost also redeemed it; it is His, with all its powers and faculties, and you can’ t giveaway and sell what is not yours; if you have attempted it, the whole transaction was unlawful, and entirely void. Now, do you go to the Lord, confess your guilt with a broken heart and a contrite spirit, and entreat Him to pardon you, and take back again what is wholly His own. And as for the sin of attempting to alienate His rightful properly, throw that back upon the devil, for that, and that alone is his.” The girl obeyed, was converted, and died full of hope. Changed uses Among the spoils taken when Alexander conquered and captured Darius was a richly jewelled cabinet or casket in which the Persian king kept his perfumes and sweet ointments. It was carried to Alexander, who at once turned it to another and nobler use, and added a syllable to its name. He placed in it his copy of the “ Iliad,” saying, “ This shall no longer be called myrrh box, but Homer box.” What the “ myrrh box” became by passing under Alexander’ s hands illustrates what the soul becomes by passing under the hands of its Divine Inspirer. By unseen influences (as certainly as by the miracle touch) God adds to the graces of “ a chosen vessel” the gift of spiritual power and expression. He makes it empty that He may fill it with greater riches. For when ye were the servants of sin, ye were free from righteousness. The servants of sin 1. There is no condition so sad as that of a slave; and no slavery so hard as that of sin. There was once a tyrant who ordered one of his subjects to make an iron chain of a certain length. The man brought the work, and the tyrant bade him make it longer still. And he continued to add link to link, till at length the cruel taskmaster ordered his servants to bind the worker with his own chain, and cast him into the fire. That hardest of tyrants, the devil, treats his slaves in like manner. At first the chain of sin is light, and could easily be cast off. But day by day Satan bids his victims add another link. The servant of sin grows more hardened, daring, reckless in his evil way. He adds sin to sin, and then the end comes. 2. Very often the slaves of sin do not know that they are slaves. They talk about their freedom from restraint, they tell us they are their own masters, that the godly are slaves. Once I visited a madhouse. Some had one delusion, some another. One thought he was a king, another the heir to a fortune. But one thing they all believed, that they were in their right minds. 3. The servants of sin bear about the marks of their master. I have seen gangs of convicts working on Dartmoor. You could not mistake them for anything else if they were dressed in the best of clothing. The word convict is stamped upon every grey face, as plainly as the Government mark is stamped upon their clothing. The servants of sin have their marks also. Look at the shifty eyes, and downward glance of the knave and the false man; the flushed brow and cruel eyes of the angry man; the weak lips and trembling hand of the drunkard. 4. The servants of sin have their so-called enjoyments, these are the baits with which the tyrant gets them into his power. For a time the way of transgressors is made easy and pleasant. The broad road is shaded, and edged with fair fruits and flowers. A saint of old once saw a man leading a herd of swine, which followed him willingly. When the saint marvelled, the man showed him that they followed him for the sake of the sweet food in his hand, and knew not whither they were going. So the servants of sin follow Satan for the sake of the sweet things which he offers, and know not that they are going to their death, even the living death of a lost soul. (J. H. W. Buxton, M. A.)Freedom from righteousness Standing altogether outside it, having no relation to it, destitute of it, entirely unaffected by it; strangers therefore to its happy and gainful service. Possessing a freedom which is a bane and a bondage. A planet’ s freedom from the law which preserves it in its orbit; a child’ s freedom from the restraints of a happy home. This freedom pleases the flesh, but ruins the man; it is not mercifully given, but madly taken; it is Satan’ s miserable choice, “ Better to reign in hell than serve in heaven.” Note the latent irony of the text; “ Ye were free” ; but what kind of freedom? A freedom akin to that of hell. Freedom from righteousness a man’ s greatest misery; freedom in righteousness his greatest mercy. (T. Robinson, D. D.)Liberty and restraint You hear every day greater numbers of foolish people speaking about liberty, as if it were such an honourable thing; so far from being that, it is, on the whole, and in the broadest sense, dishonourable, and an attribute of the lower creatures. No human being, however great or powerful, was ever so free as a fish. There is always something that he must or must not do; while the fish may do whatever he likes. All the kingdoms of the world put together are not half so large as the sea, and all the railroads and wheels that ever were or will be invented, are not so easy as fins. You will find, on fairly thinking of it, that it is his restraint which is honourable to man, not his liberty; and, what is more, it is restraint which is honourable even in the lower animals. A butterfly is more free than a bee, but you honour the bee more just because it is subject to certain laws which fit it for orderly function in bee society. And throughout the world, of the two abstract things, liberty and restraint, restraint is always the more honourable. It is true, indeed, that in these and all other matters you never can reason finally from the abstraction, for both liberty and restraint are good when they are nobly chosen, and both are bad when they are badly chosen; but of the two, I repeat, it is restraint which characterises the higher creature, and betters the lower creature; and from the ministering of the archangel to the labour of the insect, from the poising of the planets to the gravitation of a grain of dust--the power and glory of all creatures and all matter consist in their obedience, not in their freedom. The sun has no liberty, a dead leaf has much. The dust of which you are formed has no liberty. Its liberty will come--with its corruption. (J. Ruskin.) Romans 6:21 What fruit had ye then in those things whereof ye are now ashamed?The characters of sin Sin is here arraigned in all the periods of time. I. For the past as unfruitful. “ What fruit had ye?” Sin ought to produce something: for it costs much. Now, for a man to labour and give up all the advantages of religion for nothing is hard indeed! And is not this the case? Read the history of wicked nations, families, individuals. Does the sinner ever gain what deserves the name of “ fruit” ? It promises much, but how does it perform? (Job 20:11-14). Sinful gratifications continue no longer than the actions themselves; for then, consequences begin to be thought of; reason ascends the throne, and scourges; conscience awakes, and condemns. Suppose the swearer was to tell us what he has gained by his oaths, the drunkard by his cups, the sensualist by his uncleanness, the prodigal by his extravagance, the proud, the envious, the malicious, by indulging their vile tempers; suppose the sinner was to balance his accounts at the end of a year, of a week, of a day--surely he must find that his gains do not counterbalance his loss, his pleasures do not make him amends for his pains even in the lowest degree. II. For the present as disgraceful. “ Ye are now ashamed.” And well ye may, for there is nothing so scandalous as sin. It is not a shame to be poor and distressed--but it is shameful to be a fool, a base coward, a traitor to the best of kings, and to be ungrateful to the kindest of friends.1. There is a natural shame which arises from the commission of sin. This it was that made our first parents hide themselves, so closely did shame tread on the heels of guilt. This class of emotions may be in a great measure subdued by continuance in sin; for some “ glory in their shame.” But this is not general (Job 24:15-17). Hence they not only elude observation--which they would not do if there was anything that tended to their praise, but frame excuses. But why deny or palliate? Why plead mistake, ignorance, surprise, infirmity unless disparaging to character? The sinner is ashamed even to meet himself, and finally abandons the moral world, and mingles only with those of his own quality; for here mutual wickedness creates mutual confidence, and keeps them from reproaching one another. 2. There is also a gracious shame which accompanies “ repentance unto life.” (1) This does not spring from a fear of discovery, but from a sense of the odiousness of sin. The real penitent is now ashamed of things which pass uncensured in the world, and which once produced no uneasiness in himself. (2) This will be in proportion to our perception of the glory and goodness of God. The more we think of His patience while we are rebelling, of His mercy in pardoning us and adopting us into His family after all our provocations, the more shall we be affected with our vileness in offending Him. 3. There is also a penal shame. For God has so ordered things that if a man be not ashamed of his sins, he shall be put to shame by them. (1) How often is the transgressor dishonoured in this world! See the miser. “ He is a proverb and a by-word.” See the extortioner. How many “ curse his habitation” ! “ A wicked man is loathsome, and cometh to shame.” (2) But this will be more especially the ease hereafter. The wicked will “ rise to shame and everlasting contempt” --ashamed in themselves; and contemned by each other, by saints, by angels, and by the Judge of all. III. For the future as destructive. “ The end of these things is death.”1. The death of the body was the produce of sin. 2. There are many instances recorded of God’ s inflicting death immediately upon sinners in a way of judgment. 3. Death sometimes attends sin as a natural consequence of vice. How frequently do persons, by anger, intemperance, and such like courses, hasten on dissolution, and become self-murderers! A physician of great repute has given it as his opinion that scarcely one in a thousand dies a natural death. 4. But what the apostle principally intends is the “ second death.” (1) It is a dreadful end. Nothing that we can here feel or fear deserves to be compared with it. (2) It is a righteous end. Hence the wicked themselves will be speechless. (3) It is a certain end. From what quarter can you derive a hope to escape? The power of God enables Him, His holiness excites Him, His truth binds Him to inflict this misery. Conclusion: Mark the difference between the service of sin and the service of God. It holds in all the articles we have reviewed. If sin be unfruitful, “ godliness is profitable unto all things.” If sin is shameful, holiness is honourable and glorious. If sin ends in death, religion ends in “ everlasting life.” (W. Jay.)The Christian’ s review I. What fruit had you in the works of sin?1. They are not innocent. If we permit the noblest object God ever built to take the place of God in our esteem, and every unregenerate man does, God must feel Himself robbed and insulted. 2. They are not rational. (1) It surely is most reasonable that men put themselves under the guidance of their Maker, and obey Him in all things, and on Him place supremely their affections. But none of these is true of the ungodly. (2) They consist in the gratification of their appetites and passions, not in those pursuits that elevate the mind and mend the heart. 3. They are not satisfying. That which is neither innocent nor rational, we should not expect would be satisfying; we should promptly declare it impossible. God has made the brute creation, but not man, to be satisfied with the gratifications of appetite. Of them God has not required a higher aim, nor even this; He requires nothing. Of man He requires that we give Him our hearts, and man He has made capable of a higher enjoyment through the medium of the moral affections than through the gratifications of appetite. And He requires us to be happy through this higher medium. He will not be satisfied that our noblest powers lie dormant; and while He is not so, neither shall we be. 4. They are not calculated to elevate, but to depress their nature. They take pleasure in objects beneath the dignity of their being. I remember the disgust it gave me when I read of one of the emperors of antiquity that most of his time was spent in catching flies. Though a mere child when I met with this historical fact, I involuntarily inquired, why his crown, and throne, and sceptre? A beggar boy might succeed as well as he in his sordid occupation. But why did he appear meanly occupied, but as I compared his employment with some nobler business that might have occupied him? 5. They are not abiding. What joy they have, and it is far beneath what they might have, is fleeting and transitory. Every object on which their joy depends is perishing--is a dying and a transitory object. They were not created to be the permanent food of an immortal mind. To expect permanent bliss, and base the hope of it on that which worms can devour, and thieves break through and steal, is to expect grapes of thorns and figs of thistles; is to sow to the wind and reap the whirlwind; is to pierce ourselves through with many sorrows. 6. They are dangerous, being guilty and forbidden. That a nature capable of loving his Maker should fix his supreme attachment elsewhere is offering God a perpetual insult, and exposing the offender to the indignation and wrath of the holy and jealous Jehovah. Having noticed how entirely without any fruit or enjoyment was the good man in his unconverted state in those things which he once tried to enjoy we shall-- II. View him under the operation of that shame and regret to which his past conduct has subjected him. He is brought to see that God is worthy of his whole heart, and that he has withheld it, and has worshipped and served the creature more than the Creator, who is over all, God blessed forever. He becomes conscious of a quarrel with his Maker, but for no reason that he dare now assign. Every attribute of His nature is glorious, and every act of His government holy, and just, and good. And still the sinner has placed the supreme love on some idol, and refused to love and worship his Maker and his Redeemer. “ Then shalt thou be ashamed,” says the prophet in the name of the Lord, “ and never open thy mouth any more, because of thy shame, when I am pacified toward thee for all that thou hast done.” And the Psalmist says, “ Thou makest me to bear the iniquities of my youth.” His shame is greatly enhanced by the consideration that he must now be indebted, as he always has been, for all his benefits to one whom he has always expelled from his affections. He sees, too, that the ground of his preference for idols was a depraved heart, that would prefer anything to God would love a stock or a stone more than the infinitely adorable and kind Creator; and in the meantime would not be convinced that the course he took ruined him, that his misplaced affections polluted and belittled his mind, and that he was ensnared, and impoverished, and destroyed by the works of his own hands. Now it is that the man becomes filled with shame and confusion of face. III. The end of these things would naturally have been, to the now regenerate man, and must be to all men who do not repent, death.1. A course of sin leads to bad society. If men will be transgressors, they must of necessity associate with men of similar pursuit. Make the attempt to collect a company of sober, serious, thoughtful, ungodly men, and if you do not soon discover that no such society can be formed, then have we very much mistaken the true state of the world. 2. A course of sin absorbs precious time. Unregenerate men throw away very many years of their probation. All that time that the Christian must spend in his closet, in the study of the Bible, and in the duties of domestic worship, the ungodly have to spare. This shortens life, and begets the habit of not thinking--the habit of placing the mind in an attitude of listlessness and inattention, than which no habit can be more ruinous to one whose happiness in this life and in the life to come depends so much on prompt and vigorous action. If we are to reach heaven, and would be prepared for it, we must form soon the very opposite habit, and must learn to husband well every hour that lies between us and the grave. 3. A course of sin is death, as it leads to the adoption of bad sentiments, and engenders an erroneous creed. There is an whole system of infidelity taught and believed in the promiscuous associations of the ungodly. It may not be styled infidelity, and lectures may not be given in the formal didactic mode, but the result may be the same. 4. A course of sin benumbs the right affections. It tends to destroy filial confidence, and fraternal, and parental, and conjugal affection. Devotion to some idol easily becomes stronger than any of the natural relationships, and thus neutralises many a restraint, that the God of nature, as the infidel would name Jehovah, has imposed. But when we pass these and speak of the religious affections, it hardly need be said that all these are suppressed and quenched by a course of sin. 5. A course of sin ends in death as it nourishes the unhallowed passions. Men grow worse day by day while they remain in the gall of bitterness and under the bonds of iniquity. Their position is never stationary, but their course downward, downward, downward toward the blackness of darkness forever. 6. A course of sin tends to death as it offers constant provocation of the Spirit of God. On the operations of His Spirit we are dependent for life and salvation. There is no amount of means, or force of human eloquence, or impetus of natural resolution that can arrest the course of sin. Men will not try to stop themselves, nor allow themselves to be stayed in their course by any human power. Hence our only hope is that God will make them willing in the day of His power. But every act of sin is resistance made to the efforts of His mercy and the influence of His Spirit. (D. A. Clark.)Apples of Sodom: or the fruits of sin The son of Sirach prudently advised, “ Judge none blessed before his death; for a man shall be known in his children.” This holds good concerning the family of sin: for it keeps a good house which is full of company and servants; it is served by the possessions of the world, courted by the unhappy, flattered by fools, and feasted all the way of its progress. But if we look to what are the children of this splendid family, and see what issue sin produces, it may help to untie the charm. Sin and concupiscence marry together and feast highly; but the children of their filthy union are ugly, foolish, and ill-matured--shame and death. These are the fruits of sin--apples of Sodom, fair on the outside, but within full of ashes and rottenness. And the tree with its fruits go together; if you will have the mother, you must take the daughters. In answer to the question of the text we are to consider-- I. What is the sum total of the pleasures of sin. Most of them will be found very punishments.1. To pass over the miseries ensuing from envy, murder, and a whole catalogue of sins, every one of which is a disease, we may observe that nothing pretends to pleasure but the lusts of the flesh, ambition, and revenge. These alone cozen us with a fair outside; and yet on a survey of their fruits we shall see how miserably they deceive us. 2. For a man cannot take pleasure in the lusts of the flesh unless he be helped forward by inconsideration and folly. Grave and wise persons are extremely less affected by them than the hare-brained boy. It is a strange beauty that none but the blind or blear-eyed can see. 3. The pleasures of intemperance are nothing but the relics and images of pleasure, after nature has been feasted; for so long as she needs, and temperance waits, pleasure stands by: but as temperance begins to go away, having done the ministries of nature, every morsel and drop is less delicious and endurable, but as men force nature to stay longer than she would. 4. With these pretenders to pleasure there is so much trouble to bring them to act an enjoyment, that the appetite is above half tired before it comes. An ambitious man must be wonderfully patient; and no one buys death and damnation at so dear a rate as he who fights for it, enduring heat and cold and hunger; and who practises all the austerities of the hermit, with this difference that the one does it for heaven and the other for hell. And as for revenge, its pleasure is like that of eating chalk and coals, or like the feeding of a cancer or a wolf; the man is restless till it be done, and when it is everyone sees how infinitely removed he is from satisfaction. 5. These sins, when they are entertained with the greatest fondness from without, must have little pleasure, because there is a strong faction against them. Something within strives against the entertainment, and they sit uneasy on the spirit, when the man is vexed that they are not lawful. They are against a man’ s conscience, i.e., against his reason and his rest. 6. The pleasure in those few sins that pretend to it is a little limited nothing, confined to a single faculty, to one sense; and that which is the instrument of sense is its torment. By the faculty through which it tastes it is afflicted, for so long as it can taste it is tormented with desire, and when it can desire no longer it cannot feel pleasure. 7. Sin hath little or no pleasure in its enjoyment because its very manner of entry and production is by a curse and a contradiction. Men love sin because it is forbidden, some out of the spirit of disobedience, some by wildness, some because they are reproved, many by importunity; and sins grow up with spite, peevishness, and wrath. 8. The pleasures in the enjoyment of sin are trifling because so transient; if they be in themselves little this makes them still less; but if they were great this would change the delight into torment. Add to this that it so passes away that nothing pleasant remains behind: it is like the path of an arrow; no man can tell what is become of the pleasures of last night’ s sin. 9. Sin has in its best advantages but a trifling pleasure, because not only God, reason, conscience, honour, interest, and laws sour it, but the devil himself makes it troublesome; so that one sin contradicts another and vexes the man with a variety of evils. Does not envy punish flattery, and self-love torment the drunkard? Which is the greater, the pleasure of prodigalities or the pain of the consequent poverty? 10. Sin has so little relish that it is always greater in expectation than possession. If men could see this beforehand they would not pursue it so eagerly. 11. The fruits of its present possession, the pleasures of taste, are less pleasant, because no sober or intelligent man likes it long. He approves it in the height of passion and under the disguise of temptation, but at all other times he finds it ugly and unreasonable, and the remembrance abates its pleasures. II. What fruits and relishes sin if leaves behind it by its natural efficiency.1. Paul comprises them under the scornful appellation of “ shame.” The natural fruits of sin are-- (1) Ignorance. (a) Man was first tempted by the promise of knowledge; he fell into darkness by believing that the devil held forth to him a new light. It was not likely that good should come from so foul a beginning: the man and the woman knew good, and all that was offered them was the experience of evil. Now this was the introduction of ignorance. When the understanding suffered itself to be so baffled as to study evil, the will was so foolish as to fall in love with it, and they conspired to undo each other. For when the will began to love it, then the understanding was set on work to advance, approve, believe it, and to be factious on behalf of the new purchase. Not, however, that the understanding received any natural diminution, but received impediment by new propositions. It lost and willingly forgot what God taught, went from the fountain of truth, and gave trust to the father of lies. (b) It is certain that if a man would be pleased with sin, or persuade others to be so, he must do it by false propositions. Who is a greater fool than an atheist who sees rare effects and denies their cause, an excellent government without a prince? But in persuading men to this the devil never prevailed very far, although he has prevailed in a thing almost as senseless, viz., idolatry, which not only makes God after man’ s image, but in the likeness of a cat, etc. But he has succeeded yet farther in prevailing upon men to believe that evil is good and good evil, that fornication can make them happy and drunkenness wise, and that sin has pleasure and good enough in it to make amends for the pains of damnation. Sin has no better argument than a fly has to enter a candle. Such is the sinner’ s philosophy, and no wiser are his hopes, viz., that he can in an instant make amends for the evils of years, or else that he shall be saved whether he will or no: or that heaven shall be had for a sigh; i.e., he hopes without a promise and believes that he shall have mercy for which he never had a revelation. If this be knowledge or wisdom then there is no such thing as folly or madness. (c) There are some sins whose very formality is a lie. Superstition could not exist if men believed that God was good, wise, free, and merciful, and no man would do in private what he fears to do in public if he knew that God sees him there and will bring that work of darkness into the light. He who excuses a fault by telling a lie, believes it better to be guilty of two faults than one. The first natural fruit of sin then is to make a man a fool, and this is shame enough. (2) But sin also makes a man weak, unapt to do noble things; by which is not meant a natural disability, for it is equally ready for a man to will good as evil; the understanding being convinced the hand can obey, and the passions be directed to God’ s service. But because they are not used to it, the will finds a difficulty to do them so much violence. There is a law in the members, and he that gave that law is a tyrant, and the subjects of it slaves; who often love their fetters and labour hard; the basest of services for the most contemptible rewards. And then custom brings in a new nature and makes a bias in every faculty. Two things aggravate the slavery and weakness of the sinner. (a) He sins against his own interest. He knows that he will be ruined by it, but the evil custom remains. (b) Custom prevails against experience. Though the man has been disgraced and undone it will not cure him. (3) Sin naturally introduces a great baseness on the spirit, expressed sometimes by the devil’ s entering into a man. Men fall by this into sins of which there can be no reason given, which no excuse can lessen, and which are set off by no allurements. 2. Although these are the shameful effects of sin, yet there are some sins which are directly shameful in their nature, and every one of which has a venomous quality of its own. Thus the devil’ s sin was the worst because it came from the greatest malice; Adam’ s because it was most universal; Judas’ because against the most excellent Person. This is a strange poison in sin that of so many sorts every one of them should be the worst. Every sin has an evil spirit of its own to manage and embitter it, but to some sins shame is more appropriate, such as lying, lust, vow making, and inconstancy. And such is the fate of sin that the shame grows more and more; we lie to men and excuse it to God. And the shame will follow the sin beyond the grave. III. What are its consequences by its demerit and the wrath of God which it has deserved.1. The impossibility of concealment. No wicked man ever went off the scene of his unworthiness without a vile character. The intolerable apprehensions of sinners themselves, and the slightest circumstances often bring to light what was transacted behind the curtains of light. 2. Sin itself; and when God punishes in this way He is extremely angry, for then it is not medicinal but exterminating. One evil invites another, and when the Holy Spirit is quenched the man is left to the mercy of his merciless enemy. 3. Fearful plagues, and even when God forgives the sinner retribution is not wholly withheld. It is promised through Christ that we shall not die, but not that we shall not be smitten. (1) There are some mischiefs which are the proper scourges of certain sins and attend them--drunkenness by giddiness, lying by being given over to believe a lie, etc. (2) There are some states of sin which expose a man to all mischief by taking off every guard. (3) The end of all this is death eternal. (Jeremy Taylor.)The fruits of sin I. It is unprofitable. “ What fruit had ye?”1. Some sins are plainly mischievous to the temporal interest of men, as tending either to the disturbance of their minds, or the endangering of their health and lives, or to the prejudice of their estates, or the blasting of their good name. 2. There are other sins which, though they are not so visibly attended with mischievous consequences, bring no real advantage either in respect of gain or pleasure; such are the sins of profaneness and swearing. 3. Even those sins which make the fairest pretence to be of advantage to us, when all accounts are cast up will be found in no degree able to perform and make good what they so largely promise. (1) Some pretend to bring in great profit, and tempt worldly-minded men; such are the sins of covetousness and oppression, of fraud, and falsehood, and perfidiousness. (2) Others pretend to bring pleasure, which is a temptation to sensual men; such are the sins of revenge, and intemperance, and lust. II. It is shameful. Most men when they commit a known fault are apt to be ashamed whenever they are put in mind of it. Some, indeed, have gone so far in sin as to be past all shame (Jeremiah 6:15). But yet even these, when they become sensible of their guilt so as to be brought to repentance, cannot then but be ashamed of what they have done. Sin contains in it whatsoever is justly accounted infamous, together with all the aggravations of shame and reproach that can be imagined. And this will appear by considering sin--1. In relation to ourselves. (1) The natural deformity of sin renders it shameful. Men are apt to be ashamed of anything in them that looks ugly. Now, in regard to our souls, sin hath all the monstrousness which we can imagine in the body, and much more. It is the blindness of our minds, the crookedness of our wills, and the monstrous irregularity of our affections and appetites, the misplacing of our powers and faculties--all which is ugly and unnatural. There is hardly any vice but at first sight hath an odious appearance. Drunkenness and passion, pride and falsehood, covetousness and cruelty, are matter of shame in the sincere opinion of all mankind. And though a man, by the frequent practice of any of these vices, may not be so sensible of the deformity of them in himself, yet he quickly discerns the ugliness of them in others. (2) It is a great dishonour to our nature. (a) Therefore the Scripture likens it to the meanest condition among men--slavery. So that to be a sinner is to be a slave to some vile passion or irregular desire; it is to part with one of the most valuable things in the world, our liberty, upon low and unworthy terms. (b) There is no greater argument of a degenerate spirit than to do such things as a man would blush to be surprised in, and would be troubled to hear of afterwards, and which is more, after he hath been convinced of this, to have so little self-command as not to be able to free himself from this bondage. (c) And that sin is of this shameful nature is evident, in that the greatest part of sinners take so much care to hide their vices (1 Thessalonians 5:7). (3) It is a great reproach to our understandings and a foul blot upon our prudence and discretion. Either men do not understand what they do when they commit sin, or, if they do know, they do not consider what they know. Did men attentively consider what it is to offend God, who “ is able to save or to destroy,” they would discern so many objections against the thing, and would be filled with such fears of the fatal issue and event of it, that they would not dare to venture upon it (Psalms 14:4; Deuteronomy 32:28-29). No man can engage in a sinful course without being so far infatuated as to be contented to part with everlasting happiness and to be miserable forever. So that, if it be a disgrace to a man to do things plainly against his interest, then vice is the greatest reproach that is possible. (4) We choose this disgrace, and willingly bring this reproach upon ourselves. We pity an idiot, but everyone despiseth him who plays the fool out of carelessness and a gross neglect of himself. And this is the case of a sinner; there is no man that sinneth but because he is wanting to himself; he might be wiser and do better, and will not. 2. In respect of God. (1) Whenever we commit any sin, we do it before Him to whom of all persons in the world we ought to pay the most profound reverence. (2) He likewise is incomparably our greatest benefactor, and there is no person in the world to whom we stand so much obliged, and from whom we can expect so much good. (3) We are ashamed to be guilty of any fault before persons who are clear of anything of the like nature. Men are not apt to be ashamed before those who are their fellow criminals. Now, whenever we commit any sin, it is in the presence of the Holy Ghost, who hath no part with us in it, and whose nature is as contrary to it as can be. (4) We are apt to be ashamed to do anything before those who detest what we do. To do a wicked action before those who are not offended at it, or perhaps take pleasure in it, is no such matter of shame. Now, of all others, God is the greatest hater of sin, and the most perfect enemy to it in the whole world (Habakkuk 1:3; Psalms 5:4-5). (5) We are ashamed likewise to do anything that is evil and unseemly before those who we are afraid will make known and expose the folly of them. Now, whenever we sin, it is before Him who will most certainly one day bring all our works of darkness into the open light. (6) We are ashamed and afraid to commit a fault before those who we believe will call us to an account for it and punish us severely. Now, whenever we commit any wickedness, we do it under the eye of the great Judge, whose omnipotent justice stands by us ready armed and charged for our destruction, and can in a moment cut us off. III. It is fatal. No fruit then when ye did these things; shame now that you come to reflect upon them; and death at the last. The principal ingredients of this miserable state.1. The anguish of a guilty conscience, “ the worm that dies not.” Though God should inflict no positive punishment, yet this is a revenge which every man’ s mind would take upon him. 2. Another ingredient. The lively apprehension of the invaluable happiness which they have lost by their own obstinacy and foolish choice. 3. A quick sense of intolerable pain aggravated by-- (1) The consideration of the past pleasures which they have enjoyed in this life. (2) The despair of any future ease; and when misery and despair meet together, they make a man completely miserable. (Abp. Tillotson.)The fruits of sin I know a man at the present moment--a man I said, but, alas I poor wretched mortal, he looks hardly like a man. I saw him in rags, shivering in the drenching rain but yesterday. He came of reputable parents; I knew his relatives well. He had some four hundred pounds or more left him a few years ago. As soon as ever he could get hold of it he came to London, and in about a month he spent it all in a hideous whirlwind of evil. He went back a beggar and in rags, full of horrible sickness, loathsome, and an outcast. Since that time he has been so often aided by his friends that they have entirely given him up, and now this poor wretch, with scarce enough rags to hide his nakedness, has no eye left to pity him, and no hand to help him. He has been helped again and again and again; but to help him appears to be useless, for at the very first opportunity he returns to his old sins. The workhouse, the hospital, the grave are his portion, for he seems unable to rise to the dignity of labour, and no one will harbour him. I could fairly cry at the sight of him, but what can be done for him if he will destroy himself by his sins? If you say to him, “ Why do your friends not notice you?” he will tell you, “ They cannot notice me.” He has brought his mother to the grave; he has wearied out everybody who has pitied him, for his life has been so thoroughly bad that it excites no pity, but disgusts his own relatives. For the love of the Lord Jesus I will try this unhappy man again, and intend tomorrow to see him washed, and clothed, and fed, and put in a way of livelihood, but I have very slender hope of being of any lasting service to him, for he has been tried so often. Yet I never saw a wretch in such misery. He is emaciated, ragged, and has known hunger, and cold, and nakedness month after month, and unless he mends his ways this will be his lot till he dies. (C. H. Spurgeon.)The fruits of sin I remember once seeing a mob of revellers streaming out from a masked ball in a London theatre in the early morning sunlight, draggled and heavy-eyed, the rouge showing on the cheeks, and the shabby tawdriness of the foolish costumes pitilessly revealed by the pure light. So will many a life look when the day dawns and the wild riot ends in its unwelcome beams. (A. Maclaren, D. D.)The fruits of sin Evil premeditated is evil at its best--attractive, desirable, full of promises which the senses can understand and the passions love; but evil perpetrated is evil at its worst--hideous, hateful, stripped of its illusions and clothed in its native misery. In his anger at finding Jesus not to be the Christ he had hoped for and desired, Judas deserted and betrayed Him; in the terrible calm that succeeded indulgence he awoke to the realities within and about him, saw how blindly he had lived and hated, how far the Messianic ideal of Jesus transcended his own. (A. M. Fairbairn.)The unfruitfulness of sin It is recorded of himself by one who, in his unconverted state, was as remarkable for his gay and reckless disregard of religion as he afterwards, by the grace of God, became for his spirituality and devotedness, that when some of his dissolute companions were once congratulating him on his distinguished felicity, a dog happening at the time to come into the room, he could not forbear groaning inwardly and saying to himself, “ Oh that I were that dog!” The unfruitfulness and misery of sin One of the surest means by which Satan keeps men under his power is by keeping them in ignorance of their state. Did they once see what sin really is, they would quickly leave it. Our text sets sin before us in its true colours, and shows us what it is when stripped of every covering. I. Sin yields no present fruit, nothing which deserves the name of fruit. It may furnish some short gratification, but this is not fruit. Sin makes, indeed large promises, but it cannot fulfil them. Compare Eve in the Garden of Eden, Judas, the Prodigal Son. II. Sin is followed by shame. Shame is that confusion of mind which arises from a consciousness of guilt. For a time men may sin without feeling shame, but a day is coming when every “ hidden thing of darkness” will be brought to light. Look at Peter when he saw his guilt in having denied his Master. III. Sin ends in death (James 1:15; Genesis 2:17). Death is the certain consequence of sin. Death, in this sense, means the separation of the soul from the favour, the presence, and the Spirit of God. Consider these things, forsake sin, and turn to God. (E. Cooper.)The unprofitableness of sin Walking in the country, I went into a barn where I found a thresher at his work. I addressed him in the words of Solomon: “ In all labour there is profit.” Leaning upon his flail, with much energy he answered, “ Sir, that is the truth, but there is one exception to it: I have long laboured in the service of sin, but I have got no profit by my labour.” “ Then you know something of the apostle’ s meaning when he asked, ‘ What fruit’ ? etc.” “ Thank God,” said he, “ I do; and I also know that even ‘ being made free from sin,’ etc.” How valuable this simple faith in the Word of God! and how true is the saying of a deceased writer that “ piety found in a barn is better than the most splendid pleasure of a palace!” (W. Jay.)The folly of sin It is not only a crime that men commit when they do wrong, but it is a blunder. “ The game is not worth the candle,” according to the French proverb. The thing that you buy is not worth the price you pay for it. Sin is like a great forest tree that we sometimes see standing up green in its leafy beauty and spreading a broad shadow over half a field; but when we get round on the other side there is a great dark hollow in the very heart of it, and corruption is at work there. It is like the poison tree in travellers’ stories, tempting weary men to rest beneath its thick foliage, and insinuating death into the limbs that relax in the fatal coolness of its shade. It is like the apples of Sodom, fair to look upon, but turning to acrid ashes on the unwary lips. It is like the magician’ s rod that we read about in old books. There it lies; and if, tempted by its glitter or fascinated by the power that it proffers you, you take it in your hand, the thing starts into a serpent with erected crest and sparkling eye, and plunges its quick barb into the hand that holds it, and sends poison through all the veins. (A. Maclaren, D. D.)Sin sadly recollected I heard one of the best men I ever knew, seventy-five years of age, say, “ Sir, God has forgiven all the sins of my lifetime, I know that; but there is one sin I committed at twenty years of age that I never will forgive myself for. It sometimes comes over me overwhelmingly, and it absolutely blots out my hope of heaven.” (T. De Witt Talmage.)Terrible fruits of sin The worldly spirit makes possession the object of life. Christ makes being, character, the object. The world asks, “ What do you possess?” God asks, “ What are you?” A gentleman once said to a wicked man, “ You do not look as if you had prospered by your wickedness.” “ I have not prospered at it,” cried the man. “ With half the time and energy I have spent I might have been a man of property and character. But I am a homeless wretch; twice I have been in State prison. I have made acquaintance with all sorts of miseries; but I tell you, my worst punishment is in being what I am.” Without doubt it would be delightful to have the possessions of an angel, but it would be ten thousand times better to be an angel. Not what have I, but what am I? not what shall I gain, but what shall I be? is the true question of life. The wages of sin in time The author of evil has ever tempted with a lie, and offers what it is not in his power to give. “ Ye shall be as gods,” was his first promise; “ ye shall not surely die.” But mark its fulfilment: the image of God was shattered; “ sin entered into the world, and death by sin.” And when the Second Adam was shown “ all the kingdoms of the world,” the devil said, “ All this power will I give Thee, and the glory of them: for that is delivered unto me; and to whomsoever I will, I give it” (Daniel 2:21; 1 Chronicles 29:11-12). It was false. It is always so. In answering the question, What are the wages of sin in time? my reply must be-- I. Sin does not pay what it promises. I do not deny that sin has its pleasures, nor that the worldly may obtain certain advantages not to be found in the way of religion; but I assert that those who have made the perilous trial have not received what they expected; sin has paid them in debased coin. Take, e.g. 1. The pleasures promised by the sensual appetites, painted in voluptuous day dreams, or as sung by poets who profane the gift of song; all is bright, exhilarating, delicious; but the palled profligate will tell you that the mad pleasure was disappointing as well as brief, and that there is a thirst left which it is sin to satisfy and agony to deny. While for those who have thrown themselves into the current of worldly dissipation, till the jaded soul has ceased to live for God, nothing is more common than the self-condemning excuse that they are weary of a life which they persuade themselves they are obliged to lead. 2. And so it is with wealth, the glittering bait which some pursue in despite of the laws of God, but many more by that respectable covetousness which hardens the heart to the love of God and man and the influence of His Spirit. And for what? It is idle to undervalue the comforts which wealth can command; but it would be as idle to deny that the pleasure of possession is alloyed by its cares, and fades quickly with its novelty; that the habits formed by acquiring frequently preclude from enjoying (Ecclesiastes 8:11). 3. Praise, honour, power, again, are among sin’ s promises, but lose their worth precisely as far as they are obtained by sin. As the result of honest duty and self-sacrifice, especially when from holier motives, these have their value, but when attained by sinful compliances, or hypocritical pretence, in the unwilling judgment of the inner man, as honours undeserved they are worthless, and conscience contradicts the voice of praise; and the fruits of reputation, which are held out as an encouragement to persevering duty, when grasped by the hand of sin, become like apples of Sodom. Again sin has shuffled her wages; she has paid her servants with a lie. II. But we are not to think that sin has no wages in this life. She has them, and for the most part they are duly paid. Note--1. The effects of sin upon man’ s outward fortunes and circumstances, which, although not uniform when they do follow, they follow as the effects of sin; when they do not follow, it is because they have been, in spite of sin, diverted or delayed. The ruined spendthrift, who has destroyed the means of gratification while strengthening the appetite for indulgence, and who has involved others, perhaps, in common misery; the palled voluptuary, who has overtaxed the powers of nature, and bears passions still unslaked in an effete and feeble body, suffering, weary, and querulous, unloving and unloved, the very wreck of what was once a man; the doting drunkard, alternating his miserable hours of mad mirth and maudlin penitence, enslaved by a habit which disgusts although it masters him, and sinking with weakened mind and trembling limbs to an early grave; the poor lost woman, whom folly led on to sire, and sin launched into the full current of passion, and her name became a reproach, and the door of return was shut, and excitement was a necessity, and there was remorse and loathing, but no penitence, till vice and disease had done their ghastly work, and death closed the short and fevered scene; the dishonoured man of business, who, under the cover of a high character, was tempted to gamble with his credit, then to retrieve his losses by dishonesty, till his astute schemes broke down by their own weight, the disguise fell off, and amidst the curses of those whom he has impoverished and betrayed he sinks into disgrace and ruin; or, most fearful retribution of all, the irreligious parent, heart-struck to see his children reproducing his own vices and pressing on deafly on the road to endless ruin to which he first had pointed them the path--these are witnesses which meet us everywhere, all testifying that the wages of sin are sorrow, disappointment, and misery, all replying with melancholy unanimity tot the apostle’ s question. “ The end of those things is death.” 2. But the outward course of retribution is crossed by many exceptions, and often, indeed, the heaviest judgment here may be prosperity. “ Ephraim is joined to idols: let him alone.” There are, besides, many sins telling less sensibly upon the outward circumstances of those who commit them. (1) There is a sore and uneasy conscience. In the heart’ s secret tribunal, even when the sin is unknown to others, there is a verdict, and, to some extent, a penalty, and the sinner finds himself self-condemned and self-punished. Nor is the penalty a light one. At first the suffering is acute, and even though the perverse will spurns against the correction, still conscience perseveres, and, though in feebler accents, she reiterates her sentence; still, though there may be no longer a pang of sharp remorse, there is in the bosom a dull but wearing sore. More terrible is the dull apathy of a seared conscience, as it lies heavily, though motionless, on the sinner’ s spirit, damping each emotion of hope, and keeping down each stirring of penitence, inflicting the fearful retribution for pleadings unheard and warnings disregarded, that warnings can be regarded and pleadings can be heard no longer. (2) Hence, too, the sinner is thrown out of harmony even with external things. The intellectual pleasures which belong to science may not be greatly affected, perhaps, by habits of sin; but the simpler taste for nature’ s beauty--one of the purest and healthiest of our instinctive sentiments--is dulled and enervated, if not destroyed, by self-indulgence. And so it is, and still more sadly, with the social affections; sin robs them of their purity and pleasure. I am not speaking of its outward manifestations, which break up the peace of families. The domestic affections are often secretly poisoned by sin, even when not outwardly violated or apparently ruffled; and there is many a heart on which the smile and voice of love fall cold and cheerless, because it has within an uneasy conscience, or lawless passions, or thoughts it dares not divulge; and there is a felt and painful contrast between its own polluted self and the innocent purity of those who share its home. (3) Hence, too, results a peevish and restless dissatisfaction, venting itself on others. (4) And we are thus led to the most fearful of sin’ s wages in time, involving, as it does, the still more fearful wages of eternity--hardness of heart and the grieving and quenching of God’ s Spirit. God’ s Spirit will not always strive with rebellious man. He requires our cooperation, though He gives us the will and the power; and He ceases to plead and aid when He pleads and aids in vain. There are warnings, merciful though solemn warnings, and the last loving pleadings of Him who willeth not the death of a sinner; but at length the trial is over, the probation has failed, and he who might have been a vessel made for heaven, a temple of the Holy Ghost, is “ given over to a reprobate mind.” “ The light within is darkness; and how great is that darkness!” We must not omit, in reckoning up the sinner’ s payment here, his forebodings of what is to come hereafter. (Bp. Jackson.)The evil effects of past sin on a believer The apostle’ s question is addressed to Christians, and he says not only that they had no fruit in their sins, whilst they were living in them, but that now, after they had abandoned them, they were still ashamed. See also Ezekiel 36:31; Ezekiel 16:62. To the child of God, the penal consequences of guilt are forever remitted, and the dominion of the principle of evil is dethroned. Still in many ways does his past iniquity ever continue to molest him, and to the end of his days will not cease to mingle painfully in his otherwise joyous and blessed cup. How often, for example, are a Christian’ s efforts at usefulness impeded by the recollection that others have of what he once was. It is said of one of the most eminent ministers in modern times, that at an early period of his life, deeply tinctured with infidelity, he made active efforts to instill its principles into others. With some he awfully succeeded, and these, at a later and a better period, he sought anxiously but fruitlessly to reclaim from the fearful sin into which he had himself been the means of seducing them. What, think you, would have been his answer to the apostle’ s “ What fruit had ye then in those things whereof you are now ashamed?” Would he not have said, truly then they were fruitless and unsatisfactory, but now they are, and ever will remain, sources of the bitterest shame and sorrow. Then, again, every exercise of a sinful principle contributes to the formation of an evil habit. The more and the longer it is acted on, the stronger the habit becomes; and the stronger the habit is, the more difficult, of course, will it afterwards be to subdue and eradicate it; the more constantly and readily will the mind yield to every little temptation that may arise to excite it, and the more naturally will the thoughts recur, when most unbidden and most distasteful, to the scenes of their former associations. Thus does the indulgence of sinful propensities heap up fuel for future difficulties and future pain. Every corrupt habit forms a barrier to what will then be our leading object in life, to grow in grace and purity--and increases the number and strength of the enemies we shall have to contend with; while ideas, easily and involuntarily arising within us, which our former courses have suggested, but which we now loathe and detest, will add to our pain and self-reproach and confusion of face. Oh, how can men talk lightly of sin? how can they go on from day to day in reckless and obstinate perseverance in ways that are ungodly and corrupt? Why is it that they will rather lay up for themselves, as it were, a pile that will consume themselves, and forget the end that must arrive at last? (J. Newland, A. M.)Remorse of a wasted life The following epitaph was written by Lord Byron to the memory of his thirty-third birthday, “ Here lies in the eternity of the past, from whence there is no resurrection of the days, whatever there may be for the dust, the thirty-third year of an ill-spent life; which, after a lingering disease of many months, sunk into a lethargy and expired on January 22, 1821, leaving a successor inconsolable for the very loss which occasioned its existence.” (J. F. B. Tinling, B. A.)The law of seed sowing and after harvest The season of the year reminds us of that great and universal law of seed sowing and harvest. The name Autumn in its original signifies to increase. The law that fruitage follows seed sowing is as evident in the moral universe as in the physical. Conduct has its reward. I. The sowing of vice has its legitimate and necessary harvest.1. The habit of vice follows vice. The wisteria throws out its little tendrils. How very feeble are they at first. As they feel their way for support they seem to plead for help. You build for them a trellis, and, by and by, those tendrils have become so strong that they pull the posts aside, and on the walls they even move the solid brick. As I have watched and admired this vine with its cataract of bloom, I have thought of the growth and force of the habit of wrong-doing. 2. Conscience grows weaker. 3. The loneliness of vice is part of the harvest. Men say, “ I do not believe that there are lost souls in God’ s universe.” You can see many of them in this world. As they sink in vice they become isolated. 4. The evil propensities, passions, appetites, grow stronger by exercise. 5. Spirituality is crowded out by worldliness. The mental and spiritual vision is blinded. It is a silent progress of decadence--a silent, steady ripening of the sown seed. We stand upon one of the Alps and see the avalanche as it plunges thunderingly, irresistibly downward. At first it was but a bit of soft snow, little harder than the common snow, that began to move. So a lost soul begins its downward course in a seeming harmless thought or whim, but at last the final destruction is sudden, awful. II. This law is true in the mental world. III. It is also true of the spiritual world.1. Right-doing also ends in habit, and habit in character. A man said of his father, and it was true, “ He could not be dishonest if he tried.” Life-long honesty makes character, and that determines action.2. Christian experience is enjoyed.3. Christian motives crystallise in deeds, and these latter bring their reward.4. A sweet communion with Christ.5. A communion of spiritually developed, kindred souls.6. A steadfast hope that adverse influence can no more move than can a child shake with its tiny finger the great pyramid.7. A likeness to Christ.8. Heaven is the final fruit, “ the end everlasting life.” Conclusion: in nature God does not arrest and change growth to something else. There is a different law applied in the moral universe. A man is growing wrong, the harvest is nearly ripened, when all is changed, and there is a new seed sowing and a new harvest. Here is then the test by which to measure ourselves. Is the fruitage within us one of humility, of desire for usefulness, for the spirit of Christ? (R. S. Storrs, D. D.)The comparative desirableness of the service of sin and the service of God I. As to present enjoyment. “ What fruit had ye then?”1. The “ fruit” of particular principles is the conduct which they produce--the fruit of a particular course of conduct the consequences to which it leads. He appeals to themselves whether their new service was not even now happier, more honourable and more useful; whether its present fruit was not richer in its relish and more excellent in its nature. “ What fruit!” --“ Wild grapes,” “ dusters that were bitter” ; “ grapes of gall.” Such were the fruits, if we understand the question as meaning what kind of fruit had ye? 2. But it may strongly convey, as such questions often do, their having had no fruit; in which case “ fruit” signifies benefit. It is not a fair and just description of the service of sin to denominate it “ the unfruitful works of darkness” ? It is true, there are pleasures in sin. These are the allurements to its service. Yet, still, the question may be emphatically put--What fruit have they? Is there any real solid satisfaction worthy of a rational, immortal, accountable being? (1) What fruit in prosperity--from the ungodly use of Divine bounties? It is true that the more thoroughly a man can divest himself of all the restraints of religious principle--the more insensible his conscience becomes--the more complete will be his enjoyment in the service of sin. But is it not fearful for a reasonable creature to call that a relish to prosperity which is the deepest curse with which humanity can load itself--the curse of moral insensibility?--How different, how much purer, richer, and worthier is the relish imparted to prosperity by the service of God! He enjoys this world best, who receives it from God, uses it for God, and enjoys God with it. (2) And in adversity, what fruit of his service has the slave of sin when prosperity is withdrawn? Has his master any comfort for him then? any stay to his sinking heart, any balm for his wounded spirit? Alas! if, having served sin, he looks to sin for comfort! While prosperity continued, the poor slave was taxed to the uttermost for the pampering of the “ lusts of the flesh,” and when these have got all, the tyrant has nothing for his infatuated and abject drudge but the smile of bitter scorn, or the stingings of angry reproach. How different in adversity the condition of the servant of God! The Master whom he serves is “ the God of all comfort.” He has a sweeter smile for His faithful servants in their distresses than in their prosperity. He “ sheds His love abroad in their hearts.” He gives them “ everlasting consolation and good hope.” And in Himself they still retain “ the portion of their inheritance and cup.” When He covers their sky with clouds, He “ paints a rainbow on the storm” ; and the darker the cloud, the brighter are the tints of the symbol of reconciliation and peace. And has not “ the fruit of affliction been to take away sin,” the highest and richest of all profit? “ Ye have your fruit unto holiness,” which is fruit unto happiness. II. As to subsequent reflection. Of service of sin all who ever come to see it aright are ashamed (Ezekiel 36:31-32; Ezekiel 16:62-63), a feeling which can never have place as to the service of God--except indeed the shame of having so imperfectly fulfilled its duties. They are ashamed of--1. Their folly. There is no infatuation like that which prefers the service of sin to the service of God! It is the preference of degradation to honour; of the most miserable of slaveries to the most blessed of liberties; of earth to heaven; of time to eternity; of Satan to God! 2. Their ingratitude. When they think of God as the Source of every joy, and who “ has not spared His own Son,” and feel aright their obligations to Him, they look back with bitter self-reproach on the vileness of that ingratitude which their previous course involved. They blush for the baseness of having lived in rebellion against rich and unmerited kindness; and especially of having slighted His mercy. III. In their ultimate consequences. “ Death” is the end of one: “ life” of the other. The one closes in eternal confirmation in sin, alienation from God, a sense of His wrath, and consequent misery; the other in eternal confirmation in perfected holiness, spotless likeness to God, communion with Him, the enjoyment of His love, unmarred and uninterrupted by sin, and consequent happiness; happiness without alloy, without abatement, and without cessation. But while such are the ends, respectively, of the two services, there is one marked difference between them. The one is wages--a merited reward; the other a gift--a gratuitous bestowment (verse 23). (R. Wardlaw, D. D.) Romans 6:22 But now being made free from sin.The freedom and dignity of the Christian I. We are “ free from sin.”1. We are free from-- (1) Its guilt and pollution. Sin is represented as an evil of enormous magnitude. It is said to be a plague and a leprosy, foul, odious, detestable. But now there is a fountain opened for sin and for uncleanness. “ The blood of Jesus Christ His Son cleanseth us from all sin.” (2) Its curse and condemnation. “ So many as are of the works of the law are under the curse.” The acts of our disobedience are innumerable, and the curse of heaven comes down where sin is. But “ Christ hath redeemed us from the curse of the law, being made a curse for us.” Therefore is there now to us no condemnation. (3) Its tyranny. Before our conversion it did reign; we obeyed not God but sin. Since our conversion sin has not had dominion over us; for we are not under the law, but under grace. (4) Its sting and bitterness. There is no comfort, no peace, as long as we are indulging sin and under the power of it. Christ makes us free. His precious blood, presented to us, pacifies and purifies the conscience. (5) All its consequences perfectly and forever. “ The wages of sin is death” ; but “ he that believeth My sayings,” says Jesus Christ, “ shall never see death.” “ Thanks be to God who giveth us the victory by our Lord Jesus Christ.” 2. We are made free. There is some power exerted upon us distinctly Divine: we call it grace or the work of God. God calls us to come forth from our bondage; and we, hearing His voice, do come; but the power which gives us the ability to assert our freedom is His own. This freedom is ascribed-- (1) To the Father: “ You hath He quickened who were dead in trespasses and sins” ; “ We give thanks to the Father, who hath translated us out of the kingdom of darkness into the kingdom of His dear Son.” (2) To Christ. He was anointed to preach the opening of the prison doors to them who are bound; “ and if the Son shall make us free, we shall be free indeed.” (3) To the Holy Ghost. “ Where the Spirit of the Lord is, there is liberty.” The plan emanates from the Everlasting Father; the carrying of it into execution is the work of the Son; and its application to our minds, by which we are personally made free, is the work of the Holy Ghost. 3. The instruments employed. (1) The truth. “ Ye shall know the truth, and the truth shall make you free.” (2) Grace; and the more we know of it, the better we understand the riches of the grace of God. (3) The ministry. “ I have sent thee to open their eyes and to turn them from darkness to light,” etc. And all these conspire and unite. II. We become “ servants of God.” Our deliverance from sin is in order to this.1. This name, “servant,” is a name of glory because it has been borne by Christ, and by the most distinguished men that ever lived. Moses, Job, David, Paul, James. These triumphed in nothing so much as rendering service in their free state to God. His service is perfect freedom. 2. How is it brought about? We first receive the truth; the blessings of the gospel, freeing us from sin, are brought by faith and knowledge into our nature. The natural effect of this is confidence and love towards God. We cease to be afraid; the spirit of bondage gives way; and the Spirit of adoption comes in its stead. This new view of God induces consecration. We yield ourselves unto God as those that are alive from death, and our members as the instruments of righteousness unto God. 3. What will the Master have us to do? It is required in a servant that there be-- (1) Integrity.(2) Faithfulness.(3) Diligence.(4) Affection. III. Our fruit is unto holiness.1. Beautiful fruit; “ fruit meet for repentance.” “ The fruit of the Spirit is love, joy, peace, long suffering,” etc. “ Holy fruits” : that is, fruits that are vital, fresh, blooming, luscious. 2. There never has been any fruit unto holiness separate from the principles of the gospel. There may be morals, dry and barren, but there is no holiness but as it arises out of faith and love towards Jesus. 3. In order to fruitfulness there must be cultivation. There must be a diligence and a care that we show forth in our tempers and practice the various points of that blessed light and beauty which is called in the text holiness. IV. The end is everlasting life. The end is everything. If it were so that the course of religion in this world were a course of sorrow, if the end were everlasting life, it were worth the while to walk it. But it is not: the way is peace, the path is light, the progress is joy, and then the end is everlasting life. The more I see of this life, the more I feel that it is a poor, dissatisfied life. Irrespective of God, it is not worth having. And I am increasingly persuaded that the life to come is unbounded, and perpetual, and everlasting activity, conscious purity, splendid glory, and rest in His beatific vision. (J. Stratten.)The redeemed soul I. As gloriously emancipated.1. It is “ made free from sin” --from its power, its guilt, and its consequences.2. This emancipation is the most real, valuable, and lasting of any. II. As divinely consecrated. “ Become servants to God.” His service is the most--1. Reasonable.2. Free. It insures the free action of all the powers of the soul.3. Honourable. What an honour to be employed by Him! III. As prosperously employed. “ Fruit unto holiness.” Holiness is the perfection of being. “ Having the fruit to holiness” implies that every thought, word, and deed bears towards perfection. IV. As everlastingly blessed. “ The end everlasting life.” Life without end.1. Free from all evil.2. Possessed of all good. (D. Thomas, D. D.)Right! left! right! I. The first stage of the Christian journey is conversion, “ now being made free from sin.” What, then, is this “ freedom from sin” ? What, then, this emancipation we get at the Cross? Sin is here. Sin is in us, sin is on us. Sin has flung on our soul the double coiled chain of penalty and power. We are prisoners bound by the two-twisted grapple of guilt, but it is all snapped and shivered in the surrender of the soul to the Lord. “ He hath sent Me to proclaim liberty to the captives, and the opening of the prison to them that are bound.” Here’ s the gospel for you. “ The Lord hath laid upon Him the iniquity of us all.” “ Christ hath redeemed us from the curse of the law, being made a curse for us.” “ Who His own self bare our sins in His own body on the tree.” “ While we were yet sinners Christ died for us.” Every fraction of my awful debt Christ has rendered, and now I am pardoned, justified, “ reconciled unto God by the death of His Son,” and God righteously bestows upon me the full remission of my sins, “ that He might be just and the justifier of him that believeth in Jesus.” I am, in conversion to Christ, free from sin, its penalty. Yet once more, conversion brings freedom from the power and presence of sin. Slaving in the rice fields of sin was I! hoeing along in the heat of the plain of hell was I! manacled was I! But, “ happy day!” on the horizon a broad sail appeared, and a vessel bore down to the terrible shore, and lo, the blood-stained banner of the Cross of Christ waved its welcome to my weary soul, and I lifted myself from the swamps and fled, and plunged into the deep with a cry for help. “ Lord, save me, I perish.” Help came, salvation came, the Lord walked on the wave and brought me on board, and “ I fell down at His feet as if dead.” II. The second station on the line to glory is what we call, for want of a better name, conduction, “ become servants to God.” You know what conduction in physical science is. It is the communication of heat from one body to another by contact. There must be touch, or there will be no passing along of the caloric wave. Can’ t you realise this “ natural law in the spiritual world” ? It is the secret of effective service to God. Examine the extremities and see that the touch is certain. Is your soul, Christian worker, in contact with God? Is your soul, Christian worker, in contact with man? Have you regeneration from God? Have you sympathy with man? A soul saved, and soul seeker. That is service. Bring the soul into living contact with the living God, and the Divine heat by the law of conduction will ripple its waves through the mass of humanity till all the earth shall acknowledge Him; “ and they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know Me, from the least of them unto the greatest of them, saith the Lord.” But where shall I work? How shall I serve? how labour for God on the earth? Where you are called, there preach. Serve God with your new life where He gave it you. Serve you your God by doing His will in “ the trivial round, the common task.” “ Who sweeps a room as for His laws makes that and the action fine.” Be a “ servant to God.” III. The third platform we reach on this royal route to heaven is consecration: “ Ye have your fruit unto holiness.” Rowland Hill says truly, “ he wouldn’ t give a fig for a man’ s religion if his very cat wasn’ t the better of it!” Be a fruiter in the Christian life, not a florist. It was said of one of those perfection florists, “ Ay, he’ s perfect, he says, but ask his wife!” Many will pray that will never pay, and yet paying not praying is the “ fruit unto holiness.” To one of those florists of holiness I once lent my last coin, and I’ ve never seen it nor him, and it’ s ten years now since he, with three or four hundred more of the coins of others to keep mine company, took his spring-heeled flitting in the bonnie moonlight! Many will talk that will never walk, and yet walk not talk is the “ fruit unto holiness.” The world needs Christs, be you a Christ! Live holiness by living Christ, for the blessing is not an it, but a “ He.” Christ in you, working through you, that “ we should be to the praise of His glory.” IV. And now, the terminus of this railway journey to “ the regions beyond” is what we call, also for the want of a better name, and to keep to our “ cons” for your memory’ s sake, congregation, “ the end, everlasting life.” Right has been, left has been, right again has been, it is now straight on! On screams the engine whistle, and the piston plunges, and the wheels move. Night! Thunders the iron steed on its ringing track, smoothly on, steadily on, into the darkness. (John Robertson.)The blessedness of believers I. Their freedom from sin. Consider--1. Wherein this freedom consists. It does not mean that they are made free from the being of sin. This will be the case by and by, when they shall be like Christ as well as see Him as He is. But it does mean that they are free from-- (1) Its penal consequences. Christ hath redeemed them from the curse of the law, being made a curse for them. (2) As to its empire. “ Sin shall not have dominion over you, for ye are not under the law, but under grace.” And what is grace if it suffers sin to conquer? (3) From its love. Persons may leave what they do not loathe, and still may be hankering after it. This was the case with the Israelites and Lot’ s wife, but it is not the case with the real Christian. The streams of sin are embittered to him; he can never love that again which killed Him, who is all his salvation and all his desire. And this aversion extends not to sins to which he has no propensity, but to his darling lusts, to those which are as dear as a right eye or a right hand. 2. But a deliverance supposes a Deliverer. Did they make themselves free? Did creatures, ministers, or angels? No, it was the work of God Himself. II. Their consecration to God’ s service. Negative religion is not enough. It is not enough that you cease to do evil; you must learn to do well. It is not enough that you are made free from sin; you must become the servants of God.1. God has every claim. We are His absolutely. He made us. Were He to suspend His sustaining influence we should relapse into nothingness. And you are not your own in a much nobler sense; you are bought with a price, and therefore you are bound to glorify God, etc. 2. Notice the nature of this service. (1) There is a sense in which all are God’ s servants. Nebuchadnezzar was “ the rod of His anger and the staff of His indignation, but he meant not so, neither did his heart think so.” He maketh the wrath of man to praise Him, and restrains the remainder of it, just as the miller draws off the hatch and lets in as much water as the grinding requires, and then lowers it again and restrains the rest. (2) But there are servants from conviction and disposition. They are made willing in the day of His power, and hold themselves at His disposal, asking, “ Lord, what wilt Thou have me to do?” (3) This service is not confined to official characters. Moses, Job, David, etc. Ministers are called the servants of God, but the name itself is applicable to all real Christians. The highest angel is no more than a servant of God, and the poorest believer on earth is nothing less. The man of five talents can serve God as well as the man of ten. (4) This service is not confined to attendance upon the means of grace. These are not religion, but are the means, because they are those things in the use of which we obtain the supply of the Spirit to go forth and live to God entirely. Whether, therefore, a Christian is on the throne or on the bench, in the shop or on the road, he may be still serving God and have the testimony that he pleases God. (5) This service is passive as well as active. They also serve who wait, and they who suffer. And perhaps God’ s people never glorify Him more than in the fires. Perhaps nothing impresses others so much as the passive graces in Christians. III. Their present privileges. The fruit of a tree is something from which we derive pleasure and profit, and by which it is known and identified. “ Herein is My Father glorified, that ye bear much fruit.” What fruit?1. True profit. In the days of Job, infidels asked, “ What is the Almighty, that we should serve Him?” etc., and in the days of Malachi they were audacious enough to say, “ It is vain to serve God,” etc. To all which the apostle returns a perfect answer: “ Godliness is profitable to all things,” etc. 2. Safety. “ If God be for us, who can be against us?” 3. Peace. “ Great peace have they that love Thy law.” “ Thou wilt keep him in perfect peace,” etc. 4. Pleasure that deserves the name, pleasure that reaches the very soul, and produces sunshine and satisfaction there. “ Blessed are the people that know the joyful sound,” etc. 5. Health, if it be good for you; sickness, if it be good for you; wealth, if it be good for you; reputation, if it be good for you; for “ no good thing will He withhold from them that walk uprightly.” Therefore the Saviour says, “ Seek ye first the kingdom of God,” etc. IV. Their final blessedness. “ The end everlasting life.” (W. Jay.)The blessed state of believers I. They are free from sin.1. Its accumulated guilt.2. Its tyranny.3. Its love.4. Its defilement. II. They are the servants of God.1. Governed by His will.2. Supported by His grace.3. Interested in His cause. III. Their fruit is unto holiness. The fruit of their--1. Heart.2. Lips.3. Lives. IV. Their end is everlasting life. A state of--1. Uninterrupted and eternal union with Christ.2. Active and delightful employment.3. The highest enjoyment. (Biblical Museum.)Servants to God.--God’ s servants I. The ground of their service. They are God’ s property (Titus 2:14; 1 Corinthians 6:19-20; 1 Peter 1:18). II. Its dignity. It is a great thing to be a servant of an earthly monarch; but what a dignified and dignifying service is spoken of here! Contrast it with that out of which we are taken. III. Its freedom. Observe the words “ become servants.” Although the introduction to His service is an act of grace towards you, you are not forced into it contrary to your will (2 Corinthians 5:14). It is a service of love, the yoke is easy and the burden light. This service is perfect freedom. IV. Its privileges. A good master--1. Provides for his servants, thinks for his servants. Oh, how God’ s servants are provided for! what angels’ food, what raiment, what protection! 2. Upholds his servants, and our Master will uphold His. His name is upon them, His honour is identified with them, their cause is His. If one of the servants of the Queen, representing us in a foreign land, be insulted, in a moment the whole country is in arms. V. Its characteristics and duties.1. A good servant is described to us in Scripture; he has-- (1) A watchful eye. “ As the eyes of servants look unto the hands of their masters,” etc. In Eastern countries instead of giving directions by word of mouth, they are often given merely by indications of the hand or of the eye. A good servant will have the eye of faith on the Master’ s hand, and watch the indication of the Master’ s eye, that there may be no delay in serving; and the promise is, “ I will guide thee with Mine eye.” (2) A listening ear: “ Speak, Lord, for Thy servant heareth.” (3) A ready foot. “ I will run in the way of Thy commandments.” (4) A ready heart. “ An offering of a free heart will I give Thee.” (5) A submissive, obedient will. 2. There is a beautiful directory for servants of the Lord in 2 Timothy 1:1-18 and 2. A good servant must-- (1) Be a praying servant. “ Stir up the gift of God that is in thee.”(2) Not be ashamed of his master. “ Be not thou therefore ashamed of the testimony of our Lord.”(3) Hold fast the truth. “ Hold fast the form of sound words.”(4) Be true to his trust. “ That good thing which was committed unto thee, keep by the Holy Ghost which dwelleth in us.”(5) Be “ strong in the grace that is in Christ Jesus.”(6) “ Endure hardness.”(7) Study “ to show himself approved unto God.”(8) “ Flee youthful lusts: but follow righteousness,” etc.(9) Persevere (Romans 3:14). VI. Its future. How the Spirit loves to light up that future (Colossians 3:24; John 12:26; Revelation 22:1-21.; Luke 12:37)! (M. Rainsford.)Ye have your fruit unto holiness.--Fruit unto holiness I. God’ s glory requires it (John 15:8). II. Christ’ s fulness requires it. For what purpose has He this fulness, but that He may give it out to us as the root to the branches grafted into it. What we want is faith to draw upon that fulness. There is life, truth, strength, holiness enough in Jesus, to carry us triumphantly through every difficulty; but the stint and straitening is in our own faith. III. The spirit’ s inhabitation requires it. Will God put His Spirit into us, and be content that we should walk at the low rate at which men walk who have no such privileges? “ The fruit of the Spirit is love,” etc. IV. The saint’ s peace requires it. How much unhappiness we bring upon ourselves by the devious ways we take, the dark paths we wander into, and by the neglect of the means God has provided for our being strengthened and helped, and for our having the joy of the Lord for our strength. (M. Rainsford.)Fruit unto holiness 1. Two great principles pervade and rule the universe--sin and holiness. There are but these two. There will ever be these two. Now that the second has entered, it would seem neither can be wholly destroyed. 2. It is to one of these two principles we are directed in the text. As the dark ground on which it may best appear, look first at the other. Evil, wrong, sin--the first word betokening its nature, the second its opposition to right, the third its relation to law--what a curse it has been to creation! Gather in thought all the evils which now afflict humanity, add to them all those under which creation groans, add still all those which in another world will continue forever--and you see the elements of that evil thing which has mysteriously sprung up in God’ s universe; which He hates, which angels deplore, and which we call sin. It is like emerging from a dark tunnel to sweet air and clear sunshine, to turn from this subject to the one before us. I. What is holiness?1. It has many counterfeits. (1) You see yonder the Pharisee. Men call him holy, because he wears a holy garment with a broad phylactery, is unctuous in his speech, loud in his profession, fluent in his prayers. (2) In ancient times you might have seen another sort of man, in a cell, wearing a filthy garment, living upon roots, scowling on the outside world, for which he did nothing, and pretending thus to “ mortify the deeds of the body.” (3) Yonder is another character, absorbed about spiritual subjects, a great authority on abstruse doctrines, yet withal exclusive, proud, “ soon angry,” intolerant, unlovely at home. (4) Or look at a collective scene. See that crowd thronging to hear a favourite preacher, or to swell the enthusiasm of a public meeting, or to observe some saint’ s day, all wearing the air of religiousness, and all yielding themselves to the fascination of spiritual excitement. Now far be it from me to suggest that it may not exist in some of these, but they are not the thing. 2. The simplest definition of holiness is conformity to God. So far as we can understand God’ s holiness, it consists in infinite rectitude of thought, feeling, nature, and it is essential to Him, so that without it He could not be. He is the Holy One. This holiness regulates all He does. But who can stand in His holy place to gaze upon and imitate Him? Though we cannot do this, however, recollect He has given us reflections of His holiness.1. God’ s Word is a reflection of Himself. In a book you get a man’ s thoughts and spirit. All its injunctions and prohibitions are on the side of holiness. By common consent it is “ the Holy Bible,” and we are like God, holy as He is holy, in proportion as we “ look into the perfect law,” catch and reflect its image. 2. Not in a book only, but in a living person has God exhibited His holiness. How holy Christ was! If you cannot imitate the original, then look at the copy. Our holiness consists in being like Christ. As you look at Christ, too, you see what holiness is not, as well as what it is. It is not asceticism. Christ “ was in the world” ; yet He was holy. It is not absence from temptation. He was in “ all points tempted like as we are, yet without sin.” It is not morbid sensibility, ever weighing experience and scrutinising motive. Christ was active, “ went about doing good,” was healthy in His moral temperament. It was not unnaturalness, the assumption of anything peculiar, whether in dress, speech, or behaviour. Christ was perfectly natural; the light shone because it was there. 3. Though this is perhaps a sufficient definition, it is not a complete one, for there are elements which go to make up our holiness which could not exist in Christ. In order to holiness in us there must be contrition for sin, and this of course Jesus had not. 4. Still, the definition is not complete. Were it possible to express in a word the nature of absolute holiness, we could not do better than adopt the word “ Love.” God is love, Christ was love, and the nearest approach we can make to perfect holiness is pure love. II. Why should we be holy? Why should we not; what reason can be urged for sin? It is unreasonable. Holiness is the highest reason.1. Consider-- (1) It was God’ s original purpose with regard to us. And this first purpose He has steadily adhered to. How holy the creature He formed! “ God made man upright.” In the “ image of God created He man.” How powerful this motive! God meant us, made us, to be holy. As sin does not destroy law, nor alter the Divine perfection, so neither does it disturb the Divine purpose. (2) If anything can be stronger as a motive than that “ good and acceptable and perfect will of God.” it is to be found in She great work of Christ. “ God so loved the world.” Why? To promote the interests of holiness, to vindicate His own and to secure that of His creatures. The atonement of Christ does both. (3) Nor did He only die for this. For this, too, He lives and reigns. The first gift He bestowed after His ascension was the royal one of the Holy Spirit, whose work is emphatically to promote holiness. 2. In thus gathering motives from the throne, the Cross, the work of the Spirit, forget not personal ones. The apostle urges these strongly. (1) Your profession. You have made this, have been baptized, taken upon you the badge of discipleship. What means this? “ How shall we who are thus by profession dead to sin, live any longer therein?” Consistency with what you profess requires holiness. Either give up your profession, or give up sin--the two are incompatible. (2) Nor this only. If believers, you are one with Christ; as such, should be like Him. He was raised from death by the glorious power of the Father; we should rise too. (3) Still farther; recollect your sinful nature. “ The old man,” corrupt according to deceitful lusts, is legally destroyed. Not only are motives to sin withdrawn, but right is removed. Therefore “ reckon” this to be your state, and “ yield not your members as its instruments.” 3. Motives of a less personal kind yet remain. As believers formed into a collective fellowship, the object of the Church is two fold--its own culture, and the benefit of the world. Both these will be best secured by growing holiness. III. How may holiness be best secured?1. Negatively. (1) Not without effort. Wishing, desire, will not avail. If this fruit is ever to be secured, it must be cultivated, nurtured, tended, and sometimes watered with tears. A careless soul will never be a holy one. As little is it to be obtained without Divine help. With a corrupt nature, a vigilant adversary, and a sinful world, as little can a spark live in the ocean, or fruit grow on a rock, as the celestial principle flourish without help from above. Divine in its nature, it requires Divine succour, and none but the Spirit of God can sanctify the soul. (2) Not suddenly, all at once. As the sun does not at once reach the zenith, nor the summer its solstice, nor the fruit its maturity, so neither does holiness at once secure the ascendency in any soul. It is a habit rather than an act. 2. Positively. Holiness-- (1) Must have a basis of intelligence. How often the apostle prays that believers may increase “ in knowledge.” Would you be holy? Think on Divine things. The mind grows by what it feeds on. (2) Is a thing of the heart. If you would be holy, “ keep your heart with all diligence.” It is the citadel. (3) Is a matter of practice. Sin within is bad; allowed to come out, it is worse, not only for its influence upon others, but on self too. There is no exercise so hallowing as communion with God. Entering into the holiest by the blood of Jesus, we are surrounded by the fragrant incense which will perfume our very garments, and be exhaled in the breath of our lips. As Moses, radiant from the Mount, so shall we reflect the glory of the Lord. Like him, we may “ wist not,” but others will see, and will take such knowledge of us as will bless and stimulate them. Conclusion:1. Holiness is within the reach of all. Many things are not so. Wealth, fame, honour, position may be coveted by many, who strive to obtain, but win not. The highest distinction to be won on earth is open to the meanest. 2. Holiness is not destroyed by occasional failures. Try, try again; the steps backward may help the spring forward; the wave receding becomes stronger in its rebound. 3. The conscious absence of perfect holiness should endear the atonement. “ If any man sin” --and who does not daily?--“ we have an Advocate with the Father,” etc. 4. In heaven holiness will be complete. (J. Viney.)Fruitfulness a Christian’ s glory As the glory of a healthy apple tree is its fruit, so the glory of a genuine Christian is his usefulness. He does not merely blossom out with a good profession; he bears fruit with all his might and main. There is not a sapless twig or a barren bough on the whole tree which is planted by the rivers of grace but yieldeth its fruit every month. (T. L. Cuyler.)Fruit unto holiness It is remarkable that Paul speaks of holiness as the fruit, and not as the principle of our service to God--as the effect which that service has upon the character, and not as the impelling moral power which led to the service. And this accords with verse 19, where they who had yielded their members servants to iniquity are represented as having thereby reaped fruit unto iniquity--or, in other words, as having, by their own sinful work, aggravated and confirmed the sinfulness of their own characters. And, on the other hand, they who had yielded their members servants to righteousness, are represented as having reaped thereby fruit unto holiness--or, in other words, they, by doing that which was right, rectified their own moral frames; and a perseverance in holy conduct made them at length to be holy creatures. This is the very process laid down in the verse before us. In virtue of having become servants to God, they had their fruit unto holiness. No doubt there is a germ of holiness at the very outset of the new life, but still a coarser principle of it may predominate at the first; and the finer principles of it may grow into establishment afterwards. The good things may be done, somewhat doggedly as it were, at the will of another; but the assiduous doing of the hand may at length carry along with it the delight of the heart; and this certainly marks a stage of higher and more saintly advancement in personal Christianity. It evinces a growing assimilation to God--who does what is right, not in force of another’ s authority, but in force of the free and original propensities of His own nature to all that is excellent. By such a blessed progress of sanctification as this do we at length cease to be servants and become sons; the Spirit of adoption is shed upon us, and we feel the glorious liberty of God’ s own children. And when the transition is so made that the work of servitude becomes a work of felicity and freedom, then is it that a man becomes like unto God, and holy even as He is holy. One most important use to be drawn from this argument is, that you are not to suspend the work of literal obedience till you are prepared for rendering unto God a spiritual obedience. In every case it is right to be always doing what is agreeable to the will of God. There may be a mixture at first of the spirit of bondage, so that the apostle would say of these babes in Christ, “ I speak unto you not as unto spiritual but as unto carnal” ; yet still it is good to give yourselves over, amid all the crude and embryo and infant conceptions of a young disciple, to the direct service of God. Break loose from your iniquities at this moment. Turn you to all that is palpably on the side of God’ s law. Do plainly what God bids, and on the direct impulse, too, of God’ s authority; and the fruit of your thus entering upon His service will be the perfecting at length of your own holiness, purified from the flaw of legal bondage or of mercenary selfishness--a holiness that finds its enjoyment in the service itself, and not in the hope of the great reward which is to come after the keeping of the commandments; but a holiness upheld by the present experience, that in the keeping of the commandments there is a great reward. (T. Chalmers, D. D.)And the end everlasting life. The believer’ s end I. There is something very solemn in that word, “ the end!” (Proverbs 23:18). What of our end? Look around you and see the speculations, the anxieties, the labours of the men of this world--they all will have an end; see men of pleasure, living for pleasure--the laughter, the songs, the entertainments and revellings will all have an end; and this world will have an end. Every day, every journey, every conflict, every life has an end. What of our end? It is sure; the end will come, and it may be very near. “ Oh, that we were wise, that we did consider our latter end.” Yet death is not the end of you. The dust will return to the earth whence it came, but the spirit will have gone to God who gave it--whether clothed in the righteousness and washed in the blood of Christ, or not, is the solemn question. II. But the text speaks of the believer’ s end. The end of his pilgrimage, his conflict, his prayers, his faith; “ receiving the end of your faith, even the salvation of your souls,” or as it is here expressed, “ everlasting life.” Who can fully comprehend the subject? Life is the perfection of being, and everlasting life is the perfection of life. All that the love of God can bestow, all that the blood of Christ can procure, all that the indwelling Holy Ghost can enable us to enjoy, this is everlasting life--the fruition of the fruit of all the travail of Christ’ s soul, the enjoyment of all the fulness of God, everlastingly to behold His glory, to be assimilated to Christ, to have mortality swallowed up of life--this is “ everlasting life.” The consummation of all possible privileges, the fulfilment of all Divine promises, the issue of all God’ s purposes, God’ s rest of love. How small the world looks in contrast with such an end, and what a poor consolation will it be for any of us to have attained even the whole world, if we lose it. (M. Raisford.)The life everlasting More than 1200 years ago, when Bishop Paulinus came to Edwin, king of Deira, and asked permission to preach the good news to his people, that monarch gathered his nobles and wise men to take counsel together. Then one of the thanes arose and said, “ Truly the life of a man in this world, compared with the life we wet not, is on this wise: It is as when thou, O king, art sitting at supper with thy aldermen and thanes in the time of winter, when the hearth is lighted in the midst and the hall is warm, but without the rains and the snow are falling, and the winds are howling; then cometh a sparrow and flieth through the house, she cometh in by one door and goeth out by another. While she is in the house, she feeleth not the storm of winter, but yet when a little moment of rest is past she flieth again into the storm and passeth from our eyes. So is it with the life of man; it is but for a moment; what goeth afore it, and what cometh after it, wot we not at all. Wherefore if these strangers can tell us aught, that we may know whence man cometh and whither he goeth, let us hearken to them and follow their law.” This beautiful parable is a witness to us both of the darkness of man without Christ, and also of the greatness of the gift which God has given us through His Son. God has not made us for Himself, redeemed us through Christ, given us His Spirit to dwell in and sanctify us, to cast us into the abyss of death. The whole revelation of the gospel, as admirably summed up in the Apostles’ Creed, is a pledge that our end is everlasting life. Note by way of introduction that this life will be--1. A continuation of a present personal life. 2. A fully developed and perfected spiritual life, of which we have the pledge and foretaste here. Hence our Lord speaks of both in the same terms (Matthew 25:46; John 3:36; John 5:24; 1 John 3:14-15). From what we know, therefore, of the spiritual life here, we may gather what it will be by and by. Everlasting life will be-- I. The complete and final emancipation from sin. Here we have victory over its dominion, but it never ceases to harass us. Here we may go to the fountain for cleansing, but the defilement which necessitates this is a sore trial. But yonder there will be no tempter, no predisposition to evil, no bad examples, no world to allure, no flesh to weaken and ensnare. II. The immediate knowledge of God. We have that here too (John 17:3), but how fragmentary is it! We know but in part, and see only through a glass darkly. We know Him, yet we know Him not. We hear but a whisper of God’ s ways and see but the skirt of His robe. But we shall then see Him as He is, and know even as we are known--know His character, attributes, work, ways, and have in that knowledge fully, as we have it now in a measure, everlasting life. III. A life of action. True, heaven is described as a perpetual Sabbath; and compared with this feverish state the life to come will be a life of rest--rest from sorrow, suffering, conflict, doubt, weariness, and, above all, from sin. But rest without action is monotonous, and more irksome than toil; and it cannot be that the whole condition of our existence will be changed, and our very nature unmade, when we enter the heavenly rest.1. What is the rest of the heavenly host? They indeed cry “ Holy, holy, holy,” as they veil their faces, but they have wings and feet as servants ever ready to do the will of Him that sitteth on the throne. And we read that they are “ ministering spirits” (Hebrews 1:1-14), and surely if we are to be “ like the angels” we shall be like them in this. As for the service, I do not imagine that the glorified will have reached such perfection as to need no instruction or aid. There will be no sin and no infirmities, but there will still be diversities of character and attainment. And then who knows what opportunities of service will be afforded in the distant provinces of God’ s kingdom, and on what errands of mercy and hope we may be employed. 2. God “ worketh hitherto.” His rest has been a rest of action. And if we are to be like Him our life will be one of ceaseless beneficence. IV. A life in the immediate, unveiled presence of Christ. One element, of course, will be reunion with those we have loved on earth; but eternal communion with Christ will be its perfection, in that will be comprehended all that the heart can desire. Paul had dear friends, yet when he looked forward to his heavenly rest, everlasting union with Christ was the burden of his hope. Yet that was because to him to live was Christ. Here we enjoy Christ’ s presence by faith; but our communion is interrupted, and He is unseen. But in the life to come we shall see Him as He is, behold His glory, inherit the kingdom He has prepared for us, and share His throne for evermore. (Bp. Perowne.)Everlasting life, an education Eternal life is not a gift as of something fixed, finished, accomplished, and passed over. It is a gift as education is. It is something wrought patiently and long in a man. Eternal life is a gift to us as the sunlight is to the flowers--an influence which enters into them and fashions them. Eternal life from the hand of God is a gift to mankind, as healing is a gift from the physician to the patient. It is that which is slowly wrought in them. Eternal life is wrought in us by the power of the Highest, by the indwelling of the Holy Ghost. And the hope of the future is that God’ s Spirit, entering into the soul, will give it eternal life. (H. W. Beecher.)Everlasting life: its progressiveness Eternity will be one glorious morning, with the sun ever climbing higher and higher; one blessed springtime, and yet richer summer--every plant in full flower, but every flower the bud of a lovelier. (H. Melvill, B. D.) Romans 6:23 For the wages of sin is death; but the gift of God is eternal life. The wages of sin and the gift of God I. The wages of sin is death. “ Wages” here means “ the rations” supplied as pay to a soldier. If sin is your commander, you will have “ death” to eat as your pay. “ Sin” is treated as a person, even as “ God” is, and the more we treat it as a living enemy, the more we are likely to fight against it manfully. “ Death” may be defined as separation. Spiritual death is a present separation from God. Physical death is a separation of body and soul, and the separation of both from this world. Eternal death is final, total separation of body and soul from heaven, and from God forever. Now we are prepared to unravel the sentence.1. God treats “ sin” as a master. “ Whosoever committeth sin, is the servant of sin,” and “ his servants ye are to whom ye obey.” Now sin is any violation of God’ s will which a man does with his eyes open. We can make no scale of sin. The only measure of the sin is the light which it darkens, and the grace which it resists. Bad temper at home--pride and unkindness--want of truth--self-indulgence and sloth--lust and uncleanness--meanness--“ covetousness, which is idolatry” --a cherished scepticism--and all the negatives--no prayer, no love to God, no usefulness--all, and many else, are equally “ sin.” 2. Every “ sin” has its “ wage” ; and the devil is the paymaster. (1) He promises, indeed, very different “ wages” from what he gives. He promises the gay, and the affectionate, and the satisfying. But God has drawn up the compact, and He has shown it to you, “ The wages of sin is death.” (2) Now the expression implies that there is a deliberate engagement--a title. You have a right to your “ wages.” A servant can claim his “ wages,” and the master must give them: for whosoever “ sins” is doing his employer’ s work. (3) Let me tell you what it is. First, to destroy your own soul; then to spread a contagion, and hurt others’ souls, so to increase your master’ s kingdom, and give him another and another victim! Is that all? No. To insult God--to grieve the Holy Ghost--to rob Christ of a jewel--that is the work which everyone who “ sins” is doing for his employer. (4) And often it is very hard work. How hard a man of the world is working; and how little he knows of the employer he is working for. And shall not the wages be a proportionate wages?--the more work, the more pay. (5) The “ wages” generally given are to be paid soon; not all at once, they accumulate. Happy are you if you at once recognise it as your “ wages,” and determine that you will earn no more of them! Happy if you resolve, “ I will quit the service!” For, if not, the “ wages” will go on being paid. Little by little, the separation from the good and the pure will widen. The Bible will be put further and further aside. Gulfs will come in between you and God. And out at that distance, the soul will have got very cold; heavenly things will wither! But there is a great deal unpaid yet. Perhaps there will come a separation unmitigated by any real hope of a reunion: to go out--where? To a land of darkness! No voice in the valley! no arm in the crossing! And, then, separation forever! Separation from that father of yours, that mother, that husband, that wife, that child, that saint, that church, that happy fellowship, that God! II. “the gift of God is eternal life.” Here, too, is service--real, severe, lifelong. And “ wages” ? Yes; certain wages--wages in a most just degree. But it would not be right to call them so. “ Wages” do not precede the work. But here the “ wages” do precede the work. You do not work to get your “ wages,” but you work because you have them. But they are infinitely disproportioned to the work; rather, all the work is so bad, that it wants to be forgiven, and a part of the wages is that God does forgive. But were it “ wages,” and deserved, it would not be half so happy as now--to be an unearned thing--a gift of the love of God! What would heaven be, were it not a gift? Nevertheless, it is “ wages.” God is just to give it, because deserved by “ Jesus Christ our Lord.” (J. Vaughan, M. A.)The wages of sin and the gift of God I. The first fact. St. Paul does not say, “ The punishment of sin is death,” however true that may be. He uses the word “ wages.” These we earn--1. When we dishonour our bodies. (1) We do this when we forget them, or withhold from them that on which their health, and vigour, and usefulness depend. We see this on a large scale when we face the terrible effects of preventable disease. Now, is it not a sin to allow bad air, water, drainage, filth, and overcrowding to court these fiends, and bid them come and do their work among us? We say pestilence is the judgment of God, and so it is; but it is His judgment on wilful neglect, blindness, selfishness, and wrong. (2) When you give way to drunkenness, destroying thereby the high faculties of your manhood; when you yield to lust, surrendering yourselves to “ the strange woman” ; when you throw the reins on the neck of pleasure, and chase it wherever it may lead you; when in this way you lay deep and sure the seeds of premature decay, are you not learning by the bitterest experiences that “ the wages of sin is death” ? Trifle not with the body. Forget not it was made by God’ s hand, and redeemed by Christ’ s blood. Dishonour not that which should be the temple of the Holy Ghost. The sins of the body will bring their awful retribution. It will come as a curse upon yourselves, and, perhaps, upon your children. 2. When we stifle the voice of conscience within us. (1) Every time you do what you know to be wrong, every time you surrender yourselves to a thought which you know to be evil, you are earning the wages of sin which are death--death to all peace of mind, to all noble feeling, to all nobility of character, to all solid success in life. You go off with companions and give way to drink. Well, what of the morning? You feel that you have lost caste at home, among the friends whose respect you value, and you hate and loathe yourself. (2) And so it is whenever a duty is sacrificed to a selfish pleasure, whenever there is the least departure from strict integrity, for the consequence must be uneasiness of mind, a load upon the heart which cannot be laughed off or drunk away; for God has ordered it. Let me beg you not to stifle the voice of conscience. It will surely, sooner or later, be heard. If you do not heed its gentle remonstrances, it will thunder condemnation. Say not that you make good resolutions, but that you are too feeble to keep them. Ask God, by His Spirit, to make you a man, and not suffer you to be a miserable weakling. Trust to yourselves, and you are no match for the devil. 3. When we reject the offers of the gospel (Proverbs 1:24, etc.). There is no sin so awful in its character and so terrible in its results as unbelief. That sin some of you are committing every day, every hour; and its wages are death--death to that peace which a man can only know when he has been cleansed by the blood of Christ; death to that hope of a happy hereafter which a firm trust in his Saviour alone can bring to him, and the death which never dies. What I have as the consequence of my sin, either here or hereafter, I have earned, and must have. I may, by God’ s grace, give up my sin, but the wages of sin are shown in my shattered health, and, it may be, by the sickliness of my children. And if the death of the body sees me unsaved, how my misery will be deepened when I am constrained to say, “ I have earned damnation.” II. The second fact. Poor, lost, unworthy sinners may have eternal life in Christ, and that as a gift from God, and not as something which is to be had in another world, but something which may be had in this. See you not what a grand, brave, and noble thing it is to live in this world knowing that we belong to God, that our bodies are His, our minds His, our souls His, and that, by His grace, we are using them to His glory? Then choose ye this day whom ye will serve. (J. Burbidge.)Wages?--or gift? The more important any matter is, the more need there is that we view it in a right light. A human face rich with expression, or a monument of architecture rich with grandeur, or a bit of landscape rich with beauty, cannot have all that is in them set forth in one picture. Even a picture cannot set forth the Christian life: it must be experienced to be known. I. The wages system of human existence. In all departments work is a marketable article, of which wages is the price. The one balances the other. Wages, as distinguished from other modes of income, is something that stands due though the account is seldom presented: they are paid directly to the man after a period of work is finished. St. Paul says that sin is an employer of labour. It pays wages, is bound by strong law to do so. True it does not pay in full as work is done, but will in the end clear up the debt. This is one system under which men live. Not always is this a matter of definite purpose, but it is of prevailing disposition. Their trust in this system is not always strong--are they likely after all to earn much that is desirable? But things cannot drive them hard under a God who is good. Unhappily they are not apprehending what their decision means--that it is wages and the paymaster sin. Let us remove any ambiguity about the terms of this contract: the wages of sin is death. These wages are openly paid. The installments he pays hint the kind of final recompense to be paid in the end: he now pays in disorders, loss, calamity, disease, discontent, hatred, uneasy forebodings. He cannot hide the character of these payments. God has revealed this as the recompense. This system goes on unchecked because sin is what it is; it rests upon the nature of things, God is the one source of life; if He is forsaken death must be the result. Am I working for so sad a result? II. The free gift system of human existence. We now pass into a different climate of things. It is as if we had been walking along the northern side of a mountain in the springtime, within the chill shadow of its peaks, where the lingering wind of winter is blowing across the slushy snow, the fields bare--and now had travelled round the mountains into the southerly sunshine. We have removed from the presence of a rigorous employer to that of a most munificent friend; from hard earned wages to generous gift; life instead of death. It seems very evident that the gift system of living is brighter than the wages system of living. There must be some powerful prejudice to make men choose the latter. In other matters between God and men in the world the gift system is actually at work and men do not quarrel with it. Providence not less than grace is pervaded by this system. What do we render for the sunlight; are weal of body or mind, safety, earned? A pure wages system in the world would mean death. Sin pays like sin; God gives like God. He will give life, real, unbounded, happy. It is too great to be earned. And this is a gift from Him whom we have greatly wronged. In Christ the wages system has been broken down. Christ has earned the gift for us. (J. A. Kerr Bath, M. A.)Wages versus gift I. Sin and its wages.1. Sin a service. (1) Not an independence, as the world thinks.(2) A service to which wages are attached; each sin has its consequence. 2. These wages are “ death,” and are invariably paid. II. God and his gift. A gift--(1) To those who are not earning it, for they are in the service of another.(2) To those who do not want to earn it, for they have yielded themselves to another service.(3) To those who cannot earn it, for they cannot atone for one sin, and their very efforts to do so impair God’ s one condition (Ephesians 2:8-9).(4) Which all may have for the taking (Isaiah 55:1; Revelation 22:17). 2. That gift is eternal. (1) Christ Himself. Life (a) From Christ, depending solely on His substitution. (b) In Christ, ours only by appropriation. (c) A part of Christ, continued to us only by indwelling. (2) Eternal life. (a) Begun when Christ began. (b) Begun to us when we grasped it. (c) Continuing till--eternity. (J. H. Rogers, M. A.)Death and life: the wage and the gift I. Death is the wages of sin.1. Death is the natural result of all sin. When man acts according to God’ s order he lives; but when he breaks his Maker’ s laws he does that which causes death. (1) The further a man goes in iniquity, the more dead he becomes to holiness: he loses power to appreciate the beauties of virtue, or to be disgusted with the abominations of vice. You can sin yourself into an utter deadness of conscience, and that is the first wage of your sin. (2) Death is the separation of the soul from God. Can two walk together except they be agreed? Man may continue to believe in the existence of God, but for all practical purposes God to him is really non-existent. (3) As there is through sin a death to God, so is there a death to all spiritual things (1 Corinthians 2:14). (4) Inasmuch as in holy things dwells our highest happiness, the sinner becomes an unhappy being; at first by deprivation of the joy which spiritual life brings with it, and afterwards by suffering the misery of spiritual death (Romans 2:9). 2. The killing power of some sins is manifest to all observers. (1) See how by many diseases and deliriums the drunkard destroys himself; he has only to drink hard enough, and his grave will be digged. The horrors which attend upon the filthy lusts of the flesh I will not dare to mention; but many a body rotting above ground shall be my silent witness. (2) We have all known that sins of the flesh kill the flesh; and therefore we may infer that sins of the mind kill the mind. Death in any part of our manhood breeds death to the whole. 3. This tendency is in every case the same. Even the Christian cannot fall into sin without its being poison to him. If you sin it destroys your joy, your power in prayer, your confidence towards God. If you have spent evenings in frivolity with worldlings, you have felt the deadening influence of their society. 4. Death is sin’ s due reward, and it must be paid. A master employs a man, and it is due to that man that he should receive his wages. Now, if sin did not entail death and misery, it would be an injustice. It is necessary for the very standing of the universe that sin should be punished. They that sow must reap. The sin which hires you must pay you. 5. This wage of sin is in part received by men now as soldiers receive their rations, day by day. “ If ye live after the flesh, ye shall die” --such a life is a continued dying. “ She that liveth in pleasure is dead while she liveth.” The wrath of God abideth on him that believeth not on the Son of God; it is there already. 6. But then a Roman soldier did not enlist merely for his rations; his chief pay often lay in the share of the booty which he received at the end of the war. Death is the ultimate wage of sin. Sin will perpetuate itself, and so forever kill the soul to God, and goodness, and joy and hope. Being under the ever-growing power of sin, it will become more and more a hopeless thing that you should escape from death which thus settles down upon you. 7. The misery of the misery of sin is that it is earned. If men in the world to come could say, “ This misery has come upon us arbitrarily, quite apart from its just results,” then they would derive some comfort. But when they will be obliged to own that it was their own choice in choosing sin, this will scourge them indeed. Their sin is their bell. 8. It will be the folly of follies to go on working for such a wage. Hitherto they that have worked for sin have found no profit in it (Romans 6:21). Why, then, will you go further in sin? 9. It ought to be the grief of griefs to each of us that we have sinned. Oh, misery, to have wrought so long in a service which brings such terrible wages! 10. It must certainly be a miracle of miracles if any sinner here does not remain forever beneath the power of sin. Sin has this mischief about it, that it strikes a man with spiritual paralysis, and how can such a palsied one ward off a further blow? It makes the man dead; and to what purpose do we appeal to him that is dead? What a miracle, then, when the Divine life comes streaming down into the dead heart I What a blessedness when God interposes and finds a way by which the wage most justly due shall not be paid! II. Eternal life is the gift of God.1. Eternal life is imparted by grace through faith. (1) The dead cannot earn life. Both good works and good feelings are the fruit of the heavenly life which enters the heart, and make us conscious of its entrance by working in us repentance and faith in Christ. (2) Since we received eternal life we have gone on to grow. Whence has this growth come? Is it not still a free gift? (3) Yes, and when we get to heaven, and the eternal life shall there be developed as a bud opens into a full-blown rose; then we shall confess that our life was all the free gift of God in Christ. 2. Observe what a wonderful gift this is, “ the gift of God.” (1) It is called “ life” par excellence, emphatically “ life,” true life, real life, essential life. This does not mean mere existence, but the existence of man as he ought to exist--in union with God, and consequently in holiness, health, and happiness. Man, as God intended him to be, is man enjoying life; man, as sin makes him, is man abiding in death. (2) Moreover, we have life eternal, too, never ending. 3. It is life in Jesus. We are in everlasting union with the blessed person of the Son of God, and therefore we live. Conclusion:1. Let us come and receive this Divine life as a gift in Christ Jesus. If any of you have been working for it, end the foolish labour. Believe and live. Receive it as freely as your lungs take in the air you breathe. 2. If we have accepted it let us abide in it. Let us never be tempted to try the law of merit. 3. If we are now abiding in it, then let us live to its glory. Let us show by our gratitude how greatly we prize this gift. (C. H. Spurgeon.)Death and life The Word of God abounds with striking contrasts, which picture the opposite character and portion of the two great classes into which all mankind are divided before God. Poverty and riches, slavery and freedom, darkness and light; but no contrast is so forcible as that between death and life. I. Death.1. Its origin. It is the wages of sin. The apostle sets before us what fallen man loves, what he dreads, and the union between the two. Fallen man loves sin and dreads death. Yet the death he dreads is the inevitable consequence of the sin he loves. Sin is discovered under two distinct aspects. It is-- (1) Whatever is not in accordance with the character of God. All deviations from truth and holiness. (2) Whatever is not in accordance with the law of God. All that goes beyond, and all that falls short of this Divine standard, is sin. (3) Now death is not, therefore, what men sometimes call it, the debt of nature. It is the righteous recompense by which God shows His displeasure against sin. He has set such a mark upon it as compels every individual to feel and show in his own person the guiltiness of this accursed thing. 2. Its nature. Death is separation. We call it dissolution. (1) Bodily death is the separation of the soul from the body. (2) Spiritual death is the separation of the soul from God, in whose favour is life. (3) Eternal death is the perpetual separation of both body and soul from God’ s presence and favour. This is called in Scripture “ the second death” (Revelation 20:14). II. Life. 1. How is it procured? (1) At the first, life was the gift of God. It was solely of His goodness, and for His glory. And, as at the first creation, so in the new. Life is not the wages of our obedience. It was forfeited by sin; it can never be recovered on the ground of our own merit. Death is rendered to us in justice. Life can only be restored to us in grace. The very God whose honour we have outraged by sin, comes forward to “ seek and save the lost.” (2) It is a free gift so far as we are concerned, but not so far as Christ was concerned. Before He could obtain life for us, He must taste death for every man (Hebrews 2:9). (3) Christ is also the fountain that contains this life. It is treasured up in Him for all who will come to Him for it (1 John 5:12; John 10:14). 2. In what does it consist? It is in all respects the opposite to the death. It is the antidote to spiritual death, for it brings us into union with God. It is the destruction of bodily death; for it secures to the glorified body and soul an everlasting home in God’ s presence, where is fulness of joy and pleasure for evermore. ” (W. Conway, M. A.)Hard work and bad pay; no work and rich reward I. Hard work and bad pay.1. Who are the servants who receive the pay? (1) All by nature. We are slaves born upon the estate of sin. (2) But we are servants also by voluntary choice. (3) The servants of Satan are many. His workshop is the world. Go where you please you find his liveried servants. Unlike other employers he never diminishes the number of his hands, for if any are by grace persuaded to leave his service it goes much against his grain. It matters not to him whether trade be slack or otherwise, he can always find employment for all. (4) They belong to all ages. Children not in their teens, and lads not out of them, are every day through the medium of our police courts astonishing even a sinful world with their proficiency in guilt; and side by side with them stands the criminal whose locks have grown white in the service of the same relentless master. (5) They belong to all grades of society. In the sight of God there is not much to choose between Bethnal Green and Belgravia, Westbourne and Whitechapel. Kings, princes, statesmen, and paupers are all equally his servants. 2. The work they have to perform. To be Satan’ s servant is no sinecure. (1) To one he says, “ Get rich” : and at the word of command the poor wretch at once begins to toil, and laborious toil it is. The miser is a lump of incarnate misery. (2) To another he gives an order summed up in the word drink, and there is no slavedom more killing both to body and soul than slavedom to the drink. He who enters a drunkard’ s grave has worked hard for the result. (3) He sets another to obtain pleasure. Men will even in the most lawful pleasures do that which if required of them in an ordinary day’ s work would be the subject of much grumbling. Who does not know by experience that a day’ s pleasuring is more tiring than an equal number of hours’ work? And how much more is this true with the gay man of the world. Possessed with the evil spirit, he goes hither and thither seeking rest and finding none. The quiet of the home he terms slow, so he launches into a whirlpool of dissipation, and singing “ Begone, dull care.” The pleasure that once enchanted him by frequent indulgence becomes insipid; something stronger, more vicious is needed to stimulate his jaded spirits. He goes from bad to worse, until at last every sinful pleasure has in its turn been tried, and in its turn grown tame. Of all the miserable sights on earth that of an aged roué is the most miserable. (4) Satan sets a fourth to act the hypocrite, and for this service he pays the highest wages, and right he should, for the work must be tremendous. How great a strain to have always to remember the part he has to act. But whatever the work may be to which the sinner is set it is work without a pause. Satan has no old pensioners permitted to end their days in peaceful idleness. 3. The wages paid them. (1) The death of the body is but the result of sin. For six thousand years men have been receiving the wages of death. But death here is placed in contrast to “ eternal life,” and means eternal death. (2) Sin pays some of its wages on account, it gives sometimes an instalment of hell on earth. The wretched debauchee often finds it so. Mark his haggard countenance, his trembling gait, follow him to the hospital--nay, don’ t--let his end remain secret; terrible are the wages he receives on account. And yet after all this is nothing. Eternity is one long pay day, and the wages paid is death. II. No work and rich reward.1. The pivot word is “ gift.” God absolutely refuses to sell salvation. He will give to any, but barter with none. 2. The blessing specified. “ Eternal life” ; and this the Lord permits His children to enjoy on earth; for as part of the wages of sin is paid on account in this life, so even in this life foretastes of the gift of God are enjoyed by the saints. Peace with God, quiet trustfulness as to the future, beside a thousand other joys, are some of the clusters of the grapes of Eschol, that refresh the wearied one on his journey to the land where the vine grows. And how about the end, when the gift is received in full? 3. Forget not the channel through whom it flows; it is a gift to thee, because thy Lord paid all. (A. G. Brown.)The wages question Men are born to serve. The majority are materially. All are morally. Only a choice of service open to us--the service of sin, or of righteousness. We are keen on “ the wages question” in matters material; much more ought we to be in matters moral. Of these two services mark-- I. The contrast in their beginnings.1. The service of sin is at first promising. (1) Its demands are easy. To serve Satan, self, the world, is attractive to human nature. Like prospectuses promising 30 per cent. (2) And it begins well. At first delightful. Pays dividends at first. 2. The service of righteousness is at first unpromising. (1) Its demands are high. The opposite of those of sin. Self-control, self-denial, self-sacrifice. Service of virtue and truth. Hence it begins with sorrow, conviction of sin, penitence. (2) And no wages can be earned therein. An apparently hard service, slow progress. When done all, unprofitable servants, (R.V.) “ free gift.” All we get comes undeserved. II. The contrast in their issues.1. The service of sin ends badly. (1) It issues in death. “ The wages of sin is death.” “ Sin, when it is finished, bringeth forth death.” Death, physical, moral, eternal. Sinner like some decoyed drudge worked to death. Yet the service has a fatal fascination for many. (2) And death deserved. These wages are earned. Had power of choice, are responsible. Will be paid in full. But sin pays them, not God. Hate it, not Him! 2. The service of righteousness ends blessedly. (1) It issues in eternal life. “ Gift of God is eternal life.” A service which is its own reward, which ennobles, which confers “ glory, honour, immortality” upon its servants.” The servant is taken into partnership, is lifted up to the throne, partakes of the King’ s life. It has, if not wages, an exceeding great reward, passing all possible desert. (2) Which not only consummates, but accompanies it. It is through and “ in Jesus Christ our Lord,” who supplies the working strength. Hence this hard service becomes easy. Hence it does not weaken and wear us out like human and sinful service, but we are renewed day by day. “ In Him is life.” (S. E. Keeble.)The wages of sin inevitable Escape is contrary to the laws of God and of God’ s universe. It is as impossible as that fire should not burn, or water run up hill. Your sins are killing you by inches; all day long they are sowing in you the seeds of disease and death. There are three parts of you--body, mind, and spirit; and every sin you commit helps to kill one of these three, and in many cases to kill all three together. The bad habits, bad passions, bad methods of thought, in which they have indulged in youth, remain more or less, and make them worse men, sillier men, less useful men, less happy men, sometimes to their lives’ end; and they, if they be true Christians, know it, and repent of their early sins, and not once for all only, but all their lives long, because they feel that they have weakened and worsened themselves thereby. It stands to reason that it should be so. If a man loses his way and finds it again, he is so much the less forward on his way, surely, by all the time he has spent in getting back into the road. If a child has a violent illness it stops growing, because the life and nourishment which ought to have gone towards its growth are spent in curing the disease. And so, if a man has indulged in bad habits in his youth, he is but too likely (let him do what he will) to be a less good man for it to his life’ s end, because the Spirit of God, which ought to have been making him grow in grace, freely and healthily to the stature of a perfect man, to the fulness of the measure of Christ, is striving to conquer old habits and cure old diseases of character, and the man, even though he does enter into life, enters into life halt and maimed. (Canon Kingsley.)Sin and its wages We have to notice three words. I. Sin. “ Sin is the transgression of the law.” Its fundamental idea is deviation from the law, as a standard of excellence or as a rule of conduct. Now, the law supposes a lawgiver, and the possibility of God’ s law being disobeyed, i.e., that it has to do with moral agents. Well, then, we have to think of them as failing from some cause or other to do God’ s will, which is sin. Sin is set forth under three aspects.1. As a principle or law (Romans 8:2). (1) As sin is the rejection of God’ s authority, the refusal to let Him reign over us, it follows that by it we set up our own will in opposition to His. See, then, what such autonomy involves. (a) The basest ingratitude, for who can deny that we owe all our powers and happiness and our very being to God? (b) An imputation upon God’ s character, viz., that He is unworthy to govern us, that His will is unjust, His law unkind. (c) Rebellion against Him. (d) Usurpation of His place; and hence idolatry and self-deification. (2) Why should any creature throw off God’ s authority and govern himself? It must be for some object of self-gratification incompatible with obedience to God. Now, God’ s law seeks the greatest good of all; and therefore, to set it at nought for the sake of personal indulgence, is to violate the principle of benevolence. (3) This selfishness may assume a great variety of forms. Many men have as many different ways of enjoying themselves, yet all may be equally selfish. Some are sensual, some are covetous, others ambitious, and not a few are fired with the intellectual passion for fame. 2. As an act or acts. The law, though in principle always one, has nevertheless many particular precepts, and is outraged by the violation of any of those precepts. There are sins of deed, of speech, of deportment, of looks, of motive, desire, imagination, thought, of negation, and omission. All these are the outgrowth of that self-will and selfishness in which sin essentially consists. 3. As state. Hence, we read of men being “ born in sin,” and remaining “ dead in trespasses and sins.” Before we commit any acts of sin, and as the source of all we do commit, we have a sinful nature--a bias to go and to do wrong. The thoroughly sinful soul may be said to live in sin always. Sin is its element and vital air. It lives without God. II. Death.1. Spiritual death. The soul is dead when destitute of holiness and happiness; of the disposition to do well, and of the power to enjoy God. It admits of degrees; the more it prevails, the more it grows, and the commission of sin inevitably paves the way for the perpetration of many more; and the final stage is reached when the conscience is seared as with a hot iron, proof against every appeal, and resolutely bent on his own eternal destruction. 2. Eternal death. Let us suppose a man, whose soul is dead through sin, removed out of this world into the next, and what shall we behold concerning him? His case is a million-fold more terrible than before. For-- (1) It is confirmed unalterably forever. Though countless ages roll over his head, he that is unholy must be unholy still; he that is filthy must be filthy still. (2) Besides, he is still the subject of the law of progress; and therefore, as the ages of his immortality advance, each will leave him worse than it found him. (3) This development of evil will be incalculably accelerated and aggravated by the absence of everything enjoyed on earth, and which helped either to restrain the malignity of the disposition or to relieve the wretchedness of the feelings. (4) The positive infliction of punishment as a token of God’ s anger at sin. III. Wages. This word denotes a relation of equity between sin and death. The sinner earns death as his rightful recompense. This connection is--1. Natural. You have only to study the human mind, its laws of association and of working, to be convinced that sin, when it is finished, must bring forth death. 2. Judicial. The wicked are turned into hell by a just and holy God; and the same reasons which send them there must avail to keep them there. They have no power to make themselves good, and being immortally evil they must be immortally shut out from heaven. Certainly God will not lay upon the wicked more of these terrible “ wages” than they individually deserve. But who shall determine the full and adequate deserts of sin? Conclusion: 1. Christians should not live in sin, but utterly hate and discard it, and earnestly strive to perfect holiness in the fear of the Lord. They have done with it as a state; let them have done with it as a law, and in its individual acts. 2. Here is a message of warning to the ungodly. See for what wages you are working; part are being paid now, but immense arrears are being treasured up in the future. You think you are working for pleasure, for gold, for honour, but lo! it is for death. (T. G. Horton.)Death the wages of sin I. What sin is.1. Original sin. Sin bears date with our very being, and indeed we were sinners before we were born (Ephesians 2:3). There are some who deny this to be properly sin at all, because nothing can be truly sin which is not voluntary. But original corruption in every infant is voluntary, not indeed in his own person, but in Adam his representative. Pelagians, indeed, tell us that the sons of Adam came to be sinners only by imitation. But, then, what are those first inclinations which dispose us to such bad imitations? 2. Actual sin may be considered-- (1) According to the subject matter of it. (a) The sin of our words (Matthew 12:37). (b) The sin of our external actions, theft, murder, uncleanness; and to prove which to be sins, no more is required but only to read over the law of God, and where the written letter of the law comes not, men are “ a law to themselves.” (c) The sin of our desires. Desires are sin, as it were, in its first formation. For as soon as the heart has once conceived this fatal seed, it first quickens and begins to stir in desire; so that the ground and the principal prohibition of the law is, “ Thou shalt not covet.” Indeed, action is only a consummation of desire; and could we imagine an outward action performable without it, it would be rather the shell and outside of a sin than properly a Sin itself. (2) According to the measure of it; and so also it is distinguished into several degrees, according to which it is either enhanced or lessened in its malignity. (a) As when a man is engaged in a sinful course by surprise and infirmity. (b) When a man pursues a course of sin against the reluctancies of an awakened conscience; when salvation waits and knocks at the door of his heart, and he both bolts it out and drives it away; when he fights with the word, and struggles with the Spirit; and, as it were, resolves to perish in spite of mercy itself, and of the means of grace (Isaiah 1:5; John 9:41). (c) When a man sins in defiance of conscience; so breaking all bonds, so trampling upon all convictions, that he becomes not only untractable, but finally incorrigible. And this is the ne plus ultra of impiety, which shuts the door of mercy and seals the decree of damnation, Now this differs from original sin thus, that that is properly the seed, this the harvest; that merits, this actually procures death. For although as soon as ever the seed be cast in there is a design to reap; yet, for the most part, God does not actually put in the sickle till continuance in sin has made the sinner ripe for destruction. II. What is included in death which is here allotted for the sinner’ s wages?1. Death temporal. We must not take it as the separation of the soul from the body, for that is rather the consummation of death, the last blow given to the falling tree. (1) Look upon those forerunners of death--diseases; they are but some of the wages of sin paid us beforehand. And to the diseases of the body we may add the consuming cares and troubles of the mind, all made necessary by the first sin of man, and which impair the vitals as much as the most visible diseases can do. (2) To these we may subjoin the miseries which attend our condition; as the shame which makes men a scorn to others and a burden to themselves; which takes off the gloss and air of all other enjoyments, and damps the vigour and vivacity of the spirit. Also the miseries of poverty which leave the necessities and the conveniences of nature unsupplied. Now all these things are so many breaches made upon our happiness and well-being, without which life is not life, but a thin, insipid existence. 2. Death eternal, in comparison of which the other can scarce be called death, but only a transient change; easily borne, or at least quickly past. (1) It bereaves a man of all the pleasures and comforts which he enjoyed in this world. How will the drunkard, the epicure, and the wanton bear the absence of those things that alone used to please their fancy and to gratify their lust! (2) It bereaves the soul of the beatific fruition of God (Psalms 16:11). (3) It fills both body and soul with anguish (Luke 16:24). III. In what respect death is properly called “ the wages of sin.”1. Because wages presuppose service. And undoubtedly the service of sin is of all others the most laborious. It will engross all a man’ s industry, drink up all his time; it is a drudgery without intermission, a business without vacation. Such as are the commands of sin, such must be also the service. But the commands of sin are for their number continual, for their vehemence importunate, and for their burden tyrannical. (1) Take the voluptuous, debauched epicure. What hour of his life is vacant from the slavish injunctions of his vice? Is he not continually spending both his time and his subsistence to gratify his taste? And then, how uneasy are the consequences of his luxury! when he is to grapple with surfeit and indigestion? (2) The intemperate drinker; is not his life a continual toil? To be sitting up when others sleep, and to go to bed when others rise; to be exposed to quarrels, to have redness of eyes, a weakened body and a besotted mind? (3) The covetous, scraping usurper: it is a question whether he gathers or keeps his pelf with most anxiety. 2. Because wages do always imply a merit in the work requiring such a compensation. It is but equitable that he who sows should also reap (Galatians 6:8). (1) But to this some make the objection that since our good works cannot merit eternal life, neither can our sins merit eternal death. But to merit, it is required that the action be not due; but every good action being commanded by the law of God is thereby made due, and consequently cannot merit; whereas, a sinful action being altogether undue and not commanded, but prohibited, it becomes properly meritorious; and, according to the malignity of its nature, it merits eternal death. (2) But some further urge that a sinful action is but of a finite nature, and proceeds from a finite agent; and consequently there is no proportion between that and an eternal punishment. But we answer that the merit of sin is not to be rated either by the act or the agent; but by the proportions of its object, and the greatness of the person against whom it is done. Being committed against an infinite majesty, it rises to the height of an infinite demerit. (a) Sin is a direct stroke at God’ s sovereignty. We read of the kingdom of Satan in contradistinction to the kingdom of God, into which sin translates God’ s subjects. No wonder if God punishes sin, which is treason against the King of kings, with death; for it pots the question “ Who shall reign?” (b) Sin strikes at God’ s very being (Psalms 14:1). Sin would step not only into God’ s throne, but also into His room. Conclusion: Sin plays the bait of a little, contemptible, silly pleasure or profit; but it hides that fatal hook by which that great catcher of souls shall drag them down to his eternal execution. “ Fools make a mock at sin.” Fools they are indeed for doing so. But is it possible for anything that wears the name of reason, to be so much a fool as to mock at death too? In every sin which a man deliberately commits, he takes down a draught of deadly poison. In every lust which he cherishes, he embraces a dagger and opens his bosom to destruction, he who likes the wages, let him go about the work. (R. South, D. D.)Eternal life I. Its nature. A life of--1. Perfect immunity from all the sufferings and dangers to which we are here exposed.2. Preeminent intellectual enjoyment--“ Here we know in part,” etc.3. Social happiness.4. Unspotted holiness.5. Incessant activity.6. Endless improvement. II. The freeness of its disposition.1. It cannot be purchased.2. It is not the reward of merit.3. It is everything; leading to it is the gift of God. The promises by which the believer is led to expect it--the great change by which he has become entitled to it and qualified for its enjoyment--the Lord Jesus, by whose merit eternal life was purchased--all these are gifts of God. III. The medium through which it flows.1. For this end--to put men in possession of eternal life--the Redeemer was given; for this purpose He laboured, suffered, instituted His gospel, and sent forth His ministers. 2. We should, however, do great injustice to this subject, were we not to observe that Christ died-- (1) To procure our pardon, in consequence of which the sentence of the law is reversed, and believers freed from that death to which their crimes had exposed them. (2) To deliver us from a state of moral death. (3) To secure our adoption into God’ s family, which entitles to this eternal life. (4) To create in us that holiness of heart and life which makes us “ meet to be partakers of the inheritance of the saints in light.” (5) To communicate that grace which enables us to lay hold on eternal life. (J. Rigg.)Eternal life I. Is not wholly in the future world. This life begins here at the moment of conversion, when the soul passes from death into life. He that hath the Son hath life. The righteous do enter into life, become heirs of life, enjoy ante-pasts of the infinite fulness which is to be hereafter revealed. These foretastes involve freedom from condemnation, communion with God, and growing likeness to Him. The soul is divested of the fear of death, and Christ fills the believer with His joy, and that joy is full. Satisfaction comes from what we are, and not from what we get. I have seen homes of princely wealth which were but brilliantly garnished sepulchres, their luxury a solemn mockery; and I have seen homes of poverty full of the joy of God, the peace of the eternal life begun. It is false to conceive of the Christian life as a joyless way of self-denial trod by us to purchase a bliss beyond. II. Is the same and is not the same to every saved soul.1. Heaven is not a sea of bliss in which each of us is to float in equal content. In heaven, as here, there is an infinite variety. What a vast transition from an oyster to the leviathan! There is one glory of the sun, another of the moon, another of the stars. The penitent thief is saved as truly as Paul; but one has built on hay, wood, and stubble, and is “ scarcely saved” ; the other receives “ an entrance abundantly” ; one gives the tag-end of a godless life to Christ and is “ saved so as by fire” ; the other can say, “ I have fought a good fight.” The riches, joys, and capabilities of the celestial life are measured by the service rendered; “ to every man according to his works,” “ five cities,” or “ ten cities,” as the case may be. Secular papers often make merry about the statement that “ scaffold penitents” are received to heaven. It is true that grace does save such. But their heaven is not Paul’ s heaven. 2. In three respects heaven is the same to all. (1) In freedom from sin. Harlots and murderers, washed in the cleansing blood, are as free from defilement as angels. The malefactor is made as pure as a babe. (2) In freedom from physical and mental pain and sorrow. There will be no anxiety, distrust; no pang or grief. (3) No death. Perpetual freedom from all these is a common blessing to all. 3. It may be objected that if one is wholly happy, according to his capacity, what matters it if there be those of larger capacities than his? A snail is happy, I answer, so is a lark. Is there nothing to choose between them? There is a short radius to a child’ s circumference of happiness. A man has a thousand-fold larger scope. Is there no preference? The ear of one is satisfied with a rude melody; another man is thrilled to the depths of his being by delicious harmonies. Is there no preference? There is no room for question. What a contrast between one who is a single remove from a laughing idiot, and an angel of God! We are to “ seek for honour and glory,” even an entrance that shall be “ administered abundantly.” III. Is increasingly glorious forever. Memory shall lose nothing, the mind pervert nothing, and the heart shall repel nothing. All that God has shall be spread out and open to us forever in riches of grace inconceivable in their glory and infinitude. The possibilities of the soul are beyond conception. God reveals Himself to the righteous through the ages, their capacities ever enlarging and the reality forever increasing--joy, power, blessedness, beyond all thought! These all are the gift of God, bought, and given to believers, (Prof. Herrick Johnson.)Eternal life I. The gift.1. Life. Life, eternal life, and life everlasting, are very frequent designations of the salvation of the gospel (John 17:1-2). This life consists of-- (1) A right state of affection and feeling toward God, the Father of our spirits, combined with a happy consciousness of His love and favour toward us. Where this life is, there is freedom from guilt. (2) A renewed state of the affections and will: the law of God is approved, and the love of God is established in the heart, as its supreme and governing motive. (3) Honour and happiness, the enjoyment of true pleasure, derived from the purest sources of holiness, and love, and fellowship with heaven. (4) A blessed activity of the soul, engaged in the worship and service of Jehovah. Where these exist, the soul lives, fulfils its proper functions, answers the ends of its creation, and realises its most true and noble bliss. We sometimes call this life integrity, which is wholeness or soundness of being: sometimes rectitude, which is erectness and strength: and sometimes sanctity, which is separatedness from evil and devotedness to God. 2. The epithet, “ eternal.” (1) This word denotes everlastingness of duration. (2) But where this is, there must also be uncorruptedness or perfection of nature. (3) And where this perfection relates to a spiritual creature like man, there must be incessancy of progress, or development. II. Its gratuitous character.1. It is the gift of God, inasmuch as-- (1) No man possesses it by nature. (2) No man could procure it for himself. 2. We are to receive it as such, in simplicity of spirit and with grateful joy. And let us learn not to look at anything in ourselves to justify our expectation of it: and let us not, when we find nothing but demerit in ourselves, be disheartened, but believe that when we were fit only for everlasting punishment, God stepped forward to grant unto us eternal life. This He has done from the impulse of His own amazing generosity and love. III. The medium of its bestowment.1. God gives it to us through Jesus Christ, not in an arbitrary manner, but on the ground of what He has done and suffered in our stead. 2. So, we accept it through Christ (1 John 5:11). Indeed, we may say that Jesus is our eternal life. It is by being found in Him that we have pardon and holiness, happiness and heaven. When we reach the celestial world, we shall find that there as well as here, Christ is “ all in all.” (T. G. Horton.)Eternal life a gift 1. Men are so accustomed to the exchange of equivalents, that any other course comes with an element of surprise. If the reward be not in the grosser form of money, or in that which money can purchase, still it is true that one earns his wages. These may be the wages that improved faculties would add--the reward of an approving conscience, of a sense of usefulness--perhaps a sense of increased influence for good, by reason of that which has been faithfully and unselfishly done; or in the very highest possible service of philosophic endeavour or Christian duty. In all these there is that feeling of reward expected, because it has been earned. The idea of a gift coming to one suddenly and undeserved he does not entertain, except as a fiction, such as may amuse him as a daydream. And more than all is one surprised to find that he is the recipient of such a gift from one unknown, or one to whom he has stood in the relation of neglect, perhaps of hostility. 2. At the same time it is true that men are receiving gifts from another, where they cannot make any return whatever. Everything that comes to us from the past is a gift. Individual minds have toiled and studied, and we reap the fruits of their patience, skill, and success. We make the lightning to run on our errands, and we take the vapour that lifts the lid of the kettle to propel the mammoth ship across the sea, or the car which carries us over mountains, or sets in motion thousands of factories all over our land. This we received from those to whom it came as an inspiration of Providence, and an operation of intelligent, unwearied power. The institution of society comes to us a grant from the past. We pay for our primary schooling; but for the great thoughts of men who have lived, what returns can we make? What to any of the great philosophers who brought us the laws and principles we possess? How shall we compensate the artist whose gifts quicken our minds to higher perceptions of beauty, or the poet who sings us into the Elysium of thought? There are still higher endowments that come to us from those whom we only know by those impressions made upon us by their chivalric career, and to whom we can make no more return than we by lighting matches can add to the splendour of the distant, brilliant sun. So, if a man should say, “ I expect only that which I have earned, and demand only that which I have deserved and have properly acquired,” and should that prayer be answered, he would, today, be a beggared savage. Thus we see how many of the things which we enjoy have come to us as gifts. And it is the desire of every noble, unselfish mind to carry on to the future their beneficent influence that the coming generation may surpass the present, 3. Turn now to the things which come from God. For these many make no acknowledgments whatever; while He continues to shower His gifts upon them. He gives life through Christ. The life of the present is an undeserved gift. It is not the reward of our deserts. The faculties of mind, all opportunities for enjoyment, and all inspirations of thought and effort--these are not earned by us. No man can stand up and say, “ I have done so and so, and God owes me that.” God gives the sunshine and the shower. They come, not because we deserve them. They come sometimes in the face of protest. He gives the great inspirations of thought to man, and great deliverance to nations from impending calamity. He gives to the individual soul all he possesses, and to society all it has. This argument as to the right of the race to eternal life lies at the basis of our thought this morning. The parallel in natural life is the same. No man has a right to exist in infancy. It is the gift of God; and no man has earned the right to happiness in the present, and to hops in the future. It is the gift of God. Eternal life, however, is the best gift of God. But it is a gift that comes only on certain conditions. Sunshine requires the open eye, but a man may refuse to open his eye; still it is God’ s gift. So we do not receive inspiration from any great mind, except as we bring our mind into responsiveness to it. So we do not receive eternal life unless the conditions are accepted with which God invests His gift--humble penitence for sin and faith in Christ. Sin earns wages, but eternal life is the gift of God, as personal life is a bestowment: it crowns and glorifies all others. Here is-- I. A secret of the Christian’ s unrest. Life is not something to be earned. The soul of the Christian who thus views it grows restless and troubled, like Galilee’ s waves, till the feet of the Lord brought them to a level. It is dark, as was the mount, until the Lord rose, in the luminous majesty of His presence, above it. II. The secret of peace, in simply accepting this Divine gift from the source of infinite compassion and grace. Sometimes this peace may come suddenly, filling the soul with glory; sometimes it may come after long, weary searching for it; sometimes at the end of life; when the light of life has almost gone out, as it flickers in the socket and speech falters, I say, “ I can do nothing; I take the gift of God!” Then comes “ the peace which passeth all understanding.” III. The burden which rests on him who rejects eternal life. When one comes to us with a great thought or a rare opportunity, and we turn away to a trivial theme, we grieve him. Let us not thus treat God. Here is the gift of eternal life. Shall I put it aside as if it were the merest summer breeze which by my hand I could arrest and push back into the air? I may, as I may put aside sunshine itself, by shutting my eyes to it. The responsibility is mine. IV. The impulse of Christian service. Freedom and gladness come from other gifts, but here is the supreme one of all. When received by us, what service is too hard, what sacrifice too vast, what worship too exultant! If this consciousness comes into our soul, then no sword or stake can fright us, for our life is interlocked with heaven. The realisation of it dispels our sorrows and forbids our tears. V. The sweetness of heaven. Gratitude for God’ s gift impels every touch of the heavenly harp. It gives the melody to every song, and joy to all the work of heaven. (R. S. Storrs, D. D.)Life in Christ A new convert said, “ I could not sleep, thinking over that passage, ‘ Whosoever believeth on the Son hath life;’ and so I got up, and lighted a candle, and found my Bible, and read it over, ‘ Whosoever believeth on the Son hath life.’” “ Why,” says someone, “ didn’ t you know that was in the Bible before?” “ Oh, yes,” he replied, “ I knew it was in the Bible, but I wanted to see it with my own eyes, and then I rested.” (T. De Witt Talmage.)The gift of God I was out on the Pacific coast, in California, two or three years ago, and I was the guest of a man that had a large vineyard and a large orchard. One day he said to me, “ Moody, whilst you are my guest, I want you to make yourself perfectly happy, and if there is anything in the orchard or in the vineyard you would like, help yourself.” Well, when I wanted an orange, I did not go to an orange tree and pray the oranges to fall into my pocket, but I walked up to a tree, reached out my hand, and took the oranges. He said, “ Take,” and I took. God says, “ Take,” and you do it. God says, “ There is My Son.” “ The wages of sin is death; the gift of God is eternal life.” Who will take it now? Eternal life the gift of God A man may as well think of buying light from the sun, or air from the atmosphere, or water from the well spring, or minerals from the earth, or fish from the sea, etc., as think of buying salvation from God with any kind of price. The sun gives his light, the atmosphere its air, the well spring its water, the earth its minerals, the sea its fish; all man has to do is to take them and use them. So God has given salvation to man. All he has to do is to use it, in the use of means, and enjoy it. (J. Bate.). Romans 7:1-6 Know ye not, brethren … how that the law hath dominion over a man as long as he liveth? Believers not under the law as a covenant of works I. All men are, naturally, under the law as a covenant of works.1. As men. God made man capable of moral government; he was naturally bound to obey the will of his Maker. The moral law: perfect obedience to this law could never entitle him to any greater degree of happiness, yet God was pleased to superadd a promise of everlasting life upon obedience, to which He annexed His awful sanction, “ In the day that thou sinnest, thou shalt surely die.” This is what we call a covenant: as such it was proposed on the part of God, and it was accepted on the part of man. Now as this covenant was made with Adam as the federal head, so all men are naturally under it. 2. As sinners. In this view sinners are under the law as a broken covenant, which therefore can afford no relief to them that seek salvation by it (Galatians 3:10-12). II. To be under the law, and especially as a broken covenant, is a most dreadful thing.1. The law requires perfect, universal, and everlasting obedience of all that are under it. Now this law is not abolished or made void, either by Christ or by any of His apostles. “ I am not come to destroy, but to fulfil; for verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled” (Matthew 5:17-18; Romans 3:31). How dreadful then is such a state, since no mere man can thus keep it. And while the Christian betakes himself to the mercy of God in Christ, as his only hope, the sinner supports his vain confidence in the supposition that God will not insist on His claim. 2. It denounces against every transgressor the most awful curse (James 2:10-11; Galatians 3:10). III. Many have obtained a glorious deliverance out of this dreadful state. In Christ they are made brethren: “ Know ye not, brethren.” IV. They who are delivered from this state are to be distinguished from others in the ministry of the Word. Addressing himself to believers, Paul appeals to their spiritual knowledge and judgment, “ Know ye not.”1. There is a knowledge peculiar to the saints, whereby they know the things that are excellent; they have judgment to distinguish betwixt truth and error; an inward principle (1 John 2:27; 1 John 5:20) which teaches them the knowledge of every truth necessary for consolation or salvation. 2. One great reason why many know not the truth, is not merely owing to their ignorance of it, but often to their prejudice against it. 3. Sound and saving knowledge hath respect not only to the truth itself, but also to the use we are to make of it. 4. It is no inconsiderable part of our happiness when we are called to minister unto such as know the truth as it is in Jesus. Conclusion:1. If all men are naturally under the law as a covenant of works, who can wonder if they seek life by that covenant? Natural light, natural conscience can discover no other way of salvation. 2. If all are miserable who are under the law, especially as a broken covenant, this calls upon men who are under a profession of religion to examine themselves as to their state before God. 3. If believers are delivered from the law as a covenant, yet still let them remember, “ They are under the law to Christ.” 4. If true believers are to be distinguished from others in the ministry of the Word, let them distinguish themselves, not only by a public profession, but also by a becoming walk and conversation. (J. Stafford.)The believer’ s relation to the law and to Christ I. The believer’ s former connection with the law.1. The law, considered in the figurative capacity of a husband, had a right to full and implicit subjection. But alas! all mankind had violated the authority of this first husband; they had abused his rights, resisted his claims, and thus exposed themselves to the fatal consequences of his just denunciations. 2. Yet, miserable as this state is, men in general are insensible of it. They still show attachment to the law, despite their disobedience; and place, as a wife does on her husband, infatuated dependence. As God said to Eve, “ Thy desire shall be to thy husband,” so it is with the sinner as to the law. II. The dissolution of this connection. This consists in the sinner’ s deliverance from the obligation to obedience as the condition of life, and from the curse attending disobedience.1. When and how does this take place? The answer is--“ The law hath dominion over a man as long as he liveth.”… “ Ye are become dead to the law.” Here is the decease of one of the parties, by which the union is dissolved. 2. This decease refers to the death of the believer in Christ (Romans 6:7-8), who bore the curse of the law in his stead (Galatians 3:13). Thus the effects of the first husband’ s displeasure cannot reach them. 3. And not only is the curse of the law removed, but our connection with it, as a condition of life, is forever done away, as effectually as the relation between husband and wife is dissolved by death. III. He is then “ married to another,” etc., which expresses the believer’ s new relation with Jesus (see also Ephesians 5:30-32; John 3:29; Revelation 21:2).1. To this new husband all believers are subject. They feel his authority as that at once of rightful claim and of tender affection. They delight in obeying Him who loves them. And in Him they are truly blessed. He smiles upon them, and enriches them with a dowry of spiritual treasures. 2. This connection, being with “ Him who is raised from the dead,” is indissoluble (Romans 6:9). The Husband never dies; nor do they ever die to whom He stands thus related. “ Joined to the Lord, they are one spirit;” and the spiritual union is lasting as eternity. IV. The consistency of this new connection with all the rights and claims of the first husband. These claims were just, and had a right to be fully implemented. The believer has not satisfied them in his own person; but his Substitute has by His obedience and death “ magnified the law and made it honourable.” Hence the law’ s claims upon him cease as completely as the claims of a husband when dead on the surviving wife. V. The absolute necessity of the dissolution of all connection with the law, in order to a sinner’ s being joined to Christ. The two connections cannot subsist together. The sinner who is joined to Christ must die completely to the law. While he retains any connection with it, in the way of seeking or expecting life from it, he is not united to Christ. As the worship of idols was styled adultery, when practised by that people whom Jehovah had espoused to Himself--so all such connection with the law is unfaithfulness to our Divine Husband. He must be “ all our salvation, and all our desire.” Let no one, however, think that we are pleading for freedom from the law as the rule of life. Its obligation in this sense remains immutable (Romans 3:31; 1 Corinthians 9:21, etc.). VI. The blessed effects of the dissolution of the connection with the law, and the formation of the union with Christ. The “ bringing forth fruit unto God.” The fruit meant is, no doubt, holy obedience and service (Romans 6:22). Such fruit is as naturally the effect of union to Christ, as the fruit of the womb is the expected result of the marriage relation. No fruit acceptable in the sight of God can be produced while the former connection continued (Romans 7:5). They who are “ under the law are in the flesh” ; and can bring forth no fruit but “ unto death.” All is devoid of the only principle of acceptable service--“ faith working by love.” There is no true fruit unto God produced till the connection with the law has been dissolved, and that with Christ has been formed (Romans 7:6). The fears of the law, uniting with the pride of self-righteousness, may produce considerable outward conformity to the precepts of the law; whilst there is no true principle of godliness within. There may be much in the eyes of men that is amiable; while in the sight of God all the service is rendered in the “ oldness of the letter” --under the influence of the principles of the old, is service in “ newness of spirit,” i.e., to serve God in sincerity, under the influence of those principles and views and dispositions which constitute a mind renewed by the Spirit of God (Ezekiel 36:26). (R. Wardlaw, D. D.)True Christian liberty implies I. Freedom from the compulsory action of law. It can neither--1. Alarm;2. Condemn;3. Become a source of bondage. II. The freedom of devoted love to Christ.1. Who has won the heart;2. Constrains our service;3. By His death and resurrection. (J. Lyth, D. D.)Dead to the law, married to Christ 1. The apostle has illustrated the transference that takes place at conversion by the emancipation of a slave whose services are due to the lawful superior under whom he now stands enrolled. The apostle now turns to those who know the law, and deduces from the obligations which attach to marriage, the same result, i.e., an abandonment by the believer of those doings which have their fruit unto death, and a new service which has its “ fruit unto God.” 2. There is a certain obscurity here arising from the apparent want of sustained analogy. True, the obligations of marriage are annulled by the death of one party; but Paul only supposes the death of the husband. Now the law is evidently the husband, and the subject the wife. So that, to make good the resemblance--the law should be conceived dead, and the subject alive. Yet, in reading the first verse, one would suppose that it was on the death of the subject, and not of the law, that the connection was to be dissolved. It is true that the translation might have run thus, “ The law hath dominion over a man so long as it liveth” ; but this does not suit so well with Romans 7:4, where, instead of the law having become dead unto us, we have become dead unto it; so that some degree of that confusion which arises from a mixed analogy appears unavoidable. It so happens, too, that either supposition stands linked with very important truth--so that by admitting both, this passage becomes the envelope of two important lessons. I. The law may be regarded as dead; and he our former husband, now taken out of the way, has left us free to enter upon an alliance with Christ.1. The death of the law did indeed take place at the death of Christ. It was then that He blotted out the handwriting of ordinances that was against us. It was then that the law lost its power as an offended Lord to take vengeance of our trespasses. Certain venomous animals expire on the moment that they have deposited their sting and its mortal poison in the body of their victim. And thus there ensues the death of both sufferer and assailant. And on the Cross there was just such a catastrophe. 2. Without Christ the law is in living force against us. Men under earnestness, who have not found their way to Christ, stand related to it as the wife does to an outraged husband: a state of appalling danger and darkness from which there is no relief, but in the death of that husband. 3. The illustration of our text opens a way for just such a relief as would be afforded by the death of the first tyrannical husband, and by the substitution of another in his place, who had cast the veil of oblivion over the past, and who admits us to a fellowship of love and confidence. Christ would divorce you, as it were, from your old alliance with the law; and welcome you, instead, to a new and friendly alliance with Himself. He bids you cease from the fellowship altogether. 4. And to deliver this contemplation from any image so revolting as that of our rejoicing in the death of a former husband; and finding all the relief of heaven in the society of another, you have to remember that the law has become dead--not by an act which has vilified the law or done it violence, but by an act which has magnified the law and made it honourable. 4. When a sense of the law brings remorse or fearfulness into your heart, transfer your thoughts from it as your now dead, to Christ as your now living husband. II. The believer may be regarded as dead. The other way by which marriage may be dissolved is by the death of the wife. And so the relationship between the law and the subject may be dissolved by the death of the subject (Romans 7:4). The law has no more power over its dead subject than the husband has over his dead wife.1. This brings us back to the conception already so abundantly insisted on, that in Christ we all died in law; so that the law can have no further reckoning with us, having already had that reckoning in the person of Him who was our Surety and our Representative. And just as the criminal law has done its utmost upon him whom it has executed, so the law can do no more in the way of vengeance with us, having already done all with Him who was smitten for our iniquities. 2. After our old relationship with the law is thus put an end to, the vacancy is supplied by Him who, after having removed the law through His death out of the station it had before occupied, then rose again and now stands in its place. The wife owes a duty to her second husband as well as her first. It is true that with the former the predominant feeling may have been that of obligation mixed with great fearfulness; and that, with the latter, the predominant feeling may be sweet and spontaneous affection. But still it is evident that there will be service, possibly much greater in amount and certainly far worthier in principle. Under the law we are bidden to do and live; under Christ we are bidden to live and do. In working to the law it is all for ourselves that we may earn a wage or a reward. In working to Christ it is all the freewill offering of love and thankfulness (2 Corinthians 5:16). (T. Chalmers, D. D.)Marriage with Christ 1. The dissolution of the former marriage.2. The new marriage.3. Its fruits. The believer, released from the law by dying in fellowship with the death of Christ, is free to enter into a new union with the risen Christ, in order to bring forth the fruits of holiness to God’ s honour. (Archdeacon Gifford.) Romans 7:4 Ye also are become dead to the law by the body of Christ: that ye should be married to another.The sinner married to the law--the believer married to the Lord I. The sinner, before believing, is married to the law.1. This marriage involves certain obligations that correspond to those that grow out of the conjugal relation. The husband is the head of the wife, and his duty is to live with her, provide for her, and love her; the wife’ s duty is to be subject to her husband, consulting his will, and acting faithfully for his interests. If the law, then, be the sinner’ s husband, we may say, “ Submit yourselves unto your own husbands as unto the Lord.” This is your duty, and it is also your interest. The ten rules of your husband’ s house are equitable and good, tending as much to promote your own happiness as his honour. 2. This marriage is of the Lord. God has joined the parties together; the marriage was made in heaven. As soon as he is born, the sinner is espoused to the law, yea, before, and there is nothing unfair in placing a sinner under a constitution which is perfectly good. It is just as fair for God to marry the sinner to the law without his consent as to bring him into existence without it. But, in one sense, the sinner has consented. Our first parents consented for themselves and their offspring, and had you been present personally when the covenant was made with them, you could not have refused and been innocent; and had Adam and Eve acted faithfully, the arrangement would have been extolled as wise and good. 3. The chief reason why objections are made is, that it is an unhappy marriage. In the case of unhappy marriages, it is commonly remarked that there is fault on both sides. But this cannot be said of this, for the Husband is uniformly holy, just, and good, and the spouse that faithfully does His will is sure of happiness. But if He be once offended, woe then to the offender; for He will never again be reconciled. Suppose you expostulate, “ I wish to do Thy will,” He will reply, “ Speak not of wishes, but do it.” “ But I have done it in almost every particular.” “ That is not enough; My will must be altogether done.” “ But I am sorry, and mean to reform.” “ But you cannot now repair the injury you have done.” “ But may I not be forgiven?” “ No--there is no forgiveness in My nature, the soul that sinneth it shall die.” 4. But such an unhappy marriage were well dissolved.” True, but the marriage is not easily dissolved. It is always a difficult thing to break a marriage. Yet in ordinary eases the wife may desert her husband, or obtain a divorce. But desertion or divorce is impossible in this case. What God has joined together, man cannot and dare not put asunder. The husband, though deeply injured, will not consent to a separation. You may become so depraved as almost to forget that he has any claim upon you. But he will follow you still, and assert his right to you as long as you live. There is only one way of escape, viz., to get married to Him that was raised from the dead. Your second Husband will give ample satisfaction to your first. He will take all your responsibilities on Himself, and deliver you. II. The believer is married to the Lord. Of the second marriage you may notice, just as of the first, that--1. It involves certain obligations. The spouse is bound just as before to be subject to her husband in all things. The identical regulations of the first husband are found word for word in the house of the second. “ If ye love Me, keep My commandments.” “ He that hath My commandments and keepeth them, he it is that loveth Me.” 2. It is of the Lord, though it is never consummated without the consent of parties. The believer is espoused to Christ before he is born, but the marriage is not completed until consent is given freely and cordially. But mark the wonders of Christ’ s love! He has provided the Spirit to operate on the heart, and make us willing in the day of His power. He has instituted the Christian ministry and, like Abraham’ s servant, every minister is bound to go to the intended bride and tell her of the riches and honours of his Master’ s Son, in order to gain her consent. 3. It is a happy marriage--as happy as the other is miserable. Christ loves that sinner as He loves Himself. “ No man ever yet hated his own flesh, but nourisheth and cherisheth it.” In having Christ, you have all things--pardon, strength, support, and a title to glory. As Elkanah said to his disconsolate spouse, so Christ says to His--“ Am not I better to thee than ten sons?” 4. It is one that can never be dissolved. Whom Christ espouses, He espouses forever. May the spouse then do as she pleases? No; does a woman feel encouraged to insult her husband because she knows he will not put her away? No; she knows he has various ways of expressing his displeasure, though he does not insist on a Separation. The want of his love, the frown on his face, will be felt by an affectionate woman to be dreadful enough. III. Before a person can be married to the Lord, his marriage with the law must be dissolved.1. This is in accordance with both the law of God and of man, and the apostle assumed it as admitted and well known. As long as both you and the law are alive the marriage must stand (Romans 7:1). 2. How, then, is it possible for a sinner to be set at liberty? Only by death. No doubt the death of either party would dissolve it, but the Husband cannot die; He is immortal. It is your death, sinner, that must cut the connection. 3. But how can the spouse that dies be married to another? It is the party that survives, that gets married a second time. (1) But this spouse dies not personally, but by substitute--by “ the body of Christ.” Being represented by Christ, ye were virtually in His person or body when He died. You admire the generosity of the Armenian prince who proposed to the conqueror to give his life as the ransom of his brides what say you to the generosity of Jesus? The bride was so overcome that she could attend to nothing else. “ What did you think of Cyrus?” said her husband. “ I never observed him. I was thinking of that man who proposed to give his life for mine.” Herein, indeed, is love, and if Christ’ s professed spouse refuse to return the affection, let her be anathema maranatha. (2) But the believer dies to the law also in spirit--his hope and his self-righteous confidence die. Married to the law he was at one time alive, cherishing the hope of being able to please it, and ultimately to enter glory. But “ the commandment came, sin revived, and he died.” Through the law itself he became dead to the law. Its spirituality, its exceeding breadth and purity, put an end to its legal hopes and dependencies. But observe it is not the law, apart from the body of Christ; but the law as magnified and made honourable in that body. In the Cross we see as never before the awful strength and vengeance of the law. If the spouse is alarmed and reduced to despair when she hears her husband’ s words, she dies altogether when she beholds his doings. She no longer hopes to appease his anger by her repentance, reformation, promises, or duties. 4. At the very time the spouse becomes dead to the law she becomes united to the Lord. The date of her death is also the date of her marriage; hence there is mourning and rejoicing on the same day. There is a strange mixture of emotions experienced, which it is difficult to describe. 5. Let God’ s people, then, realise their privileges, and know that they are free. Some who are professedly married to the Lord, act as if their first marriage remained still in force. But ye are not under the law, but under grace; and when the law comes to you demanding allegiance, and threatening wrath as formerly, refer it at once to the Lord Jesus. IV. It is only when the first marriage is dissolved and the second contracted that fruit is brought forth unto God.1. The fruit of the first marriage is unto death (Romans 7:5). The offspring of the first marriage is sin, and as soon as it comes into existence it begins to reign over its own parent, and that unto death. It will murder your precious soul; aye, and your husband will give it authority for this purpose--“ The strength of sin is the law.” He will at last in justice abandon his guilty spouse to her own monster offspring--the fruit of her infidelity; and sin shall hold her in everlasting death. 2. But the fruit of the second marriage is unto God, viz., holiness (chap. 6:22); which has-- (1) Its commencement in genuine repentance.(2) Its essence in love to God and to His plans.(3) Its external manifestation in the obedience of the life. (J. Lyon.)Married to Christ I. To His memory.1. When the negroes of the Southern States of America were set free, they were, in many cases, placed in a position of deep misery. Their cry reached the ears of many in the North, and amongst those who went to the rescue was a young man of education, refinement, social position, and wealth, who, soon after commencing his arduous work, sickened and died. Arrangements were made to convey the body to the family sepulchre; but many who had been fed, clothed, instructed and comforted by their deceased friend, entreated that his dust might be allowed to sleep in the scene of his generous labours. The mother consented, and the father; but the consent of another was necessary. Could any wonder if it was but tardily given? At length his betrothed gave her cordial assent, declaring that she would live where her elect husband had died, and by devoting herself to his work, would be married to his memory. 2. More than eighteen centuries ago the Son of God came from heaven to our earth. He went about doing good. He bare our sins in His own body on the tree; He rose again, and ascended into heaven. But there is a remembrance of these things by the writings of the evangelists and apostles. By testimony, the Jesus of the past is with us. The birth at Bethlehem, the teaching, miracles, crucifixion, resurrection, and ascension, can only be memories. Let us be married to His memory-- (1) By frequently thinking of all that He was, and did, and suffered. We cannot visit Bethlehem, Nazareth, and Calvary, but we can think of them. (2) By cherishing affections corresponding with such thoughts. Thus thinking, gratitude and love will spring up in our hearts. Let us cherish these plants. (3) By contentedly living on this earth so long as we have a work of God to do. Christ came to this world, and remained until His work was finished. His memory seems to say, Pray not to be taken out of the world, but ask for help to complete your work. (4) By working, so far as we can, the works He wrought. He healed, and we may be great healers. He comforted, and the weakest may be a son of consolation. He instructed, and all who have religious knowledge may instruct. He made peace, and a little child may be a peacemaker. (5) By intelligently and devoutly observing the ordinance of remembrance which He founded (1 Corinthians 11:23-25). II. To the fellowship and the service of the living Christ. The law, as given by Moses, has no claim upon us now. Prescription and exclusive sanctity as to place of worship is dead; human priesthood, carnal sacrifices, ritualism, symbolism, the whole Mosaic economy is dead. Let us then be married to the living Christ--1. By the nonrecognition of the Mosaic institutes. As they who are married, forsaking all other, cleave to each other as long as both shall live, so the disciple of Jesus must cease to be a disciple of Moses, or refuse to be, if tempted to be. 2. By looking, and continuing to look to Him, for every good thing. All that we really need, the mediation of Jesus Christ can secure. 3. By cherishing and expressing true love for Him. Some appear to be content with knowledge without love, and others reduce their love to mere obligation for redemption from hell. But see 1 Corinthians 16:22. 4. By obeying His commandments. Verily, these are not grievous; but if they were, true love would make the yoke easy and the burden light. This is one test which Jesus gave His disciples (John 14:15). 5. By recognising Himself in His disciples, and by ministering to His needy ones for His sake. 6. By defending His name and His mission. 7. By devoting ourselves to advance the aim of His mediation--to save the world. Conclusion:1. I know of no illustration of marriage to the Saviour’ s memory and mission equal to the example of the Apostle Paul. He describes his own death to the law and marriage to Christ, and his previous marriage to the law and death unto Christ, in Philippians 3:5-10. Paul knew what he was writing when he wrote the text, and as a wife submits herself to her own husband as her head, is subject to him in everything, reverences him, helps him, makes his cares, joys, honours, and burdens her own, and blends her life with his, so did Paul live for Christ. 2. One motive by which we should be constrained to seek and to cherish union with Jesus Christ is this--that only thereby can we live as God’ s children. The reference in the text is to the fruit of marriage. Elsewhere, with another reference, the same truth is presented (Galatians 5:22-23; Ephesians 5:9; Colossians 1:5-6; Colossians 1:10). The fruit here named is reconciliation to and oneness with God. It is light in the spirit, love in the heart, and righteousness in the life. It consists of all the fruits of holiness and righteousness and godliness. Peter names them as virtue, etc. (2 Peter 1:5-7). John represents them as all included in love. Jesus represents union with Himself as essential to all usefulness (John 15:5). 3. All coming short of this is traceable to non-union with Christ. Some religious people marry themselves to a system of theology, and the fruit is pride and bigotry; others to a round of ceremonies, and the fruit is self-deception and hypocrisy; others to what they account “ the Church,” and the fruit is a form of godliness without the power; others to a sect, and the fruit is envy, hatred, malice, and all uncharitableness; others but partially identify themselves with Christ, and the fruit is indecision, confusion, and various evil works. The world, the flesh, the lust of the eyes, and the pride of life make this union partial; in the degree that it is not entire, there cannot be fruit unto God (Psalms 45:10-11). (S. Martin.)The believer’ s new relations I. Dead to the law.1. This imparts release from its-- (1) Condemnation.(2) Penalty.(3) Bondage. 2. Is effected by the body of Christ sacrificed for us. II. Married to Christ.1. The nature of this union.2. The honour of it.3. The result of it. (J. Lyth, D. D.)Make a confidant of the Lord Jesus Make a confidant of the Lord Jesus--tell Him all. You are married unto Him: play the part of a wife who keeps no secrets back, no trials back, no joys back; tell them all to him. I was in a house yesterday where there was a little child, and it was said to me, “ He is such a funny child.” I asked in what way, and the mother said, “ Well, if he tumbles down and hurts himself in the kitchen, he will always go upstairs crying and tell somebody, and then he comes down and says, ‘ I told somebody’ ; and if he is upstairs he goes down and tells somebody, and when he comes back it is always, ‘ I told somebody,’ and he does not cry any more.” Ah! well, I thought, we must tell somebody: it is human nature to want to have sympathy, but if we would always go to Jesus, and tell Him all, and there leave it we might often dismiss the burden, and be refreshed with a grateful song. (C. H. Spurgeon.) Romans 7:5-6 But when we were in the flesh, the motions of sin, which were by the law, did work in our members to bring forth fruit unto death.The law and sin We often know that we are ill without knowing precisely what is the matter with us, and this was the case with the large mass of human beings in the pre-Christian world; and, therefore, first of all, God opened the eyes of men to see what their case really was. Nature and conscience did something in this way for the heathen nations. The law of Moses did a great deal more for the Jews. By the law was a knowledge of sin. The law was the lantern burning with a bright moral light, and revealing the dark and unlovely forms which human life had assumed during long centuries, under the impetus and the operation of sin. But the law only discovered to the patient his real condition; it did not, it could not, cure him. It only made his misery the more intense by making it more intelligent. It made the moral demand for a real remedy greater than ever, but it did not supply that for which it made men crave. (Canon Liddon.)Flesh The term, denoting the soft parts of the body, which are the usual seat of agreeable or painful sensations, is applied in Biblical language to the whole natural man, in so far as he is yet under the dominion of the love of pleasure or the fear of pain, that is to say, of the tendency to self-satisfaction. The natural complacency of the ego with itself--such is the idea of the word in the moral sense in which it is so often used in Scripture. (Prof. Godet.)The law the innocent occasion of sin Though the sun is not only necessary for the light, but for the healthy condition of our globe, yet its bright beams are the occasion of unhealthy effluvia arising from many substances. The fault, however, lies not in the sun, but in the inward corrupt state of the substances in question. So the law, intended to produce beneficial results, became, owing to the depraved condition of man’ s heart, the innocent occasion of sin. (C. Neil, M. A.)The misery of an unregenerate state Observe here three things in sin which tend to make men miserable.1. Its reigning power. Wherever sin reigns in the heart, it will prevail in the life; and how miserable must that man be whose heart is in love, in league with sin? 2. Its condemning power. This ariseth from man’ s disobedience; the curse must follow the offence (1 Corinthians 15:26). 3. Its irritating power. And this is what our apostle refers to in our text. By this I understand that evil propensity of heart which takes occasion to sin from everything it meets with: every object which is presented, even the pure and holy law of God, through the evil temper of our hearts, is liable to be so abused as to excite us to sin. Learn hence-- I. That they who are in the flesh cannot please God.1. Let us inquire into the meaning of this expression. (1) Some tell us that we are to understand a man’ s being under the government of a carnal law, viz., the old dispensation. But surely all who were under that old testament were not unable to please God (Hebrews 11:1-40).(2) The term is sometimes taken in a good sense, as in Galatians 2:20; Philippians 1:21-22. (3) At other times it is used in a bad sense, as in chap. 8:5, etc., where the apostle fully explains himself. (4) The term is taken for man, and whatsoever is in him, both good and evil. In this sense our Lord uses the term (Matthew 16:17; John 1:13; John 3:5-6). Our apostle (Galatians 5:13; Galatians 5:16-17) uses the term in the same sense as in our text, as if it were synonymous with sin. By these passages it fully appears that flesh is put for the corruption of our nature (Psalms 51:5). 2. If it be asked why they who are in the flesh cannot please God, I answer, because they are in the flesh. To say that men are in the flesh, is to say much more than that flesh is in them. We read of the flesh lusting against the spirit in the same person, and the spirit against the flesh; but how dreadful must be the condition of that man who is all flesh, all sin! yet such is the description which the searcher of hearts gives a man as a fallen creature (Genesis 6:5; Psalms 53:2-3). How, then, can such an one please God? They have no heart to fear, love, or serve Him. And as they who are in the flesh cannot please God; so neither can God be pleased with them (Psalms 5:4-5; Psalms 7:11). If God be holy, He must necessarily hate sin and sinners. As they are in a state of sin, they are under the curse; and as their temper is suited to their state, they must be hateful in His sight (Habakkuk 1:13; Proverbs 15:8; Proverbs 21:27; Ecclesiastes 7:29; Jeremiah 2:21). II. That the true cause of all sin is in ourselves, as may fully appear by the motions of sin in our members.1. So long as a man is in a state of sin the motions of sin will powerfully work in all the members of the body, and in all the faculties of the soul. I know that some conclude that sin is only seated in the body, and they have invented a variety of methods in order to eradicate sin out of the body; but when they have done all, still the heart remains as bad as ever. “ The works of the flesh” (Galatians 5:20-21) are principally seated in the soul. What the soul conceives, the body executes. 2. Now if these motions of sin work in our members, what can be the reason why they are so little lamented? because men love them; nor can we wonder at it, if we consider that these motions are a part of the old man, which is corrupt with its affections and lusts. These things are unlamented, because they are no more burdensome; for if a man be dead in sin he will have no sensations, and consequently will have no spiritual complaints. III. That even the holy law of God, which prohibits sin, and condemns for it, can never help them, but rather provokes them to sin. “ The motions of sins which were by the law.” Not effected, but occasioned by the law. Not that the law gives any just occasion to sin (verses 8, 11).1. The law, as commanding perfect obedience, and not giving any supply of grace, will have this tendency (verse 9). 2. The law, as prohibiting men from evil, hath much the same tendency. It is but like a very weak dam, in the way of a mighty current; it seems to stop its course for a moment till it gain greater strength, by reason of a greater quantity of water, then it rushes forward and bears down all before it. 3. The law, as condemning men for sin, hath sometimes this tendency (Jeremiah 2:25). “ I shall perish forever, I will therefore say to my soul, Take thy fill of sin. Let us eat and drink, for tomorrow we die.” IV. That “ the wages of sin is death.” (J. Stafford.)A state of nature and a state of grace Let us consider the persons described by the apostle in respect of-- I. Their former state.1. “ When we were in the flesh” ; i.e.-- (1) Under the carnal ordinances of the Mosaic law (Galatians 3:3; Galatians 4:1-3), which could not make him that did the service perfect as to his conscience (see Hebrews 7:18-19; Hebrews 9:6-10; Hebrews 10:1-4). (2) Under the law as a covenant of works. (3) Not in Christ (Romans 8:1-2), and therefore not justified. (4) Not in the Spirit, and therefore unrenewed and carnal (Romans 8:5-8; John 3:5-7). 2. While in this state “ the motions of sins” --desires after unlawful things, inordinate desires after lawful things, dispositions contrary to the mind of Christ--these which are manifested and irritated “ by the law” as well as prohibited and condemned, “ did work in our members to bring forth fruit unto death” ; such fruit as would have issued in eternal death, if God, in His mercy, had not interposed. The law forbids sin, and condemns to death for it, but does not deliver it. II. Their new or Christian state.1. “ But now we are delivered from the law,” etc. (1) From the ceremonial law. This kept the people employed in external things, and so hindered spiritual worship and service. (2) From the moral law, as a covenant of works or means of justification, but not as a schoolmaster to bring us to Christ, or a rule of life when we are brought to Him. 2. This implies-- (1) Pardon and freedom from guilt, condemnation, and wrath. (2) Confidence towards God and peace with Him. (3) Gratitude and love to Him, causing us to desire and to endeavour to obey Him. (4) Union and communion with Him. 3. The ground of our deliverance, “ that being dead wherein we were held.” The law is spoken of figuratively, as a person to whom we were in subjection, as a wife to her husband, during his life; but the abrogation of the covenant, which is, as it were, its death, releases us from its authority, so far as that it cannot condemn us, if we are united to Christ. III. The end for which they were brought into this state. That we might “ serve” ; worship (Matthew 4:10), obey (Romans 6:16), and promote God’ s cause (John 12:26). To serve “ in the oldness of the letter,” is to serve merely in the strength of our natural powers. But we must serve in the strength of grace.1. The former is to serve in a mere external way, regarding only the exterior of Divine worship and the letter of the law. We must worship God in the spirit (Philippians 3:3; John 4:23-24), inwardly, and by His Spirit; and must regard chiefly the spiritual meaning of His laws (Romans 2:28-29). 2. The former is to serve in a legal righteousness, unpardoned, unchanged. We must serve in an evangelical righteousness (Philippians 3:9). 3. The former is to serve in unbelief, and in a spirit of bondage. This in faith, and in a spirit of adoption (Romans 8:15; Galatians 4:5) and a hope of immortality. 4. The former is to serve from fear of God, and from fear of death and hell: this, from love to God as a Father, and in consequence of His love to us. 5. The former is to serve with reluctance, finding His service a drudgery; this, with delight, finding it perfect freedom. 6. The former is to be scanty, inconstant, mercenary, and selfish in our services: this is, to be abundant, unwearied, generous, and disinterested. (Jos. Benson.)Under the law and under grace: man’ s condition I. Under the law.1. Enslaved by sinful dispositions.2. Exposed to death.3. Serving in the letter. II. Under grace.1. Free.2. Quickened by the Spirit.3. Serving in newness of life. (J. Lyth, D. D.)But now we are delivered from the law.-- The glorious deliverance, and new obedience of all true believers 1. The great design of the gospel is to make men holy, in order to their becoming happy. 2. To this end Christ lived and died, “ that He might redeem unto Himself a peculiar people.” “ If, therefore, the Son make us free, then shall we be free indeed.” Of this freedom my text speaks. The nature and extent of this privilege will appear when viewed in contrast with our state of sin (verse 5), the misery of which consists in the reigning, the condemning, and the irritating power of sin. Now “ from all these things we are delivered; from the reigning power by the law of the spirit of life in Jesus Christ; from its condemning power by the obedience and death of Christ; from its irritating power in some good measure already, and we shall ere long obtain a perfect and everlasting deliverance.” 3. Now the end of our being thus delivered is that our obedience should bear some good proportion to our new state, principles, and privileges. “ As ye have received a new spirit out of Christ’ s fulness, let it be your daily labour and pursuit not only to observe the outward letter requiring external obedience to God, but in a spiritual manner” (Romans 2:29). Learn, hence-- I. That deliverance out of the state of nature, from under the power of sin, and the rigour of the law, is an unspeakable blessing.1. Herein is freedom from the law of death. It is a law of death, as it commands obedience, but gives no strength for obedience; as it curseth for disobedience, yet, through the corruption of our nature, becomes the occasion of sin, and so brings upon the sinner condemnation. 2. When does this commence? Although the purpose was from everlasting, and takes its rise from the free love of the Father, yet the actual bestowment of this privilege is upon believing: when by the Spirit of grace they become dead to the law by the body of Christ. II. That deliverance from the law is a powerful motive, and a special means of gospel obedience, in all them that believe.1. It is a powerful motive. (1) In general, all our deliverances, whether from sin, from dangers, or from death, are to be viewed as fresh obligations to serve the Lord. This is the grand argument constantly used in the Divine word. The goodness of God should lead to repentance. Distinguishing mercies are special claims of God for new obedience (Exodus 20:2-3; John 8:14; Ezra 9:13-14; Psalms 103:1-4; Psalms 116:1-19).(2) But what shall we say of that great special mercy, which is the glory of the gospel (Romans 8:32; John 3:16; Romans 12:1). Our obedience unto God is never more pleasing to Him than when it flows from this noble principle. 2. It is a special means of gospel obedience. (1) As it removes all hindrances. How can the soul act for God, that is dead in trespasses and sin? It must first live before it can act; but this deliverance includes in it spiritual life. The soul, in its natural state, is not only dead in its moral powers, but also in law, being under the curse; how then can it do anything truly pleasing, or acceptable unto God? Can such an one love God? rather is his heart full of enmity against Him. (2) As it qualifies the soul for spiritual services. It may be said of every natural man, that he has no heart suited to the duties of religion (Deuteronomy 29:4). But in order to prepare them for His service the Lord promises a new heart and a new spirit, etc. (Ezekiel 36:25-27). (3) As it animates to all evangelical obedience. It is not only the life, but also the spring of action (2 Corinthians 5:14). III. That to serve God, in newness of spirit, and not in the oldness of the letter, is the distinguishing privilege of those who are delivered from the law.1. They serve God. They not only profess themselves to be His servants, but they do serve Him. It is their delight so to do, and they are grieved when they are taken off from His service. They serve Him in the duties of public and social worship, in their secret devotions, in their daily callings; they serve Him always and at all times; in their afflictions, by a cheerful submission; in their enjoyments, by improving them to His glory (1 Corinthians 10:3). 2. They serve God, not in the oldness of the letter. What the letter of the law is may be learnt by consulting the doctrine of the Scribes and Pharisees of old (Matthew 5:1-48.), together with the antidote given us by Christ Himself. We may also find much the same doctrine maintained by the Church of Rome. But why blame the Pharisees and Papists? Alas! how often have we condemned their sin, and yet have been guilty of the same folly! 3. They serve Him in newness of spirit, or with a new spirit. They cannot satisfy themselves merely with external service, lip labour, or a lifeless profession. They well know that God is a spirit, and they that worship Him must do it in spirit and in truth; that their worship must not only be real, in opposition to hypocrisy, but spiritual, in opposition to all that is carnal and corrupt. In a word, it must be suited to their new state (Philippians 3:3). IV. That new obedience, or true holiness, is the work of God’ s free spirit. “ I will put My Spirit within you.” (J. Stafford.)The believer’ s freedom I. Its nature. Discharge from the law (R.V.).1. The law “ holds” -- (1) As a master does his slaves--taking every precaution against their escape.(2) As justice does condemned criminals in the stone walls of a prison.(3) As death does its victims in the security of the grave. 2. The believer’ s freedom from the law, therefore, is-- (1) Liberty from bondage.(2). Immunity from punishment.(3) Life from the dead. II. Its means. The death of one party or the other.1. The A.V. represents the law as dead, which expresses an important truth. The law as a covenant is abrogated for one thing, and all its demands are exhausted for another. As a venomous reptile is sometimes killed by leaving its sting in the victim it has stung to death, so the law, in executing its vengeance on Jesus our substitute, died. Christ rendered it all the obedience it could demand by His life, and expiated all the offences it condemned by His death. Consequently, being dead, it has no hold on the believer. (1) The dead master has no hold on his slave. “ If, therefore, the Son shall make you free,” etc. (2) Justice, dead in a sense by the satisfaction of all its claims, has no hold on its once condemned criminal. (3) Death, being now abolished by the death of Christ, and swallowed up in victory, its victims are free. 2. The R.V. represents the believer as dead--another important truth. (1) The master has no hold on a dead slave. (2) Justice has no hold on a dead criminal. And so the believer, by dying with Christ, enters into freedom from both bondage and condemnation. But-- (3) Christ’ s death was followed, and inevitably, by resurrection, and therefore by union with Him the believer is dead to death. III. Its effects. “ That we should serve.” Liberty is not licence. We are discharged from the law as a covenant, but not as a rule of life. Our liberty is transference to another Master, whose service is perfect freedom and whose law is the “ perfect law of liberty.” So, then, the believer serves--1. Not in the oldness of the letter. There is a way of literal conformity to all the precepts of the law which is consistent with breaking every one of them. We may have no idols of wood and stone, and yet worship self, wealth, etc. We may not actually take a man’ s life, but we may murder his interests and reputation. We may commit adultery in thought as well as in deed, etc. 2. But in the newness of the spirit. (1) By the help of the Spirit who makes all things new.(2) By new motives.(3) In a new way. (J. W. Burn.)That we should serve in newness of spirit, and not in the oldness of the letter.-- The old service and the new I. Newness of spirit implies such principles, dispositions, and views, as the Spirit of God implants in hearts which He renews. Serving in the spirit is a service of filial obedience to Him who gave Himself for us, as constrained by His love, and in the enjoyment of all the privileges of the grace of the new covenant. Believers have thus, under the influence of the Holy Spirit, become capable of serving God with that new and Divine nature of which they partake, according to the spiritual meaning of the law, as His children, with cordial affection and gratitude. It is the service not of the hireling but of the son; not of the slave but of the friend; not with the view of being saved by the keeping of the law, but of rendering grateful obedience to their almighty Deliverer. II. The oldness of the letter respects such service as the law, by its light, authority, and terror, can procure from one who is under it, and seeking life by it, without the Spirit of God and His sanctifying grace and influence. Much outward conformity to the law may in this way be attained from the pride of self-righteousness, without any principle better than that of a selfish, slavish, mercenary, carnal disposition, influenced only by fear of punishment and hope of reward. Serving, then, in the oldness of the letter, is serving in a cold, constrained, and wholly external manner. Such service is essentially defective, proceeding from a carnal, unrenewed heart, destitute of holiness. In this way Paul describes himself (Philippians 3:1-21) as having formerly served, when he had confidence in the “ flesh,” as he there designates such outward service. Serving in newness of spirit and in oldness of the letter are here contrasted, as not only different, but as incompatible the one with the other. (R. Haldane.)Believers serve in newness of spirit as they serve 1. According to the spirit of the law which is love.2. With their spirit, instead of an outward formal service.3. From a new and spiritual nature created in them.4. By the grace of the Holy Spirit who dwells within (Romans 8:1-2; Romans 8:9; Romans 8:11).5. With new means and in new ways. (T. Robinson, D. D.)The true spirit of service In the heroic days when Xerxes led his army in Greece, there was a remarkable contrast between the way in which the Persian soldiers and the Grecian warriors were urged to combat. The unwilling hosts of Persia were driven to the conflict by blows and stripes from their officers; they were either mercenaries or cowards, and they feared close contact with their opponents. They were driven to their duty as beasts are, with rods and goads. On the other side the armies of Greece were small, but each man was a patriot and a hero, and hence when they marched to the conflict it was with quick and joyous step, with a martial song upon their lips, and when they neared the foe they rushed upon his ranks with an enthusiasm and a fury which nothing could withstand. No whips were needed for the Spartan men at arms--like high-mettled chargers they would have resented the touch thereof; they were drawn to battle by the cords of a man, and by the bands of patriotic love they were bound to hold their posts at all hazards. “ Spartans,” would their leaders say, “ your fathers disdained to number the Persians with the dogs of their flock, and will you be their slaves? Say ye, is it not better to die as free men than to live as slaves? What if your foes be many, yet one lion can tear in pieces a far-reaching flock of sheep. Use well your weapons this day! Avenge your slaughtered sires, and till the courts of Shushan with confusion and lamentation!” Such were the many arguments which drew the Lacedaemonians and Athenians to the fight--not the whips so fit for beasts, nor the cords so suitable for cattle. This illustration may set forth the difference between the world’ s service of bondage, and the Christian’ s religion of love: the worldling is flogged to his duty under fear, and terror, and dread, but the Christian man is touched by motives which appeal to his highest nature; he is affected by motives so dignified as to be worthy of the sons of God; he is not driven as a beast, he is moved as a man. (C. H. Spurgeon.) Romans 7:7-25 To whom does the passage refer? To the unregenerate.-- It has been much discussed whether this section describes a justified man, or a man still unforgiven. The latter view was held by Origen and the Greek fathers generally. The former was adopted by Augustine and the Latin fathers generally. It was received in the West during the Middle Ages; and by the Reformers. It is now held, I believe, by most Calvinists. Among Arminians the view of the Greek fathers prevails. It is worthy of remark that this is the older opinion, and was theirs who spoke the language in which this Epistle was written. That this section describes Paul’ s own experience before justification, I hold for the following reasons. 1. In the last section we saw a great change take place in Paul, a change from life to death. This change brought him into the state described in Romans 7:5. But in Romans 7:6, Paul says, and he never wearies to repeat it, that another change, as glorious as this was sad, had been wrought in him by the power of God. The completeness of this change has been frequently set before us (Romans 5:10; Romans 6:11; Romans 6:22; Romans 7:6). Paul is dead to sin, set free from its service, dead to the law which formerly bound him to a cruel master. This second change must be located between Romans 7:13, which gives the purpose of the first change, and Romans 8:1, which describes the state of those who enjoy the second. And since Romans 8:14-25 deal with one subject, we must put the second change either between Romans 8:13; Romans 14:1-23, or between chaps. 7 and 8. Now we have no hint whatever between Romans 8:13; Romans 14:1-23 of a change. But in Romans 8:1, the change is written in characters which no one can misunderstand. The words “ made me free from the law of sin” proclaim in the clearest language that the bondage of Rom 8:23; Romans 8:25 has passed away. 2. Again, this section contradicts all that Paul says about himself and the Christian life. He here calls himself a slave of sin, and groans beneath its bondage. He is a calamity-stricken man. But in the last chapter he describes his readers as dead to sin, and set free from its service. In what sense could a Roman Christian dare to reckon himself dead to sin, if this section were a picture of the liberty from sin enjoyed by an apostle? Paul here says that sin dwelling in his flesh is the true author of his actions. But in the next chapter he says that they who live after the flesh will die. He here declares that he works out that which is bad. But in Romans 2:9, he teaches that upon all who do so the anger of God will fall. If these words refer to a justified person, they stand absolutely alone in the New Testament. 3. It has been objected that the language of this section is inapplicable to men not yet justified. But we find similar language in the lips of pagans. “ What is it that draws us in one direction while striving to go in another; and impels us towards that which we wish to avoid?” (Seneca). “ We understand and know the good things, but we do not work them out” (Euripides). “ I have evidently two souls for if I had only one it would not be at the same time good and bad; nor would it desire at the same time both honourable and dishonourable works, nor would it at the same time both wish and not wish to do the same things. But it is evident that there are two souls; and that when the good one is in power, the honourable things are practised; but when the bad, the dishonourable things are attempted” (Xenophon). “ I know what sort of bad things I am going to do: but passion is stronger than my purposes. And this is to mortals a cause of very great evils” (Euripides). “ I desire one thing: the mind persuades another. I see and approve better things: I follow worse things” (Ovid). These passages prove that in many cases men are carried along against their better judgment to do bad things, and that even in pagans there is an inward man which approves what God’ s law approves. 4. What Paul says elsewhere about his religious state before justification confirms the description of himself here given. He was a man of blameless morality (Philippians 3:6); it was in ignorance that he persecuted the Church (1 Timothy 1:13); he was zealous for God (Acts 22:3); a Pharisee of the strictest sect (Acts 26:5); no doubt he sought to set up a righteousness of his own (Romans 10:3). Of such a man’ s inner life we have a picture in this section. His conscience approves the law: he makes every effort to keep it: his efforts only prove his moral powerlessness, and reveal the presence of an enemy in whose firm grasp he lies: he seeks to conquer inward failure by strict outward observance, and perhaps by bloody loyalty to what he considers to be the cause of God. In the conscientious Pharisee we have a man who desires to do right, but actually does wrong. And the more earnestly a man strives to obtain the favour of God by doing right, the more painfully conscious will he be of his failure. 5. It has been objected to the view here advocated that all this is the experience of many justified persons. But this only proves that the change in us is not yet complete, and Paul makes this a matter of reproach (1 Corinthians 3:1-4). On the other hand, there are thousands who with deep gratitude acknowledge that, while this section describes their past, it by no means describes their present state. Day by day they are more than conquerors through Him that loved them. 6. Then why did Paul puzzle plain people by using the present tense instead of the past? Let the man who asks this question write out the section in the past tense. “ I was a man of flesh: I saw another law fighting against me, and leading me captive: I cried, ‘ Calamity-stricken man,’” etc. The life and reality of the section are gone. To realise past calamity, we must leave out of sight our deliverance from it. The language of the last section made it easy to do this. Paul’ s description of his murder by the hand of sin was so sad and so real that he forgot the life which followed. Hence when he came to speak of the state in which that murder placed him, it was easy to use the present tense. Of this change of the point of view we have already had other examples. In Romans 3:7, Paul throws himself into the position of one guilty of falsehood, and sets up for himself an excuse. In Romans 4:24, he stands by the writer of Genesis, and looks upon the justification of himself and his readers as still future. In Romans 5:1, he urges them to claim peace with God through justification. In Romans 5:14, after contemplating the reign of death from Adam to Moses, he looks forward to the future incarnation of Christ. In Romans 6:5, he speaks in the same way of the resurrection life in Christ. We shall also find him, in Romans 8:30, throwing himself into the far future, and looking back upon the nearer future as if already past. This mode of speech is common in all languages. But it is a conspicuous feature of the language in which this Epistle was written. 7. I cannot agree with those who say that Paul refers in this section to the state of babes in Christ (1 Corinthians 3:1); and in the next, to full salvation. The next chapter certainly describes Paul’ s own experience, which was that of full salvation. And the language of this section is frequently used by those who are only in part saved from sin. But the least babe in Christ has experienced a resurrection from the dead (Colossians 2:13), and a deliverance purchased with the blood of Christ. Of such resurrection and deliverance there is no hint in this section, till the last verse of it proclaims the dawn of a brighter day. 8. If the above interpretation be correct, we have in this section the fullest description in the Bible of the natural state of man. Even in the immoral there is an inner man which approves the good and hates the bad. But this inner man is powerless against the enemy who is master of his body, and who thus dictates his conduct. In spite of his better self the man is carried along the path of sin. This is not contradicted, nor its force lessened, by Paul’ s admission in Romans 2:26, that even pagans do sometimes what the law commands. Their obedience is only occasional and imperfect, whereas the law requires constant and complete obedience. A man who breaks the laws of his country is not saved from punishment by the occasional performance of noble and praiseworthy acts. Although men unforgiven sometimes perform that which deserves approbation, they are utterly powerless to rescue themselves from the power of sin, and to obtain by good works the favour of God. (Prof. J. A. Beet.)The character described in the seventh chapter of Romans Attend to-- I. The commencement of the struggle of sin in the very formation of the Christian character. In this process there are three features.1. The rectification of our judgment on the subject of our relation to God. This is what is called conviction of sin. It arises from a perception of the meaning of the law of God, attention to the Scriptures. Things once deemed innocent are now seen to be evil, and sins once deemed trifling are now fell to be awful. The law appears with its avenging eye, and reiterating its demands. The mind is stripped of its vain hope of escaping Divine justice. This conviction may be produced gradually, or suddenly. It may be attended with terror, or it may be serene. 2. A strife on the part of the mind to get out of the state. That conviction of sin which has no influence on the conduct, is not a true conviction. Now the most painful part of the Christian life commences. The individual, from a perception of the holiness of God and the evil of sin, sets himself to avoid sin. But sin, indignant at the restraint, like a mighty torrent before a feeble barrier, collects all its strength, and bears all down before it. It makes him sensible of its strength by the vanity of his efforts to check it. Temptation takes him as easily as a whirlwind lifts a straw. He returns to renew his defeated resolutions, but only to have them defeated again. In what a state must this leave the mind! 3. A clear discovery of the gospel mode of deliverance, and the full application of the mind to it. Now commences the life of faith; for as that which is sown is not quickened except it die, so the faith that gives the mind up to Christ, to be saved by His merits and sanctified by His grace, arises out of the death of self-conflict. What is the consequence? Peace takes possession of the mind. There is a principle formed in the mind, and fixed there, directly opposed to sin, and getting the mastery over it. The struggle may be violent, but grace is sure to prevail, and every fresh victory leads to a further one; until the very habits and tastes of the mind become on the side of piety, and the man feels as in the firm grasp of the hand of his God. This is regeneration. II. The illustration and confirmation of all this in the chapter before us.1. The opinion of several eminent commentators is that Paul here refers to himself and men generally in an unconverted state, and under the law, and of that natural approbation which they have of what is good, though quite unable to follow it. They maintain that the language would not suit any other than an unconverted man, inasmuch as in the conflict sin is represented in every instance as getting the victory. But I think this opinion to be wrong, for-- (1) It is contrary to all that we know of the apostle and his history. When was he ever in this state of bondage to sin? Before conversion he was a Pharisee of the strictest sort: he was not only in his own opinion free from this miserable bondage, but he imagined that he was able to keep all the law of God. (2) The language employed is far too strong for any man in an unconverted state. Can any such man say, “ I delight in the law of God after the inward man” ? 2. There is another opinion totally adverse to this, viz., that the apostle is speaking in his state as a Christian at the time he wrote this Epistle. This opinion, however, I conceive to be equally wrong. (1) It does not agree with the design of the apostle, which was to convince that the law of God was neither an instrument of justification nor of sanctification; but the gospel of both. He has shown in the previous chapters that it was not an instrument of justification. In this chapter he begins to show, that neither was the law an instrument of sanctification, in that it was “ weak through the flesh” ; that it could only stir and goad sin by being used to oppose it; that, therefore, we must look out for something else, the gospel of Christ. Now how would it have accorded with this design, to have shown that the mature Christian would not be able to keep the law, nor to become sanctified? That would be proving too much, in that not only the law but the gospel could not be the instrument of sanctification, and would be quite foreign to his design. (2) And as it does not conform to his design, so neither does it agree with the progressive representations of this and the following chapters. The seventh chapter should never have been separated from the eighth. And who does not see that the man in the eighth chapter is in a very different state from the man in the seventh, though the same man? (3) It is not agreeable to truth and experience. It is not true of confirmed Christians that they always do the evil they would not, and fail to do the good that they would. Some half-hearted and sluggish Christians may be “ carnal, sold under sin” ; their “ old man” may be as strong in them at the last as it is at the first. But it is not true of such Christians as Paul, who tells us that he “ kept under his body,” and “ brought it into subjection.” It is not true of such Christians as John describes when he says, “ Whoso is born of God, doth not commit sin.” Nay, David says of good men that “ they do no iniquity; they walk in Thy way.” 3. Then what is the alternative? Look at the person whom I described in the incipient stages of the formation of the Christian character. See if his case does not agree with every part of the representation and design of the apostle. There is one objection, however. Was he not Paul a Pharisee up to the time of his conversion? And did not that in one instant change him into a decided disciple of Jesus Christ? How then can the representations of this chapter be true of him in this point of view? Answer: (1) He is speaking of what is common to converted persons at large. If, therefore, his extraordinary conversion had not allowed him to go through that precise experience, he would not be prevented from speaking of himself in this manner, as that which belongs to all converted persons. Such a mode of speaking is common in the Scriptures. (2) It is not improbable that the apostle did go through something of this kind during the interval which elapsed between his saying, “ What wilt Thou have me to do?” and Ananias coming to give him sight along with the gift of the Holy Spirit. He might learn in those three days and nights all that about sin, about the excellence of the law, about human imbecility, and about the mode of Divine deliverance which he here describes, and which many often do not learn in as many years. Conclusion: Is it asked, Why dwell on such minute parts of Christian experience? We think them of importance to correct false views of religion. How many are apt to suppose that religion consists in a few feelings and sentiments of a religious nature, and in a superficial change of the mind and of the behaviour! But religion is a change of character; it is the death of sin in the soul, commencing with a painful conflict, but proceeding to an habitual and a general victory: and nothing short of this will warrant the hope of a state of salvation. (J. Leifchild, D. D.)The moral history of the inner man illustrated by this passage At the outset we observe two remarkable things.1. Two distinct forces (verse 15), represented as if they were two Egos, the one hating what the other does, the one willing to do what the other strenuously refuses. What are these? (1) The moral desire, going ever with the law of God--which is “ holy, just, and good.” (2) The animal choice following ever the “ law of sin in the members.” The choice and the desire, which ought ever to be one in the one being, are in man’ s case two. All are bound to admit the existence of this fact, however they may differ in their methods of explaining it. 2. The development of these two powers in the same person. The language shows a kind of underlying personality in which these two selves live--“ the wretched man” (verse 24); “ the inner man,” the moral core of our nature--the man of the man. That there should be an opposition between the desire and the choice of different men is a remarkable fact. But that each man should be a self-divided kingdom, a self-created battleground on which heaven and hell fight their campaigns, is a fact as wonderful as it is evident. Here we have the inner man-- I. In absolute subjection to the flesh--thoroughly animalised. It is the state prior to the advent of the commandment (verse 10), when “ sin was dead,” and the man fancied himself morally “ alive.” The soul of infants, of course, is in this state. It is the creature of bodily appetites and desires. It seems wise and kind that the mind should for a time lie dormant in these frail organisations--that the muscles, limbs, and nerves might get strength. But the language is evidently intended to apply to adults. And are not millions walking after the flesh, and living to the flesh? the great question of their existence being--“ What shall we eat, and what shall we drink, and wherewithal shall we be clothed?” The passage teaches that the state of the soul in this stage of its history is--1. A state of unconscious sin. “ Without the law sin was dead.” It produced no compunction. The soul was “ dead in trespasses and sin.” There is no moral struggle against it. Still, though sin is not a matter of consciousness, it is sin. (1) It is a violation of our constitution. Were we like the brute, without intellect or conscience, it would be proper to give full play to all our animal impulses and desires. But as we have souls connecting us with moral law, whose well-being consists in the possession of virtue, and which outlive the body, to allow the body a mastery over the soul is a more monstrous anomaly than the enthroning of a ruthless savage as the monarch of a civilised people. (2) It is a violation of the design of our being. Why are we thus organised? That our spiritual nature might be buried in the material, that the Divine spark might be extinguished, or even clouded by the animal nature? No. The body is designed as a temple in which the soul is to worship, an organ by which the soul is to subordinate the material universe to its service. (3) It is a violation of Biblical injunctions. We are commanded “ to mortify the flesh,” etc., to keep in subjection our bodies, etc. 2. A state of false life. “ I was alive without the law once” --without the understanding of the law. In this fleshy stage of being, man is so destitute of all sense of responsibility, and all convictions of sin, that he fancies everything right. He lives, it is true. See him revelling in pleasure, or bustling in business. There is life, but it is a false life; not that of an intelligent moral being, made to act to the glory of God. It is the life of a dying man, who in his delirium fancies himself strong and hale; it is the life of a maniac who acts under the impression that he is a king. Such, then, is the state of man in the first stage of his soul’ s history. II. In violent battlings with the flesh (verses 9-24). In the first stage the conscience was asleep. Not so now. A new era has dawned--conscience is roused from her long slumbers, and a scene of terrible conflicts has commenced. This second stage--1. Is introduced by a spiritual revelation of the Divine law. “ The commandment came.” The law of God flashed on the conscience and revealed the true moral position. The bodily eye would never be developed without light. It would of course be a perfect organism, but it would not yield the sensation of sight. So with the conscience. It is a perfect organism, but without God’ s law it will never see. Bring “ the commandment” upon it, and it will give the man a new world. When the beams of morning play upon the eyeball, the slumbering tribes awake; so when the light of God’ s law breaks on the conscience, the man awakes to his true condition. The revelation gives him three horrific feelings. (1) The feeling of utter wrongfulness. He looks within and finds “ no good thing.” He feels towards the commandment as Hamlet’ s wicked mother felt towards her reproving son--“ Thou turn’ st mine eyes into my very soul,” etc. (2) The feeling of miserable slavery. (a) In corporeal slavery the soul may rise on the wings of devotion, may revel in thought: but here the spiritual faculties are manacled. (b) Death puts an end to physical and political slavery; but this spiritual slavery, death has no power to destroy. (3) The feeling of moral death. Sin woke into consciousness, and “ I died.” The law was “ found to be unto death.” It “ slew” him. What is the feeling of the criminal, who has been cheering his doleful state with the delusive hope of pardon, when the executioner tells him the fatal hour is come? What is the feeling of the young man whose blood is warm, heart buoyant, and hopes high, when the physician tells him that a fatal plague has seized him? The feeling of death! What is it? The question produces a cold shiver throughout the frame. But the feeling of death in relation to the soul, what can be more horrific? 2. Is characterised by a struggle to get deliverance by the law. In the first stage the law was disobeyed, but then there was no feeling about it; it was done mechanically. But now there is a struggle for a deliverance by the law. (1) And this is futile, because the revelation of the law stimulates the tendency to disobey it. “ It wrought in me all manner of concupiscence.” Without the law sin was dead. To our depraved nature, “ stolen waters are sweet.” The moment a thing is prohibited our desire to obtain it is increased. (2) And the struggle is painful, because whilst the law stimulates the tendency to sin, it deepens the impression of its enormity. It is when conscience approves of what we practically oppose that our life becomes intolerable. Thus the sinner in this state cries out, “ O wretched man that I am,” etc. This, then, is the second stage of the soul’ s history. Some reach it and agonise there forever. Cain, Belshazzar, Judas, did. Some reach it as did the thousands on the day of Pentecost, and thence pass on to the peaceful and perfect stage of being. III. In victorious sovereignty over the flesh. “ I thank God through Jesus Christ our Lord.”1. The deliverance comes not by the law. The law brought on the conflict. The law exposed the disease, but had no remedy; the slavery, but it could not emancipate; the danger, but it could not deliver. 2. As an illustration of the enormity of sin. It is sin that has reduced man to this state in which he cries out, “ O wretched man that I am,” etc. 3. As a proof of the glory of the gospel. Science, education, law, the utmost human ingenuity and effort, none of these can deliver man. The gospel alone can do it, has done it, does it, and will do it. (D. Thomas, D. D.) Romans 7:12 Wherefore the law is holy, and the commandment holy: and Just, and good.The law I. Its nature. It is--1. Universal in its extent. It is binding at all times, in all places, and upon all. 2. Perpetual in its obligation: it can allow of no change. Other laws, the ceremonial laws, e.g., may be abrogated or altered, but the moral law, being founded upon the Divine nature, knows no change. “ Heaven and earth shall pass away,” etc. 3. Perfect in its character. Being the expression and emanation of the perfect nature and will of God, “ the law of the Lord is perfect, converting the soul.” 4. Spiritual (Romans 7:14). It comes from God who is Spirit; and it demands of man spiritual obedience. 5. “ Holy” ; free from all spot and blemish. 6. “ Just,” founded upon the eternal principles of right. 7. “ Good,” benevolent in its design, tending to promote happiness, and promising life to those that observe it. II. Its excellence and importance. This is implied in its nature; but it will further appear if we consider--1. It was originally implanted in the constitution of man’ s nature. A written law was not necessary, for the love of God, the essential principle of this law, was bound up in the constitution of Adam (Genesis 1:27; Romans 2:15). And it is the purpose of God to replace the law in the position which it originally occupied; to rewrite it upon man’ s heart. 2. In the giving of this law at Sinai we see another illustration of its excellence. (1) The law contained in the ten commandments was given directly by word of mouth from God. All the other commandments were given through Moses. (2) It was written twice by the finger of God upon both sides of the tables, perhaps covered the whole of them to show that there was to be no addition or alteration. (3) It was written not upon parchment, but upon stone, to show its perpetual obligation. 3. Our Lord (1) Ever recognised it, vindicated its authority, expounded its import, and enforced it by His own sanction and teaching. (2) Not only taught the law, but practised it, rendering it a perfect and sinless obedience. (3) Honoured it by undergoing the penalty which it threatens against all that break its enactments. III. Its use.1. To mankind at large-- (1) It exhibits, magnifies, and explains the character of God. (2) It teaches men the principles of right and wrong, and how they are bound to act with reference to God, their neighbour, and themselves. The gospel has in no sense superseded or abrogated the law. It comes in as a supplemental system, saving man from the penalty which the law threatens, and placing man in a position whereby he may render obedience to that law. 2. But whilst saying this a considerable difficulty suggests itself as to the relation of the believer to the law. We find a class of passages which appear to teach its eternal obligation upon all men (Matthew 5:1-48; Romans 3:31; Romans 13:10; James 1:25; James 2:8). But we find other passages which appear to teach that the Christian is not under the law (1 Timothy 1:9; Romans 6:14; Romans 7:6). How are we to understand this? The true believer is not under the law-- (1) As a ground of condemnation or as a ground of justification. Inasmuch as Christ has perfectly obeyed the law, and atoned for the Jaw’ s breach, that work is imputed and made over to him that believes, so that he is delivered from the condemnation of the law (Romans 8:1-39). So far therefore as his judicial standing before God is concerned, he and the law are altogether separated. (2) In regard to sanctification. When a man believes truly in Christ, he has not only imputed to him the merits of Christ, but he has imparted to him the power of Christ’ s new life. He is born again of the Spirit. And where that Holy Spirit is, every desire which He inspires, every principle which He suggests, is holy. The man is no longer under the law as a handwriting against him, for he has its principle implanted in his heart, and he can say, “ Oh, how I love Thy law; it is my meditation all the day.” 3. Of what use then is the law to a believer? I answer that if the work of grace were perfected within us, that if we acted in perfect harmony with the instincts and quickenings of the Spirit of God, it would be of no use. But inasmuch as the work of grace is not perfected within us, inasmuch as there is a tendency oftentimes towards evil, the law of God is necessary for him who is not under the law, but under grace. (1) In keeping us under grace. The law not only leads him as to a schoolmaster first of all to Christ, but keeps him trusting in the Saviour. (2) In restraining the believer from sin. There are those who think there is but one motive which ought to influence a Christian’ s heart--love, and no doubt perfect love would be enough. But we are not perfect, and therefore, though we are delivered from the fear of bondage and the fear of terror, yet the fear of reverence ought ever to influence the Christian. 4. As regards the unconverted, the law is of great importance. (1) As a restraining principle to keep them back from open and notorious sin. (2) As a convincing principle (Romans 7:9). (3) As a principle of conversion. “ The law of the Lord is perfect, converting the soul.” Use it honestly, prayerfully, perseveringly, and you will find you can have no rest, until it has shut you up into the faith, until it has been the means of driving you to that refuge which is open for the sinner in Christ. (E. Bayley, B. D.)The law holy and just and good Observe-- I. The doctrine laid down in my text.1. The law has different meanings. At one time it stands for the whole religion of Moses; as when the Jews are said to “ make their boast of the law.” In another place it means the ceremonies which formed a prominent part of that religion; in which sense “ the law had a shadow of good things to come.” But, very frequently the ten commandments are meant, as here. (1) By quoting the tenth commandment in Romans 7:7, Paul shows that the whole argument relates to the moral law. (2) This allusion also explains the repetition in the text. The whole law, but particularly that commandment to which I have alluded, is “ holy, just, and good.” (3) The selection of this particular command shows that Paul viewed it as a spiritual law; extending, not to actions only, but to desires. He never knew what the law was till this tenth commandment came with power to his conscience; e.g., the sixth, he thought, forbad only actual murder; the seventh, actual adultery; the eighth, actual stealing. But when at length it was said, “ Thou shalt not covet,” he then perceived that even the desire of things forbidden was sinful. 2. What, then, is the doctrine laid down by St. Paul concerning this heart-searching law? (1) It is holy. (a) The things which it forbids are evil; the dispositions which it requires are excellent. (b) By what standard shall we estimate holiness and unholiness? There is none other but the will and character of God. Those actions and dispositions which are agreeable to His nature, and which resemble His inimitable perfections, are holy; those of a contrary kind are unholy. God’ s law is the very copy of His own Holy character; were it perfectly obeyed man would be holy, as God is holy.(2) It is just. (a) God could require nothing short of this. Anything less than entire purity of heart is not only different from God’ s nature, but directly opposed to it. We may, without offence, be less wise or powerful; but it is impossible to admit the thought of His consenting that we shall be less holy. God made man “ in His own image, and after His own likeness” ; “ God made man upright.” Was it unreasonable to require that man should preserve this holy likeness? (b) But you may object that we have now lost our original likeness to God; and that it is therefore no longer just to demand from us perfect obedience. But God’ s rights cannot be diminished by any change in our condition. A bankrupt has lost the power of paying his debts; yet it is still just in the creditor to demand them, especially when, as is the case with men, the bankruptcy is the result of wickedness. (3) It is good. The whole of it tends to our welfare. If we had never broken it, there would have been no such thing as sorrow; and, if men would govern their hearts and lives by it, the world’ s miseries would soon have an end. For what is the sum and substance of its requirements? Love to God above all, love to our neighbour as to ourselves. Now we know that love is happiness. The joys of heaven will consist of perfect love to God, and the mutual love of each other. II. Its practical uses. Learn--1. A lesson of the deepest self-abasement. The law, when first given to man, only made known to him his duty; but ever since the fall it has taught “ the knowledge of sin.” The law is holy; but what are we? Moreover, the doctrine shuts out all excuse. We cannot complain of the law, for it is just and good. Yet have we all our lives acted contrary to it. 2. A lesson of despair. Whatever it may have been to man in a state of innocence, it is now the ministration of condemnation. It pronounces a curse on every transgressor; it worketh wrath; it has shut us up like prisoners, under a charge of sin so fully proved that it cannot be evaded. From all this let us learn that by the deeds of the law no flesh can be saved. Perfect obedience is necessary if we are to be justified by it. Can you, then, stand up and claim a full acquittal? If once you have sinned your soul is lost. Learn this and you will then be prepared to hear of a Saviour, who hath redeemed us from the curse of the law, being made a curse for us, and despair will prove the parent of hope and joy. 3. How you ought to walk and please God. The law is what it ever was, holy, and just, and good. And therefore, though it cannot justify us as a covenant, it must still instruct us as a guide. (J. Jowett, M. A.)The law holy and just and good I. Holy.1. In principle.2. In requirement.3. In operation.4. In tendency. As a whole and in each commandment it bears the character and expresses the mind and will of Him who is infinitely holy, and requires only what is holy and pure (Micah 6:8). II. Just. It demands what is just and right and nothing more, and requires only what man was made capable of rendering. It tends to promote justice and righteousness everywhere; and secures to each his due--God, our neighbour, ourselves. III. Good--useful, beneficial, tending to the happiness of man. The commandment broken was Paradise lost; the commandment observed will be Paradise restored. (T. Robinson, D. D.)The law holy and just and good Some think these high characters are given to the law as being holy, in teaching us our duty towards God; just in prescribing our duty towards our neighbour, and good in regard to ourselves. Others thus, the law is holy respecting the matter of it, because it prescribeth holy things; just in propounding rewards and punishments, and good in respect to the end, leading to holiness and happiness. But I think we ought to carry the point much further: all these titles are given to the law, both in relation to the Author, the matter, and the end of the law. The Author of the law is holy, just and good; so is the doctrine or matter contained in the law; and so is the end proposed by the law. (J. Stafford.)The excellence of the law Holy in its origin, just in its requirements, good in its purpose. (Archdn. Farrar.)The holy law Holy in its nature, just in its form, good in its end. (T. Robinson, D. D.)Perfection of the law God’ s justice is seen in the law given to man as the universal law of his existence. To give law to rational creatures is the prerogative of their Creator, and His law is, by an inevitable consequence, holy, just and good; it neither prohibits nor enjoins anything that is not in the most perfect accordance with the infinite perfections of God and the true and best interests of man. “ It represents Him as the Righteous Governor of the universe, whose laws are in perfect consistency with the principles of equity, and whose character is in accordance with His laws. Referring to these principles of morality which are engraven on the heart of man, it declares that they were engraven by the finger of God, and that conscience is His vicegerent, speaking to us in His name, and making known to us the principles of His moral administration. And it unfolds a more copious code of morality, in which the same principles are revealed, for our better information and surer guidance--principles which, being engraven in the book of nature, and revealed in the written Word, are infallibly certain, and ought to be regarded as a true manifestation of the righteous character of Him who is the Author alike of nature and of revelation.” (J. Buchanan.)The law and the gospel I. Their difference.1. In time and mode of original relation. The law is coeval with creation; the gospel was made known after the fall. The law is discoverable by the light of nature, the gospel is a hidden mystery. 2. The law addresses man as a creature, the gospel as a sinner. 3. Command, the characteristic of the law; promise of the gospel is the promise of life in Christ. Contrast between the covenant of Sinai and the covenant of grace. 4. The law condemns, the gospel justifies. Law only acquits or condemns, mercy is revealed in the gospel. 5. The law requires, the gospel enables. No enabling power in a command; motive and power supplied by the gospel. II. Their harmony.1. There is no real antagonism. (1) The law prepares the way for the gospel. (2) The gospel fulfils, and so establishes the law. There are two ways of dealing with law, repeal and relaxation. Neither mode supposable in Divine government. How can man be saved and yet the law upheld? Perfect obedience the one condition of life. Christ undertakes for man. Fulfilment in man’ s own person. Faith lays hold of precepts as well as promises. The law is a rule of life, written on the heart. The gospel secures its fulfilment for man and in man. (a) Assigns its just place and value to the Law in the Christian scheme. (b) Assigns its just place and value to the gospel. Conclusion;1. How sure a foundation laid for the believer’ s hope.2. How sure a provision made for the believer’ s holiness. (E. Bayley, B. D.) Romans 7:13 Was then that which is good made death to me?God forbid. The law vindicated The text is explanatory of two statements apparently contradictory, viz., that the law is holy, etc., and that this law worked death.1. The apostle foresaw that a difficulty might arise, so, with his anxiety to be clear, he assumes the position of objector. “ Was then that which was good,” etc. Death here means the depraving influence of sin upon the moral nature of its victim. The expression “ working in me” favours the notion, as does the result of it as described in the last clause of the verse. “ Exceeding sinful” is tantamount to “ death.” This being so, the apostle’ s meaning is--The law has been shown to be holy, etc.; but death is an evil; is it then true that this evil can be wrought by that which is so good? Here is the difficulty. 2. Now for the answer. There is-- (1) The usual emphatic denial. “ God forbid.” (2) The explanation, which is that the law is not the cause of this evil condition of death, but sin using the law as an occasion. Suppose a person afflicted with a certain disease. He partakes of food, but this food, by reason of certain ingredients, in themselves wholesome, nourishes and feeds the disease. The man dies. The cause of death was not the food but the disease, working through that which was good. In like manner sin, that it might appear in its true character, that the fearful malignity of its virus might show itself, becomes exceedingly sinful, i.e., stronger and stronger through the commandment, which is holy, etc. The extreme heinousness of sin is demonstrated by this fact--its conversion of that which was best and holiest into an instrument of so much evil. (A. J. Parry.)But sin, that it might appear sin, working death in me by that which is good. The work of sin 1. Sin slays by that which is good.2. That thereby it may accomplish an act worthy of its nature.3. And that thereby (final end) this nature may be manifested clearly. (Prof. Godet.)The deadly nature of sin manifested It is as though there were a certain poisoned river, and a parent had often said to his children, “ Drink it not, my children, it is sweet at first, but soon it will bring on you pains most fearful, and death will shortly follow. Do not drink it.” But these children were very wilful and would not believe it; and, albeit that sometimes a dog or an ox would drink of it and be sore pained and die, they did not believe in all its injurious effects to them. But by and by One made like unto themselves drank of it, and when they saw Him die in anguish most terrible, then they understood how deadly must be the effects of this poisoned stream. When the Saviour Himself was made sin for us and then died in griefs unutterable, then we saw what sin could do, and the exceeding sinfulness of sin was displayed. To use another illustration: you have a tame leopard in your house, and you are often warned that it is a dangerous creature to trifle with; but its coat is so sleek and beautiful, and its gambols are so gentle that you let it play with the children as though it were the well-domesticated cat: you cannot have it in your heart to put it away; you tolerate it, nay, you indulge it still. Alas, one black and terrible day it tastes of blood, and rends in pieces your favourite child, then you know its nature and need no further warning; it has condemned itself by displaying the fell ferocity of its nature. So with sin. (C. H. Spurgeon.)Silent soul operations What a loom we carry in us! We stand by the side of a Jacquard loom, and wonder how wit could invent a machine that should act so like life. We wonder how any apparatus can be constructed to produce a fabric which shall come out with figures on it of birds, and men, and all manner of figures wrought apparently by the intelligent intent of the machine itself. But, strange as that may seem, it is not to be thought of in comparison with that loom which, without crank or shuttle, is perpetually producing fabrics which every sort of figure in the form of reason, and moral sentiments, and social affections, and passions and appetites. What a vast activity there is going on in the human mind so silently that there is no clanking heard! We go by men every day in each of whom are these fiery, flashing elements of power. Here are companies of them, here is an army of them, here is a city full of them, and there is the vastest activity in the mind of each; and who can conceive what is going on in the multitude of beating, throbbing lives which are flaming forth and reaching out to the uttermost in every direction, all as silent as the dew which is distilled on the myriad flowers in the meadow? Really vast, infinite, is this activity, when you think of it; and yet it goes on in perfect silence. (H. W. Beecher.)The perversion of the moral law I. The form of expression is obviously intended to throw emphasis on the false and abnormal relation of cause and effect here spoken of. We do not wonder at evil producing evil, and good good; but the cause to which the apostle here points us is like that of wholesome food producing the effects of poison, of pure air and other conditions of health issuing only in disease and death, and the idea he wishes to bring out is, that it is the worst and most appalling characteristic of sin that it sometimes manifests its presence by a result of this unnatural kind. It is sad enough when men become vitiated and degraded by the operation of influences that appeal directly to their evil desires. But we are here taught of a more subtle manifestation of sin. It is possible for sin to get hold of the very instruments of goodness, and to turn these to its own ends. The law of God instead of enlightening and quickening, may lead to destruction. II. The particular way in which the apostle contemplates the Divine law as bringing about this unnatural result is--1. By awakening in the soul a discord which the law itself cannot heal. (1) Conscience, i.e., the sense of right in us, appealed to by the moral law, may be strong enough to disquiet where it is not strong enough to rule. The eternal realities present themselves in many instances under form of an outward law, which secures the consent of our reason and conscience, but which has no power to subdue the passions or govern the will. (2) Now for the man who is in this state of mind, the law, in itself good, becomes a minister of death and not of life. It has killed out the lower life and happiness, and yet it has not borne to the blessedness of the life of the spirit. There are many people who would have been far happier as animals than as men; and better to be a mere animal, with the animal’ s untroubled satisfaction, better to be a creature without reason and conscience, if reason and conscience cannot control your life, for then you would be no longer humiliated by the ever-recurring feeling that you cannot keep out of degradation; then you would be free to revel in the lusts of the flesh without one pang of remorse. 2. By infusing a new intensity into our sins. (1) We become worse people because we have a moral nature. The barren or scanty soil will grow neither a good crop nor a bad, but if a rich soil is left uncultured its very fertility and richness may manifest itself by the rampant growth of noxious weeds and thorns. So it is with man’ s spiritual nature. In the merely animal nature the passions are natural tendencies seeking their own needs, but in man they cannot remain as they are in the animal. They draw unto them a kind of false boundlessness stolen from the higher nature. If you ask me how this comes about, I answer that the sinful man is ever trying to find in sinful gratification the happiness which God and goodness alone can give him. Evil inclinations and desires would never be so intense in us, if it were not that we are trying to obtain a fictitious happiness out of them. The spiritual nature, capable of Divine satisfaction, could never be happy in the pleasures of the brute, if it were not that insensibly we made these things assume a deceptive show of the blessedness for which as spiritual beings we were made. But these earthly pleasures can never be commensurate with a nature made in God’ s image, capable of sharing in a Divine and eternal life. You have something in your craving for spiritual food which these husks can never satisfy, but we may make them seem to satisfy. (2) I may illustrate this by what sometimes happens in our social relations. We sometimes see a man of a refined nature wreck his happiness by union with a woman immeasurably his inferior, and we explain the mistake by saying that it was not the weak, silly creature that the man really loved, but a being of his own imagination, invested with ideal charms, into which he had unconsciously transformed her, and in that ease it may be said that it was the very elevation of the man’ s nature that made him capable of forming such an ideal that was the secret of the wreck of his happiness and the ruin of his life. In like manner may we pronounce that all men who seek their happiness in the things of the world are the fools of their fancy. The very infinitude of our nature makes it possible for us to paint the idols of time and sense with imaginary glory, and to waste upon them a disproportionate devotion. III. The foregoing train of thought finds confirmation in one peculiar feature of the teaching of St. Paul. In treating of particular sins it is his characteristic to place by the side of the sin of which he is speaking the grace of which it may be said to be the counterfeit. We find him rebuking the sin of drunkenness not by simply denouncing it as bad, but by contrasting the false and spurious illusion of the drunkard with another and legitimate means of spiritual exhilaration. “ Be ye not drunk with wine, wherein is excess, but be ye filled with the Spirit.” Again, with regard to the sin of covetousness. “ Trust not in worldly riches, but in the living God.” The covetous man is unconsciously trying to find in money the happiness that can be found only in God. Let me illustrate this.1. There is a sense in which so common a vice even as drunkenness may be said to work death in us in virtue of its likeness to what is good. The capacity of religion is a capacity to forget and cast behind us the stains of the past, to feel no more the earthly troubles, and to rise into a region where the interests and agitations of time become dwarfed, to an ecstacy of spiritual emotion where we can have communion with things eternal and unseen. It is of this experience of religion the vice I speak of can give a spurious imitation. It can make us forget for a moment the past; it can lift for a time into a rapturous elevation above care and sorrow, and transport the sin-stained soul into a sham heaven of sensuous enjoyment. Ah! it is but a sham self-forgetfulness, and its joyous transports are succeeded by an awakening to more hideous realities. In salvation through Christ can we find complete obliteration of the sins of the past, and “ the peace of God that passeth all understanding.” 2. The secret of the mastery which covetousness gains over so many minds. Paul finds in this, that the love of money is misdirected worship. The covetous man is an idolator, and gives to mammon the trust, homage, and surrender that are intended for the living God. In its seeming omnipotence, in its capacity to gain us all our hearts can wish, money may present a certain sham resemblance to that to which our capacity of religion points. Now the one thing which makes man a religious being and shows that he was made for God is the capacity of absolute trust. I want in my conscious helplessness some presence near me in whose all-embracing power I can find--come good, come ill, come life, come death--the rock and refuge of my soul. Ah! but it is this capacity which can find its true object only in God, that makes it possible for me to waste on all manner of objects a boundless devotion. We cannot serve God and mammon, yet mammon presents to many a strange resemblance to Him who has power to prostrate and save. Sin, again, working ruin and death in us by that which is good. (J. Caird, D. D.)On the quality of vice I. That vice possesses some unknown malignant quality may be inferred from the observation that the consequences of it bear no proportion to our immediate sentiments concerning it. Revelation represents it as sweet in the mouth and bitter in the belly. II. That vice possesses a malignity with which we are at present but very imperfectly acquainted, may be concluded from the activity of this quality and the unexpected but certain progress which it makes wherever it has been once admitted. It is an infection which from the slightest taint spreads actively throughout the whole character. And it exhibits the very same progress in societies as in individuals. III. That vice possesses a malignity unknown to us appears from the remorse which follows it and the unaccountable terrors with which it agitates the mind. As soon as it has gained your confidence, it stings your bosom. It is a friend who flatters you into a bad action for some purpose of his own, and then leaves you to your reflections. IV. That vice possesses some uncommon malignity of quality is evident from this remarkable observation, that the consequences of it almost always reach beyond the man himself who commits it and affect numbers of other people. The vices of every individual affect his neighbourhood and disturb the circle, whatever it is to which he is attached. The vices of the children affect the parents, and the vices of the parents result upon the family, and upon all who may have transactions with it. The vices of the magistrate affect the district over which he presides; the vices of the minister or sovereign affect the nation which they guide, and often pull down enormous ruin upon the community. V. The same doctrine arises and receives new force from a general view of the world and of its establishments. Mankind are collected everywhere into societies; these societies are bound by laws and united under distinct governments. What, then, is the great object of laws and of society itself? To protect from injury, or, in other words, to restrain vice. The different establishments of religion have the same object. VI. The malignity of vice will be made manifest from a view of the effects which, notwithstanding all the precautions we can take, it has produced and is producing daily among mankind. The earthquakes which overturn the cities are not more fatal than the extensive and continued movements with which it agitates our system. No barriers avail, no defences are found sufficient. Though mankind are everywhere arrayed against it, yet it breaks in and spreads misery and destruction round it. The happiness of individuals, the peace of families, the order of society, and the harmony of nations are swept before it. In private and public life what disorders and distress does it accumulate! It produces want, infamy, and death. But the effects of it in private life, amazing as they are, fall vastly short, both in number and extent of mischief, of its effects in public. Here it acts upon a larger theatre, and displays itself more fully as it acts without restraint. VII. It will complete this argument to observe that revelation agrees perfectly with reason in her views of vice and holds it out as the same malignant and fatal enemy. On the other hand, representing vice as the source of misery, Scripture discovers the Supreme Being, the wise and benevolent Parent of His creation, as obstructing its progress; extracting, in the first instance, all the good possible from it; and, in the last, taking the strongest measures to defeat and expel it finally from the system. (J. Mackenzie, D. D.)The monster dragged to light I. To many men sin does not appear sin.1. In all men there is an ignorance of what sin is. Man will not come to the light lest he should know more than he wishes to know: Moreover, such is the power of self-esteem that the sinner seldom dreams that he has committed anything worse than little faults. 2. This is due-- (1) To that dulness of conscience which is the result of the fall. (2) To the deceitfulness both of sin and of the human heart. Sin assumes the brightest forms even as Satan appears as an angel of light. And the heart loves to have it so, and is eager to be deceived. We will, if we can, extenuate our faults. (3) To ignorance of the spirituality of the law. If men read, e.g., “ Thou shalt do no murder,” they say, “ I have never broken that law.” But they forget that he that hateth his brother is a murderer. If I wilfully do anything which tends to destroy or shorten life, I break the command. 3. Thus you see a few of the reasons why sin cheats impenitent and self-righteous minds. This is one of the most deplorable results of sin. It injures us most by taking from us the capacity to know how much we are injured. Sin, like the deadly frost, benumbs its victim ere it slays him. Man is so diseased that he fancies his disease to be health, and judges healthy men to be under wild delusions. He loves the enemy which destroys him, and warms at his bosom the viper. The most unhappy thing that can happen to a man is for him to be sinful and to judge his sinfulness to be righteousness. The persecutor hounded his fellow creature to prison and to death, but he thought he verily did God service. With the ungodly this pestilential influence is very powerful, leading them to cry “ peace, peace,” where there is no peace. And also even John Newton, in the slave trade, never seemed to have felt that there was any wrong; nor Whitefield in accepting slaves for his orphanage in Georgia. 4. Before we can be restored to the image of Christ, we must be taught to know sin to be sin; and we must have a restoration of the tenderness of conscience which would have been ours had we never fallen. A measure of this discernment and tenderness of judgment is given to us at conversion; for conversion, apart from it, would be impossible. Unless sin is seen to be sin, grace will never be seen to be grace, nor Jesus to be a Saviour. II. Where sin is most clearly seen, it appears to be sin.1. There is a depth of meaning in the expression, “ Sin, that it might appear sin” --as if the apostle could find no other word so terribly descriptive of sin as its own name. (1) He does not say, “ Sin, that it might appear like Satan.” No, for sin is worse than the devil, since it made the devil what he is. Satan as an existence is God’ s creature, and this sin never was. Sin is even worse than hell, for it is the sting of that dreadful punishment. (2) He does not say, “ Sin, that it might appear madness.” Truly it is moral insanity, but it is worse than that. (3) There are those who see sin as a misfortune, but this, although correct, is very far short of the true view. (4) Others have come to see sin as a folly, and so far they see aright, for “ a fool” is God’ s own name for a sinner. But for all that, sin is not mere want of wit or mistaken judgment, it is the wilful choice of evil. (5) Some, too, have seen certain sins to be “ crimes.” When an action hurts our fellow men, we call it a crime; when it only offends God, we style it a sin. If I were to call you criminals, you would be disgusted; but if I call you sinners, you will not be at all angry; because to offend man is a thing you would not like to do, but to offend God is to many persons a small matter. 2. Sin must appear to be sin against God; we must say with David, “ Against Thee, Thee only, have I sinned,” and with the prodigal, “ Father, I have sinned against heaven and before Thee.” Think how odious a thing sin is. (1) Our offences are committed against a law which is holy, and just, and good. To break a bad law, may be more than excusable, but there can be no excuse when the commandment commends itself to every man’ s conscience. (2) The Divine law is binding, because of the authority of the Lawgiver. God has made us, ought we not to serve Him? Yet, after all His goodness, we have turned against Him and harboured His enemy. Had the Eternal been a tyrant, I could imagine some dignity in a revolt against Him; but seeing He is a Father, sin against Him is exceeding sinful. Sin is worse than bestial, for the beasts only return evil for evil; it is devilish--for it returns evil for good. 3. It would appear that Paul made the discovery of sin as sin through the light of one of the commands (verse 7). III. The sinfulness of sin is most clearly seen in its perverting the rest of things to deadly purposes. “ Working death in me by that which is good.” God’ s law, which ordained to life, for “ He that doeth these things shall live in them,” is wilfully disobeyed, and so, sin turns the law into an instrument of death. It does worse still. It is a strange propensity of our nature, that there are many things which we lust after as soon as they are forbidden.1. How many there are who turn the abounding mercy of God, as proclaimed in the gospel, into a reason for further sin! 2. There are individuals who have greatly sinned, and escaped the natural consequences. God has been very longsuffering; and therefore they defy Him again, and return presumptuously to their former habits. 3. Look again at thousands of prosperous sinners whose riches are their means of sinning. They have all that heart can wish, and instead of being doubly grateful to God they are proud and thoughtless, and deny themselves none of the pleasures of sin. 4. The same evil is manifested when the Lord threatens. 5. We have known persons in adversity who ought to have been led to God by their sorrow, but instead have become careless of all religion, and east off all fear of God. 6. Familiarity with death and the grave often hardens the heart, and none become more callous than grave diggers and those who carry dead men to their graves. 7. Some transgress all the more because they have been placed under the happy restraints of godliness. As gnats fly at a candle as soon as ever they catch sight of it, so do these infatuated ones dash into evil. The younger son had the best of fathers, and yet he could never be quiet till he had gained his independence, and had brought himself to beggary in a far country. 8. Men who live in times when zealous and holy Christians abound, are often the worse for it. When the Church is asleep the world says, “ Ah, we do not believe your religion, for you do not act as if you believed it yourselves,” but the moment the Church bestirs herself, the world cries, “ They are a set of fanatics; who can put up with their ravings?” Sin is thus seen to be exceeding sinful. The Lord brings good out of evil, but sin brings evil out of good. (C. H. Spurgeon.)That sin by the commandment might become exceeding sinful.--Sin established by the law 1. In the natural world there are several elements that are generally beneficent, notwithstanding that certain combinations among them are pernicious. But in the moral world there is an element which is wholly and always bad, viz., evil or sin. This is a mighty and permanent reality, and is perceived in some degree by all, however dull their apprehension. But to apprehend, in any due measure, its extreme malignity is a rare attainment; for it infects the very judgment which is to estimate it. 2. But nothing is more necessary than that there should be a clear understanding of the quality of sin, and a strong impression of it, because fatal consequences are involved in insensibility. The man, not aware what a dreadful serpent he has to deal with, being easy in its presence, playing with it, will certainly be destroyed. 3. In what way are men to be apprised of the quality of sin? All men, indeed, are in some general manner apprised of it, by seeing what dreadful mischief it does; but this gives but a crude and limited apprehension of it. It is the Divine law spiritually apprehended that must expose the essential nature of “ that abominable thing.” 4. As the Maker of creatures who are to be wholly dependent on Him, God must necessarily have them under His sovereign authority. He must have a will with respect to the state of their dispositions and the order of their actions. And He must perfectly know what is right for them. He would therefore prescribe a law unless He should will to constitute His creatures such that they must necessarily act right, leaving no possibility of their going wrong. In that case, there would be no need of a formal law. But the Almighty did not so constitute any natures that we know of. Even angels could err and fall. Therefore a law is appointed. And proceeding from a perfectly holy Being, it could not do less than prescribe a perfect holiness in all things; for a law not requiring perfect rectitude would give a sanction to sin. And again, a law from such an Author cannot accommodate itself to an imperfect and fallen state of those on whom it is imposed; for this would allow all the vast amount of unholiness beyond. The economy of mercy is quite another matter. That reveals a possibility of pardon to the creature’ s failure of conformity to the Divine law; but it pardons the failure as guilt. And look into the sacred volume, and see whether the Jaw has been accommodated to man’ s imperfection. Can we conceive how law could be more high and comprehensive than as there set forth? (J. Foster.)The sinfulness of sin (Children’ s Sermon):--The course usually taken to explain the meaning of words is to use other words. We do not say that laziness is lazy, that goodness is good, that cowardice is cowardly. We try to exhibit in different words what these things mean. And yet Paul, when he tells us what sin really is, can call it by no worse name than its own. Notice the things to which the Bible likens sin--darkness, scarlet and crimson, filth, chains of slavery, incurable disease, gall of bitterness, poison, the sting of an adder, the burning of fire, death. And we obtain the proper idea of sin when we place it beside the holy law. Put coal beside a diamond, and it will seem all the blacker. Look up at the clouds some stormy day, when the sun breaks out for a moment between them, and they appear the darker and mere dismal. So God would have us look at sin in close comparison with His holy law, so that we may see how exceeding sinful it is. I. It is deceitful (verse 11). It makes many fair promises, but always breaks them. It holds out many joys, but gives much sorrow. There once sailed from New Orleans a steamer laden with cotton, which, while being taken aboard, became slightly moistened by rain. During the first part of the voyage all went well, but one day there was a cry of “ Fire!” and in a few moments the ship was enveloped in flames. The damp and closely packed cotton had become heated; it smouldered away, until at last it burst out into flame, and nothing could stop it. Now, that is like sin in the heart. All the while it is working away, but no one perceives it, until, in an unexpected moment, it breaks out into some awful deed of wickedness. Beware, then, of this fatal cheat. “ Take heed lest any of you be hardened by the deceitfulness of sin.” II. It makes unclean. It puts a soil upon us which all the soap and water in the world cannot wash away. It defiles and pollutes the whole soul, and is likened in the Bible to leprosy. III. It is ruinous. Sin is a master who always pays with death. Years ago a young man went to Mexico. The war which broke out not long after put an end to the business of all Americans residing there, and to his among the rest. When the war closed he presented to the Government a claim for the loss of a silver mine, which he said he owned in Mexico, and was paid £84,000. He dashed about for a time in great style. But, suspicions being aroused, gentlemen were sent to Mexico to ascertain the truth. The whole thing proved a fraud, and the young man was sentenced to solitary confinement for ten years. Unable to bear his shameful fate, he poisoned himself, thus fulfilling that passage: “ Be that pursueth evil, pursueth it to his own death.” Another young man, an Englishman, related to persons of high rank, having committed forgery in order to keep up a dissipated life, was sentenced to be hung. While in prison a minister went to see him, and urged him to repent of his sins, and trust in Jesus, who was able to save to the uttermost. He listened with much impatience, and then said: “ Sir, I honour your motives. I am not ignorant of the truths you have been stating. But I am not so mean and cowardly as to cry for mercy, when I know it cannot be shown me. I cannot feel, and I will not pray.” Then, pointing to the pavement on which he stood, he continued, “ You see that stone: it is an image of my heart, insensible to all the impressions you are striving to make.” Is not the way of the transgressor hard? Some of the heathen, to please their gods, go out in a little boat, with a vessel in their hand to fill it with water. By degrees the boat becomes fuller and fuller, sinks to its edge, trembles for an instant, and then goes down with its occupant. And this is just what is continually going on with every sinner. IV. It is hateful. It is hateful on all the accounts we have just noticed, because it is deceitful, defiling, and ruinous. And it is hateful in its own nature, because it is directly opposed to the holy God. There are three solemn scenes in the Bible which lead us to determine that sin must be unspeakably hateful in the sight of God. The drowning waters of the Deluge, the crucifixion of God’ s beloved Son, and the devouring fires of hell, are all most certain witnesses of the exceeding sinfulness of sin. (E. Woods.)The sinfulness of sin I. There is a great deal of evil and sinfulness in sin.1. In the general. This may appear-- (1) By the names of sin. What evil is there but sin is invested with the name thereof?--filthiness (Ezekiel 36:25); nakedness (Revelation 3:18); blindness (Matthew 15:14); folly (Psalms 85:8); madness (Luke 15:17; Acts 26:11); death (Ephesians 2:1); an abomination (Proverbs 8:7); and because there is no word that can express the evil of sin the apostle calls it “ exceeding sinful.” (2) The effects of sin. (a) Separation from God the chief good (Isaiah 59:2). (b) Union to Satan (John 8:44). Sin makes us the children of the devil. (c) The death of Christ (2 Corinthians 5:21; 1 Peter 2:24). (d) A general curse upon the whole creation (Genesis 3:17). (e) The soiling and staining of all our glory, and the image of God in us (Romans 3:23). (f) Horror of conscience. (g) Sin is that brimstone that hell fire feeds upon to all eternity. 2. More particularly-- (1)The sin of our nature. (a) That leprosy is worst which is most universal and over-spreading. Now sin spreads over all our faculties: our understanding, reason, will, affections. (b) That disease is worst which is most incurable; and no human remedy has been found for sin. (c) That is most formidable which is most unwearied, and sin is as unwearied as the fountain in sending up water. (2) The sin of our hearts and thoughts. These are the most incurable, and are the parents of all our sinful actions (Psalms 19:12-13). By them our former sin that was dead is revived again, and hath a resurrection by our contemplating it with delight. Thereby also a man may possibly sin that sin in effect which he never did commit in act. Thereby a man may or doth repent of his very repentance. (3) As for the sin of our lives and practice, especially living under the gospel, the evil thereof is very great; for-- (a) Sin under the gospel is sinning against the remedy, and against the greatest obligations. By our sinning under the gospel we sin against mercy and grace, and thereby engage God, our greatest friend, to become our greatest adversary. (b) The more repugnancy there is betwixt the sin and the sinner the greater is the sin. Now, there is a special repugnancy betwixt the gospel and a man that sins under the gospel; for he professes the contrary, and therefore sin there is the greater. (c) The more hurtful any sin is the greater is that sin: sinning under the gospel is very hurtful to ourselves; as poison taken in something that is warm is the most venomous, so sin under the gospel is the deadliest poison, because it is warmed with gospel heat; and it is hurtful to others, because they are hardened. (d) The more that a man casts contempt upon the great things of God by his sin the greater and worse is his sin. Sins under the gospel cast contempt upon the glory of God, the glorious offer of His grace. (e) The more costly and chargeable any sin is the worse it is. Now, a man that sins under the gospel cannot sin at so cheap a rate as another (Luke 12:47). II. Though there be thus much evil in sin, this doth not appear to man until he turns unto God: till then his sin is dead, but then it is revived.1. For-- (1) Till then a man is in the dark; and who can see the greatness of an evil in the dark? (2) Till then, grace, the contrary, is not placed in the soul; one contrary doth show the other. (3) And till then sin is in its own place. Water is not heavy in its own place, in the river; but take but a pailful of water out of the river and you feel the weight of it. Now, till a man turn unto God sin is in its own place, and therefore its sinfulness doth not appear. 2. But you will say, How comes this to pass? (1) I answer, Sin is a spiritual thing; and a man that liveth by sense cannot see what is spiritual. (2) A man is blind unto what he loves; till a man turn unto God he loves his sin, and therefore the evil of sin doth not appear. (3) The more blinds a man hath that cover his sin the less he sees it: now, before a man turn unto God all his morality is but a blind. “ True,” says he, “ I am a sinner; but I pray and perform duty, therefore am not so great a sinner.” (4) The more a man looks upon sin the less it appears to be. There he sees profit, pleasure, and this makes his sin appear little. (5) Sometimes by the providence of God sin meets with good events; and holiness meets with bad events in the world, and so the evil and sinfulness of sin is hidden. (6) The less a mall is at the work of private examination the less sin appears to be sin. III. When a man turns unto the Lord, then sin appears in its sinfulness. For then--1. He is weary and heavy laden under the burden of his sin; the more weary he is the more sin appears evil (Matthew 11:28). 2. Then he sees God, and not till then; the more a man sees the glory, goodness, wisdom, and holiness of God the more sin appears in its sinfulness (Isaiah 6:5; Job 42:5-6). 3. Then a man sees Christ crucified, and not till then; and there is nothing can give us such a sight of sin as that (Romans 3:20). 4. When a man hath got the true prospect of hell, and of the wrath of God, then sin appears sinful. 5. When a man’ s heart is filled with the love of God, and possessed with the Holy Ghost, then sin appears to him to be very sinful (John 16:8). (W. Bridge, M. A.)The exceeding sinfulness of sin I. As to the sin itself. It is a sin which is inward in the heart, not outward in the life (verse 17). A sin which gives being to all other sins, and gives strength for the performance. A sin which dwelleth in us (verse 17), is ever present with us (verse 21), an inherent, deceitful, tyrannical evil (verses 11, 20, 23), is ever presenting occasion of sinning, and pushing on the soul to acts of sin. What can this be but the sin of our nature, or that perverse propensity to sin which is derived as a punishment of the first man’ s first offence!1. It is a plague which has infected the whole man. The understanding, what is it but the seat of darkness, misapprehension, and error? (Romans 3:11). What is the will bat enmity and rebellion against God (John 5:40)? The affections, which are as wings to raise the soul to God and heavenly things, are turned quite downwards, being set on things on the earth. Conscience itself is become defiled by this sinful sin, so that it neither witnesses, reproves, or judges, according to God’ s direction, but becomes first easy, then remiss, next hardened and feared. Yea, our very memories are drawn over to the corrupt part; like leaky vessels, whatever is good and pure they let out, and keep in little but what is filthy and evil. Yea, these very bodies of ours are become vile bodies, through sin that dwelleth in us; subject to diseases and corruptions, and are tempters of the soul to sin, and servants of it in all outward acts of sinning (verse 5). 2. It is the cause of all those sins which are in the life (James 1:14). This is the fountain, particular sins are but the streams. 3. This sin of our nature is, virtually, all sin. Sin in the gross, in all the seeds of it; the combustible matter which only waits for outward occasions and temptations to blow it into a flame; it is a body which hath many members, and it is working in order to make provision for them all. 4. It is more durable and abiding than all other sins, therefore more exceedingly sinful. It may change its course in a natural man, but it never loses its power. 5. It is exceeding sinful sin, because it is ever encompassing and warring against the soul, in whom it dwells. It envenoms every action, every thought and duty, which proceed from the regenerate themselves. 6. It is an hereditary evil; all men are defiled with it, therefore all are concerned in it (1 Corinthians 15:22).II. How, or by what means, the exceeding sinfulness of this sin appears. “ That sin by the commandment might become exceeding sinful.”1. By the commandment, therefore, we are in understand the whole moral law which the Spirit of God has given on purpose, and which He ever makes use of to convince of sin. 2. How sin is made by the commandment to appear exceeding sinful? (1) The law or commandment shows the soul that it is against God; it is a depravation of His whole image, a contrariety to His whole will, opposite to His justice, holiness, and truth, and enmity to all His purposes of grace and mercy. That law which condemns sin in the act, much more condemns it in the principle. (2) It shows the soul that death which God has threatened against it (Ephesians 2:3). That is the dismal peal which it rings in the sinner’ s ears. (3) Another way in which the law convinces of the exceeding fulness of this, and of all other sins, is by burdening the conscience with a sense of it. It brings God’ s word and man’ s sin together (Psalms 51:3). But think not that the law does this of itself. The law is but the instrument or means of conviction, the Spirit is the great efficient (John 16:10). The law is the glass wherein sin is seen, the Spirit holds it up to the sinner, and causes him to see his own face in it. The law is the hammer, but it is the Spirit that works by it. III. Why is it that God suffers the motions of sin, in such whom He knows to be His own, to be so exceeding violent and dreadful? In general it is that the sin of our nature might always appear sin.1. Therefore such a fight as this sets and keeps open a spring of repentance towards God always. The sin of our nature is what we are to be humbled for, and to repent of, every day we live (Ezekiel 16:61). 2. Another use of the prevalency of corrupt nature in the saints is to divorce them from their own righteousness, and to slay carnal confidence in them all their life long. 3. It is to show the suitableness of Christ as the believer’ s surety, and to stir us up unto more earnest believing every day. 4. These workings of sin are of use to make us very watchful in our Christian walk. Where there is godly mourning there will be godly fear; both are where there is a due apprehension of the sinfulness of that sin that dwelleth in us. Uses:1. Is there so much sin in us? Let this silence all murmurings against God under the burden of our afflictions. 2. Is the sin of our nature so exceeding sinful? Then let the youngest lay it to heart. 3. Does sin by the law become exceeding sinful? Then the law is a blessing as well as the gospel. The one shows what the disease is, the other directs to the only remedy. 4. See the wisdom of God in making the greatest contraries work together for His people’ s good. Even the working of sin in the regenerate is a means of quickening their trust upon Christ and their life in Him. (John Hill.)The sinfulness of sin We can best estimate the extent of any good by filling our minds with the vastness of the evil which that good was destined to take away. If I were standing upon the margin of the sea, and pondered the greatness of its capacity, and, as I thought, some vast mountain were to roll itself into its bosom and disappear, would not the thought help me to the exceeding depth of those mighty waters? So, by God’ s grace, the contemplation of the enormity of my “ sin” will assist me to some measure of that love in which that enormity has been absorbed. I. What is “ sin” ?1. The transgression of the law. Our first parents had a law--“ Thou shalt not eat of it.” They transgressed that one law, and it was “ sin.” We have one law--love. We transgress it, and it is “ sin.” 2. Rebellion--the resistance of a human mind against the sovereignty of its Creator. It little matters in comparison what may be the act: the fact is the important thing. Man measures “ sin” by the injury it inflicts upon society, or upon the sinner. God measures it by the degree of its rebellion against Himself. 3. No “ sin” is single. You commit some offence, and it breaks all God’ s laws. “ Whosoever shall offend in one point is guilty of all.” (1) The principle of obedience is a single thing: the man that has broken one law has violated this principle, and therefore he is as much a breaker of the law as if he had broken a thousand things. (2) All God’ s law is one--“ Thou shalt love the Lord thy God.” He that had done one “ sin,” did not love God. (3) If you take anyone “ sin,” you will be surprised to find how many “ sins” he rolled and coiled up in that little compass. Remember, first, that all “ sins of commission” begin in “ sins of omission.” And if you add to that the thought, the desire, the motive, the act itself and its consequences, and when you put all this over against the mercies, how will that, which once looked one, swell out a thousandfold? II. What does sin do?1. Any sin occupies a certain space, and there is a certain period of sinning. The spot and the period may be very small; nevertheless, that was God’ s place, and “ sin” had no right to be there. Therefore that sin was a trespasser. It came wrongfully upon God’ s territory. 2. It did much more than “ trespass.” By your sin you have taken a jewel out of the crown of God. Therefore I charge upon every sin with robbery. 3. Further, when God draws the real character of a murderer, he draws it thus--“ Whoso sheddeth man’ s blood, by man shall his blood be shed; for in the image of God made He man.” Now, “ the image of God” is innocence, and purity, and love. But sin violates these, and therefore breaks God’ s image and is a murderer. But of what sort? The most aggravated possible. For if there had been only one “ sin,” that one “ sin” would have required the blood of Jesus Christ to wash it out. And if it he thus with all “ sin,” how much more must it be with some of you who “ crucify the Son of God afresh” ? III. Where will it end? I have said that every sin lies in a series; and none can calculate what will be the chain of consequences, which shall stretch on and on beyond time into eternity. The Bible tells us of an awful state in which a soul may pass into a hopeless and unpardonable condition. First there comes the grieving; then the resisting; then the quenching; then the blaspheming of the Spirit; and so the reprobate state draws on. But it is quite clear that every sin which a man wilfully does is another and another step in advance towards the unpardonable state: and in all sin there is a tendency to run faster, faster, as it makes progress. Indeed, there is not a “ sin” which has not death bound up in it. A sin leads to a habit, a habit to a godless state of mind, and the godless state of mind to death. (J. Vaughan, M. A.)A grave charge Why didn’ t Paul say exceeding “ black,” or “ horrible” ? Because there is nothing in the world so bad as sin. For if you call it black there is no moral excellency or deformity in black or white; black is as good as white. If you call sin “ deadly,” yet death hath no evil in it compared with sin. For plants to die is not a dreadful thing; is part of the organisation of nature that successive generations of vegetables should spring up, and in due time should form the root soil for other generations to follow. If you want a word you must come home for it. Sin must be named after itself. I. Sin is in itself “ exceeding sinful.”1. It is rebellion against God. It was God’ s right that whatsoever He in wisdom and goodness made should serve His purpose, and give Him glory. The stars do this. The world of matter does this. We, favoured with thought, affection, a high spiritual and immortal existence, were especially bound to be obedient to Him that made us. Ah, it is “ exceeding sinful” when the crown rights of Him upon whose will we exist are ignored or contravened! 2. How exceeding sinful is this rebellion against such a God! God is good to the fullest extent of goodness. It were heaven to serve Him. Ah! sin is base indeed, a rebellion against monarch’ s gentlest sway, an insurrection against parent’ s tenderest right, a revolt against peerless benignity! 3. What an aggravation of the sinfulness of sin is this: that it rebels against laws, every one of which is just! The State of Massachusetts at first passed a resolution that they would be governed by the laws of God until they found time to make better? Will they ever improve upon the model? The law forbids that which is naturally evil, and commends that which is essentially good. 4. Sin is “ exceeding sinful,” because it is antagonistic to our own interest, a mutiny against our own welfare. Whenever God forbids a thing we may rest assured it would be dangerous. What He permits or commends will, in the long run, be in the highest degree conducive to our best interests. Yet we spurn these commands like a boy that is refused the edged tool lest he cut himself, and he will cut himself, not believing in his father’ s wisdom. 5. Sin is an upsetting of the entire order of the universe. In your family you feel that nothing can go smoothly unless there is a head whose direction shall regulate all the members. 6. If you want proof that sin is exceedingly sinful, see what it has done already in the world. Who withered Eden? Whence come wars and fightings but from your own lusts and from your sins? What is this earth today but a vast cemetery? All its surface bears relics of the human race. Who slew all these? Who indeed but Sin? II. Some particular sins are exceeding sinful above any ordinary transgression. Of this kind are sins against the gospel. To reject faithful messengers sent from God, loving parents, earnest pastors, diligent teachers; to slight the kind message that they bring and the yearning anxiety that they feel for us. To set at naught the dying Saviour, whose death is the solemn proof of love; to play false towards Him after having made a profession of your attachment to Him; to be numbered with His Church and yet to be in alliance with the world; to sin against light and knowledge; to grieve the Holy Spirit; to go on sinning after you have smarted; to push onward to hell, all this is “ exceeding sinful.” (C. H. Spurgeon.)Verses 14-25 (Whole passage). The whole falls into three cycles, each closing with a sort of refrain. It is like a dirge; the most sorrowful elegy which ever proceeded from a human heart. The first cycle embraces verses 14-17. The second, which begins and ends almost in the same way as the first, is contained in verses 18-20. The third, which differs from the first two in form, but is identical with them in substance, is contained in verses 21-23, and its conclusion, verses 24, 25, is at the same time that of the whole passage. It has been sought to find a gradation between these three cycles. Lange thinks that the first refers rather to the understanding, the second to the feelings, the third to the conscience. But this distinction is artificial, and useless as well. For the power of the passage lies in its very monotony. The repetition of the same thoughts and expressions is, as it were, the echo of the desperate repetition of the same experiences, in that legal state wherein man can only shake his chains without succeeding in breaking them. Powerless he writhes to and fro in the prison in which sin and the law have confined him, and in the end of the day can only utter that cry of distress whereby, having exhausted his force for the struggle, he appeals, without knowing Him, to the Deliverer. (Prof. Godet.)Man’ s natural incapability of good I. Whence it arises.1. The law is spiritual.2. Human nature is carnal. II. How it discovers itself.1. In the contradiction of practice and conviction; this proves that the law is good, but sin works in us (verses 15, 17).2. In the inefficacy of our resolutions; this shows that sin is more powerful than our good purposes (verses 18-20).3. In the failure of our good desires; this indicates that our delight in what is good is overpowered by the love of evil. III. What should be its effect? It should inspire--1. An earnest aspiration for deliverance.2. Gratitude for the salvation of the gospel.3. A firm resolution to embrace it. (J. Lyth, D. D.)The condition of the awakened sinner He feels himself--1. At variance with God’ s law (verse 14).2. At variance with himself (verses 15-17).3. Utterly helpless (verses 18, 19).4. The slave of sin (verses 20-23).5. Miserable and without hope, excepting in Christ (verses 24, 25). (J. Lyth, D. D.)Legal experience a defeat The interpretation of this passage has been embarrassed by the unnecessary assumption that it must describe either a regenerate or an unregenerate man. The alternative question as we should state it is, Is this set forth as a distinctively evangelical experience, or as one of a legal type, in whomsoever it may be found? If this is the real point, then both classes of interpreters may be partly right and partly wrong, for the passage may describe the experience which is but too common in Christians, and be purposely set forth as defective in the evangelical element, as abnormal to a proper Christian state, and as exemplifying the operation of law rather than of gospel in the work of sanctification. And this is our idea of it. The arguments on both sides are inconclusive. Those who makes out the case of a converted man point to the use of “ I” and “ me,” and of the verbs in the present tense, as though Paul told of his present state. They further point to such expressions as to sin as “ what I hate” and “ the evil which I would not” ; also to such language respecting holiness as, “ what I would,” “ I delight in the law of God, after the inward man,” and “ I myself serve the law of God.” But, on the contrary, those who insist on making out an unconverted man, have their equally strong expressions, which seem only appropriate to one yet unregenerate; such as, “ I am carnal, sold under sin,” “ sin that dwelleth in me,” “ how to perform that which is good I find not,” “ the law of sin which is in my members,” “ oh, wretched man that I am!” etc. Thus they in a measure balance and neutralise each other. But the two classes of expressions taken together show a state of mind which may have much which is truly Christian, while yet the experience as a whole is sorrowfully legal and weak. The gospel offers something more victorious and blissful. I. The drift and necessities of the apostle’ s argument require this view. In order to prove the need of the gospel salvation, and its efficacy, he demonstrates in the early chapters the universality of sin and ruin, and the impossibility of justification by the law. Then he brings forward Christ’ s atoning sacrifice, and the offer of a free pardon to the penitent believer, and defends the scheme from the charge of doing away with the need of holiness. And this: occupies him nearly to the middle of this seventh chapter, when there remains the important question, Whether the law, though a failure as to justification, may not suffice as a sanctifying influence? Is Christ as necessary for sanctification as for justification? If that be not discussed, and settled against the law, then Paul’ s argument is plainly incomplete: not only so, but if the experience here given be his own at the time, and the normal experience of saints, he seems to concede a failure in the gospel. II. The passage taken as a wholes apart from single expressions necessitates the same view. After all that can be urged from words and phrases indicative of a regard for holiness and a dislike of sin, the all-significant fact remains, that there is nothing but utter, habitual defeat! Not a note of victory is anywhere heard. The only word of cheer is in a parenthetical clause: “ I thank God through Jesus Christ, our Lord” ; which he throws in by way of anticipation of the deliverance which he depicts in the next chapter, as the result of another and far higher experience. This unrelieved aspect of defeat shows that Paul writes here of legal failure and not of gospel success. III. This view is corroborated by the purposely contrasted experience which immediately follows. The eighth chapter tells only of victory. It cannot possibly mean the same generic experience as the preceding one of lamentation and defeat. Both cannot be truly evangelical, though both may be found in converted men. It must be Paul’ s intent to call men out of the first into the second, as the genuine gospel state into which he himself had entered. For, mark, he not only uses the same impersonation, but the expressions in the eighth chapter are specifically chosen to represent the contradiction of the state in the seventh chapter. Thus in the seventh: “ I am carnal,” and “ in me, that is, in my flesh, dwelleth no good thing” ; but in the eighth: “ Who walk not after the flesh, but after the Spirit,” and “ To be carnally-minded is death, but to be spiritually-minded is life and peace.” In the seventh: “ I see another law … bringing me into captivity to the law of sin which is in my members” ; “ who shall deliver me from the body of this death?” but in the eighth: “ The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” In the seventh: “ Oh, wretched man that I am!” but in the eighth: “ There is now no condemnation to them who are in Christ Jesus.” This contrast of language hardly allows one to think otherwise than that Paul sets forth the legal experience in the seventh chapter, and the evangelical in the eighth. IV. There is a further corroboration in the more inspiring and hopeful view which it presents of the Christian life. The idea that the highest type of attainment is described in the seventh chapter, is greatly discouraging to the more earnest believers, while it acts as an opiate to the consciences of the worldly-minded. The Church sadly needs lifting, first out of worldliness, and secondly out of legality. Christians must learn that sanctification, as well as justification, is by faith; that spiritual victory is not by natural law, but by grace. (W. W. Patton, D. D.)For we know that the law is spiritual: but I am carnal, sold under sin.--The spirituality of the Divine law and the sinfulness of man I. The character of the Divine law. There can be no doubt that the moral law is meant; for the ceremonial could not be denominated spiritual, being composed of external rites, not in themselves holy, although adapted to promote holiness, and especially to typify a holier dispensation. But the moral law is entirely spiritual. It directs to what is essentially right and pure, and requires perfect purity in man. The substance of it is given in Matthew 22:37.1. The requirements of this law are such as necessarily imply a spiritual obedience. Not only are they the requirements of an infinitely holy Being, who is a Spirit, but the very root and spring of the obedience itself is a spiritual exercise. It is, in its nature, distinguished from all the practices of paganism, from all human enactments, and even from the ritual injunctions of the Mosaic law. There might be a strict and regular obedience to the letter of such laws, without a right state of feeling towards the authority which enjoined them. But to the moral law of God there can be no real obedience except so far as it is the obedience of love. There is no possibility of substituting appearances for realities, profession for action, or actions themselves for affection and principle. The law therefore reaches their most thoughts. 2. The spirituality of the law is also shown by the extensiveness of its demands. It requires obedience to be not only pure in its nature, but perfect in its amount. Love to God must not be contaminated by a single sinful thought. It is a law for the whole heart, and requires all that man possessed when God created him in His own image. It allows of no change--it admits of no deficiency--it makes no allowances--it bends to no circumstances. Nor should it be forgotten that this applies to the duties of the second table, as well as those of the first. As the one requires perfect love to God, producing spotless obedience to Him, so the other requires perfect love to man, producing spotless conduct towards our neighbour. Nor are its demands satisfied by external compliances. The world may be content with politeness, but the law of God enjoins inward righteousness and benevolence, such as is fit to be looked upon by the eye of Omniscience, and worthy to be approved by Him who formed the nature of man to be the image of His own. II. The impression produced on the mind which hath a right apprehension of the law. “ I am carnal, sold under sin.” The word carnal is sometimes used to denote an entire alienation from God. But here, as in some other passages, it is used in reference to the imperfect state of Christians. In comparison with the spirituality of the law, the holiest of men are carnal The apostle felt conscious of his own imperfection, just in proportion as he discerned the holiness of the law. And when lie describes himself as “ sold under sin,” it intimates how deep his conviction was. Notwithstanding the freedom which, since his conversion, he had obtained from his former prejudices and sins, he still found some fetters remaining. “ He had not yet attained, neither was he already perfect.” On this we remark--1. That a right knowledge of the law must convince every one of the utter impossibility of obtaining salvation by it. You then perceive how you have failed, and therefore how impossible it is to stand on the ground of self-righteousness. Measured by the standard of right, it is altogether defective and defiled. It is an error to suppose that although the case is bad, yet it may be mended by doing now the best you can. There is little probability of your doing the best you can; but if you did, still the case is not essentially altered. You are still a sinful creature, and therefore the law still condemns you. 2. That the confession of the apostle was made long after his conversion. It is therefore an indication that the holiest of men are not wholly set free from the sin of our nature. Paul, with all his holy attainment and fervent zeal, needed a thorn in the flesh, lest he should be exalted above measure. 3. There should be an earnest desire and aim to obtain greater freedom from carnality and sin. In the twenty-second and following verses Paul did not content himself with making confession; he sought deliverance; he consented to the law that it was good; and such was his delight in it, that he sought conformity to it more and more. Nor can there be any genuine piety towards God where there is not a hatred of sin, and a prevailing concern to be delivered from its influence, as well as its curse. Conclusion: Infer from this--1. How needful is it to “ Behold the Lamb of God, who taketh away the sin of the world.” 2. Learn to value the means of grace, and seek improvement in the use of them. 3. Cherish a spirit of dependence on the Holy Spirit, who rendereth His own means effectual. 4. Maintain a spirit of watchfulness, in order to be steadfast and faithful unto death. (Essex Congregational Remembrancer.)Believers carnal in comparison with the law which is spiritual Men are, usually, strangers to themselves; but the law discovers to us our sin and misery. He who knows that the law is spiritual sees himself to be carnal. I. All true believers are made acquainted with the spirituality of the law. By comparing these words with 1 Corinthians 2:14 we learn that the apostle, being spiritual, was led to see that spirituality in the law of which men are ignorant in their unregenerate state.1. The law, i.e., the moral law, is spiritual. The apostle had already declared it to be holy, and just, and good; and now he adds, “ The law is spiritual.” The general reasons given for this are the law is spiritual, as it proceeds from God, who is a pure Spirit; as it directs men to that worship of God which is spiritual; as it can never be answered by any man who hath not the Spirit; as it is a spiritual guide, not only of our words and actions, but also reaching the inward man; and as it requires that we perform the things which are spiritual in a spiritual manner. All these things may be included; but spiritual is to be understood as set in opposition to carnal. The law requires a righteousness in which there is nothing but what savours of the Spirit. Now if this be a true representation, who would not confess with our apostle, “ Lord, I am carnal; when I think of Thy law I am ashamed of myself, and repent in dust and ashes “ (Job 15:14-16). 2. All true believers are made acquainted with the spirituality of the law. “ We know that the law is spiritual.” This expression well agrees with verse 1. Others, who make their boast of it, and of their conformity to it, know not what they say. They only know it who love it. They can never know it, or love it, unless it be first written in their hearts. And this light bringeth heat with it. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 7:18 For I know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.Grace in believers weakened by the flesh I. There is no good thing by nature found in any unrenewed heart. And where there is no good there must be much evil. II. The people of God, whose eyes are enlightened by Divine grace, are fully convinced that in their flesh dwelleth no good thing. I know it, says our apostle. It is a part of the new nature to know it; for grace is a Divine light in the soul, discovering the true nature of things. III. The children of God not only know this want of any good in themselves, but they acknowledge it whenever they think that God may thereby be glorified. This, I doubt not, was the principal design of our apostle here. IV. Notwithstanding all this, yet the people of God have always something within them which may be properly called a will to do good. “ To will is present with me.” V. All the people of God find that their performance of good is never equal to their desires. “ How to perform that which is good I find not.” (J. Stafford.)Nature and grace in the same individual I. We have all felt the exceeding difference between the tone and temper of the mind at one time from what it is at another.1. Many of you can recollect that under a powerful sermon, in church, you caught something like the elevation of heaven; and that when you passed into another atmosphere, the whole of this temperament went into utter dissipation. And again, how differently it fares with us in devotional retirement, and in the world! 2. And many who are not, in the spiritual sense of the term, Christians, will not be surprised when they are told of two principles in our moral constitution--which, by the ascendancy of the one or the other, may cause the same man to appear in two characters that are in diametric opposition--and of two sets of tendencies, one of which, if followed out, would liken them to the seraphs, and the other to the veriest grub worm. 3. We appeal to a very common experience among novel readers--how they kindle into heroism, and melt into tenderness, and appear while under the spell to be assimilated to that which they admire. And yet all flees when again ushered into the scenes of familiar existence. There is one principle of our constitution that tends to sublime the heart up to the poetry of human life; and there is another that weighs the heart helplessly down to the prose of it. 4. A conspicuous instance of the same thing is the susceptibility of the heart to music. You have seen how the song that breathed the ardour of disinterested friendship blended into one tide of emotion the approving sympathies of a whole circle. It is hard to imagine that on the morrow the competitions and jealousies of rival interest will be as busily active as before, and will obliterate every trace of the present enthusiasm. And yet there is in it no hypocrisy whatever. The finest recorded example of this fascination is that of the harp of David on the dark and turbulent spirit of Saul. During the performance all the furies by which his bosom was agitated seem to have been lulled into peacefulness. II. Let us unfold the uses of this incident in the argument before us. 1. (1) Saul was refreshed and became well under the operation of this music. In which case it was his duty to call in the harp on the very first approaches of the threatening visitation; for by it alone, it seems, could his tranquillity be upheld. (2) Further conceive of Saul on the strength of the foreign application, ever at hand and never neglected, conquering the rebellious tendencies of his inner man. (3) Consider how Saul should have felt as well as acted, under the consciousness of what he natively was. Should he not have been humbled when he bethought him that, to sustain his moral being, he had to live on supplies from abroad, because in himself there was the foul spirit of a maniac and a murderer; and it would have become this monarch, even when feeling at his best, to loathe his savage propensities in dust and in ashes. (4) That sense of depravity which prompted the self-abasement of his spirit would prompt an unceasing recurrence to that by which its outbreakings were repressed; and so the more intense his detestation of his own character, would be the vigour and efficacy of that alone practical expedient by which his character was transformed. 2. And thus, in all its parts, does it hold of a Christian. (1) He feels that in himself he is like Saul without the harp. The streams of his disobedience may not be of the same tinge, but they emanate like his from the heart. The Christian feels that in that part of his constitution which is properly his own, there is a deeply seated corruption, the sense of which never fails to abash and to humble him. (2) What, then, is it which serves to mark him as a Christian? Not most assuredly that he is free of a carnal nature, but that he has access to an influence without, by which all its rebellious tendencies are thereby overborne. The Christian hath learned whither to flee in every hour of temptation; and thus it is that a purifying influence descends upon his soul. (3) There was a personal agent called in by Saul--the son of Jesse. In the former case, the power to soothe lay materially and directly in the music--though, to bring it into contact with the organ of hearing, there needed one to perform it. In the latter case, the power to sanctify lies materially and directly in the doctrine--though, to bring it into contact with the organ of mental perception, there needed to present it the Holy Spirit, whose office it is to bring all things to our remembrance. And so, when like to be overborne by the tyranny of your own evil inclinations, is it your part, depending on the Holy Ghost, to go forth and meet His manifestations, as He takes of the things of Christ and shows them unto your soul; and the heart will be kept in the love of God; and this will attune it out of all discord and disorder. In conclusion, learn from these observations how it is that by means of a power external to the mind of man, he may be so transformed as to become a new creature. If eloquence, or romance, or poetry, or music attune the heart to nobler and better feelings than those by which it is habitually occupied, shall we wonder that, upon faith realising the promises and the prospects of the gospel, the heart shall be translated into a new state? What music can be sweeter to the soul than when peace is whispered to it from on high; or what lovelier vision can be offered to its contemplation than that of heaven’ s Lord and of heaven’ s family; or what more fitted to lay the coarse and boisterous agitations of a present world than the light which has pierced across the grave and revealed the peaceful world that is beyond it? (T. Chalmers, D. D.)Willing inability How much waste there is in the world! Beauty, and no eye to see it; music, and no ear to hear it; food, and no creature to eat it; land, barren for want of cultivation. As in nature, so among men, Paul was not peculiar in his experience. There is-- I. Much native talent undeveloped. Parents pay no attention to the natural aptitudes of their children. One has vocal powers, another musical, others artistic, poetic, oratorical, or mechanical. In after life, when a born singer feels the rising of music in his soul, he would sing, but cannot, because lacking the acquired skill. So with the artist and the engineer. This is waste; loss to the community and to the individual. Many a gifted soul has been compelled to say, “ I would, but I can’ t; and I can’ t, not because I want the ability, but the acquired art.” II. Much skilled talent unused. Men who have educated their minds, trained their fingers, and matured their natural aptitudes, cannot employ them.1. Cannot find an appropriate sphere for them. They must live, and so are obliged to do something less genial and remunerative. The man who should have been at the plough is in the pulpit, and the man who should have been in the pulpit is behind a counter. These misplaced men say, “ I would do better, but can’ t.” 2. Many who have found appropriate spheres, cannot do their best, because they are hindered and discouraged. (1) Many a skilled artisan would do more and better work if better placed. Many a servant would be better with better masters. And many a Christian worker would do more if there were fewer hindrances and more helpful and stimulating conditions. (2) Men who can rise above such conditions are not always the best. They have often more force than intellect or goodness. There are many men and women who have good heads, warm hearts, and skilled fingers, but lack force, because the body is disordered. The helm, the compass, the captain, and the sea may be all right, but if there is no steam in the machine the vessel will make no headway. III. Much natural affection unexpressed. There may be sap in the plant, but if there is no sun there will be no flower or fruit. Many hearts want sunshine; the cold chills them. They recoil from uncongenial influences.1. Sometimes the head is so full of cares that the heart has no play. The mind may be so distracted that it has no time to think of the claims of the heart, or no time or power to respond to its promptings. 2. There are many who can, and who do, both think and feel, but “ cannot” for want of means. How gladly would you do many things for those you love! But the hand is empty, the heart swells, and the tongue is dumb. “ The good I would do, I do not,” because I cannot. IV. Much sincere and ardent piety unmanifested. “ When I would do good, evil is present with me.” Evil stands like a sentinel at the door of the heart to prevent good getting out, and if it gets out, to distort, cripple, and pollute it.1. If veneration struggles to express itself in prayer, incarnate evil is at the heart and lips pleading “ no time” ; and if it struggles through, and makes time, then it distracts the thoughts. 2. If our affections would rise up to God, incarnate evil is there to fetter the soul; and if it escapes, then it presents innumerable idols to eye and heart. 3. If benevolence would show itself, incarnate selfishness bars the way; and if you overcome it, it will fill you with low motives. 4. If your affections try to be beautiful and tender, an evil temper distorts and pollutes them. 5. The life of the soul may be chilled and dwarfed by the want of piety in those around you. Conclusion:1. It is possible for a man to feel himself to be greater than his little world, and greater than he can make it. 2. God does not expect more from us than we are capable of being and doing. Virtue under difficulties is of finer quality than under more favourable circumstances, and God regards quality more than quantity. The widow’ s mite was of more value than the greater offerings of the rich. He regards and rewards “ the willing mind” where nothing more is possible. 3. We might have been better than we are. None of us have made the best use of our opportunities. 4. We might have done better than we have done. There is more cause for humility than for complaint. 5. We may do better in the future. There is no cause for despair. Let us not forget that it is in little things that love best expresses itself. Oh that we may so live and die that we may receive from the Master, “ She hath done what she could.” (Wickham Tozer.)Inefficacious convictions 1. It may be true that the apostle was describing a man under the bondage of the Jewish law, but it is no less true that he might have uttered these words concerning himself. But it must have been a humiliating confession. How much he wished the case to be otherwise! Adam did not more fervently wish it possible to go back into paradise. 2. But we have sometimes heard confessions, in something like the same terms, made in a very different spirit. Confessions that certainly there is something very wrong with us; but, then, there is no helping it; it is the common condition of man. I. Let us describe this state of mind. A clear apprehension as to the necessity of a serious attention to certain great concerns, and an earnest desire that these great concerns were duly attended to. But, still, they are not or in no such manner as it is felt they ought. Some fatal prevention lies heavy on the active powers, like the incubus in a dream. Again and again the conviction returns upon the man; and he wishes and resolves, but nothing is done. He wishes some mighty force might come upon him, and would be almost willing to be terrified by portentous phenomena. But nature is quiet, spirits do not encounter him, and he remains unmoved. II. How comes so deplorable a condition of a being “ made a little lower than the angels” ? It comes of the disorder and ruination of our nature., What is the disorder, the ruination of anything, but its being reduced to a state that frustrates the purpose of its existence, be it a machine, a building, or an animal? III. But what shall, a man, conscious of and lamenting such a state of mind, do? Shall he absolve himself from all duty respecting it? Soothe himself into a stupid contentment? Resign himself to despair? Infallibly the time must come when he will feet that this was not the way. No; he has a solemn work to do, and he must think of means. The immediate cause of this inefficacy is, that the motives are not strong enough. We want to be under a constant, mighty, driving power of good motives. When a mariner suffers a long, dead calm, how oft he looks up at the sails, and says, “ Oh, if the winds would but blow!” Now, there may be persons who will aver that a man can do no more respecting his motives than the mariner respecting the winds, We must think differently, and wish to inquire what practicable means he may find for strengthening the operation of good motives upon his mind.1. We must deeply think what it is that all the great motives are required for. What in us, for us, by us? This serious thinking will tend to render luminously distinct those grand considerations which ought to constitute our chief motives. 2. Then these being acknowledged, it should be our study to aggravate the force of those considerations in all ways. “ There is something that needs to be reinforced. It should be so today.” We should watch for anything to be added to their power, seize on everything that can be thrown into the scale. Observe how this takes place in the case of a motive which falls in with our natural inclination. The motive, then, of itself, as by an instinct for its good, catches all these things that serve to strengthen it. Without our care it avails itself of each casual thought, each passing impression. Observe, too, how fast the very worst motives may grow upon a man, and he never intend it! Oh! not such the condition of the good ones! 3. But, besides this general vigilance, there must be a direct, earnest effort to bring before the mind those realities which are adapted to make the right impressions. And here we appeal to the man who laments in the language of the text, and say, “ Cannot you do this?” And if he is sincere he will be willing to sustain a painful repetition of these applications. And if he feels that the motive takes hold of him, oh, let him be earnest that it may be retained and prolonged! 4. In connection with this, it will be well, by an exercise of thought, to endeavour to combine all the motives that tend to the same effect. But take special care of admitting an evil or doubtful principle into this combination. Revenge may work to the same point as justice; but here the companionship of the bad will vitiate the good. Each good motive must, to be of any essential value, be part of a whole system. There must be a vital circulation of the holy principles through the whole soul. The single part cannot by itself have pulsation and warmth and life. 5. Our concern respecting the influence of motives upon us must be directed to this indispensable point--the earnest cultivation of vital religion. This alone can put conscience into them. 6. Dwell often on the most instructive and impressive examples. And also there are many affecting scenes and events applicable to the principles that should move us (the death of friends, dreadful deaths, etc.).7. Choose the society which furnishes the best incitements. 8. Motives work best in fire, that is, in the warmth and animation of the passions. Where these are faint, so will be the actuating principles. Where, then, there is little fire of soul, let it not be wasted on trifling things, but applied and consecrated to give efficacy to the best principles. When there are barely combustibles enough for offering a sacrifice, it were sacrilege to take them away for baubles and amusements. But there is fire enough in heaven for all our noblest uses, and we want it as much as Elijah, when his altar and offering were drenched in water. But God has put into our hands that which will bring it down. He has promised the Divine energy of His Holy Spirit to those that ask Him. Then what have we to say to Him? “ Oh! infuse into these convictions, these motives, Thine own omnipotence! Here is a solemn consideration that glimmers in my mind--make it lighten! Here are the motives which Thou hast sent; but there is something between them and me; oh! make them break in upon me! Here is a languid, unavailing strife of the better principles against an overpowering force; oh! arm those principles with all that there is in heaven that belongs to them, and then my deadly oppressors will be drawn away! Here is a wretched corrupted nature averse to Thee and all that is good; oh! lay Thy new-creating hand upon it and it will be forever Thine!” (John Foster.) Romans 7:19 For the good that I would I do not: but the evil that I would not, that I do.The inward conflict I. The two I’ s; the I that wills; the I that does. II. The struggle between them. III. The result. (J. Lyth, D. D.)Christians not to overlook the grace they have The sight Christians have of their defects in grace, and their thirst after greater measures of grace, make them think they do not grow when they do. He who covets a great estate, because he hath not so much as he desires, therefore he thinks himself to be poor. Indeed, Christians should seek after the grace they want, but they must not therefore overlook the grace they have. Let Christians be thankful for the least growth; if you do not grow so much in assurance, bless God if you grow in sincerity; if you do not grow so much in knowledge, bless God if you grow in humility. If a tree grows in the root, it is a true growth; if you grow in the root grace of humility, it is as needful for you as any other growth. (T. Watson.)Two hearts A well-known missionary tells of a poor African woman who once said to him that she had two hearts, one saying, “ Come to Jesus,” the other saying, “ Stay away” ; the one bidding her to do good, and the other bidding her to do evil; so that she knew not what to do. He read to her the seventh chapter of the Romans. When he came to the verse, “ O wretched man that I am! who shall deliver me from the body of this death?” she said, “ Ah, Massa, that me; and me know not what to do.” And when he afterwards added the words, “ I thank God through Jesus Christ,” and explained them, she burst into tears of grateful joy. A rising barometer The barometer indicates approaching changes of weather--not by the high and low stand of the mercury in its tube, but by the rising or falling of the mercury. If a low barometer indicated storm, then there never would be fair weather on the tops of the mountains, where the rarity of the atmosphere causes a perpetual low barometer. But on the mountains, as everywhere else, the value of the barometric warnings lies in the tendency which they reveal. In like manner, many a poor Christian, surrounded by disadvantages and drawbacks, as by an atmosphere affording too little oxygen and lacking in pressure, displays to his own despondent self-examination a very low barometer of moral character and attainment. For his comfort we say, “ Do not be discouraged; but take many readings, and find out whether the mercury is rising. It is not a high, but a rising barometer that should give you joy.” (Christian World Pulpit.)Contrary influences The picture in the South Kensington Museum called “ Contrary Winds” well illustrates the opposing influences of which we all--especially those who, like the drunkard, have long been the slaves of an evil habit--are more or less the subjects. A toy vessel is in a tub of water. Two little boys are seen bending over the tub, exactly opposite each other, blowing with all their might, in order to get the mimic barque to go. Which shall prove the more powerful, which shall eventually conquer in the case of the soul, ofttimes seems a doubtful question. The real and the ideal:-- I. There is a faculty in the mind which philosophers call ideality.1. It is that quality which figures to our inward self something higher and more perfect than the actual; showing all things, not as they are, but as they might be. 2. See how this principle operates upon matter. A diamond in the rough is hardly better than quartz crystal; but the lapidary sees in it a blazing star. He has an idea, and he reproduces it on his wheel. Then how much higher is the diamond than it was in its undeveloped state! 3. This quality is at work upon society. It is the root of refinement in language. It is at work upon dress. It removes conduct far away from the gross and the vulgar, and gives a conception under which the family becomes nobler. It presents a view of the sweetness of affection which makes love more elevating and stimulating. 4. This principle, moreover, is the root stock of faith--that quality by which we discern relations and conditions, above all that nature knows, or that the ordinary thoughts of men have created. We hear men talking of reveries and poets’ dreams. I tell you, the best things in this world are the things that men themselves create, and that fill the air round about them with strange thoughts, and noble desires, and higher intercourse than ever the vulgar necessities of life permit. II. this quality enters into morality and religion, both for their elevation and their vexation.1. Of sincere and earnest Christians four-fifths might trace their troubles to not knowing the difference between ideal and real standards of conduct. Not Paul alone, but a great company bear witness, “ The good that I would I do not,” etc. Is there anything this morning that seems to you meaner than a lie? And yet you will tell lies before next Saturday, and be ashamed of it, and wish you had not, and swear that you will never do it again, and then do it. There is not a man here who has not a sense of what is honourable; but you are jostled by anger, rivalry, fear, avarice, and the vision fades in the actual, and goes out, and you enter into a vulgar bargain with your neighbour by which you gain and he loses, and if the grace of God is with you you are ashamed of it. So all the way through life. 2. No man’ s real conduct comes up to his ideal if he has the slightest faculty and exercise of ideality. How low, poor, unfruitful, the man who never has a sight of anything higher than that which he every day does! A man without a desire is not a man; he is an animal. And there is a perpetual struggle going on in the attempt to harmonise the ideal with the real. And this is the very groundwork of religious endeavour; and it works both ways. A man that is honestly trying to conform his life to the principles of Christ must become a miserable man. I cannot conceive of anything so horrible to a fine-strung nature as to have a vivid ideal of love, as made manifest by Christ, and then to measure by that the actual development of love in his own life. As ideality takes on the colours of things beautiful, so it intensifies the colours of things ugly. It is when the ideal comes clown and gives a heightened glory to truth that transgression becomes intolerable and unbearable; and many persons are so weighed down by it that it deranges their whole balance of mind. III. Sudden or rapid realisation of the ideal is not to be expected. If a cannon ball should be fired through an organ, and I should say, “ Return, you ball; and you, broken pipes, get up and put yourselves in your places,” it would not be more absurd than for a man to say to himself, “ Now everything in me has got to be harmonious at once.” Harmony in a man is the result of a life-long education and drill. A man feels, “ It was my duty to have acted thus and so.” Yes, just as it is the duty of my apple trees to bear fruit; but my apple trees will not bear fruit until they are grown. And a man wants, in every process of his development, to wait for its ripeness. No one expects a young man just graduated from the law school to be an old-headed lawyer at the beginning. He may have the making of one; but there must be a great deal of unfolding by which he shall come to it. No man imputes blame to the child because he does not know the exercise of the gymnasium at first. And yet it is supposed that when a man is converted the whole weight of responsibility instantly rests upon him; and men feel, “ There I come short; there I overreach; and God sets down great black marks against me” ; and one and another give up. Now, rawness is not sinfulness, nor is imperfection disobedience. Where a man knows what he ought to do, and can do it, but deliberately omits it, that is a sin; but the omission is not sinful in one who is not competent or who does not know. How much more the Psalmist knew than we do (read Psalms 103:13-17). It is under the benediction of this God that I say to nervous and self-condemnatory people, who fear God and desire to obey His commandments, but who are constantly stumbling from imperfections, Be not ashamed; for you are under the administration of a God that pities as a father pities, and that bears with the world’ s imperfections as a schoolmaster bears with the imperfections of his scholars. If a child of eight cannot write a fine hand, how shall a man without a period of education write the invisible letters that come from the inspiration of God’ s Spirit? IV. The attempt to realise ideals is nearer perfection in those great natures who have been at once the stars that guided human nature upward, than the comets that have fallen on it and blasted man’ s hopes. Jonathan Edwards was a type of Christianity that flew, and he has developed a conception of possible being. It is transcendent literature that we cannot afford to lose; and yet, let men take Edwards’ writing to test themselves by, and it will drive nine hundred and ninety-nine out of every thousand into despair; and they will say, “ If that is the test of being a Christian, I am not one, and I never can be one.” And by holding up this conception before the young and the infirm, we shut the door of heaven. It throws a pall over the Christian life; whereas the voice of wisdom says, “ All her ways are ways of pleasantness, and all her paths are peace.” “ Come unto Me, and I will give you rest. Take My yoke; it is easy. Take My burden; it is light.” V. The way of religion in this matter is a great deal easier than the way of nature. The way upward is easier than the way downward. At every step gained the complication grows less, and the impulse grows more. The religion of the New Testament is hopeful. It is dark only to those who know what it is, and whose reason recognises it as being holy, just, and good, but who deliberately say, “ I will have none of it.” They are on the same plane with him who knows very well what fire is, but who says, “ I do not care, I will walk in the fire.” So he can, and he will take the consequences. They are on the same plane with the man who says, “ I know that drink fires the blood; nevertheless I will drink.” So it is throughout the whole sphere of God’ s law of moral conduct. God says to every man that wants to learn, “ I will give you time, opportunity, and encouragement; and I will forgive all your infirmities and transgressions so long as your face is toward the heavenly land” ; but if a man says, “ I do not care for the heavenly land,” and does not strive to rise toward it, but follows his own devices, woe be to him. (H. Ward Beecher.)The Christian’ s conquest over the body of sin The text is one of those hard places of St. Paul which, as St. Peter says, the ignorant and unstable wrest to their own destruction. For the proper stating of this case of conscience there must be considered-- I. What are the proper causes which place men and keep them in this state of a necessity of sinning, so that we cannot do the good we would? etc.1. The evil state of our nature which we may know by experience. 2. The evil principles which are sucked in by the greatest part of mankind. We are taught ways of going to heaven without forsaking our sins, repentance without restitution, charity without hearty forgiveness and love, trust in Christ’ s death without conformity to His life, once in God’ s favour always in it, that God’ s laws are for a race of giants. No wonder, then, that men slacken their industry, and so find sin prevail. 3. Bad habits. An evil custom is as a hook in the soul which draws it whither the devil pleases. Thus evil natures, principles, and manners are the causes of our imperfect willing and our weaker acting in the things of God. But what then? Cannot sin be avoided? Cannot a Christian mortify the deeds of the body, or Christ cleanse us from our sins? The next particular to be inquired of is-- II. Whether or no it be necessary and therefore possible for a servant of God to hate evil and avoid it? “ He that saith he hath not sinned is a liar” ; but what then? Because a man has sinned it does not follow that he must do so always. “ Go and sin no more,” saith Christ. The case is confessed “ that all have sinned” ; but is there no remedy? God forbid. There was a blessed time to come, and it has long since come; “ Yet a little while and iniquity shall be taken out of the earth, and righteousness shall reign among you” ; for this is the day of the gospel. When Christ comes to reign in our heart by His Spirit, Dagon and the Ark cannot stand together--we cannot serve Christ and Belial. As in the state of nature no good thing dwells within us, so when Christ rules in us no evil thing can abide. “ Every plant that my heavenly Father hath not planted shall be rooted up.” “ With men this is impossible, but with God all things are possible.” As there is a state of carnality in which a man cannot but obey the flesh; so there is a state of spirituality, when sin is dead and righteousness alive. In this state the flesh can no more prevail than the spirit could in the other. Some men cannot but choose to sin (Romans 8:7); but we are not in the flesh, and if we walk in the Spirit we shall not fulfil the lusts of the flesh (see 1 John 3:9; Matthew 7:18). Through Christ that strengtheneth us we can do all things. So it is necessary and possible to mortify sin and escape the slavery of “ the good that I would I do not,” etc. III. In what degree this is to be effected, for no man can say he is totally free from sin. All men’ s righteousness will be found to be unrighteous if God shall enter into judgment with us: therefore after our innocence, we must pray for pardon. But concerning good men, the question is not whether or no God could not in the rigour of justice blame them for their indiscretion, or chide them for a foolish word and a careless action, a fearful heart and trembling faith; these are not the measures by which He judges His children; but the question is whether any man that is covetous, proud, or intemperate, can at the same time be a child of God? Certainly he cannot. But then we know that God judges us by Jesus Christ, i.e., with the allays of mercy; with an eye of pardon; with the sentences of a father. By the measures of the gospel He will “ judge every man according to his works.” These measures are--1. In general, this. A Christian’ s innocence is always to be measured by the plain lines of the commandments, but is not to be taken into account by uncertain fond opinions and scruples of zealous or timorous persons. Some men say that every natural inclination to a forbidden object is a sin; if so, then a man sins whether he resists his inclinations or not. And there is no difference but this: he that yields, sins greatest; and he that never yields, but fights on, sins oftenest: hence the very doing our duty supposes sin. But God judges of us only by the commandment from without, and from the conscience within. He never intended His laws to be a snare to us. He requires of us a sincere heart and a hearty labour in the work of His commandments: He calls upon us to avoid all that His law forbids and our consciences condemn. 2. In particular-- (1) Every Christian is bound to arrive at such a state that he have remaining in him no habit of any sin whatever. Our old man must be crucified; the body of sin must be destroyed. (2) He that commits any one sin by choice and deliberation is an enemy of God, and under the dominion of the flesh. (3) Every Christian ought to attain to such a state as that he shall never sin, even by passion, i.e., no passion ought to make him choose a sin. (4) The Christian must strive to gain so great a dominion over his sins that lie be not surprised on a sudden. This indeed is a work of time, and it is well if it ever be done, but it must be attempted. IV. By what instruments all this is to be done.1. Faith. He that hath faith like a grain of mustard seed can remove mountains: “ All things are possible to him that believeth.” We pray in the Te Deum, “ Vouchsafe, O Lord, to keep us this day without sin.” Have we any faith when we so pray? 2. Watchfulness--by running away from temptation, being always well employed, and laying in provisions of reason and religion. 3. The mortification of sin, which should be so complete that no nest egg, no principles of it or affections to it, be willingly or carelessly left. But if sin be thus eradicated some argue that we shall become proud. But how should pride spring up if there be no remains of sin left? Will a physician purposely leave the relics of a disease and pretend he does it to prevent a relapse? Is not a relapse more likely if the sickness be not wholly cured? 4. Experiment. Let us never say that we cannot be quit of our sin before we do all we can to destroy it. Put the matter to the proof, and trust to the all-sufficiency of grace. 5. Caution concerning thoughts and secret desires. “ Lust, when it is conceived, bringeth forth death” ; but if it be suppressed in the conception it comes to nothing. 6. If sin hath gotten the power of you, consider in what degree it has prevailed; if only a little, the battle will be more easy, and the victory more certain. But then be sure to do it thoroughly. If sin has prevailed greatly, you have much to do; therefore begin betimes. Conclusion: Every good man is a new creature, and Christianity is a Divine frame and temper of spirit, which, if we pray heartily for and obtain, we shall find it as hard and uneasy to sin as now we think it to abstain from our most pleasing sins. (Jeremy Taylor.) Romans 7:21-25I find then a law, that, when I would do good, evil is present with me.The inward conflict There is no word with which we are more familiar than “ conflict.” We see strife everywhere; amongst the elements of nature, the beasts and birds, nations and families. On the arena of political, mercantile, and social life there is ever a ceaseless conflict between opposing interests and wills. But there is no strife so severe as that which is carried on between the principles of good and evil in the soul. I. The ground of the Christian’ s complaint. “ The law in his members,” which--1. Prevents him from attaining that standard of excellence which is presented before him in the Word of God. He “ cannot do the things that he would.” His desire is to be perfectly conformed to the law of God, but it is thwarted by corrupt inclinations, and often he is betrayed into acts which he bitterly deplores. 2. Hinders the full development of his spiritual life. Every Christian has the outline of Christ’ s image. Just as the oak is folded up within the acorn; just as the first beam of light is the sure precursor of noon; just as in the child there is the man, so in grace are all the elements of glory. The imperfection of Christ’ s image in the Christian arises solely from the corruptions of his nature; hence it is like the sun obscured by a mist, or a plant whose vitality is impaired by a poisonous atmosphere. The brightest light burns but dimly if the atmosphere is impure, and an instrument that is out of tune will give forth discordant notes, even though the hand of a master should sweep the chords. It is this corrupt nature that weakens your faith, contracts your knowledge, and damps your zeal. 3. It produces much mental distress. How can there be peace when there is constant warfare within? How can “ a holy God” look with approval on beings so sinful? Hence doubt, discouragement, and fear. Moreover, anxiety is sometimes felt as to the result of the conflict. II. The source of the Christian’ s hope.1. Deliverance from the power of evil comes to us from without, not from within. Sin never works its own cure, nor does the sinner ever release himself from its miserable bondage, A poison may lose its virulence, and for a broken or a wounded limb nature has a healing art. But who ever heard of sin dying out from the soul? 2. This deliverance is vouchsafed to us by God through Christ. In no other way can deliverance from the power of sin be achieved. A man who has nothing to oppose to temptation but the power of his will, or his fear of consequences, is like a man walking on thin ice. Christianity finds an infinite evil and proposes an infinite remedy. Beholding us under the dominion of sin, it provides for us release, for “ if the Son make you free, ye shall be free indeed.” And He does so through His Spirit. What we need is no external reformation, such as law or moral precepts effect, but an inward and spiritual change. And God alone can do this. It matters not what is the evil that you dread, by the grace of God you can overcome it. 3. This deliverance will be progressive and eventually final. There may be many an alternate victory and defeat; but courage, the work is begun, and perfect freedom will come at length. (H. J. Gamble.)The inward conflict Notice-- I. The leading desire of all true believers: “ they would do good.”1. Every real Christian would be conformed to the will of God in heart and life. Whatever advance he has made, he is still sensible of deficiency, and presses after higher attainments. 2. The spiritual principle imparted in regeneration has a necessary tendency to what is good. What the enlightened understanding approves the sanctified will prefers. 3. This prevailing inclination of the will to what is good is a manifest token of Divine grace, for it is God that worketh in us to will. The will is the man, and the obedience of the will is the obedience of the man (2 Corinthians 8:12). II. The impediments to this desire: ‘‘ evil is present with me.”1. Sudden and unseasonable discursions of the mind, unfitting and indisposing us for duty (Job 15:12; Jeremiah 4:14). 2. Unbelieving jealousies and suspicions, either with respect to ourselves or God. Faith animates the soul, but unbelief weakens and destroys its energies. If the soul makes some efforts heavenwards this clips its wings (Psalms 13:5; Psalms 73:13; Psalms 87:9). 3. Unworthy motives and sinister ends. We are in danger of being influenced by selfishness, pride, or legality, in all our religious duties; and ere we are aware they become polluted with some evil which is present with us (Isaiah 58:3; Zechariah 7:5). 4. Worldly thoughts and cares. If we do not decline the invitation of the gospel, and go to our farms and our oxen, yet our farms and our oxen will come to us. In running the Christian race we must lay aside every weight, and the sin which easily besets us; and the world is a weight sufficient to impede our spiritual progress (Psalms 119:25). III. The reason why the attainments of believers are so inadequate to their wishes and desires. “ I find then a law,” that when I would do good, evil is present with me.1. This “ law” is indwelling sin, which is said to be-- (1) A law in the members (Romans 7:23), not only because it resides in the members, but because it employs them in its service. (2) The law of sin and death, being that which impels to sin and leads to death (Romans 8:2; James 1:15). 2. It is a law within us, which we carry with us into the closet, into the temple, into the city, into the wilderness, and even to a sick and dying bed. It mingles with our choicest duties, and spoils our sweetest enjoyments. It makes this world a Bochim, a place of tears (Romans 7:24; 2 Corinthians 5:2). 3. Indwelling sin still has the force of law, maintaining a complete ascendency over every unrenewed heart; and though it was not a law to Paul, yet it was a law within him, and the source of daily vexation. Conclusion:1. We see that the Christian is better known by what he would be than by what he really is. If his progress were as rapid as his desires are strong, how happy would he be! 2. The best of men have no need to be proud of their performances, every work is marred in their hands. 3. Since the saints on earth have no perfection in themselves, let them be thankful for that perfection they have in Christ (Colossians 2:10). 4. We see the difference between the hypocrite and the real Christian. Sin has the consent of the will in the one, but it is not so with the other. 5. It is no wonder that amidst the conflicts and dangers of the present state the Christian longs to be in heaven (Romans 8:22-23). (B. Beddome, M. A.)The inward conflict I. The condition of the awakened sinner.1. Miserable.2. Salutary.3. Hopeful.4. Perilous. II. The startling discovery of the awakened sinner. He finds--1. That he is not free to do good.2. That evil predominates over him.3. That this is the law of his corrupt nature. III. The happy change effected by Christ in the heart of the awakened sinner.1. Condemnation succeeded by peace.2. Sorrow by joy.3. Complaining by gratitude.4. Conflict by conquest. (J. Lyth, D. D.)The daily struggle A “ law” here means an habitual thing: as we speak of the laws of nature, the laws of electricity, etc. I. The law of the new man.1. The Christian “ would do good,” etc. The desires are an index of the affections. If a man loves a thing he desires that thing. The mother parted from her child desires her child again; the patriot, far from his country, desires and seeks to return to it. The child of God would do good, not merely to escape hell, but because he has a love for holiness. 2. He delights in what is good (Romans 7:22). “ O how I love Thy law!” is the language of all the children of God. What excites the repugnance of the unrenewed mind is delightful to the new mind. “ I love it, though my utmost efforts only show me how far I come short of its perfection; I welcome it, though it condemns, and I long to wake up after its perfect image.” 3. He actually does good. We have no right to use a lower language than God uses; and therefore every child of God is called upon to do good, and may do good, and God is well pleased with the good he does. God hears the prayers and praises of His people, and has complacency in them. God marks the labours of love of His people, and will reward them. As far as anything we do is of the new nature it is good, for whatever is of the Spirit is spiritual, and whatever springs from the new nature is of God; “ for we are His workmanship, created anew in Christ Jesus unto good works.” And not only so, but being a law, it lasts, and being lasting, he will persevere in doing good. “ He that endureth to the end, the same shall be saved.” II. But that the Christian may know the conflict he is to maintain, let us look at the law of the old man. “ I find a law, that when I would do good, evil is present with me.”1. Now this is not the mere sense of natural conscience that now and then reproves and then evil inclinations rise and burst like the waters when they are dammed up; for the spiritual conflict issues in habitual, I do not say invariable, victory. If a man were all holy, as he will be in heaven, there would be no conflict; but if a man is a heavenly scion grafted by the Spirit upon the old nature, so that the old stem is still corrupt, whilst the new branches of the new tree are holy, and therefore their fruit good, then there will remain the old stem. Still in the old man the imaginations, desires, affections, motives, are always downward, earthward, sinward; the desires, aspirations, affections, hopes of the new man are pure and heavenward and Godward: so you have the man as he was, and the new man as through grace he is. No man this side of heaven is out of the reach of sin and out of the danger of temptation. Opportunity acting upon sinful inclination may lead the best of men to fall into sin. 2. Then we have an evil world. This world which is ever about us, in our families, relationships, business; the world with all its show and pride, tempting some with its pleasures, baiting the hook for others with its riches, how tempting a world it is--when the Christian would do good it is present with him. 3. And when the believer would do good, the evil spirit is present with him. Satan with his emissaries is trying to hinder, harass, and destroy. Conclusion:1. Does not this teach us that we have constantly to watch and pray, that we enter not into temptation? If you have not looked upon your Christian life as a conflict, you have not taken a right view of it. 2. And then, is there not in all this an encouragement to go continually to Him in whom we have righteousness and strength? “ If any man sin we have an advocate with the Father,” etc. (Canon Stowell.)The bondage of sin I. Wherein it consists.1. The will desires, approves, attempts what is good.2. But is overpowered and led captive by that which is evil. II. Why is it the source of so much misery? Because it makes man at variance--1. With himself.2. With the law of God.3. With his own interest, bringing condemnation and death. III. How we may be delivered from it.1. By the grace of God.2. Through Christ. (J. Lyth, D. D.)The law of sin in believers an evil ever present Learn-- I. That there is an evil principle even in the hearts of true believers. By nature it is treated as our familiar friend (Romans 7:20); not as a wayfaring man, or as a stranger that tarrieth for a night. It is ever ready to betray us into evil, or to interrupt us in duty, so that when we would do good evil is present with us, at all times, in all places, and in all duties. II. This abiding principle has the force and power of a law. As the word, when applied to the principle of grace, in Romans 7:18, implies not merely the presence, but also the activity of it; so here. And though it be weakened, yet its nature is not changed, and this teacheth us what endeavours it will use for regaining its former dominion; and what advantage it has against us. It “ doth easily beset us.” An inmate may dwell in an house, and yet not be always meddling; but this law so dwells in us that when with most earnestness we desire to be quit of it, with most violence it will force itself upon us. “ Wherefore let him that thinketh he standeth take heed lest he fall.” III. Though this law be naturally present with all men, yet it is the distinguishing privilege of some to feel it, and to mourn continually under it.1. How few are there who are concerned about it! As it is natural to us, so most men are ready to imagine, either that there is no such principle within them, or that if there be, it cannot be sinful, but only constitutional. Others represent it as belonging to the very essence of the soul, and they conclude it is all in vain for any to strive against it. But our apostle clearly distinguishes between sin and the faculties of the soul. The inhabitant must be different from the house in which it dwelleth. 2. If there be such a law of sin, it is our duty to find it out. What will it profit a man to have a disease and not to discover it; a fire lying secretly in his house and not to know it? So much as men find of this law in them, so much they will abhor it and no more. Proportionably also to their discovery of it will be their earnestness for grace. IV. That they who feel this evil law, ever present with them, will complain most when they aim best. When I would do good, evil is present with me. (J. Stafford.)Heart, its aberrations The compass on board an iron vessel is very subject to aberrations; yet, for all that, its evident desire is to be true to the pole. True hearts in this wicked world, and in this fleshly body, are all too apt to swerve, but they still show their inward and persistent tendency to point towards heaven and God. On board iron vessels it is a common thing to see a compass placed aloft, to be as much away from the cause of aberration as possible; a wise hint to us to elevate our affections and desires; the nearer to God the less swayed by worldly influences. (C. H. Spurgeon.)For I delight in the law of God after the inward man. Delight in the law I. Indicates the tendency of the heart. II. May co-exist with much evil. III. Has its full expression in a holy life. (J. Lyth, D. D.)Delight in the law of God I. Why? 1. Because it is the transcript of the mind and will of God our Father.2. Because it is salutary and beneficial both to ourselves and to others.3. Because it is congenial to our renewed nature. II. How manifested?1. By studying it.2. By practising it.3. By trying to bring others under its acknowledged authority. The word συνήδομαι is a very strong expression, implying real sympathy and inward harmony with the commandments. You might as well talk of a person without an ear for music delighting in the oratorios of Mendelssohn, as of one dead in trespasses and sins delighting in the Divine law. No unrenewed person ever yet delighted in the law as the law of God, and that too “ in the inward man.” A rebel may be able to see the wisdom of the measures framed by the monarch for the guidance of his subjects, but he cannot delight in them in his innermost soul as the laws proceeding from the throne. For this there must be a change in his mind, he must become loyal. (C. Neil, M. A.)Delighting in the law of God I. Different senses of the term “ law.”1. That which binds: hence the law of God as a rule of life whether revealed in the Scriptures or in the heart. 2. The law as distinguished from the prophets. 3. The law as distinguished from the gospel. 4. The whole revelation of God as contained in the Scriptures. This is the sense in which the word is often used in the Psalms, and in which we now take it. II. What is meant by delighting in it. In general this is “ to regard with lively satisfaction and pleasure.” But what the expression really implies, depends on the nature of the object. To delight in a landscape expresses a different state of mind from delighting in a friend, and delight in a poem from delighting in the law of God. There is--1. An aesthetic delight in the Scriptures such as Lowth strongly expresses in his “ Hebrew poetry.” Many admire the histories, prophecies, and portraiture of character in the Bible. 2. An intellectual delight in the wisdom of its laws and institutions. The principles of its jurisprudence and government have been the admiration of statesmen. 3. A mere delight in the purity of its precepts. This is exhibited by those who deny its Divine origin. All this is different from what is meant in the text. III. True delight in the law of God is due to the influence of the Spirit.1. This influence is-- (1) A subjective change in the mind analogous to opening the eyes of the blind; such a change as imparts the power of spiritual vision. This is not enough. A man may have the power of vision in a dark room. (2) It produces a revelation of the truth in its true nature and relations. This is experienced much more abundantly at some times than at others. 2. The effect of these operations is-- (1) An apprehension of the truth and, consequently, of the Divine origin of the law. (2) An appreciation of its excellence. (3) An experience of its power to sanctify, console, guide, etc. (4) An acquiescence in it and rejoicing in it as an exhibition of God’ s character, the rule of duty, the plan of salvation, the person and work of Christ and the future state. Conclusion: The more we delight in the law of God the more we shall be conformed to it, and the better able to teach it. (C. Hodge, D. D.)Delight in the law, a good sign of a gracious heart 1. Of the blessed man the Psalmist says (Psalms 1:1-6) that “ his delight is in the law of the Lord,” and therefore doth he meditate in it, day and night. That which is the burden of a carnal heart is the delight of the renewed soul. This was the happy experience of our apostle. In the preceding verse he speaks of a living principle within him, willing that which is good. Here he carries his thoughts further: for to delight in the law of God is more than to will that which is good. 2. The word, here rendered “ delight,” is not found anywhere else in the New Testament. The apostle makes use of an uncommon word to express unspeakable satisfaction. I. It is the distinguishing character of a good man, that he delights in the law of God.1. The children of God delight to know and do the will of their Father (1 John 5:3). 2. As every child of God hath his measure of light to behold the excellency of the Divine law, so he hath his measure of delight in it. 3. If you love the law of God, you will take pleasure in it, even though it condemns you; you will not wish it were changed for one less holy. You will also meditate upon it, and study conformity to it. II. A true delight in the law of God is an unspeakable blessing.1. Such a delight must spring from love; and you know how studious love is to please; preferring the will of the object beloved to its own will. So love to God will turn all duty into delight. 2. This delight in the law of God supposeth some good degree of conformity to the object beloved. In all love three things are necessary. Goodness in the object, knowledge of that goodness, and suitableness, or conformity. These three things united beget love, and, if they increase, they will produce that delight which our apostle professes in the law of God. 3. This delight can never be produced, but by seeing the law as it is in Christ. It was in the heart of Christ: “ Thy law is within My heart.” By viewing the law in Christ, the believer unites the law with the gospel, and they mutually embrace each other: while both agree to promote the happiness of the creature, and the glory of the Creator and Redeemer. III. Although this delight is a proof of our conformity to Christ, yet our apostle would not have us conceive too highly of it in the present imperfect state. There is something, even in believers themselves, which does not, cannot delight in the law of God. So far as a man is sanctified, so far will he delight in the law of God, and no further. There is flesh as well as spirit in the best of saints upon earth. (J. Stafford.)The opposing laws I. The conflict.1. It is a strife between two instincts called laws. The law of God desires to obtain the mastery over the soul. But the law of nature resists its influence. 2. This strife originates the fact of our dual nature. The inner man is the spirit of life which naturally has heavenly instincts and desires. But the “ members” composed of the earth naturally desire earthly things. Hence the two desires do pull different ways. 3. The strife exists because the fall of man into sin. Originally man’ s higher nature was obedient to God. He sinned through yielding to the outer man. Through his higher instincts yielding to bodily impulses, he cast to the wind all the nobler feelings of the inner man. II. The nature of this conflict.1. It is, in a Christian man, a strife between what he loves and what he hates, between what he knows to be right and for his good and what he knows will be his ruin. 2. Although we are conscious of this fact, still we find the law of sin prevailing. In the warfare we find that the spiritual law and desire and knowledge often get the worst of it. III. What is the moral influence of this inevitable conflict?1. To teach us not to expect too much in this world. We are not to be cast down by failure. Half of those who go back do so owing to discouragement. They are too sanguine. We are not to look upon life in this world as life in heaven, where it will be without temptation. But-- 2. We are not to relax in our struggles. The fact of our having to fight shows that God never intended us to enter heaven without doing something to show that we are worthy of the reward. We may not be able to obtain a victory at present, but we may hold our own and make advance. Conclusion: We learn--1. That it is not always knowledge of what is right nor love of what is good that saves a man. The inner man may delight in Divine things, but worldly things may be too strong for him. What are you to do, then? Fight, strive. 2. That we long for that time when our higher nature shall be victorious, and our lower nature purified. 3. How foolish it is to meet worldly temptations with worldly weapons. The arm of flesh can never resist flesh. Arguments, reasonings, etc., are vain. 4. To appreciate the heavenly armour, and the sanctifying influence of the Holy Spirit. 5. Humility, and that victory is not to the strong. (J. J. S. Bird, B. A.)Why am I thus ?-- I. In every true Christian the ruling power in him delights in the law of God.1. The new nature cannot sin because it is born of God. We are made partakers of the Divine nature, and therefore delight in the law of God. (1) We would not wish to have one syllable of that law altered, though it condemns us. We perceive it not as truth established by investigation, but as truth all radiant, shining in its own majesty. (2) Nor would we have the spirituality of the law in any degree compromised. We are not only pleased with the law as we read it, but with the very spirit of the law. He never thinks that God is too exacting. (3) We desire to have no dispensation from the law. In the Church of Rome indulgences are regarded as a blessing. We ask no such favour. A license even for a moment would be but a liberty to leave the paths of light and peace to wander in darkness and danger. (4) We desire to keep the law according to the mind of God. If it were proposed to us that we should have whatever we should ask for, the gift we should crave beyond every other is holiness. 2. Now, every Christian that has that desire within his soul will never be satisfied until that desire is fulfilled, and-- (1) This shows that we delight in the law of God after the inward man. (2) This, however, is proved in a more practical way when the Christian overcomes many of the desires of the flesh and of the mind. Often in striving to be holy he has to put himself to much stern self-denial; but he does it cheerfully. When a man is willing to bear reproach for righteousness sake, then it is that the man gives proof that he delights in the law of God. II. Where there is this delight in the law of God, yet there is another law in the members conflicting with it. Paul could see it first, and then he had to encounter it, and at length to some extent he was enthralled by it.1. There is in each one of us a law of sin. (1) It may be seen even when it is not in operation, if our eyes are lightened. Whenever I hear a man say he has no propensity to sin, I infer at once that he does not live at home. Sometimes it is dormant. Gunpowder is not always exploding, but it is always explosive. The viper may be coiled up doing no damage; but it hath a deadly virus beneath its fangs. (2) Sin generally breaks forth suddenly, taking us by surprise. (3) But note when there is most money in the house, then is the likeliest time for thieves to break in; and when there is most grace in the soul the devil will try to assault it. Pirates were not accustomed to attack vessels when they went out to fetch gold from the Indies: they always waylaid them when they were coming home. Let us be more watchful than in seasons of tranquility. (4) It is remarkable how sin will show itself in the holiest of duties. When you feel that you ought to pray, do you not find sometimes an unwillingness? When your soul is led away with thoughts of things Divine, straight across your soul there comes a bad thought. Or perhaps you get through your devotion with much delight in God; but presently there steals over your mind a self-satisfaction that you have prayed so well that you must be growing in grace. Perhaps, again, you did not feel any liberty in prayer, and then you will murmur you might as well give up praying. 2. And this law in his members “ wars against the law of the mind.” There must be two sides to a war. (1) We have known this warfare on this wise. A wrong desire has come and we have utterly loathed it, but it has followed us again and again. We have been harassed with doubts, yet the more bitterly we, have detested them the more relentlessly they have pursued us. Mayhap, a hideous sentiment is wrapped up in a neat epigram, and then it will haunt the memory, and we shall strive to dislodge it in vain. (2) Whence these evils? Sometimes from Satan; but most commonly temptation derives strength as well as opportunity from the moods or habits to which our own constitution is prone. (3) But the war carried on by this evil nature is not always by the continual besieging of the soul, at times it tries to take us by assault. When we are off our guard up it will come and attack us. 3. This warring brought Paul into captivity to the law of sin. Not that he means he wandered into immoralities. No observer may have noticed any fault in the apostle’ s character, but he could see it in himself. It is a captivity like that of the Israelites in Babylon itself when a child of God is suffered to fall into some great sin. But, long before it comes to that pass, this law of sin brings us unto captivity in other respects. While you are contending against inbred sin doubts will invade your heart. Surely if I were a child of God I should not be hampered in devotion or go to a place of worship and feel no enjoyment. Oh, what a captivity the soul is brought into when it allows inbred sin to cast any doubts upon its safety in Christ. III. It is some comfort that this war is an interesting phase of Christian evidence. Such as are dead in sin have never made proof of any of these things. These inward conflicts show that we are alive. The strong man while he keeps the house will keep it in peace. It is when a stronger than he comes to eject him that there is a fight. Do not be depressed about it. The best of God’ s saints have suffered in this very same manner. Look up yonder to those saints in their white robes! Ask them whence their victory came. The richest consolation comes from the last verse. Though the fight may be long and arduous, the result is not doubtful. You will have to get to heaven fighting for every inch of the way; but you will get there. (C. H. Spurgeon.)The Christian warfare and victory I. A believer delights in the law of God (verse 22).1. Before a man comes to Christ he hates the law of God (Romans 8:7) on account of-- (1) Its purity. It is infinitely opposed to all sin. But natural men love sin, and therefore they hate the law, as bats hate the light and fly against it. (2) Its breadth. It extends to all their outward actions, seen and unseen; to every idle word; to the looks of their eye; it dives into the deepest caves of their heart; it condemns the most secret springs of sin and lust that nestle there. (3) Its unchangeableness. If the law would let down its requirements then ungodly men would be well pleased. But it is unchangeable as God. 2. When a man comes to Christ this is all changed. He can say, “ I delight in the law of God after the inward man.” “ O how I love Thy law.” “ I delight to do Thy will.” There are two reasons for this: (1) The law is no longer an enemy. “ Christ hath redeemed me from the curse of the law,” etc. (2) The Spirit of God writes the law on the heart (Jeremiah 31:38). Coming to Christ takes away our fear of the law; the Holy Spirit coming into our heart makes us love the law. II. A true believer feels an opposing law in his members (verse 23). When a sinner comes first to Christ, he often thinks he will never sin any more. A little breath of temptation soon discovers his heart, and he cries out, “ I see another law.” Observe--1. What he calls it, “ another law” ; quite different from the law of God--“ a law of sin” (verse 25); “ a law of sin and death” (Romans 8:2). It is the same law which is called “ the flesh” (Galatians 5:17); “ the old man” (Ephesians 4:22); “ your members” (Colossians 3:1-25); “ a body of death” (verse 24). 2. What His law is doing--“ warring.” There never can be peace in the bosom of a believer. There is peace with God, but constant war with sin. Sometimes, indeed, an army lies in ambush quiet till a favourable moment comes. So the lusts often lie quiet till the hour of temptation, and then they war against the soul. The heart is like a volcano, sometimes it slumbers and sends up nothing but a little smoke; but the fire will soon break out again. Is Satan ever successful? In the deep wisdom of God the law in the members does sometimes bring the soul into captivity. Noah was a perfect man, and walked with God, and yet he was drunken. Abraham was the “ friend of God,” and yet he told a lie. Job was a perfect man, and yet he was provoked to curse the day of his birth. And so with Moses, David, Solomon, Hezekiah, Peter, and the apostles. (1) Have you experienced this war fare? It is a clear mark of God’ s children. (2) If any of you are groaning under it-- (a) Be humbled. (b) Let this teach you your need of Jesus. (c) Be not discouraged. Jesus is able to save you to the uttermost. III. The feeling of a believer during this warfare.1. He feels wretched (verse 24). There is nobody in this world so happy as a believer. He has the pardon of all his sins in Christ. Still when he feels the plague of his own heart he cries, “ O wretched man that I am!” 2. He seeks deliverance. If lust work in your heart, and you lie down contented with it, you are none of Christ’ s! 3. He gives thanks for victory. Truly we are more than conquerors through Him that loved us; for we can give thanks before the fight is done. (R. M. McCheyne, M. A.)Sin--conflict with--victory over We have here-- I. Paul’ s experience.1. That there were within himself two conflicting principles. 2. That these principles were under the direction of opposing intelligences--“ Warring.” The conflict is not a collision between blind forces. In every war there is intelligence on both sides. The “ law of the mind” is under the direction of the “ Captain” of our salvation. That of “ the members” is under the direction of the devil. The “ Holy War” in the “ Town of Mansoul” is more than a poetic dream. 3. That the tendency of sin is to make men slaves to itself. When sin is indulged in for a length of time the power of resistance is weakened, and man becomes the helpless prey of the foe. Witness the miser, sensualist, opium eater, drunkard, etc. The grasp of sin is a tenacious one. It rallies, too, after many a defeat, and clings with deadly obstinacy oftentimes to those most “ valiant for the truth.” II. Paul’ s emotions in the face of his experiences. He felt--1. “ Wretched,” 2. Loathsome. Sin was as hateful as a corpse is to living men. 3. Helpless. “ Who shall deliver me?” 4. Hopeless. The whole verse seems a wail of despair. “Who shall,” etc. III. Paul’ s deliverance. “ I thank God,” etc. The darkest hour is nearest the dawn. This deliverance was--1. From God. God alone is able. “ Who can forgive sins but God?” It is He only who giveth us the victory, etc. 2. Through Christ. Paul knew of no other way. His good moral life (Philippians 3:1-21), his mental culture (Acts 17:1-34), his zeal for the cause of God (2 Corinthians 11:1-33); in none of these does he hope. IV. Paul’ s inference from the whole. “ So then with the mind,” etc. Victory is at hand. The enemy is routed from the citadel.1. The better part of his nature--the immortal part--was in the service of God. 2. Only the inferior part--the mortal members of the flesh--were in any sense in the service of sin. (R. T. Howell.)Victory amid strife 1. Such is the weary conflict which Adam’ s fall entailed on all born in the way of nature. In paradise there was no disturbance; God had made them for Himself, and nothing had come between them and God. They knew not sin, and so knew not what it was to sin; they could not even fear sin which they knew not. Man lived as he willed, since he willed what God commanded; he lived enjoying God, and from Him, who is good, himself was good. 2. To fall altered the whole face of man. Easy was the command to keep. The heavier was the disobedience which kept not a command so easy. And so, because man rebelled against God, he lost the command over himself. He would not have the free, loving, blissful service of God; and so he was subjected to the hateful, restless service of his lower self. Every faculty became disordered. Yet is there, even in unregenerate man, some trace of his Maker’ s bands. He cannot truly serve God, but he cannot, until he has wholly destroyed his soul’ s life, tranquilly serve sin. Yet, “ lust of the flesh, lust of the eyes, and pride of life,” are the more powerful. He obeys, though unwillingly, “ the law of sin” which he had taken upon himself; not wholly lost, because not willingly. 3. Such was our state by nature, to heal which our Redeemer came. He willed to restore us; but He willed not to restore us without cost and trial of ours. He wills that we should know how sore a thing is rebellion against God. He willeth to restore to us the mastery over ourselves, but through ourselves; to give us the victory, but by overcoming in us. The strife then remains. To have no strife would be a sign not of victory, but of slavery, not of life, but of death. But the abiding state whereof Paul speaks cannot be that in which a Christian ought to be. “ To be sold under sin,” (which is only said of the most wicked of the wicked kings of Israel), to be “ carnal,” to “ serve with the flesh the law of sin,” to be “ brought under captivity to it,” cannot be our state as sons of God and members of Christ. If this were so, where were the “ liberty wherewith Christ has made us free” ? To what end would be the gifts of the Holy Ghost, the power of Christ within us, His armour of righteousness, wherewith He compasses us? No! the end of the Christian’ s conflict must be, not defeat, but victory. There are, says an ancient father, four states of man. In the first, man struggles not, but is subdued; in the second, he struggles, and is still subdued; in the third, he struggles, and subdues; in the fourth, he has to struggle no more. The first state is man’ s condition when not under the law of God. The second is his state under the law, but not with the fulness of Divine grace. The third, wherein he is in the main victorious, is under the full grace of the gospel. The fourth, of tranquil freedom from all struggle, is in the blessed and everlasting peace. 4. But however any be under the power of grace, they, while in the flesh, must have conflict still. It would not be a state of trial without conflict. In us, although reborn of God, there yet remains that “ infection of nature whereby the desire of the flesh is not subject to the law of God.” “ If we say that we have no sin, we deceive ourselves.” 5. Yet through this very truth some deceive, some distress themselves wrongly. They argue in opposite ways. We have a nature ready to burst out into sin, unless it be kept down by grace. But by grace it may be kept down increasingly. What is evil ought to be continually lessened; what is good ought to be strengthened. Yet this infection within us, although of “ the nature of sin,” unless our will consent to its suggestions; and so long as, by God’ s grace, we master it, is not sin, but the occasion of the victories of His grace. People distress themselves by not owning this; they deceive themselves if they make it the occasion of carelessness. The one says, “ My nature is sinful, and therefore I am the object of God’ s displeasure,” the other, “ My nature is sinful, and therefore I cannot help it, and am not the object of God’ s displeasure, although I do what is wrong.” The one mistakes sinfulness of nature for actual sin, the other excuses actual sin because his nature is sinful. Each is untrue. A man is not the object of God’ s displeasure, on account of the remains of his inborn corruption, if he in earnest strive with it. If he strive not in earnest with it, he is the object of God’ s displeasure, not on account of the sinfulness of his nature, but on account of his own negligence as to that sinfulness of nature, or his sinful concurrence with it. Nothing is sin to us, which has not some consent of the will. We are, then, to have this conflict; we ought not, by God’ s grace, in any of the more grievous sins, to be defeated in it. 6. This conflict is continual. It spreads through the whole life, and through every part in man. Man it besieged on all sides. No power, faculty, sense, is free from it. But though the whole man is besieged thus, his inward self, where God dwells, is hemmed in, but not overcome, unless his will consents. “ Sin lieth at the door.” The will holds the door closed; the will alone opens the door. If thou open not the door thyself, sin cannot enter in. Do thou submit thy own will to God, and God will subject this contrary will to thee. Thou canst not have victory unless thou be assaulted. Fear not. Rather thou mayest take it as a token of God’ s love, who sets thee in the conflict. He will uphold thee by His hand, when the waves are boisterous. So shalt thou have the victory through His Spirit. (E. B. Pusey, D. D.)But I see another law in my members, warring against the law of my mind.--The dual nature and the duel within I. There are in all believers two principles.1. The first in order of time is the old Adam nature. It is born of and with the flesh. Some fancy that it is to be improved, gradually tamed down and sanctified; but it is enmity against God, and is not reconciled to God; neither, indeed, can be. (1) This old nature lives in our members; its nest is the body, and it works through the body. There are certain appetites of ours which are perfectly allowable, nay, even necessary; but they can be very easily pushed to sinful extremes. (2) The sin which lurks in the flesh will grow weaker in proportion as the holy principle grows stronger; and it is at no time to be tolerated or excused, but we are to fight against it, and conquer it. 2. When we are born again there is dropped into our soul the living and incorruptible seed of the Word of God. It is akin to the Divine nature, and cannot sin, because it is born of God. It is at deadly enmity with the old nature, which it will in the end destroy; but it has its work to do, which will not be accomplished all at once. II. The existence of these two principles necessitates a conflict. The lion will not lie down with the lamb. Fire will not be on good terms with water. Death will not parley with life, nor Christ with Belial. The dual life provokes a daily duel.1. The conflict is not felt by all young Christians at the first. Christian life may be divided into three stages. (1) That of comfort, in which the young Christian rejoices in the Lord. (2) That of conflict. The more of this the better. Instead of being children at home we have grown into men, and therefore we must go to war. Under the old law, when a man was married, or built a house, he was excused from fighting for a season, but when that was over, he must take his place in the ranks; and so is it with the child of God. (3) That of contemplation; in which the believer sits down to reflect upon the goodness of the Lord towards him, and upon all the good things in store for him. This is the land Beulah, which Bunyan describes as lying on the edge of the river, and so near to the Celestial City that you can hear the music and smell the perfumes from the gardens of the blessed. That is a stage which we must not expect to reach just now. 2. The reason of the fight is this; the new nature comes into our heart, to rule over it, but the carnal mind is not willing to surrender. A new throne is set up, and the old monarch, outlawed, and made to lurk in holes and corners, says to himself, “ I will not have this. I will get the throne back again.” And let me warn you that the flesh may be doing us most mischief when it seems to be doing none. During war the sappers and miners will work underneath a city, and those inside say, “ The enemy are very quiet; what can they be at?” They know their business well enough, and are laying their mines for unexpected strokes. Hence an old divine used to say that he was never so much afraid of any devil as he was of no devil. To be let alone tends to breed a dry rot in the soul. III. This warfare sometimes leads us into captivity. This sometimes consists in--1. The very rising of the old nature. The old nature suggests to you some sin: you hate the sin, and you despise yourself for lying open to be tempted in such a way. The very fact that such a thought has crossed your mind is bondage to your pure spirit. You do not fall into the sin; you shake off the serpent, but you feel its slime upon your soul. What a difference. A spot of ink on my coat nobody perceives; but a drop on a white handkerchief everybody at once detects, The very passing of temptation across a renewed soul brings it into captivity. I saw in Rome a very large and well executed photograph of a street and an ancient temple; but I noticed that right across the middle was the trace of a mule and a cart. The artist had done his best to prevent it, but there was the ghost of that cart and mule. An observer unskilled in art might not notice the mark, but a careful artist, with a high ideal, is vexed to see his work thus marred; and so with moral stains, that which the common man thinks a trifle is a great sorrow to the pure-hearted son of God, and he is brought into captivity by it. 2. The loss of joy through the uprising of the flesh. You want to sing the praises of God, but the temptation comes, and you have to battle with it, and the song gives place to the battle shout. It is time for prayer, but somehow you cannot control your thoughts. In holy contemplation you try to concentrate your thoughts, but somebody knocks at the door, or a child begins to cry, or a man begins to grind an organ under your window, and how can you meditate? All things seem to be against you. Little outside matters which are trifling to others will often prove terrible disturbers of your spirit. 3. Actual sin. We do, in moments of forgetfulness, that which we would willingly undo, and say that which we would willingly unsay. The spirit was willing, but the flesh was weak; and then the consequence is, to a child of God, that he feels himself a captive. He has yielded to treacherous banishments, and now, like Samson, his locks are shorn. He goes out to shake himself as he did aforetime, but the Philistines are upon him, and it will be a happy thing for him if he does not lose his eyes, and come to grind at the mill like a slave. IV. This warfare, and this occasional triumph of the flesh, make us look to Christ for victory. Whenever there is a question between me and the devil my constant way is to tell the accuser, “ Well, if I am not a saint I am a sinner, and Jesus came into the world to save sinners, therefore I will go to Christ, and look to Him again.” That is the way to conquer sin, as well as to overcome despair; for, when faith in Jesus comes back to your soul, you will be strong to fight, and you will win the victory. (C. H. Spurgeon.)The conflict in natural and spiritual persons Note here--1. The combatants or champions--the law of the mind, and the law of the members. Grotius distinguisheth of a fourfold law-- (1) The law of God; recorded in Scripture.(2) The law of the mind; the judgment between things honest and dishonest.(3) The law of the members; the carnal or sensual appetite.(4) The law of sin; the custom of sinning. To complete which we must add--(5) The law of original sin propagated by generation, which is strengthened by custom, and, together with our sensual appetite depraved, makes up the law of sin.(6) The law of sanctifying grace infused in regeneration; which completes the law of the mind. 2. The equality of this fight; sin indwelling fighting against grace indwelling, there being a pitched battle, in which some graces and corruptions bear the office of commanders, others of common soldiers. 3. The disparity of the fight, managed by way of “ rebellion” on the part of sin, by way of loyalty and authority on the part of grace. 4. The dubiousness of the fight, both parties often fighting, as it were, with equal prowess and success; sometimes one, sometimes the other, seeming to get the better (Exodus 17:11). 5. The sad event too often on the better side which is led captive. In which term yet there is a mixture of comfort; sin, when in triumph, acting as a tyrant, not as a lawful sovereign. The law of the mind may be overborne by, but never indents with, the law of the members. Withal, note in the text a mixture of civil and military terms to illustrate the spiritual conflict; there being a lawsuit, as well as a pitched battle, between grace and corruption. I. In every man, especially in the regenerate, there is a conflict between the law of the mind and the law of the members.1. This appears-- (1) By the testimony of nature speaking in the heathen--“ Video meliora, proboque: Deteriora sequor.” (2) By testimony of Scripture-- (a) As to the godly (Galatians 5:17). (b) As to the unregenerate (Mark 6:26; Romans 2:14-15). (3) By every man’ s experience. 2. Concerning this conflict note as follows-- (1) As the great, so the little, world (man) is made up of contraries. The outward man of contrary elements, health, and sickness; the inward man, of contrary principles, reason and passion, conscience and sense. (2) Man is both an actor in, and a theatre of, the greatest action and noblest conflict in the world. He that conquers himself is a nobler hero than Alexander, who conquered a great part of the world (Proverbs 16:32). (3) In the state of innocency there was no conflict: in the state of glory there will be no conflict, there being no corruption to combat with grace, in infants there is a conflict; in a state of corruption there is no spiritual conflict, because there is no renewing grace to combat with corruption (Luke 11:21-22). (4) The natural conflict is in every godly man, the spiritual conflict is in no natural man. This I note to allay the fears of drooping saints. (5) As the great wisdom of God lies in governing the great world made up of contraries, so the great wisdom of a godly man lies in governing the little world made up of like contraries. (6) This government lies principally in discerning these conflicting contraries, and improving their contrariety for the advantage of the outward and inward man. In this government Christ is principal (Psalms 110:2); a saint instrumental (Hosea 11:12). (7) This singular wisdom is attainable in the use of ordinary means, and that by the meanest who have grace to follow Christ’ s conduct; yet not by the power of free will or human industry, but by the bounty of free and special grace (2 Timothy 3:15; James 1:5; Romans 9:16). (8) It cannot be expected that any unregenerate person should understand to purpose the difference between these two conflicts; because he hath no experience of this double state, and double principle. II. Wherein doth the natural and spiritual conflict differ?1. In the ground or cause of the fight; which-- (1) In the unregenerate, is-- (a) Natural principles, or the relics of God’ s image in the understanding. The notion of a deity, and of loving my neighbour as myself, cannot be razed out of any man’ s heart; nor can these principles lie always idle, but will more or less be in action against corrupt inclinations. (b) Acquired principles, from education and custom. This light discovers more of sin’ s obliquity and danger, thereby laying on stronger restraint, through fear, shame, etc. (c) The natural temper of the body, which indisposes to some special sins, and disposes to some special graces, or the reverse. (d) The contrariety of one lust to another. Thus ambition says, “ spend” ; covetousness, “ spare” ; revenge incites to murder; self-love restrains, for fear of a halter. Here, now, is a combat, but only between flesh more refined and flesh more corrupted. (2) On the other hand, in the regenerate, the combat ariseth from the antipathy of two contrary natures perfectly hating each other (Galatians 5:17). Of all affections, love and hatred are most uncompoundable. A godly man hates sin as God hates it, not so much for its danger as for its loathsomeness. As in persons, so much more in principles, there is a mutual abomination (cf. Psalms 139:22; Proverbs 29:27; Psalms 97:10; Psalms 119:128; Romans 8:7). Enemies may, but enmity can never, be reconciled. 2. In the object or matter of conflict; which-- (1) In a natural man, is-- (a) Grosser evils that startle the conscience. (b) Infamous evils that are attended with worldly fear or shame; or-- (c) Some particular evils that cross temper, education, or custom, etc. (2) But in spiritual persons it is-- (1) Little sins, as well as great.(2) Secret sins, as well as open.(3) The first risings, as well as the gross acts.(4) Sins which promise worldly safety, credit, profit, contentment, as well as those sins that threaten the contrary.(5) In a word, all moral evil; hatred and antipathy being of the whole kind (Psalms 119:128); especially of those evils which most endanger the new man (Psalms 18:23); and such as are beloved sins (Matthew 18:8-9). 3. In the subject of the conflict. In natural men the fight is in several faculties; reason fighting against sense and passion, or the conscience against the corrupt inclination of the will; whence the fight is more at a distance by missile arms. But in the regenerate the fight is more close in the same faculty; the wisdom of flesh and spirit counteracting, in the same understanding, the lustings of the flesh and spirit in the same will; whence the fight is between veterans of approved courage, grace and corruption immediately; which at first, haply, was managed by the spearmen and targetiers, reason and interest. The former is like the fight of the soldiers of fortune, more lazy, and by way of siege; the latter more keen and vigorous, by way of assault and onslaught, like that of Scanderbeg, who fought with his enemies breast to breast in a box or grate. 4. In their weapons. The natural man’ s weapons are, like himself, carnal; to wit, natural or moral reason, worldly fears or hopes, and sometimes spiritual fears or hopes, but carnalised--i.e., slavish and mercenary. But the regenerate man’ s weapons are spiritual (2 Corinthians 10:4); to wit, gracious interest, and all the spiritual armour (Ephesians 6:11-18). 5. In the manner of the fight. The natural man’ s combat is more mercenary; admits of more parleys. But the spiritual man, as such, fights it out to the last, and will give no quarter. The former is like the strife between wind and tide, which often come about, and are both of one side; the latter is like the dam and the tide, that strive till one be borne down; or like stream and tide meeting and conflicting till one hath overborne the other. 6. In the extent of the conflict, in relation to its subject and duration. (1) The extent of the subject is double-- (a) As to the faculties; the seat of war in the regenerate is every faculty, flesh and spirit being ever mixed; as light and darkness in every point of air in the twilight (1 Thessalonians 5:23). So that, in the regenerate, there is at the same time both a civil and a foreign war; that in the same faculty, this in one faculty against another. Contrariwise, in the unregenerate, there is usually nothing but a foreign war between several faculties, there being nothing of spiritual good in their wills and affections, to set the same faculty against itself. (b) As to acts, it extends to every act of piety and charity, especially if more spiritual (verse 21); for which the natural man hath no conflict, but against them. Nor, indeed, doth he know experimentally what spiritual acts of piety are. But the regenerate find it by constant experience; faith and unbelief, humanity and pride, ever opposing and counterworking each other; whence he is forced to cut his way through his enemies, and to dispute it step by step. Others may seek, but he strives (Luke 13:24), and takes the kingdom of heaven by a holy violence (Matthew 11:12). (2) As to the extent or duration of the war, which, being in the regenerate irreconcilable, must needs be interminable, like the war between the Romans and Carthaginians; or as fire and water will fight forever, if together forever. In the natural man, contrariwise, the quarrel is soon taken up; as between the Romans and other nations; there being not that antipathy between reason and corruption as there is between grace and corruption. 7. In the concomitants and consequents of the fight. (1) Godly men sin more with knowledge, but wicked men more against knowledge. (2) The fight in natural men seeks only the repression, not the suppression, of sin; to lop the superfluous branches, not stub up the root; to charm the serpent, not to break its head. But the spiritual fight seeks the full mortification and abolition of sin (Romans 6:6), and the complete perfection of grace (Philippians 3:10-14). (Roger Drake, D. D.)The conflict and captivity; or the law of the mind and the law in the members I. The law of the mind. The mind has laws of sensation, perception, apprehension, imagination, comparison, memory, reasoning, and volition. But that law of which the apostle speaks is a law which has relation to morals and religion. It is that law in virtue of which we consent to the law of God that it is good, and delight therein after the inward man (verses 16, 22); that law which prompts us to good, and restrains us from evil (verse 19); that law which congratulates and makes us glad when we render it obedience (2 Corinthians 1:12), but which reproves and makes us miserable when we dare, against its warnings, to do that which is evil (Romans 2:14-15, and this whole section). In one word, that law is “ conscience.” But we observe more particularly--1. That it is of the very essence of this law to affirm the binding force over the man of truth, goodness, and righteousness. Its proper function is, not to determine what is right in any given case, but to affirm that the right is a matter of moral obligation in all cases. The function of conscience is not to make, perceive, or define law, but to affirm that we are bound to the lawful and right. Conscience, as is indicated by the very name, involves a complex knowledge. It includes a knowledge of-- (1) Myself as capable of moral actions. (2) Of an external law of righteousness, according to the requirements of which I am bound to act; and-- (3) Of the fact that I am so bound. 2. That this law, while it does morally bind, nevertheless does not compel, but only impel. (1) Prospectively, it impels to the right, or restrains from the wrong, and therefore acts as a motive force affecting the determinations of the will. (2) Retrospectively, it congratulates the mind, when the right has been chosen and achieved in opposition to the solicitations of wrong; and reproaches the mind, when the wrong has been elected and done in opposition to the inner consciousness of duty (Hebrews 10:22; 1 Peter 3:16). 3. That this law has its ground in the reality of moral distinctions. That of which it affirms the binding force is something distinct from and independent of itself. It recognises the distinction between right and wrong, good and evil, because that it has a special aptitude for such recognition; and, on the same ground, it affirms its own peculiar relationship to these discriminated things as a moral subject. 4. That this law involves implicitly the recognition of an absolute and infallible Administrator of righteousness. For it not only affirms that the law is binding, but also that it will certainly be in the end enforced. The joy of a good conscience, and the remorse of an evil one, are, in no case, pronounced by conscience itself to be final awards, but only premonitory and anticipative. II. The law in the members.1. This is the law of the animal organism, which, inasmuch as it pertains to that in man which is lower, ought always to be subject to that which is superior. 2. Now this law is in itself, and within its proper sphere, perfectly right and good (Genesis 1:28). It includes-- (1) The appetites of hunger and thirst, which are at the base of all the labour of mankind, to insure a continuous supply of food. (2) The susceptibility of pain and injury, which is at the foundation of all manufacture, architecture, hunting, and war. (3) The social and family affections, which are developed in marriage, in the care of children, and in the love of relatives and race. III. The conflict between the two.1. In man’ s complex consciousness the two laws meet. Both alike are laws of his nature, and obedience to both, within certain limits, is required. So long as they impel onwards in the same direction there can be no difficulty. Within its own domain the inferior law is right. But it must not break through the fences set up by the moral law. It must not provide for the defence, support, or enjoyment of the animal life by any means that offend against truth, justice, and mercy. 2. It is just here that the conflict begins. The law in the members, regardless of any rule of morality, impels onward to the attainment of one end only, the preservation and self-satisfaction of the animal life. Then the law of the mind interposes to arrest that action. Then the inferior law, made all the more clamorous by the invention of authority, may prevail, and the whole man will be delivered captive to that other “ law” which is described as “ the law of sin and death” (James 1:14-15). (W. Tyson.)Spiritual fluctuations As the needle of a compass, when it is directed to its beloved star, at the first waves on either side, and seems indifferent to the rising or declining sun, and when it seems first determined to the north, remains a while trembling, and stands not still in full enjoyment till after first a great variety of motion, and then an undisturbed posture; so is the piety, and so is the conversion of a man, wrought by degrees and several steps of imperfection; and at first our choices are wavering, convinced by the grace of God, and yet not persuaded; and then persuaded, but not resolved; and then resolved, but deferring to begin; and then beginning, but, as all beginnings are, in weakness and uncertainty; and we fly out often in large indiscretions, and we look back to Sodom, and long to return to Egypt; and when the storm is quite over, we find little bubblings and unevennesses upon the face of the waters, and often weaken our own purposes by returns of sin. (Jeremy Taylor.)Sin tolerated and sin kept down What swarms of rabbits the traveller sees on the commons and fields near Leatherhead (in Surrey), and yet a few miles further on at Wooten one scarcely sees a single specimen of that prolific race. The creature is indigenous to both places, but at Leatherhead he is tolerated, and therefore multiplies, while at the other places the gamekeepers diligently shoot down all they see. Sins are natural to all men, but it makes all the difference whether they are fostered or kept under; the carnal mind makes itself a warren for evil, but a gracious Spirit wages constant war with every transgression. (C. H. Spurgeon.) Romans 7:24-25O wretched man that I am! who shall deliver me from the body of this death? Soul despotism I. The soul’ s oppressive despot. “ The body of this death.” What is meant by this? Corrupt animalism. What is elsewhere called the flesh with its corruptions and lusts. The body, intended to be an instrument and servant of the soul, has become its sovereign, and keeps all its power of intellect and conscience in subjection. Corrupt animalism is the moral monarch of the world. It rules in literature, in politics, in science, and even in churches. This despot is death to all true freedom, progress, happiness. II. The soul’ s struggle to be free. This implies--1. A quickened consciousness of its condition. “ O wretched man that I am! “ The vast majority of souls, alas I are utterly insensible to this; hence they remain passive. What quickens the soul into this consciousness? “ The law.” The light of God’ s moral law flashes on the conscience and startles it. 2. An earnest desire for help. It feels its utter inability to haul the despot down; and it cries mightily, “ Who shall deliver me?” Who? Legislatures, moralists, poets, philosophers, priesthoods? No; they have tried for ages, and have failed. Who? There is One and but One, and to Him Paul alludes in the next verse and the following chapter. “ Thanks be to God,” etc. (D. Thomas, D. D.)The cry of the Christian warrior The cry not of “ a chained captive” to be set free, but of a “ soldier in conflict” who looks round for succour. He is in the fight; he sees the enemy advancing against him, with spear in hand, and chains ready to throw over him; the soldier sees his danger, feels his weakness and helplessness, yet has no thought of yielding; he cries out, “ Who shall deliver me?” But it is not the cry of a vanquished but of a contending soldier of Jesus Christ. (F. Bourdillon.)Victory in the hidden warfare To enter into the full meaning of these words, we must understand their place in the argument. The great theme is opened in Romans 1:16. To establish this, Paul begins by proving in the first four chapters that both Jew and Gentile are utterly lost. In the fifth he shows that through Christ peace with God may be brought into the conscience of the sinner. In the sixth he proves that this truth, instead of being any excuse for sin, was the strongest argument against it, for it gave freedom from sin, which the law could never do. And then, in this chapter, he inquires why the law could not bring this gift. Before the law was given, man could not know what sin was, any more than the unevenness of a crooked line can be known until it is placed beside something that is straight. But when the law raised before his eyes a rule of holiness, then, for the first time, his eyes were opened; he saw that he was full of sin; and forthwith there sprang up a fearful struggle. Once he had been “ alive without the law” ; he had lived, that is, a life of unconscious, self-contented impurity; but that life was gone from him, he could live it no longer. The law, because it was just and good, wrought death in him; for it was a revelation of death without remedy. “ The law was spiritual,” but he was corrupt, “ sold under sin.” Even when his struggling will did desire in some measure a better course, still he was beaten down again by evil. “ How to perform that which was good he found not.” Yea, “ when he would do good, evil was present with him.” In vain there looked in upon his soul the blessed countenance of an external holiness. Its angel gladness, of which he could in no way be made partaker, did but render darker and more intolerable the loathsome dungeon in which he was perpetually held. It was the fierce struggle of an enduring death; and in its crushing agony, he cried aloud against the nature, which, in its inmost currents, sin had turned into corruption and a curse. “ O wretched man that I am!” etc. And then forthwith upon this stream of misery there comes forth a gleam of light from the heavenly presence; “ I thank God through Jesus Christ our Lord.” Here is deliverance for me; I am a redeemed man; holiness may be mine, and, with it, peace and joy. Here is the full meaning of these glorious words. I. They lie at the root of such exertions as we make for those whom sin has brought down very low.1. They contain the principle which should lead us most truly to sympathise with them. This great truth of the redemption Of our nature in Christ Jesus is the only link of brotherhood between man and man. To deny our brotherhood with any of the most miserable of those whom Christ has redeemed, is to deny our own capacity for perfect holiness, and so our true redemption through Christ. 2. Here, too, is the only warrant for any reasonable efforts for their restoration. Without this, every man, who knows anything of the depth of evil with which he has to deal, would give up the attempt in despair. Every reasonable effort to restore any sinner, is a declaration that we believe that we are in a kingdom of grace, of redeemed humanity. Unbelieving men cannot receive the truth that a soul can be thus restored. They believe that you may make a man respectable; but not that you can heal the inner currents of his spiritual life, and so they cannot labour in prayers and ministrations with the spiritual leper, until his flesh, of God’ s grace, comes again as the flesh of a little child. To endure this labour, we must believe that in Christ, the true Man, and through the gift of His Spirit, there is deliverance from the body of this death. II. It is at the root also of all real efforts for ourselves.1. Every earnest man must, if he sets himself to resist the evil which is in himself, know something of the struggle which the apostle here describes; and if he would endure the extremity of that conflict, he must have a firm belief that there is a deliverance for him. Without this, the knowledge of God’ s holiness is nothing else than the burning fire of despair. And so many do despair. They think they have made their choice, and that they must abide by it; and so they shut their eyes to their sins, they excuse them, they try to forget them, they do everything but overcome them, until they see that in Christ Jesus there is for them, if they will claim it, a sure power over these sins. And, therefore, as the first consequence, let us ever hold it fast, even as our life. 2. Nor is it needful to lower the tone of promise in order to prevent its being turned into an excuse for sin. Here, as elsewhere, the simple words of God contain their own best safeguard against being abused; for what can be so loud a witness against allowed sin in any Christian man as this truth is? If there be in the true Christian life in union with Christ for every one of us this power against sin, sin cannot reign in any who are living in Him. To be in Christ is to be made to conquer in the struggle. So that this is the most quickening and sanctifying truth. It tears up by the roots a multitude of secret excuses. It tells us that if we are alive in Christ Jesus, we must be new creatures. And herein it destroys the commonest form of self-deception--the allowing some sin in ourselves, because in other things we deny ourselves, because we pray, because we give alms, etc. And this self-deception is put down only by bringing out this truth, that in Christ Jesus there is for us, in our struggle with “ the body of this death,” an entire conquest, if we will but honestly and earnestly claim it for ourselves; so that if we do not conquer sin, it must be because we are not believing. 3. This will make us diligent in all parts of the Christian life, because all will become a reality. Prayer, the reading of God’ s Word, etc., will be precious after a new sort, because through them is kept alive our union with Christ, in whom alone is for us a conquest over the evil which is in us. So that, to sum up all in one blessed declaration, “ The law of the Spirit of life in Christ Jesus will make us free from the law of sin and death.” (Bp. S. Wilberforce.)The body of death I. What is meant by the body of death of which the believer complains.1. Indwelling sin is called the body of this death, as it is the effect and remains of that spiritual death to which all men are subject in unregeneracy. 2. The remains of sin in the believer is called the body of this death, on account of the deadness and dulness of spirit in the service of God, which it so often produces. 3. Remaining depravity is called the body of death, because it tends to death. (1) It tends to the death of the body. As it was sin that brought us under the influence of the sentence of dissolution; as it is sin that has introduced into the material frame of man those principles of decay which will bring it to the grave; as it is sin which is the parent of those evil passions which, as natural causes, war against the health and life of the body, so it is the inbred sins of the believer that require his flesh to see the dust. (2) But this is not all. Remaining depravity tends to spiritual and eternal death, and on this account, also, is justly called the body of this death. II. The grief and pain which remaining depravity occasions to the believer.1. Remaining depravity is thus painful and grievous to the Christian, from his acquaintance with its evil and malignant nature. 2. Remaining sin is thus painful to the Christian, from the constant struggle which it maintains with grace within the heart. Even in eminent saints the contest is often singularly obstinate and painful; for where there is strong grace there are also, sometimes, strong corruptions. Besides, where there is eminent spirituality of mind, there is an aspiration after a freedom from imperfections which scarcely belongs to the present state. III. The earnest longings and confident and joyful assurance of deliverance from indwelling sin which the Christian entertains.1. Mark his earnest longings--“ Who shall deliver me?” The language implies how well the Christian knows he cannot deliver himself from the body of sin. This is the habitual desire of his soul--the habitual object of his pursuit. For this end he prays, he praises, he reads, he hears, he communicates. So earnest, in short, is his desire of deliverance, that he welcomes with this view two things most unwelcome to the feelings of nature affliction and death. 2. Mark his confident and joyful assurance of deliverance. Weak in himself, the Christian is yet strong in the Lord. All the victories he has hitherto achieved have been through the faith and by the might of the Redeemer. All the victories he shall yet acquire shall be obtained in the same way. 3. Mark the gratitude of the Christian for this anticipated and glorious deliverance. Sin is the cause of all the other evils in which he has been involved, and when sin is destroyed within and put forever away, nothing can be wanting to perfect his blessedness. Well then does it become him to cherish the feeling and utter the language of thankfulness. (James Kirkwood.)The spectre of the old nature 1. Some years ago a number of peculiar photographs were circulated by spiritualists. Two portraits appeared on the same card, one clear and the other obscure. The fully developed portrait was the obvious likeness of the living person; and the indistinct portrait was supposed to be the likeness of some dead friend, produced by supernatural agency. The mystery, however, was found to admit of an easy scientific explanation. It not unfrequently happens that the portrait of a person is so deeply impressed on the glass of the negative, that although the plate is thoroughly cleansed with strong acid, the picture cannot be removed, although it is made invisible. When such a plate is used over again, the original image faintly reappears along with the new portrait. So is it in the experience of the Christian. He has been washed in the blood of Christ; and beholding the glory of Christ as in a glass, he is changed into the same image. And yet the ghost of his former sinfulness persists in reappearing with the image of the new man. So deeply are the traces of the former godless life impressed upon the soul, that even the sanctification of the Spirit, carried on through discipline, burning as corrosive acid, cannot altogether remove them. 2. The photographer also has a process by which the obliterated picture may at any time be revived. And so it was with the apostle. The sin that so easily beset him returned with fresh power in circumstances favourable to it. I. The “ body of death” is not something that has come to us from without, an infected garment that may be thrown aside whenever we please. It is our own corrupt self, not our individual sins or evil habits. And this body of death disintegrates the purity and unity of the soul and destroys the love of God and man which is its true life. It acts like an evil leaven, corrupting and decomposing every good feeling and heavenly principle, and gradually assimilating our being to itself. There is a peculiar disease which often destroys the silkworm before it has woven its cocoon. It is caused by a species of white mould which grows rapidly within the body of the worm at the expense of its nutritive fluids; all the interior organs being gradually converted into a mass of flocculent vegetable matter. Thus the silkworm, instead of going on in the natural order of development to produce the beautiful winged moth, higher in the scale of existence, retrogrades to the lower condition of the inert senseless vegetable. And like this is the effect of the body of death in the soul of man. The heart cleaves to the dust of the earth, and man, made in the image of God, instead of developing a higher and purer nature, is reduced to the low, mean condition of the slave of Satan. II. None but those who have attained to some measure of the experience of St. Paul can know the full wretchedness caused by this body of death. The careless have no idea of the agony of a soul under a sense of sin; of the tyranny which it exercises and the misery which it works. And even in the experience of many Christians there is but little of this peculiar wretchedness. Conviction is in too many instances superficial, and a mere impulse or emotion is regarded as a sign of conversion; and hence many are deluded by a false hope, having little knowledge of the law of God or sensibility to the depravity of their own hearts. But such was not the experience of St. Paul. The body of corruption that he bore about with him darkened and embittered all his Christian experience. And so it is with every true Christian. It is not the spectre of the future, or the dread of the punishment of sin, that he fears, for there is no condemnation to those who are in Christ Jesus; but the spectre of the sinful past and the pressure of the present evil nature. The sin which he fancied was so superficial that a few years’ running in the Christian course would shake it off, he finds is in reality deep rooted in his very nature, requiring a life long battle. The fearful foes which he bears in his own bosom--sins of unrestrained appetite, sins that spring from past habits, frequently triumph over him; and all this fills him almost with despair--not of God, but of himself--and extorts from him the groan, “ O wretched man that I am!” etc. III. The evil to be cured is beyond human remedy. The various influences that act upon us from without--instruction, example, education, the discipline of life--cannot deliver us from this body of death. IV. The work is Christ’ s and not man’ s. We are to fight the battle in His name and strength, and to leave the issue in His hands. He will deliver us in His own way and time. Conclusion: We can reverse the illustration with which I began. If behind our renewed self is the spectral form of our old self, let us remember that behind all is the image of God in which we were created. The soul, however lost, darkened, and defaced, still retains some lineaments of the Divine impression with which it was once stamped. The image haunts us always; it is the ideal from which we have fallen and towards which we are to be conformed. To rescue that image of God, the Son of God assumed our nature, lived our life, and died our death; and His Spirit becomes incarnate in our heart and life, and prolongs the work of Christ in us in His own sanctifying work. And as our nature becomes more and more like Christ’ s, so by degrees the old nature photographed by sin upon the soul will cease to haunt us, and the image of Christ will become more and more vivid. And at length only one image will remain. We shall see Him as He is, and we shall become like Him. (H. Macmillan, LL. D.)The body becoming a second personality The writer represents himself as having two personalities--the inner man, and the outer man, i.e., the body. A word or two about the human body. I. It is in the unregenerate man a personality. “ I am carnal,” that is, I am become flesh. This is an abnormal, a guilty, and a perilous fact. The right place of the body is that of the organ, which the mind should use for its own high purpose. But this, through the pampering of its own senses, and through the creation of new desires and appetites, becomes such a power over man that Paul represents it as a personality, the thing becomes an ego. II. As a personality it becomes a tyrant. It is represented in this chapter as a personality that enslaves, slays, destroys the soul, the inner man. It is a “ body of death.” It drags the soul to death When man becomes conscious of this tyranny, as he does when the “ commandment” flashes upon the conscience, the soul becomes intensely miserable, and a fierce battle sets in between the two personalities in man. The man cries out, “ What shall I do to be saved?” “ Who shall deliver me?” III. As a tyrant it can only be crushed by Christ. In the fierce battle Christ came to the rescue, and struck the tyrant down. In this Epistle the writer shows that man struggled to deliver himself--1. Under the teachings of nature, but failed (see chap. 1). He became more enslaved in materialism. 2. Under the influence of Judaism, but failed. By the deeds of the law no man was justified or made right. Under Judaism men filled up the measure of their iniquities. Who, or what, then, could deliver? No philosophers, poets, or teachers. Only one. “ Thanks be to God through Jesus Christ.” (D. Thomas, D. D.)The body of death 1. St. Paul was not thinking with any fear of death. Indeed, toil worn and heart wearied as he was, he often would have been glad, had it been the Lord’ s will. There was something that to a mind like Paul’ s was worse than death. It was the dominion of the carnal nature which strove to overrule the spiritual. The body of sin was to him “ the body of death.” Who should deliver him from it? 2. Now, is the feeling from which such a cry as Paul’ s proceeds a real and noble feeling, or is it the mere outcry of ignorance and superstition? There are not wanting those who would say the latter. “ Why trouble ourselves,” says one of these apostles of the new religion of science, “ about matters of which, however important they may be, we do know nothing, and can know nothing? We live in a world full of misery and ignorance; and the plain duty of each and all of us is to try and make the little corner he can influence somewhat less miserable and ignorant. To do this effectually, it is necessary to be possessed of only two beliefs; that we can learn much of the order of nature; and that our own will has a considerable influence on the course of events.” That is all that we need attend to. Any idea of God and a moral law belongs to cloudland. But is there not an instinct within us which rebels against this cool setting aside of everything that cannot be seen or handled? And is that instinct a low one? or is it the instinct of minds that come nearest to Divine? 3. Which is the higher type of man--which do you feel has got the firmer grip of the realities of life--the man calmly bending over the facts of outward nature, and striving to secure, as far as he can, conformity to them: or, the man, like Paul, believing that there was a moral law of which he had fallen short, a Divine order with which he was not in harmony--good and evil, light and darkness, God and the devil, being to him tremendous realities--his soul being the battlefield of a war between them, in the agony and shock of which conflict he is constrained to cry out for a higher than human help? I should say the man in the storm and stress of the spiritual battle; and I should say that to deny the reality of the sense of such a conflict was to deny facts which are as obvious to the spiritual intelligence as the fact that two and two make four is to the ordinary reason, and was to malign facts which are much higher and nobler than any mere fact of science, as the life of man is higher and nobler than the life of rocks or seas. 4. Minds wholly engrossed with intellectual or selfish pursuits may be unconscious of this conflict, and disbelieve its existence in other minds. So may minds that have reached that stage which the apostle describes as “ dead in sin” ; but to other minds, minds within which conscience still lives, within which exclusive devotion to one thought or interest has not obliterated every other, this conflict is a stern reality. Who that has lived a life with any spiritual element in it, and higher than the mere animal’ s or worldling’ s, has not known that consciousness, and known its terror and power of darkness when it was roused into active life? it is of this consciousness Paul speaks. Under the pressure of it he cries out, “ Who shall deliver me from the body of this death?” 5. And what answer does he find to that cry? Does the order of nature, or the powers of his own will help him here? Does not the very sight of the unbroken calm and steadfast regularity of the law and order of external nature add new bitterness to the conviction that he has forgotten a higher law and disturbed a still more gracious order? Is not the very conviction of the weakness of his own will one of the most terrible elements in his distress? Speak to a man under this consciousness of the power of sin about finding help to resist, through studying the laws of that nature of which he is himself a part, and through exercising that will, whose feebleness appalls him, and you mock him, as if you spoke to a man in a raging fever of the necessity of studying his own temperament and constitution, and of the duty of keeping himself cool. What is wanted in either case is help from some source of energy outside himself, who should restore the wasted strength from his own fountains of life--who should say to the internal conflict, “ Peace, be still.” And that is what Paul found in Christ. He found it nowhere else. It is not to be found in knowledge, in science, in philosophy, in nature, in culture, in self. 6. Now, how did Paul find this in Christ? How may all find it? He was speaking about something infinitely more terrible than the punishment of sin, viz., the dominion of sin. What he wanted was an actual deliverance from an actual foe--not a promise of exemption from some future evil. And it was this that Paul realised in Christ. To him to live was Christ. The presence and the power of Christ possessed him. It was in this he found the strength which gave him the victory over the body of death. He found that strength in the consciousness that he was not a lonely soldier, fighting against an overpowering enemy, and in the dark, but that One was with him who had come from heaven itself to reveal to him that God was on his side, that he was fighting God’ s battle, that the struggle was needed for his perfecting as the child of God. It was in the strength of this that he was able to give thanks for his deliverance from the “ body of death.” 7. The consciousness of this struggle, the engagement in it in the strength of Christ, the victory of the higher over the lower, are in all the necessary conditions of spiritual health and continued life. To deny the reality of that conflict, and of the Divine life for which it prepares us, does not prove that these are not real and true. I take a man who does not know the “ Old Hundredth” from “ God Save the Queen,” and play him a piece of the sweetest music, and he says there is no harmony in it. I show a man who is colour blind two beautifully contrasted tints, and he sees but one dull hue: but still the music and the beauty of the colours exist, though not for him, not for the incapable ear and the undiscerning eye. So with the spiritual life. It is for the spiritual. (R. H. Story, D. D.)The body of death In Virgil there is an account of an ancient king, who was so unnaturally cruel in his punishments, that he used to chain a dead man to a living one. It was impossible for the poor wretch to separate himself from his disgusting burden. The carcase was bound fast to his body, its hands to his hands, its face to his face, its lips to his lips; it lay down and rose up whenever he did; it moved about with him whithersoever he went, till the welcome moment when death came to his relief. And many suppose that it was in reference to this that Paul cried out: “ O wretched man that I am!” etc. Whether this be so or not, sin is a body of death, which we all carry about with us. And while I do not wish to shock your taste, yet I do wish to give you some impression of the unclean, impure, offensive nature of sin. And think--if our souls are polluted with such a stain--oh! think what we must be in the eyes of that God in whose sight the very heavens are not clean, and who charges His angels with folly. (E. Woods.)The body of death Doddridge thus paraphrases the latter half of this verse: “ Who shall rescue me, miserable captive as I am, from the body of this death, from this continued burden which I carry about with me, and which is cumbersome and odious as a dead carcase tied to a living body, to be dragged along with it wherever it goes?” He adds in a note: “ It is well known that some ancient writers mention this as a cruelty practised by some tyrants upon miserable captives who felt into their hands; and a more forcible and expressive image of the sad case represented cannot surely enter into the mind of man.” “ Of this atrocious practice one of the most remarkable instances is that mentioned by Virgil when describing the tyrannous conduct of Mezentius:-- The living and the dead at his commandWere coupled, face to face, and hand to hand;Till, choked with stench, in loathed embraces tied,The lingering wretches pined away and died.--(Dryden.)Doddridge is not by any means singular in his opinion that the apostle derives an allusion from this horrid punishment; although perhaps the text is sufficiently intelligible without the illustration it thus receives. Philo, in an analogous passage, more obviously alludes to it, describing the body as a burden to the soul, carried about like a dead carcase, which may not till death be laid aside.” (Kitto.) During the reign of Richard I, the following curious law was enacted for the government of those going by sea to the Holy Land--“ He who kills a man on shipboard shall be bound to the dead body and thrown into the sea; if a man be killed on shore the slayer shall be bound to the dead body and buried with it.” I thank God through Jesus Christ our Lord. Christ the Deliverer I. Man’ s need.1. While man is, in special organs, inferior to one and another of the animals, he is collectively by far the superior of everyone. And yet, large as he is, man is not happy in any proportion to his nature, and to the hints and fore gleams which that nature gives. He has, in being clothed with flesh, all the points of contact with the physical world that the ox or the falcon has. He is born; he grows up with all the instincts and passions of animal life, and without them he could not maintain his foothold upon the earth. But man is also a creature of affections, which, in variety, compass and force, leave the lower creation in a vivid contrast. He is endowed with reason, moral sentiment and spiritual life; but he has learned but very imperfectly how to carry himself so that every part of his nature shall have fair play. The animal propensities are predominant. Here, then, begins the conflict between man’ s physical life and his moral life--the strife of gentleness, purity, joy, peace, and faith, against selfishness, pride, and appetites of various kinds. 2. To all souls that have been raised to their true life the struggle has been always severe. To have the power over our whole organisation without a despotism of our animal and selfish nature is the problem of practical life. How can I maintain the fulness of every part, and yet have harmony and relative subordination, so that the appetites shall serve the body, and the affections not be dragged down by the appetites; so that the moral sentiments and the reason shall shine clear and beautiful? II. What remedies have proposed!1. To give way to that which is strongest, has been one special method of settling the conflict. Kill the higher feelings and then let the lower ones romp and riot like animals in a field--this gives a brilliant opening to life; but it gives a dismal close to it. For what is more hideous than a sullen old man burnt out with evil? When I see men suppressing all qualms, and going into the full enjoyment of sensuous life, I think of a party entering the Mammoth Cave with candles enough to bring them back, but setting them all on fire at once. The world is a cave. They that burn out all their powers and passions in the beginning of life at last wander in great darkness, and lie down to mourn and die. 2. Another remedy has been in superstition. Men have sought to cover this conflict, rather than to heal it. 3. Others have compromised by morality. But this, which is an average of man’ s conduct with the customs and laws of the time in which he lives, comes nowhere near touching that radical conflict which there is between the flesh and the spirit. 4. Then comes philosophy, and deals with it in two ways. It propounds to men maxims and wise rules. It expounds the benefit of good, and the evils of bad conduct. And then it proposes certain rules of doing what we cannot help, and of suffering what we cannot throw off. And it is all very well. So is rosewater where a man is wounded unto death. It is not less fragrant because it is not remedial; but if regarded as a remedy, how poor it is! 5. Then comes scientific empiricism, and prescribes the observance of natural laws; but how many men in life know these laws? How many men are so placed that if they did know them, they would be able to use them? You might as well take a babe of days, and place a medicine chest before it, and say, “ Rise, and select the right medicine, and you shall live.” III. What, then, is the final remedy? What does Christianity offer in this case?1. It undertakes to so bring God within the reach of every being in the world, that He shall exert a controlling power on the spiritual realms of man’ s nature, and, by giving power to it, overbalance and overbear the despotism of the radical passions and appetites. There is a story of a missionary who was sent out to preach the gospel to the slaves; but he found that they went forth so early, and came back so late, and were so spent, that they could not hear. There was nobody to preach to them unless he should accompany them in their labour. So he went and sold himself to their master, who put him in the gang with them. For the privilege of going out with these slaves, and making them feel that he loved them, and would benefit them, he worked with them, and suffered with them; and while they worked, he taught; and as they came back he taught; and he won their ear; and the grace of God sprang up in many of these darkened hearts. That is the story over again of God manifest in the flesh. 2. Many things can be done under personal influence that you cannot in any other way. My father said to me, when I was a little boy, “ Henry, take these letters to the post office.” I was a brave boy; yet I had imagination. I saw behind every thicket some shadowy form; and I heard trees say strange and weird things; and in the dark concave above I could hear flitting spirits. As I stepped out of the door, Charles Smith, a great thick-lipped black man, who was always doing kind things, said, “ I will go with you.” Oh! sweeter music never came out of any instrument than that. The heaven was just as full, and the earth was just as full as before; but now I had somebody to go with me. It was not that I thought he was going to fight for me. But I had somebody to succour me. Let anything be done by direction and how different it is from its being done by personal inspiration. “ Ah! are the Zebedees, then, so poor? John, take a quarter of beef and carry it down, with my compliments. No, stop; fill up that chest, put in those cordials, lay them on the cart, and bring it round, and I will drive down myself.” Down I go; and on entering the house I hold out both hands, and say, “ Why, my old friend, I am glad I found you out. I understand the world has gone hard with you. I came down to say that you have one friend, at any rate. Now do not be discouraged; keep up a good heart.” And when I am gone, the man wipes his eyes, and says, “ God knows that that man’ s shaking my hands gave me more joy than all that he brought. It was himself that I wanted.” The old prophet, when he went into the house where the widow’ s son lay dead, put his hands on the child’ s hands, and stretched himself across the child’ s body, and the spirit of life came back. Oh, if, when men are in trouble, there were some man to measure his whole stature against them, and give them the warmth of his sympathy, how many would be saved! That is the philosophy of salvation through Christ--a great soul come down to take care of little souls; a great heart beating its warm blood into our little pinched hearts, that do not know how to get blood enough for themselves. It is this that gives my upper nature strength, and hope, and elasticity, and victory. Conclusion: We learn--1. What is a man’ s depravity. When you say that an army is destroyed, you do not mean that everybody is killed; but that, as an army, its complex organisation is broken up. To spoil a watch you do not need to grind it to powder. Take out the mainspring. “ Well, the pointers are not useless.” Perhaps not for another watch. “ There are a great many wheels inside that are not injured.” Yes, but what are wheels worth in a watch that has no mainspring? What spoils a compass? Anything which unfits it for doing what it was intended to do. Now, here is this complex organisation of man. The royalties of the soul are all mixed up. Where conscience ought to be is pride. Where love ought to be is selfishness. Its sympathy and harmony are gone. It is not necessary that a man should be all bad to be ruined. Man has lost that harmony which belongs to a perfect organisation. And so he lives to struggle. And the struggle through which he is passing is the cause of human woe. 2. Why it is that the divinity of Christ becomes so important in the development of a truly Christian life. As a living man, having had the experiences of my own soul, and having been conversant with the experiences of others, what I want is power. And that is what they lack who deny the Divinity of the Lord Jesus Christ. God can cleanse the heart. Man cannot. And that God whom we can understand is the God that walked in Jerusalem, that suffered upon Calvary, and that lives again, having lifted Himself up into eternal spheres of power, that He might bring many sons and daughters home to Zion. (H. Ward Beecher.)The believer’ s gratitude to God through Christ I. Souls groaning under the body of sin and death can find no relief but through Jesus Christ. None but an almighty Saviour is suited to the case of a poor sinner. This doctrine reproves the Church of Rome, and others, for directing men, not to Christ, but to themselves; to their vows, alms, penances, and pilgrimages; or, to their greater watchfulness and strictness in life. But as Luther observes, “ How many have tried this way for many years, and yet could get no peace.” Now, what is there in Christ that can relieve a soul?1. The blood of Christ, which was shed as an atoning sacrifice for sin. 2. A perfect and everlasting righteousness. This our apostle, doubtless, had in view: for he immediately adds (Romans 8:1). “ Christ is made unto us of God, wisdom and righteousness.” 3. The Spirit of Christ which is given to all true believers, as an abiding principle, teaching them to fight and war with sin. II. That souls thus exercised, finding relief only in Christ, will actually receive and embrace Him. None will receive Christ, but they only who are taught to see their need of Him. III. They, who see this relief in Christ, who receive and embrace it, must and will give thanks to God for it. The angels, those disinterested spirits, bringing the joyful news to our apostate world, sung, “ Glory to God in the highest, for peace on earth, and good will towards men.” And surely, if we who are redeemed to God by His blood, should hold our peace on so joyful an occasion, “ the stones would immediately cry out.” IV. All those who have received Christ, and have given thanks to God for Him, will look upon Him as their Lord and their God. (J. Stafford.)Nothing can equal the gospel There is nothing proposed by men that can do anything like this gospel. The religion of Ralph Waldo Emerson is the philosophy of icicles; the religion of Theodore Parker was a sirocco of the desert covering up the soul with dry sand; the religion of Renan is the romance of believing nothing; the religion of Thomas Carlyle is only a condensed London fog; the religion of the Huxleys and the Spencers is merely a pedestal on which human philosophy sits shivering in the night of the soul, looking up to the stars, offering no help to the nations that crouch and groan at the base. Tell me where there is one man who has rejected that gospel for another, who is thoroughly satisfied, and helped, and contented in his scepticism, and I will take the ear tomorrow and ride five hundred miles to see him. (T. De Witt Talmage.)Victory through Christ I can well remember a portion of a sermon which I heard when I was only five years of age. I recollect the cast of the preacher’ s features, the colour of his hair, and the tone of his voice. He had been an officer in the army, and was in attendance on the Duke of Wellington during the great battle of Waterloo. That portion of the sermon which I can so well remember was a graphic description of the conflict which some pious souls have experienced with the powers of darkness before their final victory over the fear of death. He illustrated it by drawing in simple words a vivid description of the battle at Waterloo. He told us of the cool and stern nature of the “ Iron Duke,” who seldom manifested any emotion. But the moments came when the Duke was lifted out of his stern rut. For a short time the English troops wavered, and showed signs of weakness, when the Duke anxiously exclaimed, “ I would to God that Blucher or the night had come!” After a while a column of the French was driven before the English guards, and another column was routed by a bayonet charge of an English brigade. Wellington then calculated how long it would take to complete the triumph. Taking from his pocket his gold watch, he exclaimed, “ Twenty minutes more, and then victory!” When the twenty minutes had passed the French were completely vanquished. Then the Duke, again taking out his watch, held it by the short chain, and swung it around his head again and again while he shouted, “ Victory! Victory!” the watch flew out of his hand, but he regarded gold as only dust compared with the final triumph. This graphic description made a powerful impression on my childish mind. Young as I was, I at once saw the aptness of the illustration. I often dreamt about it, and told other lads the story. When I was a weeping penitent, praying for pardon, and struggling with unbelief, the scene of Waterloo came before me; but the moment the light of the Saviour’ s smile fell upon my heart, I instinctively sprang to my feet and shouted, “ Victory! Victory!” Many times, since I have been exclusively engaged in conducting special services, my memory has brought before me the preacher and the part of the sermon which I heard when I was only five years of age, and this has had its influence on me in my addresses to both old and young. (T. Oliver.)So then with the mind I myself serve the law of God; but with the flesh the law of sin.-- I. Of whom does the apostle speak? Of those--1. Who are enlightened.2. But still under the law. II. What does he affirm respecting them?1. That they naturally approve the law.2. Yet serve sire III. What is the necessary conclusion?1. That there is no deliverance by the law, or by personal effort.2. But by Christ only. (J. Lyth, D. D.)Believers serve the law of God, though hindered by the law of sin I. The life of a believer is chiefly taken up in serving the law of God. For this end the law is written upon his heart, and, therefore, he serves God with his spirit, or with his renewed mind. His whole man, all that can be called himself, is employed in a life of evangelical and universal obedience. II. The believer may meet with many interruptions while he is aiming to serve the law of God. “ With my flesh the law of sin.”1. Had our apostle contented himself with the former part of this declaration, it would doubtless have been matter of great discouragement to the children of God. But when we find that the apostle himself confesseth his weakness and imperfection, whose heart would not take courage, and go forth more boldly to the conflict than ever? 2. After all the encouragement afforded to the mind of a believer, yet this is a very humbling subject. We may learn hence, how deeply sin is inwrought in our nature. III. Although the believer meets with many interruptions, yet he holds on serving the law of God, even when he is delivered from all condemnation. I ground this observation on the close connection in which these words stand with the first verse of the next chapter. They are delivered from condemnation, and yet they serve the law of God, because they are delivered. (J. Stafford.). Romans 8:1-39 The place of the chapter in the argument The struggle has passed away and the conqueror and the conquered are side by side. The two laws mentioned in the last chapter have changed places, the one becoming mighty from being powerless, the other powerless from being mighty. The helplessness of the law has been done sway in Christ, that its righteous requirement may be fulfilled in us who walk not after the flesh but after the Spirit. The apostle returns upon his previous track that he may contrast the two elements, not as in the previous chapter in conflict with each other, hopelessly entangled by “ occasion of the commandment,” but in entire separation and opposition. These two, the flesh and the spirit, stand over against one another, as life and death, as peace and enmity, with God. Do what it will the flesh can never be subjected to the law of God. (Prof. Jowett.)The connection between chaps. 7 and 8 The eighth chapter of Romans, and the preceding one, are the most profound psychological passages in the Bible; and in the higher spiritual elements they are more profound than anything in literature. The seventh chapter is the problem of conscience. The eighth is a solution of that problem by the formulas of love. In the seventh, a just man, tender of conscience and clear of understanding, with an active ideality, seeks to make a symmetrical life and perfect character--a thing which is impossible in this world. Under such circumstances every mistake rebounds, and every imperfection is caught upon the sensitive conscience, and becomes a source of exquisite suffering and of discouragement; so that, from the necessary conditions of human life, a just man will be made miserable in proportion as he seeks more vehemently to be just. One way out of this trouble would be to lower the standard of character and to lower the moral value of conduct. But the ease that comes from lowering our rule of right and our responsibilities to it is degrading. Thus to seek ease sends us down toward animals; and that is the true vulgarity. It is better to die in the prison house of the seventh of Romans than, missing the eighth, to get relief in any other direction. The problem of the higher moral life is how to maintain a higher transcendent ideal of character and conduct, and yet have joy and peace, even in the face of sins and imperfections. That is the problem. And its solution can only be found in one direction--in the direction of Divine love. A proper conception of God in the aspect of love, and a habit of bringing the instruments, and customs, and laws of paternal love to the consideration of our personal religious life, will go far to enlighten, stimulate, and comfort us. (H. W. Beecher.)Out of the seventh chapter into the eighth I defy any man to accomplish this except by that one word “ Christ.” He who attempts it is like a leaf caught in the eddy of a stream: it whirls round and wants to get down the stream, but cannot go. The seventh of Romans is an eddy in which the conscience swings round and round in eternal disquiet; the eighth is the talisman through which it receives the touch of Divine inspiration, and is lifted above into the realm of true Divine beneficence. Or the transition may be illustrated thus--During the Indian Mutiny, when the English army were shut up in a city, besieged, almost at the point of death from starvation, and decimated by the constant assaults of the adversary, a Scotch lassie, who belonged to a Highland regiment, all at once thought she heard the sound of bagpipes afar off; and the soldiers laughed her to scorn. But after a little time others heard it. And then there came in note after note. By-and-by the sounds of the instruments of a full military band were recognised. And soon, from out of the forest, came the relief army, that broke up the siege and gave them deliverance. And with flying colours and glorious music they came marching up to the now released city. Such is the difference between the seventh chapter and the eighth. For here, in the seventh, is that first, far-off note of victory. After that descant of his own wretchedness, and poverty, and moral imbecility, comes the exclamation: “ I thank God through Jesus Christ our Lord.” Then, in the eighth chapter, he breaks into a discussion of the spirit life and the redemption of the flesh, and there are snatches, again and again, of that victorious note, growing stronger and fuller, till he comes clear down to the end, when he breaks out: “ Who shall separate us from the love of Christ?” etc. and there comes in the flying banners, the band and the full army. (H. W. Beecher.)Living in the eighth chapter A minister was once expounding the seventh and eighth chapters of Romans to a class of coloured Bible women, deeply experienced as to their hearts, but very ignorant, as he supposed, in their heads. After he had been talking quite eloquently for a little while, an old coloured woman interrupted him with: “ Why, honey, it ‘ pears like you don’ t understand them chapters.” “ Why not, auntie?” he said. “ What is the matter with my explanation?” “ Why, honey,” she said, “ you talk as if we were to live in that seventh chapter and only pay little visits to the blessed eighth.” “ Well,” he answered, “ that is just what I think. Don’ t you?” With a look of intense pity for his ignorance, she exclaimed: “ Why, I lives in the eighth.” Bishop Temple’ s testimony Bishop Temple, preaching his farewell sermon in Exeter Cathedral, took for his text Romans 8:38-39. This eighth chapter, he said, always had a strange fascination for him above all other chapters in the New Testament. He did not speak of himself as having lived in the spirit of such a chapter, but he had found in it a picture of the man he would fain have been if he could. There was support in it which he had turned to over and over again for nearly fifty years and never without finding fresh power within it to help him on. The life therein portrayed was the life, if his weakness permitted, he desired to realise; and he urged upon his hearers to keep the chapter before them, to read it, repeat it constantly, making it the pattern they were endeavouring to realise while they were striving, in accordance with St. John’ s exhortation, to purify themselves even as Christ is pure. The chapter as a spiritual palace Astyages determined on the death of the infant Cyrus. He summoned Harpagus, an officer of his court, and committed to him the destruction of the royal babe. Harpagus gave the babe to the herdsman Mithridates that he might expose him in the mountains. But Space, the wife of the herdsman, adopted the babe instead. Therefore Cyrus grows up in the peasant’ s hut. He thinks the herdsman and his wife to be his parents. Ignorant of his birth, of his rightful destiny, of the palace and kingly state which were really his, he thinks himself only a peasant’ s child. At last the secret of Cyrus’ s birth and rightful place gets known, and he goes on to be the man standing out in such grand figure amid the dimness of that early time. What may be only legend about Cyrus is too sadly fact about too many Christians. They too often think themselves but peasants when they are really kings. They dwell in huts when God has built a palace for them. And the difficulty is that even when they may they will not see the palace in which God means that they shall dwell. This chapter is the spiritual palace in which God would have His children dwell. Let us glance at it. I. There is in it no condemnation (verse 1). II. Real internal spiritual ability (verses 2-4). Christ is not simply for the Christian in the no condemnation; Christ is also in the Christian in the indwelling Spirit of life. III. The spirit of adoption (verse 15), i.e., there is for the Christian a genuine son placing. IV. The witness of the Spirit (verse 16). V. Heirship (verse 17). Poor the Christian may be here, but he walks the earth with all the wealth of heaven in reversion. VI. The certainty that all things work together for good. VII. Nothing that can really baffle him, for triumph is his surely since God is on his side (verses 31-39). (Homiletic Review.)There is therefore now no condemnation to them which are in Christ Jesus.-- No condemnation There is therefore “ now no condemnation to them which are in Christ Jesus.” This is the result of the complete Divine provision which is made for our justification. There is therefore “now no condemnation” ; this does not mean at this time, although that is perfectly true, but the word “ now” means in this state of things. “ No condemnation.” There is no damnatory sentence against them. There is no curse hanging like a thundercloud over their heads. There is no penal consequence following them. “ Who walk” --that is, who act and who live “ not after the flesh” --that is, not under the influence of the things which appeal to the eye and to the ear of the body--not under the power of the feelings which these things chiefly awaken and appeal to, and not according to the impulses and desires of human nature in its unsanctified state. Who walk “ not after the flesh,” but “ after the Spirit” --that is, in obedience to the dictates of the Spirit, and in response to the propensities of a soul possessed, not by the world and by the things of the world, but possessed and moved in all its impulses and in all its resolutions by the Spirit of God and the Spirit of holiness. I. There is no condemnatory sentence in against Christians now. Believers in Christ Jesus sin. And their sins are noticed by God, and God is displeased with them; and God sometimes chides and corrects Christians for their sins, but He does not treat Christians as criminals. God deals with Christians as with children. There is no sentence of condemnation in execution against the disciples of Christ--none is being executed outwardly. Christians are exposed to suffering, but when they are corrected, the chastisement is paternal; when they are checked, the restraint is pitiful and loving; when they are disciplined, the training is in kindness; when they are called to die, death to them is but the commencement of a new and an everlasting life; so that it may be said with reference to them, that all things work together for their good. No sentence of condemnation is being executed against a Christian now outwardly, and none inwardly. You see that such a sentence might be executed in a Christian’ s body, or in a Christian’ s circumstances; or it might be executed inwardly without touching the body and without affecting the circumstances through such feelings as fear and remorse. But, “ being justified by faith, we have peace with God.” II. There is no sentence of condemnation recorded for execution. The disciple of Christ is not reprieved, but pardoned; and his pardon is full and complete. Suppose that you wish to save some criminal under a sentence of death, what must you do for him? You must first get a remission of the capital punishment. The next thing that you must do for that man is to get him restored to his family and friends and to his former social position; and when you have done that, you must adopt some means by which to change the heart and the character of that man; and then you must effect the restoration of his possessions. This is the salvation that God dispenses to us. The man who trusts in Jesus Christ is immediately brought back to the position of a righteous being, and all the providences of God and the government of God have toward that man a thoroughly paternal aspect. “ Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God.” III. The absence of all condemnation is accounted for by that which Christ is to the soul that relies upon Him. Christ Jesus is the Lamb of God which taketh away the sin of the world, and faith in Jesus Christ appropriates the sin offering to the believer, so that all its sufficiency becomes ours when we trust to it. Observe further, that Christ Jesus is the High Priest who ever lives to make intercession for us, and faith in Jesus gives us a personal interest in that intercession. Again, Christ Jesus is the second Adam, by whose obedience many are to be made righteous, and faith in Jesus makes that obedience the garment of our salvation. So that if all this be true, you see at once how impossible it is that there should be any condemnation to those who are in Christ Jesus. But a question may arise, How may I know that I am trusting in God’ s Christ? The reality of our reliance in the Christ of God is proved by the character and style of our life--“ who walk not after the flesh, but after the Spirit.” Jesus Christ leads all His disciples to walk not after the flesh, but after the Spirit. (S. Martin.)The privilege of the saints I. The persons mentioned. Those which are in Christ Jesus. Yea, so near and close an union as this indeed in the true nature of it, as that sometimes from hence we shall find the Church called by the name of Christ Himself, as 1 Corinthians 12:12. Though Christ, considered personally, is full and absolute in Himself, yet, considered relatively and mystically, so He is not full and complete without believers who are members of Him. We shall further inquire into the causes and grounds of this union.1. We are knit to Christ, and made one with Him by His Spirit. Look as that member of the body is not united to the head, that is not animated and informed with the same soul that is in the head, so neither is that Christian truly united to Christ who is not quickened and enlivened by that Spirit which is the Spirit of Christ. If any man have not the Spirit of Christ he is none of His (verse 9). The second Adam is made a quickening spirit (1 Corinthians 15:45). And He quickeneth whom He will (John 5:21; 1 John 4:21). 2. Another bond whereby we are knit to Christ is faith, which is a special gift and fruit of the Spirit; whereby, secondarily, we are united to Him, and lay hold on that righteousness which is in Him, and receive all that grace which is offered and tendered by Him in the gospel. The just shall live by faith (Galatians 5:5). We through the Spirit wait for the hope of righteousness by faith (Galatians 2:20). The life only I now live in the flesh, I live by the faith of the Son of God. This is a very high honour and dignity unto them, and so to be accounted of by them; and, accordingly, it should have answerable effects and operations upon them, as-- (1) To exceeding joyfulness and exultation in this their condition: we see how all men for the most part do rejoice in the excellency of their relations, wives in their husbands, children in their parents. The nearer is the union to those who are of worth and renown the greater is the contentment; why, thus it should now be with believers in regard of Christ. (2) It should work us to a conformity to Christ in our carriage; being one with Him we should behave ourselves suitably to Him. It is a shame for those who are one with Christ to walk in ways of opposition to Him. (3) It may encourage God’ s servants to depend upon Him for all things fitting and convenient for them, and to persuade themselves of His favour towards them. Therefore He will hear their prayers. And, on the other side, those that wrong them may be advised to take heed how they do so, for He takes their wrongs as done to Himself. “ Saul, Saul, why persecutest thou Me?” Isaiah 64:9, etc. And so much may be spoken of the first description of the persons here mentioned, taken from their state and condition. 2. The second is taken from their life and conversation; “ who walk not after the flesh but after the Spirit.” These two they go still together; union with Christ and holiness of life they are inseparable. This passage before us is considerable here of us two manner of ways, separately and jointly. Separately, and so it consists of two distinct branches--the negative and the affirmative. The negative is in these words, which walk not after the flesh. The affirmative in these, but after the Spirit. (1) To look upon it in the negative. Those that are true believers, and that are mystically united to Christ Jesus, they do not walk after the flesh. This is one character which is upon them. Thus, “ They which are Christ’ s have crucified the flesh with the affections and lusts” (Galatians 5:24). For the better understanding of this point, it is worth our while to inquire what it is to walk after the flesh, and who they are which are said thus to walk. By the flesh, then, we are here to understand not only that part of man which is commonly so called, to wit, the bodily lump; but by flesh here is meant corrupt nature, that is, that part of the man which is unsanctified and unregenerate in him. Not only the depravation of the inferior faculties of the soul, which we commonly call sensuality, but also a corruption of the superior, namely, the mind and understanding and will. Now, to walk after this flesh it is to be wholly led and carried and guided by the motions of it. Then men walk after the flesh when their whole course is carnal, when they are carnal in their judgments, following the dictates and suggestions of carnal reason; and carnal in their affections, setting their hearts and desires upon carnal things; and carnal in their lives, conversing and bestirring themselves in carnal ways. To walk after the flesh is not only to have the flesh in us; but to have the flesh prevailing in us, and to give ourselves up to the power and dominion of it. There is a walking in the flesh, and there is a walking after the flesh, as the Apostle Paul does plainly distinguish them concerning himself (2 Corinthians 10:2-3). (2) The second is the affirmative, but walk after the Spirit. Those who are the children of God and true believers, they are careful to do this. And so they are represented in Scripture. Hence they are said to walk in the Spirit, to walk in newness of life, to serve in newness of Spirit, to walk with God, to have their conversation in heaven, and such phrases as these are. What is to be understood by walking after the Spirit we may gather from what was said of the contrary, namely, of walking after the flesh; and that is, to be guided and led and directed by the blessed and gracious Spirit of God in all our ways. Walking, it is a continued motion; it is a motion of perseverance; and so does denote constancy in him that uses it. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 8:2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.Law cancelling law 1. Few words are oftener on our lips than the word law. But we are in danger of using the word as though laws were impersonal forces, independently of a controlling mind. 2. But a law is not a force. It is only the invariable manner in which forces work. Better still, it is the unvarying method in which God is ever carrying out His infinite plans. How wise and good it is that God generally works in this way, so that we are able to calculate with unvarying certainty on natural processes. 3. And when He wills some definite end He does not abrogate the laws that stand in His way, but cancels their action by laws from higher spheres which counterwork them, e.g., The flight of birds is due to very different causes from a balloon’ s. Balloons float because they are lighter, but birds are heavier. The law of the elasticity of the air sets the bird free from the law of gravitation that would drag it to the ground. In the autumn fields the children, in gathering mushrooms, unwittingly eat some poisonous fungus which threatens them with death. Some antidote is given, which, acting as “ the law of life,” counterworks the poison, and sets the children “ free from the law of death,” which had already commenced to work in their members. So the law of the spirit of life in spring sets the flowers free frown the law of death of winter. And “ the law of the Spirit of life in Christ Jesus,” set Lazarus “ free from the law of sin and death” which imprisoned him in the tomb. And, similarly, the law of life communicated through the Holy Spirit will set us “ free from the law of sin and death” which reigns in our hearts. I. There is in each one of us “ the law of sin and death.”1. This evil tendency is derived from our connection with the human family. Races and children alike are affected by the sins and virtues of their ancestors. In every man there is a bias towards evil, just as in the young tiger there is predisposition to feed on flesh, and in the duckling to swim. 2. That tendency survives conversion. “ The flesh lusteth against the Spirit, and the Spirit against the flesh.” Its strivings may be suppressed; but it is still there, only waiting till His repressive influences are withdrawn to spring up in all its pristine vigour. Conversion is the insertion of a new principle of life, side by side with the old principle of death. Consecration is simply the act by which we put the culture of our spirit into the blessed hands of Jesus. There is nothing, therefore, in either of these acts to necessitate the crushing out of any principle of the old nature. II. God does not mean us to be enslaved by sin. What a contrast between Romans 7:23-24, and the joyous outburst of this text! The one is the sigh of a captive, this the song of a freed bond slave.1. Captivity: you have its symbol in the imprisoned lion, or royal eagle; you have it in the disease which holds the sufferer down in rheumatism or paralysis. But there are forms of spiritual captivity equally masterful. Selfishness, jealousy, envy, and ill will, sensual indulgence, the love of money. 2. But it is not God’ s will that we should spend our days thus. We were born to be free; not, however, to do as we choose, but to obey the laws of our true being. When we free an eagle we never suppose that he will be able to dive for fish as a gull, or to feed on fruits as a hummingbird. But henceforth it will be able to obey the laws of its own glorious nature. III. We become free by the operation of “ the law of the Spirit of life.” “ The law of sin and death” is cancelled by “ the law of the Spirit of life.” Life is stronger than death; holiness than sin; the Spirit than man. The mode of the Holy Spirit’ s work is thus--1. He reveals to us that in the intention of God we are free. So long as you consider captivity your normal state and expect nothing better there is little hope of deliverance. 2. He makes us very sensitive to the presence of sin. 3. He works mightily against the power of evil. 4. He enables us to reckon ourselves “ dead indeed unto sin” (chap. 6:11). This is the God-given way of overcoming the suggestions of sin. When sin approaches us we have to answer: “ He whom thou seekest is dead, he cannot heed or respond.” Conclusion:1. “ Walk in the Spirit” ; “ live in the Spirit” ; yield to the Spirit. Do not be content to have merely His presence, without which you could not be a Christian, but seek His fulness. Let Him have His way with you. And in proportion as the law of the Spirit becomes stronger, that of the flesh will grow weaker, until “ as you have yielded your members servants to uncleanness and to iniquity,” you will now yield them to righteousness unto holiness. 2. And as you find the Spirit of life working within you you may be sure that you are in Jesus Christ, for He only is the element in whom the blessed Spirit can put forth His energy. He is “ the Spirit of life in Christ Jesus.” (F. B. Meyer, B. A.)The law of sin I. The law of sin.1. The word “ law” taken properly is the edict of a person in authority, wherein he orders something to be done, backing his or their commands with promises of rewards, as also their prohibitions with threatenings of punishment. In this sense there is a law of sin. For-- (1) A law is a commanding thing: it lays its imperative injunctions upon men and expects their obedience (Romans 7:1). Now, in this respect sin is a law; therefore you read of the reigning of sin, of obeying sin, of the dominion of sin (Romans 6:12; Romans 6:14). The subject is not more under the law of his Sovereign, nor the servant of his master, than the sinner is under the laws of sin. As there is this domination on sin’ s part so there is subjection on the sinner’ s part; no sooner doth it command, but it is presently obeyed (Matthew 8:9). And where it commands and is obeyed there it condemns, which distinguishes it from all other laws. It rules of itself properly, but it condemns as it lays the foundation of condemnation by another--the law of God. And this speaks the inexpressible misery of the unregenerate. (2) A law is backed with rewards and punishments for the furtherance of men’ s obedience. Answerably now to this, sin will be pretending to rewards and punishments, which, though in themselves they are but sorry things, yet they have a great power. For instance, sinner, saith sin, do but obey me, and pleasure, honour, profit, shall be thine. But if these enticing arguments will not do, sin then threatens derision, poverty, persecution, and what not. But note--That sin considered as simply commanding is not a law, but it then becomes formally and completely a law when the sinner obeys; so then he owns the power of it. The laws of usurpers, merely as imposed by them, are no laws, because not made by persons in lawful authority; but if a people freely own these usurpers and willingly put themselves under subjection to them, then, to them their laws become valid and obligatory. 2. The word “ law” is taken improperly for anything that hath an impelling virtue in it. It hath the force of a law, and doth that which a true law uses to do. And, therefore, when sin is the principle which efficaciously excites a person to those things which are suitable to its own nature, there sin may be called a law. II. Its mode of operation.1. Sin exerts its powers in its vehement urging to what is evil. Sin in the habit is altogether for sin in the act; indwelling sin is wholly for dwelling in sin. Though there was no devil to tempt the graceless sinner, yet that law of sin which is in himself would be enough to make him sin. Corrupt nature is continually soliciting and exciting the unsanctified man to what is evil; it will not let him alone day or night unless he gratify it. What an instance was Ahab of this. Sin put him upon the coveting of Naboth’ s vineyard, and this it did with such violence that he would eat no bread because he could not have his will (1 Kings 21:5; see Proverbs 4:16). 2. This law of sin shows itself in its opposing and hindering of what is good. It is a law which always runs counter to God’ s law. Doth that call for such and such duties? Are there some convictions upon the sinner’ s conscience about them? Doth he begin a little to incline to what is good? How doth sin now bestir itself to make head in the soul against these convictions and good inclinations! III. Its miserable bondage. Such being under the law of sin, it follows that they are under bondage the very worst imaginable. We pity those who live under tyrants. But, alas! what is that if compared with this. The state of nature is quite another thing than what men imagine it to be; they think there is nothing but freedom in it, but God knows it is quite otherwise (2 Peter 2:19). To better convince you of the evil and misery of this bondage, and excite to the most vigorous endeavours to get out of it, note--1. That bondage to sin is always accompanied with bondage of Satan. The devil’ s reign depends upon the reign of sin; he rules in the children of disobedience, and takes men captives at his will. Shall a damned creature be thy sovereign--he who will be thy tormentor hereafter? 2. What sin is. (1) Look upon sin in itself. It is the vilest thing that is: the only thing which God never made. It is the only thing that God cannot do. (2) Look upon sin in the management of its power. Usurpers often make good laws; and indeed they had need use their power well who get it ill. The philosopher tells us that the intention of the legislator is to make his subjects good; but sin’ s intention is only to make its subjects bad. Then, this sin is not only out of measure sinful in the exercise of its power, but it is also out of measure tyrannical. All the Neros, Caligulas, Domitians, etc., that ever lived were nothing to it. This first acted the part of a tyrant in them before they acted the part of tyrants over others. The tyranny of sin appears in many things. Its commands are-- (a) Innumerable. (b) Contrary. Lust clashes with lust (Titus 3:3). (c) Rigorous. It must have full obedience or none at all (Ephesians 2:3). (d) Never at an end. (e) So imperious and cruel that its vassals must stick at nothing. 3. That it is a soul bondage. The bondage of Israel in Egypt was very evil, yet not comparable to this, because that was but corporal and external, but this is spiritual and internal. There may be a servile condition without and yet a free and generous soul within; but if the soul itself be under servitude then the whole man is in servitude. 4. That of all bondage this is the most unprofitable. As to ether bondage the master may be cruel enough, but then he makes some amends by giving good wages; but the sinner serves that master which pays him no wages at all--death excepted (Romans 6:21). 5. That the worst of this bondage is that they who lie under it are altogether insensible of it. Where it is external and civil bondage men groan under it, would fain be rid of it (Exodus 2:23). But the poor deluded sinner, like some distracted persons, plays with his chains. 6. That it is the most hurtful and most dangerous bondage: for it makes way for and most certainly ends in eternal death. Death puts an end to other bondage (Job 3:18-19); but the worst of spiritual bondage follows after death. You have in the text the law of sin and the law of death coupled together (see also Romans 6:16; Romans 6:21; Romans 6:23). (T. Jacomb, D. D.)The law of the Spirit of life in Christ 1. Men of the world think that the gospel has to do only, or chiefly, with death, and that its atmosphere is generally repressive. But the fact is the reverse. The gospel gives life for death, joy for sorrow; a conquering power of soul to meet the disability of the flesh; an abounding sphere beyond this world. 2. Every life force is mysterious. We cannot explain the forces of nature. Nor can we explain the mystery of this unique transformation, but we may study its effects and ask ourselves if they are realised in us. Contemplate the change wrought-- I. In human activities. I will not select one whose life has been abandoned, but who is no stranger to religion, and who has led an outwardly correct life under the guidance of self-respect, and with regard to the good opinion of others. When renewed by the Spirit of God and freed from the law of sin and death he comes under the control of new influences. The love of Christ constrains, not prudence or sagacity. The charm of the Scriptures and of the sanctuary is something never known before. Resistance to sin is not, as before, a feeble, prudential avoidance, but a vehement hate. Love for holiness is ardent, and Christian work not a burden, but a joy. II. On one’ s mental convictions. I would not refer to the scoffer, but rather to one who regards himself orthodox. He accepts Christianity as the most rational interpretation of nature. He accepts also the historic Christ, and redemption as well. But when such a person is born again, and sees God as his own Father, and the Saviour as his own Redeemer; when he sees the atonement, not as a philosophic scheme, but as a transcendent fact, involving greater resources than those of creation, a patience and love that shrunk not from the Cross, then a flood of light bursts on epistle, gospel and apocalypse, and a glory in the future rises on his view which is unspeakable. This intellectual elevation comes not from a study of the catechism, from a course of eloquent sermons, or from mere reflection upon the Word of inspiration, but as the result of that transforming power called “ the Spirit of life in Christ Jesus.” III. On the temper of his heart. The ordinary attitude of a thoughtful mind toward the realities of religion is one of wonder and admiration. Yet all this sentimentality is inert and inoperative. There is no personal affection for the Saviour. Sometimes the character of an acquaintance is dim and commonplace, until some critical exigency arises which gives beauty and worth to that character. Then a personal and passionate attachment is roused. So with the waking of the new life in the soul, Christ appears in new and alluring loveliness. He seems no more afar off, but near at hand, in closest fellowship day by day. With such a Saviour, daily duties are delights however humble. The temper of heart is changed toward Christ’ s followers as well. The Christian loves his brethren for the Master’ s sake. His love is not founded on social or intellectual considerations, but grows out of spiritual unity and kinship, because of likeness to Christ. This change of temper and taste is the result of the law of the Spirit of life in Christ Jesus alone. IV. In the expectations of the future. All men, pagan as well as Christian, look forward to a future existence. Unconverted men hope to be Christians before they die, but their ideas of the future are dim. With the believer death is seen to be but a transitional step, the mere portal to the shrine. While the world’ s law is death in life, the gospel’ s law is life in death. So the gospel fronts the world. Which is the better? Conclusion: Learn--1. That it is in this gospel that life asserts its freedom. All departments of thought and effort, religious and secular, are alike ennobled and quickened. 2. This is a life which tends to consummation and perfection. The snow-bound field lies bare beneath the fetters of frost. It seems dead and barren, but with the melting warmth of spring there comes a verdure in place of ice and snow. All things are changed. So when this spiritual life force is allowed to exert its renewing and transforming energy on the soul of man, life is perfected and crowned. (R. S. Storrs, D. D.)The Christian liberty achieved; or, the law of the Spirit of life making free from the law of sin and death The “ therefore now” does not introduce an inference from the immediately preceding argument--which could not warrant it--but one grounded on the previously affirmed effectiveness of the gospel to accomplish that for believers which the law never could. The justifying ground of this discharge from condemnation was set forth in Romans 3:21-26. The principle upon which it proceeds was illustrated in Romans 5:12-21. The persons to whom it is extended, and the new life of which they become the participators was specified in Romans 6:1-11. The reason for the impotence of the law was stated in Romans 6:14, and this impotence had supplied the theme for illustration in Romans 7:6-25, and the power of the gospel which had been distinctly stated in Romans 7:6, with an eye to which the apostle had penned (Romans 7:25). Note-- I. The law of sin and death from the power of which believers obtain deliverance in Christ. It will be observed that the apostle does not speak of two laws, but of the one. Not that the two things are one, but that the one “ law” pervades them both, and binds them together (Romans 5:12-21; Ezekiel 18:4; James 1:15; Ephesians 2:1-5; Ephesians 4:17-19). This one law renders it impossible that the sinner can of himself regain the possession of innocence and peace, and evermore impels him onwards and downwards in the fearful descending circle of transgression and punishment. Man in the very act of sinning dies; or, being already dead, plunges into a still deeper death (Hebrews 9:14). II. The sphere within which liberation has been provided--“ In Christ.”1. In Christ the double necessity of man’ s case has been provided for; the two-fold difficulty has been solved; the one by the death of the Son of God, the other by His life (Romans 4:25; cf. Romans 5:18; cf. Romans 5:21). 2. The actual liberation is conferred on men only as they become united to Christ. It is indeed true that there has come a dispensation of grace and renewed probation to all men; but the actual discharge from condemnation, and the liberty from the “ law of sin and death,” do not come to any but to those who are found in Christ by faith (cf. Ephesians 1:1-23). III. For all those who are in Christ the liberation is actually accomplished.1. “ There is therefore now no condemnation to them which are in Christ” : He was condemned on their account, and they were condemned in Him. He died for their sins, and they died in Him (Romans 6:7-8). 2. The liberation from sin is secured to believers in the active life; “ for the law of the Spirit of life,” etc. (1) The law of sin is a law of death; and the “ law of the Spirit” is a law of life. Sin deals death, and thereby perpetuates both itself and its punishment; but “ the Spirit” inspires life, and thereby liberates both from sin and death, and insures everlasting victory and blessedness. (2) But how does the law of this new life in Christ exert within us its liberating power? Does it seize upon us from without, as the Spirit of inspiration seized upon the prophets? Or does it come upon us as a new constituent element of being? Or is it not the law of a new life which is infused into our spirit by the Spirit of God? (3) The new law acts upon the conscience through the medium of the light and truth of the gospel (John 17:3; 2 Corinthians 4:6; 1 Peter 1:23). This living and abiding Word supplies-- (a) That precious knowledge of the redemption in Christ which provides peace for the guilty conscience. (b) That knowledge of the royal and perfect law of liberty which is a sure and sufficient guide for conscience in the practical life. (c) That knowledge of God, as a God of love, as our God and Father in Christ, which imparts joyous courage and prevailing power to conscience. Conclusion: 1. Secure this glorious liberty. (1) Ponder well the terrible power of this law, and the dreadful consequences of remaining beneath its dominion. (2) There is now in Christ a perfect liberty from this law available for all who will accept it. Lay hold, by faith, of the hope now set before you in the gospel of Christ. 2. Having secured this inestimable liberty see that you hold it fast. (W. Tyson.)The law of the Spirit of life in Christ I. The law of the Spirit signifies the power of the Holy Spirit, by which He unites the soul to Christ, in whose righteousness it therefore partakes, and is consequently justified. This law is the gospel, whereof the Holy Ghost is the Author, being the authoritative rule and the instrument by which He acts in the plan of salvation. It is the medium through which He promulgates the Divine testimony; by which also He convinces of sin and testifies of the almighty Saviour. The gospel may be properly denominated a law, because it bears the stamp of Divine authority, to which we are bound to “ submit” (Romans 10:3). It requires the obedience of faith (Romans 1:5; Romans 16:26); and when men refuse this submission, it is said that they have not “ obeyed the gospel” (Romans 10:16). Although, therefore, the gospel is proclaimed as a grace, it is a grace accompanied with authority, which God commands to be received. Accordingly, it is expressly called a “ law” (Isaiah 2:3; Micah 4:2); and in Psalms 110:2, referring to the power exerted by its means, it is said, “ The Lord shall send the rod of thy strength out of Zion. Rule thou in the midst of thine enemies” --namely, by thine almighty power. The gospel, then, is the law of the Spirit by which He rules, and the rod of His strength, by which He effects our salvation, just as, in Romans 1:16, it is denominated “ the power of God unto salvation.” The gospel is itself called “ the Spirit,” as being administered by the Holy Spirit (2 Corinthians 3:8). II. The gospel is the law of the Spirit of life, the ministration of which “ giveth life,” in opposition to the “ letter” or old covenant that killeth (2 Corinthians 3:6; cf. John 6:63; Ezekiel 37:14; 1 Corinthians 15:45). Christ is the life itself, and the source of life to all creatures. But here the life is that which we receive through the gospel, as the law or power of the Spirit of life in Christ Jesus, which the apostle calls “ the life of God” (Ephesians 4:18). III. The law of the Spirit of life in Christ Jesus. Jesus Christ is set before us in two aspects. As God, the Spirit of life resides essentially in Him; but as Mediator, the Spirit of life has been given to Him to be communicated to all who are one with Him. On this account the Spirit was not given in His fulness (John 7:39) till Jesus Christ as Mediator had entered into heaven, when the Father, solemnly receiving His satisfaction, gave this testimony of His acceptance, in pouring out the abundance of the Spirit on His people (John 16:7; Ephesians 1:3). That the Spirit of life is in Jesus Christ, not only as God, but also as Mediator, is a ground of unspeakable consolation. It might be in Him as God, without being communicated to men; but as the Head of His people, it must be diffused through them as His members, who are thus complete in Him. Dost thou feel in thyself the sentence of death? Listen, then “ This is the record, that God hath given to us eternal life; and this life is in His Son.” “ I am come that they might have life.” “ Because I live ye shall live also.” This life, then, is in Jesus Christ, and is communicated to believers by the Holy Spirit, by whom they are united to Christ, and from whom it is derived to all who through the law of the Spirit of life are in Him. (R. Haldane.)Law of the Spirit of life The “ law” in the text, whether that of “ the Spirit of life in Christ Jesus,” or that “ of sin and death,” is a constraining influence--a moral force, an active power--an agency that acts mightily on the soul. And it is plain from the statements made regarding them, that these laws respectively are paramount at the time; they govern the whole being, either one or the other sits upon the inner throne of a man and governs him. It is a matter of life and death--of happiness or of misery, of freedom or of slavery, of everlasting weal or eternal woe. I. The inquiry relates to the law of sin and death. This must be an influence or force which is evil, which is the parent of sin, driving us along in the path of transgression, and which is not only of the nature of spiritual death, but which also issues in eternal death.1. In order that we may ascertain its nature, let some thought be given to the process by which it is first established in the human soul. 2. As a mighty force this law is seen in those ruling passions of mankind which discard the authority of God. What is supreme love of money but self-gratification at the expense of one’ s allegiance to the Most High. 3. We further discover the might of this law of sin and death in the sins of man against his fellow man. When one overreaches another in trade, does he not gratify his desire for gain at the expense of another? II. Some general characteristics of this law.1. It is often subtle in its actings. 2. It is a law of death as well as of sin. 3. It is slavery. This law of sin and death befools and degrades, and it is an unmitigated despotism. Woe to the soul under its unrestrained power! 4. It has had control universally. III. We have to ask concerning the law of the Spirit of life in Christ Jesus. “ The Spirit of life in Christ Jesus.”1. It is a Divine implantation. “ The Spirit of life” is undoubtedly “ the Holy Spirit,” who is the Author of spiritual life in the soul. “ When He cometh, He shall convince the world of sin.” Until He speaks inwardly, the mind seems unaware of the presence and power of the law of sin and death. It is also His gracious office to attract the soul to a vital union with Christ. Under the blessed light which He kindles around and within the heart, the redemption of Christ appears in its true aspect as most full, glorious, and adapted to save. 2. As the other is a law of Sin and death, this is one of obedience and life. Self-love now seeks its gratification in pleasing God and doing His will. 3. Observe throughout that it is in Christ Jesus. To those who receive Him, He gives the privilege to become the sons of God. The Cross of Christ slays the enmity of the heart. IV. This law sets free from the other. If it be established as the governing principle the other cannot be. They are in their own nature opposites. Self-love is gratified in the one case, in opposition to the claims of God and the well-being of others; in the other, by obedience and devotion to the supreme law of our being, love to God and man. Conclusion:1. The adaptation of the religion of Christ to man. 2. We discover where true freedom and true happiness are found. 3. What we all need, and what the world needs, is to be delivered from the law of sin and death by the working in us of this ennobling force. What a glorious object of pursuit! How well worth all self-sacrifice! (H. Wilkes, D. D.)Believers are freed through the law of the Spirit of life I. The deliverance obtained--1. By nature we are all (chaps. 6, 7) in spiritual bondage. We are “ sold under sin,” and so necessarily are under death (Romans 5:12). The law of sin and the law of death are one and the same principle disclosing itself in different manifestations and degrees. Poisonous fruit is sap worked up, legitimately developed. 2. This evil principle drives man from God. (1) As it is darkness (1 John 1:5-7; 1 John 2:9), it drives him from the fountain of soul light. (2) As it is death, from the fountain of life (Acts 17:28). 3. From this evil principle believers are made free. Not from death, though its sting is taken away; nor even from sin perfectly. But over against death faith sees the resurrection placed, and over against sin the unblemished perfection of the redeemed. II. The agency whereby this deliverance is accomplished. Law counteracting law.1. The term “ law” may mean-- (1) A certain code like the Decalogue and the laws of nations. (2) A principle operating with all the regularity and fixedness of statute--in which sense laws of thought, gravitation, refraction, are laws. 2. The latter is the signification here. (1) The “ law of the Spirit” this new victorious law is called. It is contrary to whatever is of the flesh. In its origin, nature, mode of working, it is Divine. From God it comes. For God it moves. To God it leads. (2) It is the law of the Spirit of life. As the same Spirit is named the Spirit of wisdom, counsel, etc. (Isaiah 11:2), of holiness (Romans 1:4), of truth (John 14:17; John 15:26), because He makes wise, holy, leads into all truth, so He is here named the Spirit of life, as He leads into life, and works life. Of all soul life He is the Author, Promoter, Regulator, Perfecter (John 6:63; 1 Peter 3:18). This law of the Spirit of life as the stronger man casts out the strong (Luke 11:22). Water poured into a vessel expels the air. III. The sphere within which this agency is so efficiently operative. Like laws of nature, it works within certain limits. Iron, not glass, will conduct electricity. Dews, droughts, hurricanes are conditioned by varied zones of atmospheric circumstances; so outside the region of “ being in Christ Jesus” the law of the Spirit of life does not effect its hallowing results upon our souls. Within that radius, however, its might is sovereign. It frees believers. Conclusion: Note--1. The urgent importance of ascertaining which of these laws is supreme in our soul. If not conscious of resistance to the law of sin, we are under its sway. We may even be troubled about the commission of certain sins, and give heed to certain duties, and yet be in utter servitude to it (Ezekiel 33:31). 2. The great need of asking the promised Spirit (Matthew 7:11 : Luke 10:13). Regeneration, sanctification only obtainable through His power. 3. The duty of consciously living in this freedom, not confusing liberty with license (Luke 1:74-75). Carefulness against presumption and despondency alike is indispensable (Ephesians 6:11-13). 4. The strong consolation of knowing that ultimate perfection can be calculated upon with all the certainty of a result of “ law.” Given the reign of the law of the Spirit of life in a soul, then amid and in spite of all conflicts the beauty of the renewed life will be patent and increase (Psalms 138:8; Hebrews 12:23; Hebrews 13:21). (J. Gage, B. D.)The law of the Spirit frees from the law of sin Note--1. The Spirit frees from the law of sin. In reference to this you may consider Him either essentially as He is God, or personally. As it is the Son’ s proper act to free from the guilt, so it is the Spirit’ s proper act to free from the power of sin, it belonging to the Son to do all without and to the Spirit to do all within. That which God once said in reference to the building of the temple--“ Not by might, nor by power, but by My Spirit” --is applicable here. 2. This is done by the Spirit of life. This refers either to the Spirit as He is a living Spirit, or refers to the time when the Spirit quickens and thus regenerates, or to the method of regeneration itself. The Spirit who renews, when He renews, by renewing, brings sin under. 3. It is the law of the Spirit by which this is done. Here is law against law, the power and efficacy of the Spirit against the power and efficacy of sin (Ephesians 3:20). The law of sin has a moral and a physical power; and so with the Spirit. He hath His moral power, as He doth persuade, command, etc.; and He hath His physical power, as He doth strongly, efficaciously incline and impel the sinner to such and such gracious acts; yea, as He doth effectually change his heart, make him a new creature, dispossess sin of its regency, and bring him under the government of Christ. And herein the law of the Spirit is above the law of sin. Set corrupt nature never so high, yet it is but a finite thing, and so hath but a finite power; but the Spirit is an infinite being, and puts forth an infinite power. For the better opening of the truth in hand, note-- I. The necessity, sufficiency, efficacy of the power of the Spirit in freeing men from the power of sin.1. The necessity of the power of the Spirit. Omnipotency itself is requisite thereunto; that is the strong man which keeps the palace till Christ, through the Spirit (which is stronger than it), comes upon it and overcomes it. The power of nature can never conquer the power of sin, for nature’ s greatest strength is on sin’ s side. That the power of the Spirit is thus necessary if you consider that-- (1) Sin is in possession.(2) It hath been so a long time.(3) Its dominion is entire; it hath all on its side. When there is a party within a kingdom ready to fall in with the foreign force that comes to depose the tyrant, he may with more facility be vanquished; but if all the people unanimously stick to him, then the conquest is the more difficult. Christ said, “ The prince of this world cometh and hath nothing in Me” ; so the poor sinner may say, “ The sin-subduing Spirit comes, but He finds nothing in me to close with Him.”(4) The natural man likes the power of sin.(5) Sin is very resolute for and in the maintaining of what it hath; it will fight it out to the last, and die rather than yield.(6) Satan sets in with it, and upon all occasions gives it all the help he can, as allies do. 2. Its sufficiency. As Christ is able to save to the utmost from sin’ s guilt, so the Spirit also is able to save to the utmost from sin’ s power. God once said to Paul, “ My grace is sufficient for thee” (2 Corinthians 12:9). Now, as that grace is sufficient to bear up under the heaviest afflictions, so this grace is sufficient to bring down the strongest corruptions. Who is sufficient for these things? Why He, and none but He, who hath infinite power. 3. Its efficacy. (1) He doth not only in a moral way advise, counsel, persuade the sinner to cast off sin’ s bondage, but puts forth an insuperable strength upon him, and so goes through with the work. (2) When He comes about this or any other saving act, He doth not leave the sinner’ s will in suspense, but, in a way congruous to its liberty, He overcomes and determines it for God against sin, so as that it shall neither hesitate nor make any resistance to His grace. II. In what ways the Holy Spirit doth exert his power.1. He effectually works upon the understanding, that being the leading faculty. (1) Whereas He finds it under darkness, He acts as a Spirit of illumination, filling the soul with saving knowledge. It required Omnipotency to say, “ Let there be light” ; no less a power is requisite to the saving enlightening of the sinner (Ephesians 5:8). But this being done, sin is broken in its power by it; for ignorance is one of its royal forts. (2) Whereas it lies under sad mistakes, therefore the Spirit doth rectify it and makes it to judge aright. (3) Whereas it is full of high and proud thoughts, of strange imaginations and reasonings, He casts them down (2 Corinthians 10:5). 2. He then proceeds to the will. (1) Of all the faculties, sin contends most for the will, which, when it hath once gained, it will not easily part with. And so, too, the Spirit contends most for the will. He puts forth the greatest efficacy of His grace for the setting of that right and straight for God, that it may choose and cleave to His holy commands in opposition to the laws and commands of sin. (2) Yet though He acts thus efficaciously, He doth not at all violate its liberty, but exerts all this power in such a way as agrees with that liberty (Psalms 110:3; Son 1:4). He removes that averseness, obstinateness, reluctancy, that is in it against what is holy and spiritual. 3. In acting on the affections, He disengages them from sin, and sets them directly against it, and so freeing the sinner from the love of sin. Application:1. Let such who desire this mercy betake themselves to the Spirit for it. (1) See that you pray in faith, believing in the sufficiency of His power. (2) Let all other means be joined with prayer. They are but means, and therefore not to be relied upon; yet they are means, and therefore not to be neglected. 2. Let such who are made free from this law of sin own the Spirit of life as the author of their freedom, and ascribe the glory of it to Him. 3. Greatly to love and honour the Spirit. 4. As you have found the law of the Spirit in your first conversion, so you should live under the law of the Spirit in your whole conversation. 5. Set law against law--the law of the Spirit against the law of sin. (T. Jacomb, D. D.)The believer’ s freedom from the law of sin I. The leading terms of the text.1. By the “ Spirit of life” we are here to understand the Holy Ghost. Men are spiritually dead; the animal and intellectual life remains; but the spiritual life--the life which connects man with, and qualifies him for the enjoyment of God--was extinguished by the fall, and can only be restored by the “ Spirit of life.” And hence we are said to be “ born again” of the Spirit. And as it is His office to restore spiritual life, so He maintains it. All “ good” comes from Him and depends on Him. 2. He is called “ the Spirit of life in Christ Jesus.” Because-- (1) We are indebted to Christ for the gift of the Holy Spirit. It is owing to Christ’ s meritorious sacrifice that we are enabled and entitled to receive the Spirit. (2) It is the office of Christ to dispense the Spirit. From His “ fulness” it is that we are to “ receive grace upon grace.” II. The law of the Spirit of life in Christ Jesus. By this we are to understand the gospel, applied by the Spirit’ s power to the hearts of men. The gospel is often called a law--“ The perfect law of liberty” ; “ The isles shall wait for His law” ; “ The law of Messiah shall go forth from Jerusalem to the ends of the earth.” What law ever went forth from Jerusalem to the ends of the earth but the gospel?1. A law is an enactment or command issuing from supreme authority, fully published and made known, and enforced by sanctions of reward to the obedient, or of punishment against the disobedient. This constitutes, when it is published or made known, the rule of action, the standard of character, and the ground of decision and judgment; this is law in general. The gospel answers to this general definition in every particular. (1) It is an enactment or command. It comes with authority. It is not a statement of historical facts, an exhibition of truth, a collection of promises only; it comes to us with authority, that the facts should be credited, the truths received, the blessings included in the promises sought by us; so it may be said of us that we are God’ s witnesses that the gospel is a “ law.” Where there is no knowledge of the gospel there can be no obligation to receive it; but the moment the gospel comes to a man, from that time it becomes binding upon his conscience, and it is at his peril if he neglect or disobey it. (2) It is enforced by sanctions; there is reward to the obedient, punishment for the disobedient. (3) It issues from the highest authority in the universe. (4) It is duly published and made known. Whatever may be said of the condition of those who live in the “ dark places of the earth,” generally speaking, at least, ignorance of the gospel among ourselves is wilful, and therefore criminal. (5) It constitutes the standard of character and the rule of decision. “ God will judge the secrets of all hearts,” says Paul, “ according to my gospel.” 2. But why is it called the Spirit’ s law? Because it is the instrument by which the Spirit most efficiently operates upon the understanding, the will, the conscience, and the character of the man. By, and with it, he operates with the force and the authority of a law, overcoming and reducing and governing the mind. The power that accomplishes the great work of regeneration is the power of the Spirit; but the instrument He employs is the “ Word of truth.” III. The law of sin and of death.1. By this some understand the moral law considered in its application to fallen man, as the covenant of works. This law, when given to man innocent and holy, in the possession of Divine and spiritual life, was well adapted to his case. But when man became a transgressor, then that which “ was ordained unto life” began to operate unto death. It is the “ law of sin” to all the unconverted, its very object being to “ make sin appear exceeding sinful.” By the law is the knowledge of sin. Let a man apply it to his own character, and it will prove, to the conviction of his conscience, that he is a sinner; and, of course, wherever it proves sin it pronounces the sentence of death. “ The soul that sinneth, it shall die.” 2. But others understand (and the general scope of St. Paul’ s argument is favourable to the opinion) the sinning principle in the nature of fallen man. Wherever this principle of unsubdued enmity to God and holiness exists in the heart, it will manifest itself in outward acts of sin. And these acts become habits, by repetition; and thus sin becomes master. There his law is “ a law of death.” Wherever there is sin in the root, there is death in the fruit; “ the end of these things is death.” “ Sin, when it is finished, bringeth forth death.” IV. The law of the Spirit of life makes us free from the law of sin and death.”1. This is true of the law of sin and death, understood as the covenant of works, the broken moral law. It is in reference to this that the apostle seems to be speaking in ver. 1. Before they were “ in Christ,” they were condemned by the law for having broken it. But no sooner did they put their souls, by penitence and faith, into the Saviour’ s bands, than all the mass of transgressions and guilt which rested upon them was removed. And now “ there is no condemnation,” they are “ made free from” the condemnatory demands of the moral law, from the curse of the covenant of works. 2. But true believers are delivered from the sinning principle which contaminates our fallen nature. “ Sin shall have no dominion over you.” V. Practical inferences. The salvation of Christ is--1. Of indispensable necessity. It is, in fact, “ the one thing needful” ; “ our souls without it die.” 2. A present salvation. “ The law of the Spirit of life in Christ Jesus hath made me free.” 3. That connected with satisfactory evidence of its existence. St. Paul does not speak as if he were at all doubtful; as if it were a business of mere conjecture or probability, of inference or anticipation. He had a consciousness of his freedom. 4. A personal affair. The law of the Spirit of life in Christ Jesus hath made me free. (Jabez Bunting, D. D.)Freedom from law achieved by law We see this principle at work in the material world. A higher law comes into play and overrides ordinary law. Thus dynamic law subjugates mechanical force, as in the steam engine; chemical law, in turn, annihilates dynamic force; and intellectual power is superior to vital law, and moral to intellectual. The lower laws take effect upon the lower natures. The mechanical law of gravitation affects stones; but let a higher law of affinity come into operation, and those stones will be transformed into other combinations, such as gases, which will be above the laws of gravitation, and will form food for plants, etc. Mechanical law, however applied, cannot convert stones into bread. Chemical law can. If you mechanically pound ice or melt it, you can get nothing but water; but chemistry transforms it into power, and gas, and food. In the text the apostle is presenting to us in the kingdom of grace what is taking place in the kingdom of nature--law conquering law--e.g., a human body subject to chemical law ferments, putrefies, decays; but the vital law holds all these in check. It is only when the higher vital law is gone that the lower law reigns. (Percy Strutt.)The two laws I. What is meant by “ law.”1. Law is an authoritative code framed by a master for the regulation of his servants. But when we speak of the laws of nature, we denote the process by which events invariably follow each other. The law which accountable creatures are hound to obey is one thing; the law, in virtue of which creatures are always found to make the same exhibition in the same circumstances, is another. 2. It is not difficult, however, to perceive how the same term came to be applied to things so distinct. For law, in the first sense of it, is not applicable to a single command which may never be repeated. True, like all the others, it is obeyed, because of that general law by which the servant is bound to fulfil the will of his master; yet it does not attain the rank of such a denomination unless the thing enjoined be habitual. Thus the order that doors shall be shut, or that none shall be missing after a particular hour, or that Sabbath shall be observed, may be characterised as the laws of the family--not the random orders of the current day. Now this common circumstance of uniformity has extended the application of the term “ law.” Should you drop a piece of heavy matter, nothing is more certain nor more constant than its descent--just as if constrained so to do by the authority of a universal enactment on the subject, and hence the law of gravitation. Or, if light be made to fall on a polished surface, nothing more mathematically sure than the path by which it will be given back again to the eye of the beholder, and hence in optics the law of reflection. Or if a substance float upon the water, nothing more invariably accurate than that the quantity of fluid displaced is equal in weight to that of the body which is supported; and all this from a law in hydrostatics. But the difference lies just here. The one kind of law is framed by a living master for the obedience of living subjects, and may be called juridical law. The other is framed by a living master also, for it is God who worketh all in all; but obedience is rendered by the force of those natural principles wherewith the things in question operate in that one way which is agreeable to their nature. This kind of law would by philosophers be called physical law. II. In which of these two senses shall we understand “ law” in the text. To determine this, we shall begin with the consideration of--1. The law of sin and death. It is quite obvious that this is not a law enacted in the way of jurisprudence. It is neither more nor less than the sinful tendency of our constitution. It is called a law because, like the laws of gravitation or electricity, it has the property of a moving force, inasmuch as it incessantly aims after the establishment of its own mastery. Death comes as regularly and as surely in the train of our captivity to sin as the fruit of any tree, or the produce of any husbandry, does by the laws of the vegetable kingdom. 2. The law of the Spirit of life just expresses the tendency and the result of an operative principle in the mind that has force enough to arrest the operation of the law of sin and death. The affection of the old man meets with a new affection to combat and to overmatch it. If the originating principle of sin be shortly described as the love of the creature, the originating principle of the spiritual life might also be briefly described as the love of the Creator. These two appetites are in a state of unceasing hostility. The flesh lusteth against the spirit, and the spirit against the flesh. III. The second of these laws.1. Is called-- (1) The law of the Spirit, because referable to the Holy Ghost, by whose agency the new moral force has been made to actuate the soul and give another direction to the whole history. (2) The law of the Spirit of life, because he in whom this law is set a-going is spiritually minded; and as to be carnally minded is death, so to be spiritually minded is life. It is like the awakening of man to a new moral existence, when he is awakened to the love of that God whom before he was glad to forget; like a resurrection from the grave when, aroused from the deep oblivion of nature, man enters into living fellowship with his God. It is only now that he has begun to live. 2. When does this visitation of the Spirit descend upon the soul? This is shown by the words “ In Christ Jesus.” As surely as when you enter a garden of sweets one of your senses becomes awakened to the perfumes; as surely as when emerging from the darkness of a close apartment to the glories of an unclouded day another of your senses is awakened to the light and beauty, so surely when you enter within the fold of Christ’ s mediatorship, and are united with Him, then there is an awakening of the inner man to the beauties of holiness. We refer to a law of nature, the impression of every scene, in which he is situated, on the senses of the observer; and it is also by the operation of such a law that, if in Christ, we become subject to a touch that raises us to spiritual life, and maketh us susceptible of all its joys and all its aspirations. 3. What have we to do that we may attain this condition. I know of no other instrument by which the disciple is grafted in Christ Jesus, even as the branches are in the vine, than faith. And “ the Holy Ghost is given to those who believe.” “ The promise of the Spirit is unto faith.” (T. Chalmers, D. D.)Delivered from the law of sin Sin and death are partners of one throne and issue one law (cf. verses 14, 21). To obey the one is to obey the other. In former days Paul was compelled to do the bidding of sin. But the Holy Spirit has set him free by making His own will the rule of Paul’ s life. Just so a conqueror, by setting up his own laws in a conquered country, makes the former laws invalid. That the country obeys the new laws is a proof of conquest. Similarly, the presence and guidance of the Spirit have made Paul free front the rule of sin. This is not a change of bondage, but freedom from all bondage. For the law of the Spirit is the will of our Maker, and therefore the law of our being. And to obey the law of our being is the only true freedom. “ In Christ.” Paul’ s deliverance took place objectively in the human body of Christ (Romans 3:24); subjectively, by Paul’ s spiritual union with the risen Saviour (Romans 6:11). (Prof. J. A. Beet.)Free from the law of sin and death I. The misery of all men by nature. And that it consists of a state of bondage and captivity, which is here in this Scripture called the law of sin and death. We shall speak of the law of sin. Sin, in those which are unregenerate, does exercise a tyrannical power and authority over them, therefore it hath the denomination of a law given unto it; not that it hath anything which is good or lawful or regular in it, for it is properly the transgression of a law. But it is called a law in regard of that rule which it bears in the hearts of all those that are entangled with it. This is the condition of sin, that it carries with it the nature of a law to the subjects of it. First, in the constant actings of it; sin is like a law so. Things which are acted by law they are acted with a great deal of constancy. The ordinances of heaven and earth, the sun, moon, and stars, they keep their course by a settled decree which is upon them. Even so is it also with those who are carried by this law of sin; it is that which is usual with them, they make a constant course and practice of it as their trade and life. Secondly, it hath the motion of a law in that men are carried to it powerfully and irresistibly without opposition. So is sin to an unregenerate person; it commands him and has power over him, it rules and reigns in him. This is first of all grounded upon that curse which was laid upon man for his first rebellion. But, secondly, sin gets a great deal of power by custom, which has the force of a second nature with it, and in that regard the notion of a law. The Ethiopian may as soon change his skin, and the leopard his spots, as they may cease to do evil that are accustomed to it. Now, for the further illustration of it, we may take notice of the misery of this bondage in these following aggravations. First, in the subject of this thraldom; and that is the soul itself--the immortal soul--that part of man which had the image of God in a special manner imprinted upon it. For this to be in slavery and servitude is a very sad business indeed. We know in the way of the world how bondage is usually aggravated from the quality and condition of the person that is brought into it. Secondly, consider it also in the persons which men are in thraldom to by it, and that is to Satan and his instruments. For a man to be in bondage to a stranger it is not very desirable, but to be in bondage to an enemy or adversary is very abominable. Thirdly, there is an aggravation also in it from the nature and quality and condition of the servitude itself, in all the circumstances of it. Of all servants we count them to be in the worse case that are sold. To this we may further add the insensibleness of this their condition which is usually attendant hereupon. We count them most desperately miserable who discern not the misery which they are in, as mad men that sing in their chains. And so much may be spoken of the first branch of a natural man’ s captivity, as it is considerable in his thraldom to evil expressed here in the text by the law of sin. The second is as it is considerable in his obligation to punishment: and that is here also expressed by the law of death, which is added and joined to the other and goes along with it. There is a three-fold death which the Scripture makes mention of, and they are all of them the wages of sin. First, natural death, which consists in the separation of the soul from the body (chap. 5:12). Secondly, there is also a spiritual death, which consists in a deprivation of the image of God upon the soul, and the withdrawing of His favour from it. When a man is void of all grace and comfort too, he is then thus far in a state of death (Ephesians 2:1). Thirdly, there is eternal death also, which consists in the separation of soul and body from God forever in hell. Therefore let us accordingly look upon sin and death in this conjunction. Let us not separate or divide these things which God hath thus put together, but in all temptations to the one think of the other. II. The second is the happy recovery and restoration of believers by grace in these words, “ The law of the Spirit of life in Christ Jesus hath made me free.” First, here is the remedy itself which is mentioned, “ The law of the Spirit of life which is,” etc. Where, first, of the meaning of the words. First, there are three terms here before us; there is life, and the Spirit of life, and the law of the Spirit. By life here we are to understand the grace of holiness and sanctification. By the word Spirit joined to life we are to understand either the original, because it is wrought by the Spirit, or the activity and intention of it. By the law of the Spirit we are to understand the power and efficacy of it. For law it is a word of command and hath prevalency with it. Now the point which is here observable of us is thus much, that in the human nature of Christ there is a law of the Spirit of life. There is a fulness and sufficiency of all grace and holiness in Christ considered as He was man. This the Scripture doth sufficiently intimate and confirm unto us in sundry places of it, as in Colossians 1:19, “ It pleased the Father that in Him should all fulness dwell.” This was requisite thus to be upon a two-fold ground and consideration especially--First, in regard of the personal union of His human nature with His Divine. Secondly, as this was requisite in regard of His personal union, so also in regard of His work of mediatorship. First, take it in the preparatory reference; and so the Spirit of life in Christ, it did fit Him and dispose Him and qualify Him for the work of the mediatorship. This we may conceive it to have done in these respects--First, in the sanctifying of the flesh of Christ in the womb of the Virgin. Secondly, it also dignified this nature and advanced it above all other creatures. Thirdly, this Spirit of life in Christ it did also fill His human nature with as much grace as it was capable of, and with all these perfections whereunto the nature of grace doth reach and extend itself. Again, further, it is also considerable in the exertions and transactions of it. Whatever Christ did as mediator, He was more particularly enabled hereunto from this Spirit of life. As first of all, it was this which quickened Him and encouraged Him in His entrance upon it. Secondly, it likewise sustained Him, and upheld Him in the very performance itself. Thirdly, in that moreover it at last revived Him and raised Him from the dead. Adam, he brought down our nature and subjected it to a great deal of disparagement by his transgression; but Christ by His purity and holiness hath set it up, and taken off that disparagement from it which was formerly upon it. Again, further, here is comfort as to the point of continuance of grace and perseverance in it. Forasmuch as that grace and holiness which we now partake of under the gospel, it is in good and safe hands. The grace which we had given us in Adam we lost, but that grace which we have now in the new covenant we have it upon better and surer terms, being such as is now rooted in Christ as the proper subject of it. This law of the Spirit of life it is in Christ Jesus. The second is the efficacy of this remedy upon St. Paul and all other believers, “ Hath made me free from the law of sin and death” : where the remedy is as large as the disease, and the plaster as broad as the sore. Here is the law of the Spirit in opposition to the law of the flesh, and the law of life in opposition to the law of death in us. First, as to matter of justification. This holiness of Christ it frees us from the law of death and condemnation. But secondly, it holds good in point of sanctification likewise. The pure and holy nature of Christ is the spring and original of all holiness in us. “ And of His fulness do we all receive, and grace for grace,” as the apostle tells us (John 1:12). The Spirit of God does not bestow grace upon us immediately, but he bestows it upon us through Christ. Let us learn from hence to bless God for Christ, and give Him the glory of His own holiness in us. (Thomas Horton.)Spiritual emancipation The word “ law” may denote commandment, or the customary habit or state of any creature. In the one sense we talk of the laws of God, or the laws of kings; in the other sense we talk of the laws of nature, of matter, or of mind. It seems much better to understand the verse according to the second or subjective use of the word “ law,” and then its reference is seen to be to the believer’ s sanctification. I. Man’ s natural state of moral, thraldom.1. There is a principle of depravity in every human heart (Romans 3:23; Galatians 3:22). The whole work of Christ, as tasting death for every man, is based upon the assumption that all the world is guilty before God; for if not, there must be some for whom Christ has not died, inasmuch as they needed no atonement. Yet where are these to be found? This principle of evil may be described according to its various modes of manifestation. It is-- (1) The love of the creature, in opposition to the love of the Creator.(2) Self-will, or self-assertion, in opposition to the will of God and the requirements of His law.(3) Sensualism, in contrast with that which is intellectual and spiritual.(4) Pride and self-preference.(5) Selfishness and self-seeking.(6) A tendency to falsehood and guile. 2. This principle operates with the regularity of a natural law, determining all our volitions and affections. Man sins with the same certainty that an apple, loosened from the tree, drops to the ground. It is natural for the sun to rise and set, for the moon to wax and wane, for the tides to ebb and flow, for the seasons to revolve, and for the generations of men to be born and die: to do otherwise, in any of these instances, would imply a miracle or a violence done to the uniformity of nature. So likewise it is natural and inevitable that men, unrenewed by grace, should sin. 3. This law of sin is likewise a law of death. God by express enactment has appointed death as the wages of sin. “ The soul that sinneth, it shall die.” But in addition to that external decree, there is an internal tendency in sin to fructify in death (James 1:15), and to destroy the life of the soul. II. The state of moral freedom achieved for us by the gospel.1. There is a principle of life in them that believe. They live, by having their minds enlightened with the knowledge of God, by feeling the burden of their sins removed, and by being able to look up to God with filial confidence and trust, by having the conscience cleansed from dead works to serve the living God, by being inspired with new emotions, animated by new aims. 2. This life is imparted and sustained by the Holy Ghost. It is not self-generated, but it is given from above. He who receives it is born of the Spirit. 3. This principle of life operates with the regularity of a law. The Spirit takes up His residence in the breast of the converted man, and goes on working till every thought is brought into subjection to Christ, and the work of the believer’ s sanctification is complete. 4. This Spirit of life is realised only by our being in Christ. (T. G. Horton.) Romans 8:3-4 For what the law could not do, in that it was weak through the flesh.The requirement of the law I. The Divine purpose for man, whether in the old testament or the new, is the same. The reader who turns from the one to the other seems to have passed into a new world. The things, such as sacrifices, etc., that seemed of most importance in the one, seem of no importance at all in the other. But under seeming divergence, there is essential unity--a unity that comes to the surface in the text. Here we read of “ the righteousness,” or better still, “ the requirement of the law.” Now what was this? Not what it seemed to the great mass of the Jews. Had the Pharisee who prayed, “ God, I thank Thee,” etc., been asked, he would have given a list of things to be done or avoided. But now and then a prophet caught a glimpse of this purpose. Now it is the Preacher, “ Let us hear the conclusion of the whole matter,” etc. Then it is Isaiah (Isaiah 58:6-7). Now it is Micah (Micah 6:8). Then it is David in the fifty-first Psalm, “ The sacrifices of God are a broken spirit,” etc. The end of the law was not to make formalists, but good men. And the purpose of God is the same under the Christian dispensation. What God desires is not certain forms, services, emotions, but the renewal of the whole nature, inner and outer. II. Christ has come that God’ s purpose might be completely attained. Attained as it never could have been in any other way--that it might be “ fulfilled” in us. ‘ The architect sees in vision a glorious building. As yet it is empty. The masons labour and it is filled full, completed, realised. The father has a dream for his son just starting in life. When the son lives that life and becomes the pride of his father, he fulfils it. What St. Paul means is that our Father has had a dream for us. And that that dream might be accomplished, that we might become good, “ God sent His own Son in the likeness of sinful flesh and for sin.” And in Christ He did all that was needed. He condemned sin just where it needs condemning, in the sinner’ s heart. He made a full and complete atonement. He supplied the mightiest of all motives to a new life in the constraining love of Christ. And He promised the most effectual of all help in the gift of His Spirit. Have we, too, a dream? Do we want to be true children of God? Christ is the only Way. Trust, love, and follow Him, and you shall have “ the righteousness of the law” fulfilled in you. III. There is but one process by which this purpose can be attained. The sphere in which it is to be done is that of active, not of contemplative life. In business and home duties and cares we have to decide whether we will yield to the cravings of the flesh or the promptings of the Spirit. And it is as we walk in that Spirit, and take up our cross and deny ourselves, that we grow up into Christ, become like Him, and God’ s plan--our perfection and happiness--is fulfilled in us. (J. Ogle.)Law helpless The “ Laocoon” may serve as an artistic embodiment of Rom 7:14 to end. But the issues of the struggle differ. Laocoon is overcome; St. Paul conquers, in the grace of Christ. Self-effort for righteousness is a hopeless struggle. St. Paul found the “ more excellent way.” I. There is one thing man must somehow attain--it is “ righteousness.”1. Except for this pursuit of righteousness, it is not worth being a man at all. Without it how is man higher than the beast? No man really lives save as he pursues this. No man can ever be satisfied save as he attains this. 2. But what is righteousness? It is-- (1) Conformity of inward conditions and outward conduct. It is of the lack of this harmony St. Paul complains. This he called unrighteousness. (2) Conformity of both spirit and conduct to the revealed will of God. For that must be our standard. 3. Taking these ideas of righteousness then, it appears that men wholly fail to attain it by self-effort. And self-effort ends in a despairing sense of the power of sin. Then arises the question--Can we attain righteousness by any helps we can secure? Try two. II. The offer of help by the law. What is law? The plain statement of what is right, made to us with befitting sanctions. This cannot help us to righteousness. Because--1. Of its nature. It can only disclose sin and condemn. “ I had not known sin, but by the law.” It cannot give life. 2. Of the corruption of man. He is “ weak through the flesh” ; he “ cannot do the thing that he would.” There is no hope of ever making flesh render perfect obedience. It is plain that “ law is helpless.” III. The offer of help by God. This help is in no sense intended to set law aside. It is the offer of power to obey. And the offer is made in Christ Jesus, who came into the world bringing a new force of Divine life. How, then, does God in Christ help? Not as law does, trying to shape conduct and force the flesh, but by quickening the spirit, renewing the will, moulding the inclination, inspiring the soul with love to God, and holy desires. And this succeeds. Thus urged and inspired, the spirit can master the flesh, and win the righteousness which the law requires. (R. Tuck.)The law’ s inability to justify and save I. Of what law doth the apostle here speak? God’ s own law, in its strict and proper acceptation, viz., that revelation which the great Lawgiver hath made of His will, therein binding the reasonable creature to duty. But what law of God? Either that primitive law which He imposed upon Adam (and in him upon all mankind), upon the keeping of which He promised life, upon the breaking of which He threatened death; or else, that law which He gave Israel from Sinai, namely, the decalogue or moral law, which was but a new draught of the law first made with Adam. II. What is the thing in special which the law could not do?1. You read (Romans 7:1) of exemption from condemnation. Now this the law could not do; the law can condemn millions, but it cannot save one. 2. You read (Romans 7:2) of being made flee from the law of sin and death. Herein, too, was the law impotent; it might lay some restraints upon, but never bring down the power of sin. 3. There is the blessed empire of the spirit over the flesh, as also the full and perfect obeying of the law’ s commands; neither of these could the law effect. 4. Reformation of life the law could not do. 5. The text speaks of the condemning of sin; the law can condemn the sinner, but not (in a way of expiation) sin itself. 6. There is the reconciling of God and the sinner, the satisfying of infinite justice, the justifying of the guilty, the giving of a right and title to heaven. Now the law was under an impossibility of effecting any of these. III. What is the weakness of the law here spoken of?1. The word is used to set forth any debility, whether it be natural or preternatural, as being occasioned by some bodily disease. The apostle speaks of the weakness of the commandment (Hebrews 7:18), and weak and beggarly elements (Galatians 4:9). Here a higher law was in his eye, and yet he attributes weakness to it also; it could not do because it was weak, and it was weak because it could not do. 2. This weakness of the law is not partial, but total; it is not the having of a lesser strength, but the negation of all strength. A man that is weak may do something, though he cannot do it vigorously, exactly, and thoroughly; but now (as to justification and salvation) the law is so weak that it can do nothing. IV. What the flesh is here by which the law is made thus weak? The corrupt, sinful, depraved nature that is in fallen man. Observe that the weakness of the law is not from the law itself, but from the condition of the subject with whom it hath to do. When man was in the state of innocency, the law (Samson like) was in its full strength, and could do whatever was proper to it; yea (as to itself), it is able yet to do the same; but the case with us is altered; we cannot now fulfil this law, nor come up to what it requires of us, and therefore it is weak. The strongest sword in a weak hand can do but little execution; the brightest sun cannot give light to a blind eye. The law strengthens sin, and sin weakens the law (1 Corinthians 15:56).1. The special matter of the law’ s weakness. (1) With respect to justification (Romans 3:20; Galatians 2:16; Galatians 2:21; Galatians 3:11; Galatians 3:21-22; Acts 13:39). (2) In reference to eternal life. It never yet carried one sinner to heaven. Consider it as the covenant of work, so its language is “ do and live” (chap. 10:5). Now man in his lapsed state cannot do according to the law’ s demands, therefore by it there is no life for him. 2. The grounds or demonstrations of the law’ s impotency. (1) It requires that which the creature cannot perform. Before the law can do any great thing for a person it must first be exactly fulfilled; for though man hath lost his power the law hath not lost its rigour. Though the sinner be as the poor broken debtor, yet the law will not compound with him, but will have full payment of the whole debt. Now this is impossible. (2) The law doth not give what the creature needs; it asks above his strength and gives below his want. (a) He must have grace, sanctification, holiness, etc., but the law will not help him to these. It is holy itself, but it cannot make others holy; it can discover sin, but it cannot mortify sin. The law is a killing thing, but it is of the sinner, not of the sin; it hath by reason of the flesh a quite other effect; for it doth rather enliven, increase, and irritate sin, as water meeting with opposition grows the more fierce and violent; and the disease, the more it is checked by the medicine, the more it rages (Romans 7:8). (b) The law calls for duty, but it gives no strength for the performance of it, Pharaoh-like, who exacted brick but allowed no straw. (c) Great is the sinner’ s need of faith; for without this no justification, no peace with God, no heaven. Now the law knows nothing of faith; nay, it is diametrically opposite to it (Galatians 3:12). (3) The law could not do, because it could not heal that breach which sin had made betwixt God and the sinner. It can make no reparation for what is past. Suppose the sinner could for the future come up to a full conformity to the law, yet the law would be weak, and the creature could not thereby be justified, because reparation and satisfaction must be made for what is past, which to make is impossible to the law. Application:1. Here’ s matter of deep humiliation to us. How should we lament that sinful nature by reason of which the law cannot do that for us which otherwise it would! 2. It is necessary that I should vindicate the honour of the law, and obviate mistakes and bad inferences. (1) Notwithstanding this weakness of the law, yet give it that honour and reverence which is its due. Remember whose law it is, as also what an excellent law it is in itself (Romans 7:12). (2) Take heed that you do not cast off the law upon the pretence of its weakness, for it is, notwithstanding, obligatory to all (Romans 3:31). (3) Neither must you look upon the law as altogether-- (a) Weak. For though as to some things it be under a total impotency, yet as to other things it still retains its pristine power. It cannot take away sin, or make righteous, or give life, but as to the commanding of duty, the directing and regulating of the life, the threatening of punishment upon the violation of it, here it can do whatever it did before. (b) Useless. For though the law be not of use as to justification, yet it is of use as a monitor to excite to duty, as a rule to direct, as a glass to discover sin, as a bridle to restrain sin, as an hatchet to break the hard heart, as a schoolmaster to whip you to Christ (Galatians 3:24). 3. Was the law thus unable to do for the sinner what was necessary to be done? then never look for righteousness and life from and by the law. It highly concerns every man in the world to make sure of righteousness and life; but these are only to be had in Christ in the way of believing, not in the law in the way of doing. 4. See here the admirable love of God, and be greatly affected with it. The law was weak; and now the merciful God finds out another way; He sent His own Son in the likeness, etc. (T. Jacomb, D. D.)The impotence of the law I. What is it that the law could not do? It could not fulfil in us its own righteousness. It could not cause us to exemplify that which itself had enacted. As to any efficiency upon us, it was a dead letter, and did as little for the morality of the world as if struck with impotency itself, and bereft of all the means or the right of vindication.1. The apostle introduces a caution, that he might not appear to derogate from the law. The law was not weak in itself, but through the flesh. There is a native efficiency, in all its lessons and enforcements, which is admirably fitted to work out a righteousness on the character of those to whom it is addressed. It is no reflection on the penmanship of a beautiful writer that he can give no adequate specimen of his art, on the coarse or absorbent paper which will take on no fair impression. Nor is it any reflection on the power of an accomplished artist that he can raise no monument thereof from the stone which crumbles at every touch. And so it is because of the groundwork, and not of the law, that the attempt has failed. 2. And it is to be observed that the fulfilment of the righteousness of the law in us was a thing to be desired--not merely that the universe might become richer in virtue, but that the law might in us achieve the vindication of its honour. It could not do the first, through the weakness of the flesh. And as little can it do the second, excepting in those on whom it wreaks the vengeance of its insulted authority. (1) It does not work in the persons of the impenitent the virtues which it enjoins, nor fulfil in this sense its own righteousness upon them. But it wreaks upon these persons the vengeance which it threatens, and in this sense may be said to make fulfilment of its righteousness. (2) In the persons who walk after the Spirit--how can the law, in reference to them, acquit itself of its juridical honours? for they too have offended. Let us see-- II. How the gospel adjusts this deficiency. There was something more than a Spirit necessary to work in us a righteousness--even a sacrifice to make atonement for our guilt.1. The first step was to make ample reparation for the injuries sustained by the law, and so, by satisfying its rights, making a full vindication of its righteousness. That law which was written on tables of stone had to be appeased for its violated honour ere it was transferred into the fleshly tablets of our heart. The blood of remission had to be shed ere the water of regeneration could be poured forth; and so the Son of God came in the likeness of sinful flesh, and became a sin offering, and sustained the whole weight of sin’ s condemnation, and, after ascending from the grave, had that Holy Ghost committed unto Him under whose power all who put their trust in Him are enabled to walk not after the flesh, but after the Spirit. Thus, historically, the atonement took place before the more abundant ministration of the Spirit. 2. And so also, personally, a belief in that atonement has the precedency to a sanctifying operation over the sinner’ s heart. Not till we accept Jesus Christ as the Lord our righteousness shall we experience Him to be the Lord our strength. Conclusion:1. In order that the righteousness of the law might be fulfilled in us, it is not enough that we walk as spiritual men. The more spiritual in fact that you are, the greater will your sensibility be to the remaining deficiencies of your heart and temper and conversation. So that to the last half hour even of a most triumphant course in sanctification, you must never lose sight of Him on whom has been laid the condemnation of all your offences, and count for your justification before God on nothing else than oil Jesus Christ and on Him crucified. 2. However zealously the righteousness of Christ must be contended for as the alone plea of a sinner’ s acceptance, yet that the benefit thereof rests upon none save those who walk not after the flesh, but after the Spirit. (T. Chalmers, D. D.)The law’ s failure and fulfilment The law of God is perfect. You cannot add anything to it, nor take anything from it, without spoiling it. There is nothing wrong but the law condemns it, and there is nothing right but the law approves it. The soul of it is contained in one word, “ love” ; but it comprehends every form of duty which springs out of our relationship to God or man. I. What the law can and cannot do. It cannot save a lost soul. The law, as originally given to Adam, would have produced in him a perfect life. But we have fallen, and this has made the law weak for the accomplishment of God’ s purpose of justification. The law of England protects honest men, and deters many from committing crime; but it is practically powerless in the case of some habitual criminals. The defect is not in the law, but in the person with whom it has to deal.1. It sets before us a straight path. Up the mountain side I see the way to the summit. But I have fallen into an abyss, and cannot stir. Now that path, like the law, cannot help me to follow it. Still, it is useful to know the way. 2. It shows us our deflections and stains. It is like the looking glass, which cannot take away a single spot, but can only show where it is. 3. It upbraids us for our sin, but it cannot forgive. 4. It gives no inclination to do the right, but often creates the contrary inclination (chap. 7.). There are some things men would not think of doing if they were not forbidden. 5. It does not lend us any aid towards the fulfilment of its commands. 6. When we have broken the law it brings no remedy. Of mercy the law knows nothing. On one occasion some workmen were quarrying some rocks; and having made all ready for a blast--drilled the holes, filled them with gun cotton, and connected the fuzes--they warned everyone away from the place of danger. Then the fuzes were lighted, and the workmen withdrew; but, to their horror, they saw a little boy, attracted by the lights, running towards them. Those strong men shouted to the boy, “ Go back! go back!” But of course the boy, having the same nature as the rest of us, only went the more quickly into the danger. Still the men cried, “ Go back! go back!” They were like the law, powerless; not because their voices were weak, but because of the material with which they had to deal. But the mother of the boy heard the call, and seeing his fearful peril, dropped on one knee, opened her arms wide, and called, “ Come to mother! come to mother!” The boy stopped, hesitated a moment, then ran to her embrace, and so escaped the danger. What all the shouts of the strong men could not do, the gentle voice of the mother accomplished. Their voices were like the law, which says, “ Go back! go back!” Her voice was like the sweet sound of the gospel, “ Come to Jesus! come to Jesus!” Note-- II. God’ s glorious method.1. He sends. He does not wait for us to come to Him. 2. He sends His Son. He had but one, His Only-begotten; but that He might “ bring many sons unto glory,” He sent that one. 3. He sends Him in the flesh. “ Verily He took not on Him the nature of angels.” There He is, bone of our bone, and flesh of our flesh. 4. He sends Him in the likeness of sinful flesh. His flesh was like sinful flesh, but it was not sinful flesh. 5. He sends Him on account of sin. 6. He sends Him to be a sacrifice for sin. Our sin was laid on Him; and when God came to visit sin He found it laid on Christ, and He smote it there. “ For Christ also hath once suffered for sins, the just for the unjust.” 7. He thus condemns sin in the flesh. Christ’ s death condemned sin. You may find strong words with which to censure sin, and no words can be too strong. But sin was never so condemned as when Jesus died. This blot must put out, not the candles and the moon and the stars, but the sun himself. This poison is so virulent that the immortal must die. Now is sin condemned as the vilest thing in the universe. It has forced the hand of Divine justice to smite down even Christ Himself instead of guilty men. III. God’ s glorious achievement.1. In Christ the righteousness of the law is fulfilled, it is vindicated. I, guilty by God’ s law, am condemned to punishment. But I am one with Christ. He stands for me. He takes the sin as though He had committed it, and suffers what I ought to have suffered; and so God’ s law is vindicated. Thus the righteousness of the law is fulfilled in every believer, because his accepted Substitute and Surety has borne the punishment. “ Then there is an end of the law,” says one. Stay, if a man disobeys, and is punished, he does not thereby escape from the duty of obedience. The law is always our creditor for a perfect obedience. Now, there could not have been such obedience rendered to the law even by sinless Adam as the Christ rendered to it. I take, today, the perfect obedience of my Lord, and appropriating it by faith, I call Him, “ The Lord my righteousness.” 2. The righteousness of the law is fulfilled in the Christian by the grace of God. When we believe in Christ we not only receive pardon, but also renewal. I speak for all who love Christ. You do long to obey Him. Ay, and you do obey Him. You have laid aside the works of the flesh. You love God, and you love your neighbour. And though not perfectly, yet in a large measure, the law is fulfilled in you. I would try to live as if my salvation depended upon my works alone; and yet I do so knowing all the while that I am justified by faith, and not by the works of the law. Thus present obedience is actually rendered. 3. This righteousness is fulfilled through Christ. The obedience to the law is fulfilled in us out of gratitude to Christ. (1) What the law could not do, the dying Christ has done. His sacrifice makes us hate evil. Naming the name of Christ, we “ depart from iniquity” ; for we realise that it was not Roman soldiers and rabble Jews alone who nailed Him to the tree, but it was our sins that did it. (2) Gratitude to Christ also incites us to the good. Shall He do all this for me, and I do nothing for Him? If Be gave His life for me, then I will give my life to Him. He has bought it; He deserves it; and He shall have it. I will no longer live to the flesh, since in the flesh Christ condemned my sin. Thus the holy law is cheerfully fulfilled. 4. This righteousness is fulfilled in the energy of the Spirit; “ in us, who walk not after the flesh, but after the Spirit.” God not only works for us, but He also works in us “ both to will and to do of His good pleasure.” The Spirit applies the work of Christ to the soul. Why should not everyone receive, by the Spirit, this new life at this moment? Then it will grow, for we “ walk after the Spirit” ; we do not stand still. As we obey the law of God, we shall receive more and more of His power; for it is written, that He is “ given to them that obey Him.” He first teaches us to obey, and then, when we obey, He dwells with us in greater fulness; and then “ the righteousness of the law is fulfilled in us.” (C. H. Spurgeon.)The impotency of the law through the flesh The voice of Sinai was powerless to save, because our flesh was too weak to throw off the bondage of sin. Just so a rope is powerless to save the drowning man who has not strength to grasp it. Whereas even such might be saved by the living arms of a strong man. If the flesh could do what the mind approves, the law would be able, by revealing the badness of the rule of sin, to dethrone it, and thus save us. But the flesh cannot drive out its dread inhabitant. Consequently the law, which cannot breathe new strength into the flesh, but only knowledge into the mind, is too weak to save us. (Prof. J. A. Beet.)The weakness of the law Now in this verse we have--first, a defect implied; and secondly, a defect supplied. The defect supplied in these, “ God sending His own Son in the likeness of sinful flesh, and for sin,” etc. I. The defect implied--“ What the law could not do, in that it was,” etc. First, to speak of the defect itself, “ What the law could not do.” What could not the law do? Why it could not justify us, or free us from sin and condemnation. It could not make us perfectly holy and righteous in the sight of God. This is likewise held forth to us in divers other places besides (Acts 18:38-39; Galatians 3:21; Hebrews 7:18). Now this imperfection and insufficiency which is in it will further appear unto us in these regards: first, because the law does not offer to us any pardon or forgiveness of those things which are done against the law. The law it hath in it an accusing power, but it hath not in it an absolving power; it threatens the curse, but it does not tender the promise. It is the ministration of condemnation, but it is not the ministration of life. And accordingly we meet with divers expressions in Scripture to that effect (Galatians 3:10; James 2:10; 2 Corinthians 3:6, etc.). Secondly, the law, as it does not tender forgiveness, so neither does it give faith whereby to apprehend and lay hold upon forgiveness which is tendered. Now this the law doth not do, but only the gospel; the law does neither reveal faith to us nor work it in us. Thirdly, the law does not give us any power neither, whereby to keep the commandments of God, but leaves us in this point altogether feeble. Why, but if the law be not able to justify us, “ wherefore, then, serveth the law?” as the apostle makes the expostulation (Galatians 3:19). To this we answer as the apostle there answers himself, that it serves in regard of transgressions, and so is useful to these following purposes: first, as a looking glass, wherein to see our own ugliness and deformity. When we reflect upon our own lives and ways and then compare them with the law of God, then we see how short they are, and how far from true perfection. Secondly, it serves as a schoolmaster to lead us and drive us to Christ; while it discovers to us our own imperfection it carries us to seek for protection in another, that is, in Him. As the stings of the fiery serpents drove the Israelites to look up to the brazen serpent, so the stings of the law they drive us to look up to Christ; and as the needle makes way for the thread, so does the law make way for the gospel. Thirdly, it serves as a rule of life and new obedience which we are to conform ourselves unto. The second is the occasion of this defect whence the law was thus unable, and that is here expressed to be “ by the flesh.” It was a thing never yet done that anyone which was a mere man did fulfil the law. And this (to give you some account of it) may be thus demonstrated to us as coming thus to pass. First, from the inbred concupiscence which all men are infected withal: those which have in them a principle which does continually oppose and fight against the law, they are not able to fulfil the law. Now this have all men in this world, even the best that are; therefore they are not able to fulfil it. That this principle it is very much battered and mortified, and in a great measure subdued, but yet it is not wholly removed. The second may be taken from that actual sin which flows from original, as there is in us a corrupt nature which does indispose us to the keeping of the law, so there are also in us many daily transgressions which do plainly take us off from keeping of it. Thirdly, it may be also demonstrated from the weakness and imperfection of grace. Fourthly, it may be likewise shown from the nature of the law itself, and that is that it is spiritual. The law requires more than the outward action, also the inward affection; and not only some imperfect endeavour, but also the perfectest degree of obedience which can be performed. Lastly, it is from hence clear that none can here in this present life fulfil the law from that necessity which lies upon everyone to pray for the forgiveness of sins. Our inability which we have voluntarily brought upon ourselves does not hinder God from exacting that which is His own. The use of this point may be to humble us in the sight of our own insufficiency and misery which is upon us, especially when we shall consider that we have brought it upon ourselves. All evils are at any time so much the more tedious as we ourselves have any hand in procuring them and bringing them about. II. The second is the defect supplied--“ God sending His own Son in the likeness of sinful flesh,” etc. There are three main particulars here observable of us: first, the Author of our deliverance, and that is God. Secondly, the means of our deliverance, and that is Christ. Thirdly, the effect of our deliverance, and that is the condemnation of sin: “ God sending forth His own Son in the likeness of sinful flesh, and for sin condemned sin,” etc. We begin with the first, the Author or principal Efficient, and that is here signified to be God. And when we speak of this there are three things here further considerable. First, the goodness of God. And secondly, the wisdom of God. And thirdly, the power of God. All these in this dispensation. First, here was the exceeding goodness and mercy of God, that when He saw and observed into what a condition we had brought ourselves did not now leave us in this condition, but sought out, and found out a way for the delivery of us. This was the exceeding riches of mercy which is here to be taken notice of by us. And this it may be further amplified from divers considerations. First, from the state in which we stood to Himself, and that is of enmity and hatred (Romans 7:10). Secondly, from the stale in which He stood to us. It was God that was first wronged, and yet it was God that first began to think of the means of reconciliation. Thirdly, His independency upon us: He stood in no need of us, He could have done well enough without us. Fourthly, His preterition and passing by of other creatures who by their creation were more glorious than ourselves. What does all this serve for but to enlarge our hearts more in thankfulness to God who has done so graciously for us and with us? The second is the wisdom of God; God in His wisdom. And that especially in observing this order and method. First, He would suffer us to be miserable before He would make us absolutely and eternally happy. The law must first be “ weak through the flesh” before God sends His Son. Thirdly, here was also His power. And whilst here in this text our salvation is reduced to God as the principal Author and Efficient of it, it is hereby made to be strong salvation, especially if we consider in what a case we were before He undertook it. Though the law were unable to save us, yet God for all that is not unable. Hence it is that the Scripture still represents our salvation to us under this notion. “ I am the Lord thy God and thy Saviour” (Isaiah 43:3; Isaiah 43:12, etc.). “ The mighty God,” etc. (Isaiah 9:6). If it were in any hands besides His we might jointly fear the miscarriage of it. The second particular branch considerable in the second general of the text is the means of deliverance, and that is here expressed to be the sending of Christ, in these words, “ God sending His own Son in the likeness of sinful flesh, and for sin.” In which passage we have three things more considerable of us: first, the person sent, and that is the Son of God, God’ s own Son. Secondly, the manner of sending Him, and that is “ in the likeness of sinful flesh.” Thirdly, the end for which, and that is “ for sin.” We begin with the first of these, viz., the person sent, God’ s “ own Son.” And there are no less than three main articles of our Christian faith, all at once, which are here exhibited unto us. First, here is the Godhead and Divinity of Christ. Secondly, here is the manhood and incarnation of Christ. And thirdly, here is the union of the two natures of Christ in one person. The second is the manner of sending Him, “ In the likeness of sinful flesh.” This we may take notice of to this purpose, namely, to show unto us how requisite it is for ourselves, in whatever business we undertake, especially of great consequence, to have our call and mission from God, that He sends us and appoints us thereunto. When He calls us, and designs us, and sets us apart, as He did Christ, we may expect help from Him. Secondly, in order to God’ s acceptance and approbation. It will from hence be more pleasing to God what we do, and well taken by Him. Thirdly, in order likewise to success. There is likelihood of some good to follow upon that performance which is undertaken by designation from God. The third thing here considerable is the end, and that is expressed to be “ for sin.” For sin, that is, to be an offering for sin (2 Corinthians 5:21). Now God had herein a regard to a double consideration: first, His own glory, as sin was opposite to that. And secondly, our good, as sin was opposite to this likewise. What does all this teach us? First, from hence to take notice of the grievous and fearful nature of sin. That which could not be helped but by the sending of the Son of God into the world, that was certainly no small grievance, nor to be reckoned so by us. Secondly, let us not set up that which Christ came to take away, lest we thereby make His coming of no effect unto us. The third and last is the effect or accomplishment of it: Christ’ s obtaining of the end for which He came, and God’ s obtaining of the end for which He sent Him, in these words--He condemned sin in the flesh. There are two things here considerable of us: first, that which Christ did. And secondly, the state or condition which He did it in. That which He did was the condemnation of sin. The state which He did it in was in the flesh, as it is here expressed unto us. In this dispensation of God, for the condemning of sin by Christ, there were divers things at once remarkable, and so considerable of us: first, God’ s infinite justice, in that He would not let sin go unpunished. Secondly, God’ s infinite mercy, in that He would punish sin in the surety, and not in the proper person himself that had offended. Thirdly, God’ s infinite wisdom, in contriving of a way for the uniting and reconciling of these two attributes together, His justice and His mercy. Perfect justice satisfied, and perfect mercy enlarged. Fourthly, God’ s infinite power, in that He could do that which none other could do besides. Let us take heed of speaking and pleading for sin which is thus condemned by God Himself; seeing He has passed sentence upon it, let us not open our mouths for it. (Thomas Horton, D. D.)The weakness of the law and the power of the gospel I. The weakness of the law. It could not--1. Give peace to the conscience.2. Renew the affections.3. Sanctify the life. Corrupt flesh too rebellious and mighty to be controlled by it. II. The power of the gospel.1. The atonement of Christ gives peace to the conscience.2. The grace of God renews the heart.3. The Holy Spirit by His indwelling consecrates the life. (J. J. S. Bird, M. A.)The believer’ s deliverance I. What God has done for us.1. He has done what the law could not do. This moral law is the great code of holy requirement, enjoined by God upon all His intelligent creatures for the double purpose of forming their characters and regulating their lives. Now the law is found totally unable to accomplish this object by reason of our weakness and depravity. It is the flesh which is too weak to bear the pressure of the law, just as there are pebbles too friable to bear the friction of polishing, or just as there are mirrors too distorted and dingy to reflect any light. 2. “ God has sent His own Son in the likeness of sinful flesh.” (1) We thus see that what the law could not do no creature in the universe could do. To bring any pure created nature into contact with man’ s depravity would tend not to remove that depravity, but only to jeopardise the higher nature. Thus, with two streams, the one clear and the other turbid, when they mingle, it is not the clear stream which purifies the turbid one, but the reverse. Only God Himself could be trusted to mingle intimately with mankind, and lay hold upon the seed of Adam to raise it up from defilement and misery. (2) He has sent that Son “ in the likeness of sinful flesh.” The Saviour shared in our infirmities, but yet He was without sin. Though “ born of a woman,” He was “ holy, harmless, undefiled, and separate from sinners.” 3. This was “ for sin.” If this be taken in the general sense of “ on account of sin,” or “ with reference to sin,” still we must think principally of His great atoning death. It was on the Cross that the Lamb of God took away the sin of the world (1 Peter 2:24). 4. God thus “ condemned sin in the flesh,” i.e., Christ on the Cross condemned sin to lose its hold upon mankind, and despoiled it of its tyrannous control; or else condemned to destruction the sin which is in our flesh. Here we see how Jesus saves His people from their sins. This word “ condemned” suggests a comparison with Romans 7:1. The condemnation which should have come upon us has come upon our sins instead. And thus, while we are forgiven, we are also delivered from the thraldom of sin, that henceforth we should serve it no more. II. What God has wrought in us.1. Nothing is more clear than that Christ intends His people to be actually holy (Titus 2:11; Titus 3:3-6). Here, then, we see the double glory of the gospel over the law. It can do what the law cannot do, in that it can confer on us a full and sufficient pardon, and also save us from the continued dominion of sin, and cause us to walk in newness of life. If a man hate God and his neighbour, it can make him love them; if he be a drunkard, it can make him sober; if an idolater, it can turn him from his idols; if a liar, it will make him truthful, etc. 2. Let us, then, see how it is that God works this mighty change within us. (1) Our hearts are won to holiness and the love of God by the incarnation and sufferings of His Son. (2) They are set free to a life of holiness by the removal of our guilt and condemnation by the sacrifice of Jesus. (3) They are directly strengthened and vivified for a career of holy living by the indwelling of the Holy Ghost, the purchase of Jesus’ death, and the gift of His exaltation. (T. G. Horton.)The Christian plan I. The occasion of its introduction. The inefficiency of the law.1. What could not the law do? That which man as a sinner required for his salvation. It could neither regenerate nor justify. Man wanted both the nature for and the title to heaven, and the law could give neither. 2. Why the law could not do this? (1) Not because there is anything in it essentially inimical to happiness: law is essentially good. “ It was tweak through the flesh,” i.e., in consequence of man’ s depravity. It cannot make man happy, because man is corrupt. (2) This weakness of law is its glory. It is the glory of law that it cannot stoop to human imperfections; were it to do so the order of the moral universe would be destroyed. II. The history of its development. “ God sending His own Son,” etc. Observe--1. The mission of Jesus. “ God sent” Him to do what the law could not do--regenerate and justify. Sovereign love is the primal spring. 2. The incarnation of Jesus. “ In the likeness of sinful flesh.” Only the likeness. His humanity was necessary as an example and as an atonement. 3. The sacrifice of Jesus. For a “ sin offering,” etc. III. The design of its operation. He did not come to abrogate, relax, or supersede law, but to fulfil it, that “ its righteousness might be fulfilled” in the sinner. The Christian plan does this by presenting law--1. In its most attractive forms. In the life of Jesus. 2. In connection with the greatest motives to obedience. In Christ you see God’ s infinite respect for law as well as His love for sinners. 3. In connection with the greatest helper--the Holy Spirit. “ It is expedient for you that I go away,” etc., (D. Thomas, D. D.)The state of Christianity today 1. The text is a distinct statement that Judaism had come to the end of its influence. It had educated them to a point where, while men had need of more, it had nothing more to give. 2. We hear men speak of the Christian religion like Paul spoke of the Jewish. It is patronisingly said, It has done a good work; but men are so far educated by it now that it is no longer able to meet the want of our times; but from some source we are to expect a latter-day glory, which will be to Christianity what Christianity was to Judaism. I. What are the evidences that Christianity is beginning to wane?1. It is said that Churchism is wearing out. (1) But, even if that were true, the Church is no more religion than the masonry of the aqueduct is the water that flows in it. Schools are a very different thing from intelligence, though intelligence uses them as instruments. Churches may change without changing in one single iota the substance of religion. (2) But besides this, the spirit of man, in religion, intermits. There has never been a steady growth in anything--neither in science nor government. If, then, there is now a decadence of interest in religion, it might show simply that we are in one of these stages of temporary inactivity. 2. It may be said that the thinking men, particularly in the direction of science, are less and less believers in revelation. And the statement has some truth in it. But in the history of the race we find that one element usually takes precedence of every other, and absorbs everything, cheating the other elements. In some ages it is the religious element; in others it is cold, hard thought; then this has given way to periods of enthusiastic and even superstitious devotion. Just now we are in a period of mere material investigations. But we shall certainly come to another period ere long. If now the spiritual elements are cheated, the time will soon come when these things will begin to balance themselves. So soon as that growth which seems to unsettle the old faith has adjusted itself, the religious wants of the soul reassert themselves, and ere long the old statements are overlaid with new religious developments, and with religious truth in new forms. II. What are the evidences that Christianity is not on the wane?1. Is faith giving place to indifference? On the contrary, probably never was there an age in which there was so deep a religious faith as now. What men call a want of faith is oftentimes only unwillingness to accept so little as hitherto has been included in the articles of faith. It is the reaching out of the soul in new aspirations. It is asking for more, not for less. 2. Is the devotional spirit decayed? It is changing and ought to change. As progress in intelligence raises men into a better conception of God, and their own place in creation, there will be a new mode of reverence, a new method of devotion. The element of love has greatly increased, so that there is now far more of the filial spirit. The devotional spirit, though far less ascetic than it was, is more prevalent; and in the community there is far more respect for religion than formerly. 3. Never was there such a spirit of propagation as now. Never were so much pains taken to rear men for teaching the faith. Never was there so large a demand for, and supply of its instruments, in the form of religious books and papers: and, above all, never was there such a spirit of building churches, and supplying them in waste and destitute places. 4. Is the family today less or more under the influence of a true spiritual Christianity than it formerly was? There never was a period when there were so many high-toned and pure Christian families as today. 5. Has the Christian religion shown any signs of failing as a reforming power in its application to the morals of the day? Is there less conscience, less hope, less desire to purify the individual and the community? Religion dying? What, then, mean the execrations of wicked men? The Church losing its power? Why, then, are men so complaining of its intrusion, telling us to stay at home and preach the gospel, and not to meddle with things that do not concern us? It is the light which streams from the gospel which wakes the owls and the bats. 6. Has the Christian spirit lost its power over government and public affairs? I think the conscience of our community never was so high as it is today. Everywhere is the gospel leavening public administrations, and raising up an intelligent Christian public sentiment which is itself as powerful upon governments as winds are upon the sails of ships. If these things be so, are we quite ready yet to assume the condition of mourning? On the contrary, of all periods of the world this would be the last that I should have chosen to lift up my hands in despair and say, Religion is dying out, and must yield to a new dispensation. Conclusion:1. We may expect some changes, but none other than to deepen religious life and faith in religious truth. There will be a better understanding of the human heart, and better modes of reaching it with religious truth. But no amount of change in these external instrumentalities will affect in the slightest degree the power of the religious element. 2. The instrumentalities of religion hereafter, we may believe, will be more various. Laws, and customs, and instruments, being filled with a religious spirit, will become means of grace to a degree that hitherto they have never done. 3. Many think that preaching is worn out: a great deal of preaching is worn out. Many think churches useless: a great many churches are useless. But would you judge the family in the same way? Would you say that fatherhood is worn out because there are a great many poor husbands and fathers? 4. There never was a time, young men, when you had so little occasion to be ashamed of Christ or of religion. If men all around you, with all manner of books and paper, are telling you glozing tales of the decadence of religion, say to them, “ Let the dead bury their dead,” but follow thou Christ. It is a falsehood. The glory of religion never was so great. Its need was never more urgent. Its fruits were never more ample. Its ministers were never more inspired by God’ s ministering angels than now. (H. Ward Beecher.)God sending His own Son in the likeness of sinful flesh, and for sin.--God’ s own Son Emphatic to mark--1. The greatness of His love.2. The adequacy of the means for the salvation of men. (T. Robinson, D. D.)Of Christ’ s being the natural and eternal Son of God 1. Christ was God’ s Son. Notice the several attestations of this great truth. That of John Baptist (John 1:34); of Nathaniel (John 1:49); Peter (Matthew 16:16); the Centurion (Matthew 27:54); the Eunuch (Acts 8:37); Martha (John 11:27); the devils themselves (Matthew 8:29; Mark 3:11). Christ often asserted His Sonship; and the Father in a most solemn and open manner attested it (Matthew 3:17; Matthew 17:5). 2. But Christ is here said to be God’ s “ own Son.” In the original it is “ the Son of Himself,” or His “ proper Son” (as verse 32). God is Christ’ s proper Father (John 5:18). He is not barely a son, but a son in a peculiar manner. Consider Him-- I. Comparatively. And so He is thus styled to distinguish Him from all other sons. For God hath sons--1. By creation, as e.g., the angels (Job 1:6; Job 38:7), and Adam (Luke 3:38). 2. By the grace of regeneration and adoption (John 1:12-13; James 1:18; Galatians 4:3; Ephesians 1:5). 3. By nature; one that is a son of another rank and order. In this respect God hath but one, namely, Christ. Upon which account He sometimes appropriates the paternal relation in God unto Himself (Luke 10:22; John 14:2). And elsewhere He distinguishes betwixt God as being His Father and being the Father of believers (John 20:17). II. Absolutely, and abstractedly from all other sons, so He is God’ s own proper Son. The expression points to His being eternally begotten, and to His being begotten in the Divine essence. As to the latter, the Son was begotten in that essence rather than out of it. And some tell us that here we are not to consider Christ essentially as He is God, but personally as the Divine essence subsists in Him as the second person. In the first consideration as He was God He had the Divine essence in and of Himself, and so He could not be begotten to it, for He was God “ from Himself.” In the second notion, as He was God personally considered, or as He was the second person and the Son, so He was of the Father and not of Himself; for though He was God of Himself, yet He was not Son of Himself (see John 7:29; Psalms 2:7; Proverbs 7:22-27; Micah 5:2; John 1:14; John 1:18; John 3:16; John 3:18; 1 John 4:9). There are three properties belonging to Christ in His Sonship which are incommunicable to any other.1. He is a Son co-equal with His Father (John 5:18; Philippians 2:6).2. He is a Son co-essential with the Father (John 10:30; Colossians 1:15; Hebrews 1:3).3. He is the co-eternal Son of God the Father (Revelation 1:8; Revelation 2:8; Hebrews 1:5; Hebrews 1:8). Application:1. Is Christ thus God’ s own Son? I infer then-- (1) That He is God. Not a God by office only, not a made God, but God truly, properly, essentially (1 John 5:20). Generation is always the production of another in the same nature; like ever begets like; as it is said of Adam he begat a son in his own likeness after his image (Genesis 5:3), and must it not be so here in the Father’ s begetting of Christ? (2) That He is a very great and glorious person. Though Christ’ s dignity and preeminence is not the ground of His Sonship, yet His Sonship is the ground of His dignity and preeminence. (3) That the work of redemption was a very great work, for God sent His own Son about it. The greater the person who is employed in a work the greater is that work. 2. Was Christ God’ s own Son? Let me from hence urge a few things upon you. (1) Study Christ much in this relation, that you may know Him as the proper, natural, essential Son of God (1 Corinthians 2:2; Philippians 3:8). But-- (a) In all your inquiries be sure you keep within the bounds of sobriety (1 Corinthians 4:6). Do not pry too far into those secrets which God hath locked up from you; content yourselves with what He hath revealed in His Word and stay there. (b) Join study and prayer together. He studies this mystery best who studies it most upon His knees. This is not savingly to be known without special and supernatural illumination from Christ through the Spirit (Matthew 16:16-17; John 1:18; 1 John 5:28). (2) Believe Him to be such, and believe on Him as such. The first we call dogmatical, the second justifying and saving faith. (3) How, then, should all honour and adore Him? Certainly upon this Sonship the highest, yea, even Divine adoration itself is due to Him (John 5:23). Give Him-- (a) The honour of worship (Hebrews 1:6). (b) The honour of obedience (Matthew 17:5). (4) Admire and wonder at the greatness of God’ s love in His sending of Him. (T. Jacomb, D. D.)Christ’ s mission Before close handling this subject note--1. This sending of Christ strongly implies His pre-existence. That which is not cannot be sent. And one would think the Scriptures are so clear in this that there should not be the least controversy about it. For they tell us that Christ was in Jacob’ s time (Genesis 48:16); in Job’ s time (Job 19:25); in the prophets’ time (1 Peter 1:11); in Abraham’ s time, yea, long before it (John 8:56, etc.); in the Israelites’ time (1 Corinthians 10:9); Isaiah’ s time (John 12:41). How fully and plainly is His pre-existence asserted in John 1:1-3; Ephesians 3:9; Colossians 1:16-17; Hebrews 1:2; John 17:5; Philippians 2:6. 2. His personality, by which I mean He existed before He took flesh, not as a thing, quality, dispensation, or manifestation, but as a proper, personal subsistence. And He must be so, or else He could not be the subject of this sending. For He is sent to take the likeness of sinful flesh upon Him. 3. The distinction that is betwixt the Father and Christ. One sends and the other is sent. The Father and the Son are one in nature and essence, yet they are distinct persons. The apostle had spoken of the Spirit in the former verse; in this He speaks of the Father and of the Son, thus teaching the Trinity. I will endeavour now:-- I. To clear up the nature of the act.1. Negatively. This sending of Christ was-- (1) Not His ineffable and eternal generation, or sonship grounded upon that. He was sent who was the Son of God, but He was not the Son of God as He was sent; His Sonship was the result of His generation, not of His mission. (2) Not any local secession from His Father, or any local motion from the place where He was, to some other place where He was not. The Father sent Him to this lower world, yet here He was before; the Father sent Him from heaven, yet, as to His Godhead, He remained in heaven still (1 John 3:13). So when He ascended, He went from earth, and yet He was on earth still as to His spiritual presence (Matthew 28:20). Man He went from us, but as God He is as much with us as ever. 2. Affirmatively, this sending of Christ lies-- (1) In God’ s choosing, appointing, ordaining Him from everlasting to the office and work of the Mediator (1 Peter 1:20). (2) In God’ s qualifying and fitting of Him for His great work. God never puts a person upon any special service but first He qualifies him for that service. Christ must have a body to fit Him for dying and suffering, that God provided for Him (Hebrews 10:5). And whereas He must also have the Spirit, that too the Father doth furnish Him with (Isaiah 42:1; John 3:34). (3) In God’ s authorising and commissioning Him to what He was to be and to do. Christ had a commission from God under hand and seal (John 6:27). As princes when they send abroad their ambassadors or appoint their officers, they give them their commissions sealed to be their warrant for what they shall do; so God the Father did with Christ. (4) In the Father’ s authoritative willing of Him to take man’ s nature upon Him, and in that nature so to do, and so to suffer (Hebrews 10:7; John 10:18; Philippians 2:8). (5) In God’ s trusting of Him with His great designs. When we send a person about our affairs, we repose a trust in him, that he will be faithful in the management of our concerns. II. To answer an objection and remove a difficulty. That which hath been spoken seems to derogate from the greatness and glory of Christ’ s person: for if God sent Him, then, argue some, He is inferior to the Father. But--1. Sending doth not always imply inferiority or inequality; for persons who are equal upon mutual consent may send each the other. And thus it was between God the Father and Christ. When the master sends the servant, he goes because he must; but when the Father sends the Son He goes readily, because His will falls in with His Father’ s will (John 10:36; cf. John 17:19; Romans 8:32, cf. Galatians 2:20). 2. We must distinguish of a two-fold inferiority, one in respect of nature, and one in respect of office, condition, or dispensation. As to the first, Christ neither was nor is in the least inferior to the Father. In respect of this He thought it not robbery to be equal with God. As to the second, Christ being considered as Mediator, it may be said of Him that He was inferior to the Father (Philippians 2:7-8; John 14:28). III. To inquire into the grounds and reasons of Christ’ s mission. In the general, some must be sent. Since neither the law, nor anything else, could operate to any purpose towards the advancing of God’ s honour and the promoting of the sinner’ s good, it was necessary that God Himself should interpose in some extraordinary way; which thereupon He accordingly did in the sending of Christ. But more particularly, suppose a necessity of sending, yet why did God pitch upon His Son? Might not some other person have been sent, or might not some other way have been found? I answer, No; Christ the Son must be the very person whom God will send. And Him He pitched upon because--1. He was the person with whom the Father had covenanted about this very thing. 2. God saw that was the very best way which could be taken. He had great designs to carry on, as, e.g., to let the world see what an evil thing sin was, how impartial His justice was, what an ocean of love He had in His heart, and to lay a sure foundation for the righteousness and salvation of believers. Now there was no way for the accomplishing of these comparable to this of God’ s sending His Son. 3. As this was the best and the fittest way, so He was the best and the fittest person to be employed. This appears from, and was grounded upon-- (1) His two natures, the hypostatical union of both in His person. He was God (John 1:1; Philippians 2:6; 1 John 5:20; Romans 9:5; Isaiah 9:6; Titus 2:13). He was also man (1 Timothy 2:5); then, too, He was God-man in one person (Colossians 2:19). Now who could be so fit to bring God and man together as He who was Himself both God and man? (2) His glorious attributes; His power, wisdom, mercy, goodness, faithfulness, holiness, etc. (3) His Sonship and near relation to God. Who so fit to make others the adopted sons of God as He who was Himself the natural Son of God? (4) The glory and dignity of His person as the image of God (Colossians 1:15; Hebrews 1:3). Now who so fit to restore man to God’ s image as that man who was the essential image of God? 4. He was the only person that could be sent, for none but He could accomplish man’ s redemption. (1) There were evils to be endured, which were above the strength of any mere creature to endure. (2) There were evils to be removed--the wrath of God, the guilt of sin, the curse of the law--which no mere creature was able to remove. (3) There were also blessings to be procured, as reconciliation with God, justification, adoption, eternal salvation, which no such creature possibly could procure. Practical improvement:1. Was Christ sent? and did God thus send Him? What doth this great act of God call for from us? (1) To admire God. Here is the greatest thing that ever God did, or ever will do; it was much that He should make a world, but what is the making of a world to the sending of a Son? (2) To admire the love of God the Father, and alway to entertain good thoughts of Him (Ephesians 1:3-5). Some gracious persons lie under the temptation that they can with more comfort think of the Son than of the Father. But surely God is love, and this very sending of His Son represents Him as full of mercy, goodness, and grace. (3) To love Christ greatly. God sent Him, but how willing was He to be sent upon the errand of your salvation l (4) To imitate Christ with respect of His being sent. Thus, never go till you be sent, then go readily. (5) To take heed that you do not rest with the external sending of Christ. There is a two-fold sending of Him-- (a) To be man. (b) Into man. He that would hope for salvation by Christ must have the latter as well as the former sending. (6) To believe in Him (1 John 5:13). 2. It affords abundant matter of comfort to all sincere Christians. Did God send Christ? (1) Surely, then, great was His good will towards you (Luke 2:14). (2) Then He is in good earnest in the matters of salvation. (3) Then you need not fear but that the work of redemption is completed. When such a person sends, and such a person is sent, the thing shall be done effectually and thoroughly. (4) Know to your comfort He hath not yet done. As to His own satisfaction He hath no more to do, but as to your glory and happiness He will yet do more. His first sending was to make the purchase, His second shall be to put you into possession. (5) Set this against all. (a) Against the weakness of the law. That which the law could not do, Christ did. (b) Against the guilt of sin. Upon Christ’ s sending presently you read of the condemning of sin. (T. Jacomb, D. D.)Christ contemplated in His relation I. To God.1. He is God’ s own Son.2. Sent by God. II. To the law.1. He sustains.2. Magnifies.3. Fulfils it. III. To man.1. He visits him.2. Assumes his nature.3. Dies for him. IV. To sin.1. He atones for it.2. Condemns it.3. Destroys it. (J. Lyth, D. D.)Condemned sin in the flesh. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 8:4 That the righteousness of the law might he fulfilled in us.Righteousness fulfilled I. The design of God in thus, by Christ, condemning sin in the flesh. The penalty of the law is fulfilled in us when, as members of Christ’ s body by spiritual union, we are freed from condemnation; but it is in sanctification that the righteousness of the law is fulfilled--i.e., when we have the law written in our heart, and obedience, flowing without constraint, is the inward instinct and law of life. Bear in mind that “ Love is the fulfilling of the law.” In this respect the law and the gospel are one. But as two dispensations or modes of treatment they differ in toto. The action of the law is by precept and constraint--it seeks to guide from without--urging its minute details upon a reluctant heart. The gospel frees us from this bondage of verbal precepts and details, and by the manifestation of God’ s love awakens love, thus beginning where the law left off, with love, which was the end of the commandment. There is nothing in the way of obedience that we cannot by love accomplish. Note--1. That the gospel does not destroy the law. “ Do we make void the law through faith?--nay, we establish the law.” We are free from the law only that we may be under the law to Christ. 2. That the salvation of the gospel is not only a salvation from wrath, but from sin. 3. That however imperfectly this salvation is realised by us it may be fully accomplished--a righteousness fulfilled. II. The persons in whom this design is accomplished--“ In us who walk,” etc.1. Only in proportion as the spirit works within can we take full possession of our privilege as believers in Christ, as free from the bondage of the law. Hence it is that character becomes the test of our Christian state. 2. Character is determined by the prevailing principle (or law) which governs the life. Two such principles divide all mankind--the flesh and the spirit. 3. Christian experience is a practical realisation of the spiritual life. It is not thinking or feeling, but walking after the spirit. They who sit down in spiritual sloth are not walking after the spirit, and therefore we have no evidence of their acceptance with God. Examine yourselves. Is your life Christ-like, or worldly? (P. Strutt.)The righteousness of the law fulfilled In this verse the apostle lays down the end of God’ s sending His Son in the flesh for the condemnation of sin, and that is, “ that the righteousness of the law might be fulfilled in us.” There are two general parts which are here observable of us. First, the benefit itself which is conveyed by Christ, and that is, a fulfilling of the righteousness of the law in us. Secondly, the qualification of the persons who have particular interest in this benefit, and those are they “ who walk not after the flesh but after the spirit.” I. We begin with the first, viz., the benefit itself. “ That the righteousness of the law,” etc. Where first we are to explain the words, and then to come to the doctrine observable from them. That whatsoever the law could demand and require of us, the same is fully satisfied and fulfilled by Christ. He hath fulfilled the righteousness of the law in our behalf. For the opening of this present point unto us, we must know that the righteousness of the law may be taken two manner of ways. There is a double right which the law of God does challenge in us--a preceptive or commanding right, and a vindictive or avenging right. Now both these rights has Christ satisfied and discharged for us. First, He hath satisfied the right of obedience, in that He hath fulfilled the whole law of God in our stead. Secondly, He hath satisfied the right of punishment, in that He hath endured all the wrath which was due unto us for our transgression of this law. Thirdly, Christ’ s satisfaction of the law, as concerning obedience unto it, is accounted as ours; insomuch as the righteousness of the law is said to be fulfilled in us. Fulfilled in us; how is that? Not in our persons, but in our Surety. In regard of the intention and purpose of God Himself, who does bestow Christ upon us to this end; Christ was given by God for righteousness, and for righteousness in this explication, namely, of full and perfect observation of the whole law. The use and improvement of this point to ourselves in a way of application comes to this--1. As a word of singular comfort to all the true servants of God which groan under the burden of their own failings and omissions. 2. We may hence also take notice of the infinite wisdom and goodness of God which hath made such a happy repair of that righteousness which we lost in Adam; and that upon two considerations it is more full and complete. (1) It is more full and complete. For Adam’ s obedience to the law, it could at the most have been no more than just answerable and adequate to the law. Yea, but now Christ’ s obedience, through the excellency and infiniteness of the person, is transcendent and far above the law. As for a King’ s Son to pay our debt for us is a more transcendent and meritorious act than our own payment of it would be, from the dignity and transcendency of the person; even so is it here. (2) As this righteousness of Christ is more full and complete, so it is also more certain and sure. The second follows, that whatever could be required of us for punishment is discharged likewise. This must needs be so upon this account--First, God’ s acceptation of Christ for a full and sufficient redemption. Secondly, Christ’ s suffering itself, which was of the whole anger and wrath of God, expressed in all particulars. Thirdly, the infiniteness of the person. II. Now the second is the qualification of the persons. “ Who walk not,” etc. From hence observe, first in general, that all men indifferently have not a share in the comforts of the gospel. Therefore let none too rashly and over-hastily apply them to themselves. Secondly, in particular observe this, that justification and sanctification must go together; they only who walk after the spirit have Christ’ s righteousness imputed to them, and have the law fulfilled in them. Secondly, because Christ came by water as well as by blood; there is His spirit as well as His merit. Thirdly, because God is exact and complete in His works in us; and so as He justifies, so also will He sanctify. It shows the vanity of those who hope to be saved by Christ, while they live in all manner of sin. Those that walk in the spirit, they have here an evidence of their justification from their sanctification. We see here that it is not enough to abstain from evil, but we must also do good. (Thomas Horton, D. D.)The righteousness of the law accomplished in the believer I. The exalted character of the law.1. Emanating from a Being infinitely perfect, it follows-- (1) That the law, designed to be a transcript of God, must be in every respect perfect. “ The law of the Lord is perfect.” (2) That the law being perfectly holy, all its requirements must be equally so. It cannot compromise, nor soften down a single enactment. 2. In requiring this, the creature shall have no ground for impeaching the Divine goodness. As if fearful of perplexing the mind with a multitude of enactments, our Lord has presented one precept, the perfect keeping of which involves a virtual fulfilment of all (Matthew 22:37). What an unfolding of the wisdom of God is here! In securing to Himself the supreme love of His creatures, He wins a willing obedience to every precept of His law. II. Is what sense is the righteousness of the law accomplished in the believer?1. Not in our own persons. Where, then, would be the weakness of the law? The law has never yet received a complete fulfilment in any fallen creature. Where is the creature who can assert his plea of perfect love to God? 2. The Lord Jesus fulfilled the righteousness of the law in the behalf of His people. He only could do so who was Himself “ holy, harmless, undefiled, and separate from sinners.” The first step in this wondrous achievement was His being made under the law. Having made Himself amenable to the law, He then proceeds to its fulfilment. Trace the outline of His obedience. Is the grand moving spring of the law, love? Where was ever seen such love to God as our Surety displayed? And did not that affection constrain Him to a supreme consecration to His Father’ s glory? In addition to supreme love, was there not the most perfect sanctity of life? Accompany Him to the baptismal waters, and hear Him exclaim, “ Thus it becometh us to fulfil all righteousness.” Then follow Him to Calvary, and behold His obedience unto death--was there ever such a law fulfiller as the Son of God? III. In what way are we to reconcile the honouring of the law by Christ and the fulfilment of its righteousness in us? The difficulty is solved by a reference to the federal union of Christ and His Church. Standing to His people in the relation of a covenant Head, the law being fulfilled by Him in a legal sense, it was virtually a fulfilment of the law by us, His obedience being accepted in lieu of ours (2 Corinthians 5:21; Romans 5:19). Thus every humble sinner who, feeling the plague of his own heart, breaking away from his dependence upon a covenant of works, and reposing in simple faith beneath the righteousness of the Incarnate God, shall never come into condemnation. IV. The rightful claimants of this privileged state are described as those who walk, etc. A Christian may be ensnared and stumble, but he walks not after the flesh. “ A just man falleth seven times, and riseth up again.” An unrighteous man falls, but where he falls he lies. “ He that is unrighteous is unrighteous still.” But those in whom the righteousness of the law is fulfilled in their Surety, and in whom a gospel righteousness, an evangelical obedience, is performed by themselves, “ walk after the Spirit.” Conclusion:1. Behold, what an open door does this subject set before the humble, convinced sinner. The law, now honoured as it never was--think you that the Lord will reject the application of a single sinner who humbly asks to be saved? 2. Saints of God, keep the eye of your faith immovably fixed upon Christ, your sole pattern. Our Lord did not keep that law that His people might be lawless. The “ righteousness of the law is fulfilled in us” when we “ walk after the Spirit,” in conformity to Christ’ s example. (O. Winslow, D. D.) Romans 8:5-6 For they that are after the flesh do mind the things of the flesh.Description of regenerate and unregenerate The word “ flesh” is here to be taken not in the natural sense, but in the moral; and the word “ Spirit” is here to be taken for the Spirit of grace and regeneration. First, the universality of these two states and conditions of men; and secondly, the contrariety. First, to take notice of the universality of these two states and conditions, as they do divide and make up the whole world; for so they do. All men living are one of these two. Therefore let us everyone search and examine ourselves in this particular, and observe how the case is here with us; whether we are such as are after the flesh, or which are after the Spirit. As there is not a middle place betwixt heaven and hell, so there is not a middle state neither betwixt sin and grace. This it may be much discovered by us according to the principles that prevail in us; by what we most delight in and give ourselves to. The second is in reference to the contrariety, in that they are opposed here one to the other (Galatians 5:17). The contrariety of these two sorts of persons one to the other is considerable in sundry particulars; as, first, the contrariety of their principles which they are carried by, and that is, of flesh and of Spirit (Galatians 5:17). There is a different law and rule and principle, which does act and move the servants of God than does other persons. Secondly, the contrariety of their aims and projects and designs. Those who have different and contrary ends which they do set down and propound to themselves, they must needs be contrary to one another. Thirdly, the contrariety of their courses and actions and conversations. This is another thing which makes up this contrariety to us as observable in them. The consideration of this point is thus far useful to us. First, as it gives an account of that enmity which is in the one to the other (Galatians 5:22; John 15:19). Secondly, we see here also how unsuitable it is for those who are good to have intimate society and familiarity with those who are evil. Thirdly, we have from hence a discovery likewise of the excellency of the kingdom of Christ, and of the efficacy and power of the gospel, which makes such an admirable change and alteration as we may observe it to do. This is the nature of conversion, to deliver us from the power of darkness, and to translate us into the kingdom of Christ, as the apostle expresses it to us there in that place in Colossians 2:13. The second is the difference of properties as belonging to these persons, and that is, that the former do mind the things of the flesh, the latter the things of the Spirit. First, to speak of the former, which is the property of all carnal and unregenerate persons, such as are yet abiding and continuing in the state of nature, and here expressed to be after the flesh. This is that which is here declared of them, as proper to them, that they do mind the things of the flesh. When it is said here that carnal persons do mind carnal things, and they that are after the flesh the things of the flesh, this minding it may admit of a various explication to us. First, they mind them in a way of apprehension, that is; they understand them, and know what belongs unto them; they are well skilled and expert in them. This is one property of carnal and worldly persons, that they are best seen and knowing in such things as these are. Worldly men are best able to judge of worldly matters; as for the things of the Spirit, matters of grace and holiness, here they are plainly ignorant and unlearned. Everyone is still most capable and apprehensive of such kind of matters as he hath a proper genius for and inclination to; now this have carnal persons to worldly things. Secondly, in a way of affection. They mind them, that is, they favour them and relish them and take delight in them. Worldly persons, their hearts are set upon the world, and it is the most delightful thing to them of anything else. Thirdly, in a way of contemplation. They mind them, that is, they think upon them; such things as these are the chiefest study and meditation, and which their thoughts are most exercised about. Fourthly, in a way of activity and contrivance. They mind the things of the flesh, that is, they lay out chiefly for it. They bend their chiefest study and endeavour to promote such things as these are. They seek opportunities for the flesh, and they seek how to accomplish and to improve these opportunities. Now, the ground of all this is two fold. First, that inward principle which does act in them and prevail in them. This is a sure rule, that everything doth after its kind. Nature it is a most certain principle wherever it is. Secondly, there is Satan also who has a further stroke and influence hereupon. He is the spirit that works in the children of disobedience (Ephesians 2:2). He makes it his business to promote these things in them, by his suggestions and instigations and concurrences and assistances of them. The consideration of this point may be thus far useful to us. First, as a sad discovery to us of the state and condition of the generality of people in the world. Secondly, we may learn from hence the necessity of regeneration and the work of the new creature, in order to a holy life to be led by us, and the freeing of us from the power and dominion of sin in us, because so long as men are carnal they will be sure to do carnal things. The second is the property of those who are spiritual and regenerate, and that is, that such as these they do mind the things of the Spirit; that is, heaven and heavenly things, grace and holiness. First, spiritual persons, they have their minds enlightened to discern of spiritual things. The reason why most kinds of people do so little regard the things of the Spirit, is indeed because they do so little know the things of the Spirit, nor understand that excellency which is in them. That which men do not know, they do not desire. Secondly, as spiritual persons have an enlightening of their understanding to discern these things; so they have a touch also upon their hearts to suit with them, and to correspond unto them. Thirdly, they have, moreover, the Spirit of God Himself dwelling and abiding in them, who is a faithful monitor to them and exciter of them to that which is good. The use of this point to ourselves may he drawn forth into sundry particulars. First, as it calls us to search and examination of our estate in this respect, and to see how it is indeed with us. There is nothing more necessary for Christians, and those that profess religion, than to be able to make it out to themselves that they are such as are truly regenerate and after the Spirit. So again, as for the affection to these things; let us examine that. Men are then said to mind those things indeed when they savour them, and have some relish of them. Now, how is it to this? Alas! there are a great many people that do it not at all. The Word and the sacraments and prayer and the communion of saints, it may be they are present at them, and in a formal and customary manner partakers of them, but they relish no sweetness in them at all. And so likewise for contemplation. What are the things which we chiefly meditate and think upon in our greatest retirements, when we are solitary and alone by ourselves? Is it these things of the Spirit; yea, or no? “ O how I love Thy law!” says David, “ it is my meditation all the day” (Psalms 119:97). Again, for counsel and contrivance and design. How is it here? What is the business which we do most of all study, and endeavour and beat our brains about? Is it the great things of the world, how to improve ourselves and enlarge ourselves here; or is it to get grace into our hearts? (Thomas Horton, D. D.)The things of the flesh and the things of the Spirit I. “ The things of the flesh” are the bodily appetites, sympathies, and propensions. These are its great forces moving its members and organs. These are--1. Good when subordinated to the interests of the soul. When they are controlled by a holy intelligence they are blessed handmaids to the Spirit. 2. Bad when they are allowed to hold empire over the soul. This they do in all unrenewed natures; the curse of humanity is when the body rules the intellect and conscience too. “ What shall we eat; what shall we drink?” etc. II. The things of the Spirit are its moral intuitions, rational dictates, intuitive longings, and varied powers of thought and sentiment. These are--1. Good when they control the things of the flesh, when they hold the body in absolute subjection--use it as an instrument. 2. Bad when they are devoted to the things of the flesh. They are often thus devoted; souls are everywhere prostituted to animalism. (D. Thomas, D. D.)The opposition between the things of the flesh and the things of the Spirit I. As human to Divine (Matthew 16:23). II. As earthly to heavenly (Philippians 3:19; Colossians 3:2). III. As sin to holiness (Galatians 5:19-23). (Archdeacon Gifford.)Minding the things of the flesh It is not necessary that you mind all the things of the flesh in order to constitute you carnal man. It is enough to fasten this character upon you, that you have given yourself over to the indulgence or the pursuit even so far as one of these things. A sinner may not be a debauchee, and neither the one nor the other may be an aspiring politician. But whatever the reigning passion may be, if it have the effect of attaching you to some one object that is in the world, and which with the world will terminate and perish--then still your mind is in subjection to an idol, and the death of the carnally minded is your inheritance and your doom. Be not deceived, then, ye men, who, engrossed with the cares, and observant of all the sobrieties of business, are not addicted to the influences of dissipation; nor ye, who, heedless of wealth’ s accumulations, can mix an occasional generosity with the squanderings of intemperance and riot; nor ye, who, alike exempted from sordid avarice or debasing sensuality, have yet, in pursuit of an ascendency over the mind and the measures of your fellow men, made power the reigning felicity of your existence; nor yet even ye, who, without any settled aim after one or the other of these gratifications, fluctuate in giddy concern from one of the world’ s frivolities to another. None of you mind all the things of the flesh; yet each of you mind one or the other of these things, and that to the entire practical exclusion of the things of the Spirit from the preference of your habitual regards. We do not charge you with a devotion of heart to all these things in the world which are opposite to the love of the Father, any more than we charge you with idolatrously falling in obeisance to all the divinities of a heathen polytheism. But still, if only one of these divinities be your God, there were enough to constitute you an idolater, and to convict you of a sacrilegious disavowal of the King who is eternal and immutable. And so, your one earthly appetite, though free from the tyranny of all the others; your habit of ungodliness, though it be the only one that breaks out into visible expression in the history of your life--of itself renders you a carnal man; of itself drives you from the spiritual territory; of itself proves that you are still one of the children of this world; and that you have not passed from death unto life. (T. Chalmers, D. D.)The carnal and spiritual mind I. The marks of the carnally minded.1. They “ mind the things of the flesh.” The “ flesh” is the body, man’ s animal nature, the seat of sensual appetite and passion. It is through the organs and the senses of the flesh that we engage in the activities of the world, and participate in its enjoyments or sorrows. “ The things of the flesh,” therefore, are all the things of this present life, apart from any connection with that which is unseen and eternal. These are summed up in chap. 1, as “ the creature,” which is worshipped and served rather than the Creator. They are spoken of by John as “ all that is in the world” (1 John 2:15-16). This “ all” is further defined as “ the lust of the flesh, and the lust of the eyes, and the pride of life” --covetousness, sensuality, and ambition. To “ mind” these things is to think a great deal about them, to set our affections upon them, and to satisfy our souls with their possession (Luke 12:16-20). (1) The things of the flesh may be guiltily minded, even when the objects of our pursuit are such as may be lawfully desired. Who can complain of our addicting ourselves honestly to the toils of business, or enjoying in moderation the pleasures of the table and the home? To the Christian man they are blessings and means of holiness; to the carnally minded they are curses and snares. (2) It is not necessary to mind all the things of the flesh in order to be carnally minded. There may be pursuits and pleasures which you hate; but if there be others in which you immerse yourself, it is enough to stamp you as a carnal man. You need not sail on every sea to be a voyager on the water; and so you need not follow after every wickedness to be a child of the devil. (3) Carnally mindedness refers not to occasional impulses or feelings, but to the habitual bent and disposition of the soul. The carnal man may be, at times, the subject of good desires, and may form good resolutions; while the spiritual man may often have to struggle with the lusts of the flesh, and be for a moment cast down by them. Our real character may be determined by-- (a) Our secret meditations (Proverbs 23:7). (b) The crises of our history. There are times which compel us to show whether we love God or the world most. (c) The practical outgrowth of our principles and disposition. We are known by our fruits (1 John 3:7; 1 John 3:10). 2. “ To be carnally minded is death.” (1) Their present state is one of death. The soul is devoid of those affections, experiences, joys, in which the true life of a spirit consists. (2) Hence their doom in the future is to be banished from God forever. They sow to the flesh, and of the flesh reap corruption. This is the “ second death.” 3. “ The carnal mind is enmity against God.” True, there may be no full consciousness of this, but still it is there ready to be brought out when occasion arises. A man may hate his neighbour and yet not discover his resentment for years; but at length that neighbour may confront him in some such form as shall instantly bring it out. 4. “ It is not subject to His law, neither indeed can it be. So then they that are in the flesh cannot please God.” And why? Because they are still unforgiven as to past offences; and because also, in all seeming goodness, there is the total lack of a true and acceptable purpose. II. The marks of the spiritually minded.1. They mind the things of the Spirit. (1) The things which He has revealed, or the spiritual gifts which He has imparted--all that concerns us spiritually and in relation to eternity, in contradistinction from all that concerns us only materially and temporally (1 Corinthians 2:9-16). (2) All the joys, states, and experiences of our spiritual nature which are produced within us by the realising contemplation of those sublime and enduring realities. Justification, forgiveness, the sense of that forgiveness, sanctification, advancement in the knowledge of God, the peculiar privileges of Divine sonship, together with all the gladdening prospects of ultimate glory. 2. He who minds the things of the Spirit shows it by making constant efforts to acquire them. He takes pleasure in meditating upon them, in conversing about them, and in listening when others describe them. Then he must needs read about them in the Word of God, and must be frequently found in closest communion with God. “ To be spiritually minded is life and peace.” (1) It is “ life,” inasmuch as it quickens the soul in its nobles attributes, awakens it to its highest functions, and fills it with its purest pleasures. Not to be spiritually minded leaves the mind of man but partially developed, and shuts up its most Godlike faculties in darkness, torpor, and neglect. (2) Must not such a state be one of “ peace” ? The carnal mind can have no peace. It is troubled from both within and without. (T. G. Horton.)The carnal and spiritual mind I. The text divides men into two classes and only two. The test of these two classes is the bent and inclination of their minds towards carnal or spiritual things. It is important to determine to which we belong. We cannot do so by any conventional test. II. The test is carried into the inner man.1. It is “ minding” the things of the flesh or spirit that determines character; what a man is rather than what he does. God looks at the heart, and no outward act can deceive Him. 2. “ Minding the things,” etc., includes the exercise of the affections. III. Man really is what his nature is. The prevailing instincts of the heart determine the external habits of life. Character is determined from within, not from without. A man may live in a church all his life. This will not make him a saint. You may sow wheat and barley and flax in the same soil and under the same conditions, softened by the same shower, warmed by the same sun; but these influences only lead to the development of the different species according to their own intrinsic natures. Circumstances may repress the outward manifestation of character as a man may avoid worldly amusements from a sense of impropriety, etc.; but such abstinence does not prove him to be a spiritual man. IV. The practical application of this principle. In regard to--1. Prayer.2. Reading the Bible.3. Christ.4. The world and the things of the world.5. The unseen world. (P. Strutt.)Carnal and spiritual mindedness I. The antithesis of carnal and spiritual mindedness (verse 5).1. The contrasted classes. (1) They that are after the flesh. “ The flesh” means the body (Job 4:15; Job 21:6); the present life (Philippians 1:24); all that in religion is outward (chap. 4:1; Galatians 3:4); corrupt, vitiated human nature with all its sinful habits (John 3:6; Romans 7:18). This last is its signification here. To be after the flesh-- (a) We need not live in profligacy. Passions may be dormant, while not provoked. Dynamite is harmless till fired. The particles of clay may temporarily subside from muddy water till the liquid is agitated again: then fresh discolorations arise. (b) Nor indulge in every form of evil. In the mountain range of a man’ s iniquity certain peaks may start sheer above the general level of the chain. (c) Nor flagrantly wicked in any one thing. If only the mind be steeped in frivolities, forgetful of anything but self-gratification, we are in the flesh. (d) We may even experience longings after nobler soul attainments (Matthew 19:16-22). Just as there are manifold depths of complete submersion, at six or sixty fathoms, so there are souls not far from the kingdom of heaven (Mark 12:34), others as whited sepulchres (Matthew 23:27), others “ of your father the devil” (John 8:44). (2) They that are after the Spirit. (a) Such are renewed in heart. The change they have experienced is deeper than reformation. They are not like irised minerals whose surface is made gleam with all rainbow colours while the centre is lustreless, opaque. (b) They desire unreserved consecration to God’ s service. (c) Their portrait is drawn in the Beatitudes. 2. Their different conduct. (1) Those after the flesh mind worldly advantages, honours, pleasures. Deeds often beautiful adorn them. The soldier dies, leading a forlorn hope for his country. A daughter withstands temptation, and toils herself into a premature grave that her aged parents may have a roof and bread. But no nature can transcend the principles of its own life. Water cannot rise naturally above its own level. (2) Those after the Spirit mind what is holy, despite many impulses of disposition and training. Like the sunflowers, which turn after the light, they try to keep looking to Jesus (Hebrews 12:2). Note-- (a) We may know our spiritual position by observing what things we mind. A bar of steel, by what it “ minds,” will show whether it is magnetised or not. Our conduct, like the hands of our watches, tells out the unseen movements within. (b) The old nature cannot be sanctified, it must be crucified (Galatians 5:24). II. The different results of such antithetic positions (verses 6-8).1. The consequences are-- (1) That to be carnally minded is death. This is-- (a) Alienation from all godliness and spiritual movements, as physical death is separation from activities of bodily existence. The heart chords of the carnally minded never respond to the Spirit’ s touch, as no plays of thought or feeling flit over the pallid face of a corpse though touched by the friendliest hand. Yet the spiritually dead are neither incapacitated for, nor insensible to, sensual pleasures (Philippians 3:9; 2 Peter 2:13). (b) Not so much negation of spiritual comforts as positive hunger of unsatisfied desires, desolations consequent on indulged passions. Cain (Genesis 4:13), Esau (Genesis 27:34), Judas (Matthew 27:3), felt it to be so. (c) Always takes hold on eternal perdition. The tap root of the sin tree strikes into the inmost recesses of human nature (Romans 6:23). Present soul death is prophetic of future. (2) To be spiritually minded. (a) Life, the complete opposite of death (Ezekiel 37:1-7), including delight in God, power for good, conformity to Christ’ s character, holy activity, and eternal felicity. At present this life is subject to many fluctuations, dishealths, languors; but as given of the Spirit and hid with Christ in God (Colossians 3:3) it is deathless (Romans 5:17; John 14:19). (b) Peace. This is not exemption from all disquietudes, but in spite of them; like a river flowing amid dark cliffs with its curves lit up, and its ripples glancing in the sunlight, the peace of the believer, luminous in the shining of God’ s reconciled countenance, courses on, diffusing comforts, serenities, joys. In contrast with the wild tumult of fleshly lusts this peace signifies the harmony grace establishes between the sinner and his God, his fellow men, and the several parts of his own being. It counterworks the soul’ s anxieties on the chief grounds whence they arise. It is a peace the world knows not of (Isaiah 59:8), and cannot take away (John 14:27). It is a distinct fruit of the Spirit (Galatians 5:22). It passeth all understanding (Philippians 4:7). 2. Why the consequences are so. (1) Carnal mindedness is death, “ because the carnal heart is enmity against God.” The hatred quiescent for a time may be very intense, as Saul’ s against David (1 Samuel 26:4). The flame lies latent in flint till the applied steel evokes it. Vesuvius is not always in active eruption. The strength of this enmity is evidenced from the fact that the only time when man got an opportunity of striking at God he struck at Him in the person of Jesus Christ (Acts 2:23). The carnal heart “ is not subject to the law of God.” From the very necessity of its nature it “ cannot be” (Romans 7:14), and such enmity against the God of all life can mean nothing else than death. (2) Since they that have their habitat within the sphere of fleshly influences as fishes have theirs within the waters--cannot please God. Neither in their more manifestly sinful ways, nor the common transactions of daily life (Proverbs 21:4), nor their most solemn services (Psalms 15:6; Isaiah 1:13-15; Isaiah 66:8; Genesis 4:5). What can the Divine displeasure mean but death? Note-- (a) The primary cause of man’ s indifference to gospel truth and ordinances. The dead are deaf. Scientists love to hear of inventions, social reformers of philanthropies, merchants of commerce, because they are alive to these things. (b) Heaven would be no felicity for any unregenerate soul. Its sorest misery is in meeting with God in the glory of His holiness (Revelation 6:16). (c) The believer’ s peace will be proportionate to his minding the things of the Spirit. The growing stream floats more and larger burdens on its bosom. (d) The unmitigated dogmatism of verse 8 should lead us to repentance. Better that a man should not be born than not please his God (Matthew 26:24). (e) The measure of our pleasing God is the measure of our Christianity (Hebrews 11:5; John 8:29; 1 John 3:22). (James Gage, B. D.)The carnal and the spiritual I. The different states of mind described by the apostle.1. To be “ carnally-minded,” to “ walk after the flesh,” to “ live after the flesh,” to “ mind the things of the flesh,” are plainly convertible terms, all meaning, not a proper care for the welfare of the body, but the practical exhibition of that evil principle of fallen man which in the following verse is said to be enmity against God--not to be subject to His law; nay, to be necessarily hostile to it. Carnal-mindedness, therefore, consists in the presiding love and pursuit of those sinful objects of time and sense which alienate the heart from God, subdue it to the powers of death, and deliver it into the snare of the enemy of mankind, to be led captive at his will. 2. But “ they that are Christ’ s have crucified the flesh with its affections and lusts.” Spiritual-mindedness is a principle decidedly opposed to that which I have described--to pass through things temporal as not to lose the things eternal--to walk by faith, not by sight--to slight and scorn the pleasures of sin, animated by that sanctified ambition which seeks, through undeserved mercy, the recompense of an eternal reward--this is spiritual-mindedness. II. Such is the great contrast between the characters I have described; and vast as is the difference of these states of heart will also be that of the ends to which they infallibly lead.1. To be carnally-minded is death. To live after the flesh is a present death--a moral incapacity for the pursuits and duties of a heavenly and immortal life; it is to be dead in trespasses and sins. One thus minded is an alien from the commonwealth of the true Israel, a stranger to the covenant of evangelical promise, having no Scriptural hope, and without God in the world. He may be a living treasury of knowledge, capable of many impressions from religious objects, capable of performing many external duties: he may have a form of godliness, a name to live; but holy and spiritual things, in their predominant importance, strike not his mind nor possess his heart. 2. But to be spiritually-minded is life and peace. Carnal passions are subdued and mortified, and the Spirit is life, because of righteousness; it is capable of a spiritual existence.” The law of the Spirit of life in Christ Jesus hath made the spiritually-minded man free from the law of sin and death. Like as Christ was raised from the dead by the glory of the Father, even so he is enabled to walk in newness of life.” He is sensible of all the privileges and delights of a spiritual life. He is passed from the death of sin to the life of grace; and the death of the body shall be but the gate and entrance of endless being, both to body and to soul. Conclusion:1. Learn we then from this Scripture the necessity of an entire renewal of the heart. To be carnally-minded is present death; and as well might the lifeless corpse gift itself with the powers of being and motion, as unassisted man restore himself to spiritual existence, and live by the exertion of his own energies to God and goodness. 2. Learn, also, how ill they judge, and how idly they dream of happiness, who prefer living after the flesh to living after the spirit. (R. P. Buddicom, M. A.)The contrasted characters; or, the carnally and spiritually minded We have here depicted-- I. Those to whom the Christian liberty has not come.1. Their moral state and character. They are in the flesh. Hence they “ mind the things of the flesh,” The flesh has bound down the mind to its sole service (Philippians 3:19; Colossians 3:2; Romans 13:14). Under the dominion of this law they walk (Ephesians 2:2), What, then, is this strangely fascinating power? The term (óá́ñî) properly denotes the fleshy part of living animal bodies. It is also sometimes used for the whole human person. And it is clearly used here and elsewhere for fallen and sinful human nature (John 3:6-7; Romans 7:18; Galatians 5:17-21). But why? (1) Not because our Lord or His apostles held our physical nature to be in itself sinful. In Adam the flesh was as spotless as the spirit, and Christ, “ who was made flesh,” was nevertheless sinless (Romans 1:3; John 1:14; 1 John 4:2-3; Hebrews 7:26). (2) Not because sin was supposed to affect the physical constitution only. For it is obvious that the physical part of man, by itself, is altogether incapable of sin. A mere animal cannot transgress a moral law. Sin properly pertains, not to the body, but to the soul (Micah 6:7). (3) But because-- (a) Sin first found its access to the human will through the medium of bodily sense. (b) By means of this it still maintains its dominion within the soul. (c) Man suffers his spiritual faculties, by which the animal nature ought to be governed and transformed, to be delivered over in servitude to the flesh. 2. To be in this sinful condition “ is death” (Romans 7:9; Luke 15:24; 1 John 5:12; John 5:40; John 6:53; Ephesians 2:1-5; Romans 6:1-23; Colossians 3:1-4; Romans 7:9-13; Romans 7:24). Man’ s true life is not animal, but spiritual. If he attains not to this, or by transgression forfeits it, he does not really live. And so long as he is content with earthly good, he is perpetually sinking down into the “ second death.” 3. This state, with its consequent course of life, is death because it is “ enmity against God” --is directly subversive of His appointment and order. The true life of intelligent beings must consist in conformity to the Creator’ s purpose and arrangements. The carnal mind being of necessity the very antithesis of God’ s order, it is not, it never can be, subject to God’ s law. II. The characteristics of those to whom the Christian liberty has come.1. Their whole course of life is determined and regulated by the Spirit. The new Spirit of life, imparted to them in Christ, has set them “ free from the law of sin and death.” They are, indeed, still in the body, but the flesh is but a tabernacle and organ of the spirit. For they now live in the Spirit--“ mind” the things of the Spirit, and “ walk” according to the Spirit. Not, indeed, that they neglect the body, or despise all earthly good, but even while occupied with mundane things they learn to make them helpful to their true spiritual interests. 2. To be thus spiritually minded-- (1) Is life. It not only tends to, but springs from, and promotes life. (2) Peace. The carnal mind is at war with God--with all the Divine plans, purposes, and arrangements--and is therefore evermore fruitful of discord and misery. But the “ spiritual” mind brings man into harmony with God, and with nature, physical, intellectual, and moral. Then, too, the things with which the spiritual mind is preoccupied, are so serenely Steadfast and sure, as to communicate something of their own placid character to the soul of him who thus lives in familiar fellowship with them. Conclusion: Observe--1. That there is no hope of securing the salvation of any man while he continues contented with “ the things of the flesh.” The first thing needful is to work in him a living conviction that his present course of life is vain, foolish, and wicked. 2. That the new life in the Spirit can be sustained only by continued attention to its interests. “ They that are after the Spirit” do mind “ the things of the Spirit,” and such “ minding” is “ life and peace.” (W. Tyson.)The contrast between the carnally minded and the spiritually minded I. External. Two classes of character evident.1. The one busied about earthly things, and governed by their corrupt inclinations. 2. The other caring for heavenly things, and therefore denying themselves that they may please God. II. Internal. This difference is essential; in the heart.1. The one is spiritually dead. 2. The other is alive unto God, and enjoys His unspeakable peace. (J. Lyth, D. D.)The contrast between the unconverted and the regenerate appears-- I. Is their character.1. The one is sensual.2. The other spiritual. II. Is their experience.1. The one experiences death and misery.2. The other life and peace. III. Is their relation to God.1. The one is an enemy, and cannot please God.2. The other a friend, and enjoys communion with God. IV. Is their prospects.1. The one must perish, for he is none of Christ’ s.2. The other shall live forever, for he shall be quickened from the grave. (J. Lyth, D. D.)Nature and spirit Whatever these words may mean one thing is clear--the apostle does teach a radical difference between the physical and the spiritual natures of man. Some philosophers teach that there is no difference between matter and mind; that the operations which we call mental or spiritual, and those which we recognise as physical, are all produced by the same forces, This denial of the distinction between the physical and the spiritual realms, which makes thought only a chemical function, and conscience nothing but a hereditary affection of the nervous system, Paul does not justify. Which is nearer right? Let us hear what a philosopher (Mr. W.T. Harris, of Concord) says about-- I. The law of natural things. “ The world of nature, to which man is enslaved by his bodily wants and necessities, is a world of selfishness and cruelty. The means of gratification for one body are obtained and used at the expense of another.” Is not that true?1. Every natural thing grows at the expense of something else. The sand of the beach is worn from the rocks of the shore by the action of the waves. But what the beach gains the cliffs lose. The corn grows out of the earth, but only at the expense of the soil in which it grows, and of other plants, that stand stunted under its shadow. Just so the body of the animal lives and grows at the expense of other living things. 2. The law of natural growth is the law of all movement or manifestation of physical power. Every force that is expended is borrowed. If I drive one croquet ball against another, the force imparted to the second one is lost by the first one. The fire burns, but it is only as the wood gives up the heat that was latent in it. The oxygen of the air and the carbon of the wood unite to produce the flame; and whatever force is in the flame existed before the fire was kindled. 3. The great physical law which the philosophers call the law of the correlation of forces, or the conservation of energy, governs all these changes. Every steam engine is an example of the conversion of heat into motion; every hot axle is an instance of the conversion of motion into heat; every machine belt from which the spark flies to the knuckle shows heat converted into electricity; every building set on fire by lightning shows electricity converted into heat. What is lost by one form is gained by another. II. The law of spiritual things. “ The law of spirit is harmony, and not mere contention. All spiritual struggle must have reconciliation for its object. The equal shall look in the face of equal, and through mutual recognition each shall reinforce the other. Thus each is doubly strong; strong in himself and strong in his friend. Combination is the great principle of spirit, and its forms are numerous in the practical and in the theoretical world.” This statement will also be verified by your experience.1. You and I sit down hungry to a scanty meal. There is barely enough for one. If my needs are satisfied you get nothing; if you are filled I must go hungry. But you and I sit down with eager minds to talk about some moral or spiritual truth. It is a truth known to me, but unknown to you, and in our conversation you gain from me this truth. Have I deprived myself of anything in imparting to you this truth? On the contrary, I have gained by giving. (1) I have a stronger hold upon the truth than I had. If I give a man my coat I have one coat the less; but if I give a man my thought it is less likely now that I shall part with it. I have not only a stronger hold upon it, but a greater joy in it. Two faggots burn more freely than one; and my enthusiasm, in the pursuit and possession of this truth, is rekindled when you take fire. (2) Truth grows in the mind itself by communicating it. Not only do the mental, like the bodily powers, gain strength by exercising them; there is a kind of increase here to which the body affords no analogy. The most productive mind is the most prolific mind. Production fertilises the intellect. It is when the mind is paying out its wealth most lavishly that its revenues are largest. 2. Other spiritual gifts besides knowledge follow in their growth the same law. (1) Hope is increased by imparting it. If I have strong confidence in the success of any enterprise, and if I succeed in inspiring others with my confidence, it is not at any expense to my own expectation. The same thing is true of-- (2) Courage. A brave man inspires others to heroism, but his own courage is not diminished when it enters into other souls; it is stimulated and invigorated. (3) The one central element of the spiritual life, love--the love that is the fulfilling of the law. 3. We say sometimes in our prayers that God is not impoverished by giving nor enriched by withholding. That is true of Him because He is a Spirit, and because the law of His nature and of His action is a spiritual law. But man is a spirit also; and the saying is therefore true of man. By giving man is not impoverished--by giving spiritual gifts. A man’ s temporal possessions may sometimes be diminished by bestowing them, but the man’ s true self is enlarged by every bounty that it disposes. III. Have we not verified the doctrine taught by the Concord philosopher? And in doing so have we not found the strongest reason for believing with Paul that there is a radical difference between the physical and the spiritual world. Do not the body and the spirit belong to different kingdoms? Is there not a higher nature in man which is not subject to the law of the conservation of energy, and of which physical science knows absolutely nothing? And is there not, therefore, reason for believing that the death of the body, which is under physical law, is not the death of the higher nature, which is not under physical law; that the spirit of man may continue to exist after the body has ceased to exist?1. Man is not wholly mortal, but neither is he wholly immortal. He is flesh as well as spirit. In which of these realms does he chiefly live? Is his ruling love given to the things of the flesh or to the things of the Spirit? If the former is true of him, then the law of his nature is the law of the lower realm. The things on which his heart is chiefly set are things which he can only have by depriving his fellows. The very condition of his life is warfare, and the warfare into which his ruling choice enlists him is fierce and fatal; sooner or later the devourers themselves must be devoured. The minding of the flesh is death. 2. It is a sad and bitter life that any man leads who sets his chief affections on the possessions and goods of the material world. Because he is a spiritual being his ruling choice ought to take a higher range. The gains that are most precious to him are those that fall to him while he is enriching others. 3. It is quite possible for man to carry this spiritual force down into the lower realm, there to subjugate the devourers. It is possible to substitute the principle of communion and combination for the principle of competition in the getting and the using of material things. That, indeed, is the very law of progress in civilisation. And the thousand wars of old will never cease, and the thousand years of peace will never come, till men stop putting their trust in the methods of competition and begin to build the fabric of their industrial and social life on the principle of cooperation--till they walk no longer after the flesh, but after the Spirit. That day will not be hastened by disputing or fighting or legislating, any more than the growing of the grass will be hastened by firing cannon over your lawn, or marching troops across it, or making speeches to it. But you and I, in our time, can have something of the light and glory of it in our homes and in our lives if we will only treasure the truth we have found today. (W. Gladden.)Spiritual affinity He that delights in God doth not much delight in anything else. The world appears in an eclipse. The astronomer saith, if it were possible for a man to be lifted up as high as the moon, the earth would seem to him as a little point. If we could be lifted to heaven in our affections, all earthly delights would seem as nothing. When the woman of Samaria had met with Christ, down goes the pitcher; she leaves that behind. He who delights in God, as having tasted the sweetness in Him, doth not much mind the pitcher--he leaves the world behind. Romans 8:6 For to be carnally minded is death.The carnal and the spiritual mind I. The carnal mind.1. The disposition. (1) The expression is an abstract one. The apostle touches a principle which he finds at work, and laying hold of it says, “ I wish you to look at it so that you may see its nature and tendency,” just as a physician might describe the symptoms of a disease. (2) This disease is named the mind of the flesh. This “ minding” is like other verbs in which the organ gives the name to the act. When we put our hand to a thing we handle it, the eye, to eye it, the affections, to affect it. “ Minding the flesh” is not gross vice, but simply worldly mindedness. 2. The consequence. To be carnally minded is-- (1) Death. (a) It is the forerunner of eternal death. For such a disposition could never find a home in heaven. (b) A sign of present spiritual death--a deadness to spiritual things, (2) Enmity against God--a condition which men do not realise. Only conscious of indifference or ignorance, they resent the charge of enmity. But the apostle describes a tendency, ready at any moment, at any pressure of God’ s demands, to break out in hostility. (3) Is not subject to the law of God. “ Law” here is equivalent to “ will.” The law which worldly mindedness follows is what it and not what God likes. It must be taken away. (4) Cannot please God. II. The spiritual mind.1. How it is produced. “ If so be that the Spirit of God dwelleth in you.” No man is spiritually minded by nature. Respecting this Holy Spirit, note-- (1) His importance. The dispensation under which we live is called the “ dispensation of the Spirit.” While Christ is our only hope, upon the Holy Spirit depends our entire success. (2) His mystery (John 3:8). (3) His position. It is safer to honour Him too much than too little when we know that the sin of neglecting Him will never be forgiven either in this world or in the world to come. (4) The privileges He introduces--regeneration, help, comfort, sanctification. 2. Its characteristics. (1) Life. Material life is union of body and soul. True life in the mind is contact with the objects which draw out all its susceptibilities, On becoming spiritually minded we cater on a new world of spiritual realities. As experienced here, it is spiritual life; as experienced hereafter, it will be eternal life. All other life is death because it is in union with perishing things and all its elements are dying. (2) Peace. Life in sunshine. In proportion as we become spiritually minded is our peace secured. And that peace rests not upon a foundation which may be disturbed by conscience, poverty, or bereavement. “ Nothing can separate us,” etc. 3. The privilege of which this mind is the seal--Christ’ s Spirit. A man may have much that bears the semblance of piety--a head stored with knowledge, a mouth full of argument, a life full of work. “ But if any man have not the Spirit of Christ, he is none of His.” As a matter, then, of fact, every man may test his condition and state by this proof. (P. Strutt.)Carnal and spiritual mindedness and their effects I. The death here spoken of is something more than penal death.1. It is not future, but present, and arises from the obtuseness or the extinction of certain feelings and faculties which, if awake to their corresponding objects, would uphold a life of thoughts and sensations and regards, altogether different from the life of unregenerate men. Just figure an affectionate father to have all the domestic feelings paralysed. Then would you say of him that he had become dead to the joys and the interests of home. And the death of the carnally minded is a death to all that is spiritual--a hopeless apathy in all that regards our love to God and righteousness. 2. And such a death is not merely a thing of negation, but of positive wretchedness. For with the want of all that is spiritual about him, there is still a remainder of feeling which makes him sensible of his want, and a remorse and a terror about invisible things, even amid the busy appliance of this world’ s opiates. And there are other miseries which spring up from the pride that is met with incessant mortification--from the selfishness that comes into collision with selfishness--from the moral agonies which essentially adhere to malice and hatred, and from the shame that is annexed to the pursuits of licentiousness. All these give to the sinner his foretaste of hell on this side of death. II. From what we have said of the death of those who are carnally, you will be at no loss to understand what is meant by the life of those who are spiritually minded. We read of those who are alienated from the life of God, and to this it is that they find readmittance. The blood of Christ hath consecrated for them a way of access; and the fruit of that access is delight in God--the charm of confidence, of a new moral gladness in the contemplation of God’ s character, an assimilation of their own character to His, and so a taste for charity and truth and holiness; and a joy, both in the cultivation of all these virtues and in the possession of a heart at growing unison with the mind and will of God. These are the ingredients of a present life, which is the token and the foretaste of life everlasting. III. The peace of those who are spiritually minded. There are two great causes of disturbance to which the heart is exposed.1. A brooding anxiety lest we shall be bereft or disappointed of some object on which our desires are set. The man who is spiritually minded rises above this, for there is an object paramount to all which engrosses the care of a worldly man; and so what to others are overwhelming mortifications, to him are but the passing annoyances of a journey. To him there is an open vista through which he may descry a harbour and a home, on the other side of the stormy passage that leads to it; and this he finds enough to bear him up under all that vexes and dispirits other men. 2. There is nought in the character of the spiritually minded that exempts them from the hostility of other men; but there is the sense of a present God in the feeling of whose love there is a sunshine which the world knoweth not; and there is the prospect of a future heaven in whose sheltering bosom it is known that the turbulence of this weary pilgrimage will soon be over; and there is even a charity that mellows our present sensation of painfulness, and makes the revolt that is awakened by the coarse and vulgar exhibition of human asperity to be somewhat more tolerable. (T. Chalmers, D. D.)To be spiritually minded is life and peace.--Spiritual mindedness I. Its nature. Note--1. The objects which a spiritually minded man regards. There is a spiritual as well as a material, an intellectual, and a moral world--a world the existence and contents of which are not ascertained by the exercise of the senses, nor by the mere exercise of intellectual energy; “ for eye hath not seen,” etc. They are, however, graciously revealed to us by the Spirit in the Scriptures; they comprehend the existence, character, and government of God; the responsibility, guilt, and depravity of man; the person, character, and mediatorial work of the Redeemer; the instructions and influences of the Holy Spirit; the graces which adorn the Christian character; and the glory to which the believer is graciously destined. 2. The manner in which a spiritually-minded man regards these objects. He has a spiritual discernment, in the exercise of which he regards spiritual things in a totally different way than he did before. The things themselves remain the same, but he is changed. He regards them now-- (1) Devoutly. He meditates on them not as matters of mere speculation, but as the means of holiness and of eternal life. You may think of religion in all its aspects and yet he as far from all spiritual contact with religion itself as the astronomer is from the star he contemplates. But if you think of them devoutly, your thoughts will be accompanied with such feelings as correspond with their character and importance. (2) Supremely. Not that he disregards those which are secular and temporal, but to him their importance is secondary; “ he seeks first the kingdom of God and His righteousness.” (3) Habitually. It is no uncommon thing for a worldly-minded man, under the influence of strong excitement, to direct his attention to spiritual things, and with some degree of anxiety. But his regard is as transitory as the excitement by which it was occasioned. But spirituality is the law of the mind of a spiritually-minded man, and it displays itself both by its resistance to evil and by its pursuit of good. (4) Practically. Its internal influence on the heart is indeed invisible, but this is always connected with visible effects, like the sap which secretly circulates through the tree, and then exhibits its existence by the fruit. “ By their fruits ye shall know them.” 3. The general principles by which a spiritually-minded man’ s regard to these objects is regulated. (1) A firm belief in the existence of spiritual things.(2) A solemn conviction of the Divine presence.(3) An obedient regard to Divine authority.(4) A holy love to the Divine character.(5) A penitential conviction of guilt.(6) The prospect of standing before the judgment seat of Christ. II. The life and peace with which spiritual mindedness is connected.1. To be spiritually minded is life. This life is-- (1) Real. A speculative knowledge of the gospel is not life; nor is a performance of the ceremonies of religion; nor a visible union with the Church. These things may adorn the worldly-minded professor, as fragrant flowers adorn the lifeless corpse. There is no life, unless you live by the faith of the Son of God. (2) Is of the highest and noblest character. The lowest degree of life is vegetable life; the next is animal; the next is intellectual. But beyond all these is spiritual life, which assimilates its possessor to its Divine source. 2. To be spiritually minded is peace. This peace arises from-- (1) Pardon, for, “ being justified by faith we have peace with God.” (2) Confidence in God; “ Thou wilt keep him in perfect peace whose mind is stayed on Thee.” (3) The smile of God, when we walk in the light of His countenance. (4) Peace in affliction; for “ in the world ye shall have tribulation, but in Me ye shall have peace.” (5) Peace in death; for “ mark the perfect man, and behold the upright, for the end of that man is peace.” III. The means by which spiritual mindedness may be produced and promoted.1. Carefully avoid everything which is opposed to spirituality of mind.2. Contemplate the Word of God in the exercise of faith.3. Pray without ceasing. (J. Alexander.)Spiritual mindedness I. Wherein this state of mind consists. In--1. Renewal of the mind by the Spirit (John 3:6-7).2. Abstraction of the mind from the world.3. Exercise of the mind on spiritual objects. II. With what this state of mind is identified. “ To be spiritually minded,” according to “ the wise men after the flesh,” is to be mad; according to the votaries of sensual pleasure, is to be melancholy; according to the Word of God, “ life and peace.” Spirituality of mind is--1. The evidence of spiritual life. It is not natural to nor acquired by man. No cause is adequate to the production of it but the Holy Ghost. He, therefore, who is “ spiritually minded” has the witness of the Spirit that he is “ born of God.” In the feelings of life experienced, and the functions of life performed, there is the evidence of life. 2. The element of a happy life. “ To be spiritually minded is life and peace.” It yields pure and permanent enjoyment when all other sources fail, and in every variety and change of circumstance, and is productive of perfect felicity in heaven. 3. The earnest of eternal life--both as a pledge that it shall be given, and as a part already given (Romans 8:29-30; John 4:14). III. How this state of mind may be originated and promoted. By--1. Dependence on the Spirit of God. 2. Attendance on the means of grace. The Spirit ordinarily works by means, the chief of which are the study of the Scriptures, private devotion, and public worship. 3. Seclusion from the world. Not that lawful occupation is incompatible, but there is in the world much that has tendency to sensualise the mind; and the further we remove from the sphere of its attraction, the better for the cultivation of this grace. 4. Christian converse. When Christ talked with two of His disciples by the way, their hearts burned within them. 5. Meditation on death and the world to come. The subject may be viewed and improved--1. As a test of character.2. As an excitement to joy. (G. Corney.)The spiritual mind I. What it is. The mind which the Holy Spirit infuses into the regenerate, and which desires and pursues after spiritual things. In its more advanced and perfect form, it is the enthronement of the Divine will over the human; the voluntary subjection of the whole man to a Divine influence, whereby Christ is formed in us. II. Whence have we it?1. Its efficient cause is the Holy Spirit. To awaken conscience from its sleep, to turn the will from its waywardness, to eradicate the seeds of evil, and to fill the heart with love for whatever is holy, is the province of the Holy Spirit, and of Him only: “ That which is born of the flesh is flesh,” etc. 2. The instrumental means is “ the Word of God,” which by the Spirit, is made “ effectual in them that believe.” “ Sanctification of the Spirit, and belief of the truth,” go together. The Spirit uses the truth to obtain influential access to man’ s soul, in all its parts--to the understanding, that it may be opened; to the judgment, that it may be convinced; to the will, that it may be subdued; to the conscience, that it may be restored to its rightful supremacy; to the affections, that they may be set on God and heaven. III. In what forms does it manifest itself?1. In the quickened condition of the religious sensibilities; the transformation of “ the heart of stone into the heart of flesh.” “ To be carnally-minded is death.” While a man is in this state, he is dead to all the objects and interests of the spiritual world. Of “ the beauty of holiness” he has no knowledge. The favour of God has no part in his aspirations, and the eternal and unseen never occasion a serious thought. Hence, awakened sensibility is the first sign of an inner life. We feel spiritually. There is a keen sensitiveness to the presence of evil. The favour of God is life to us. True, it may be “ life” without “ peace.” But life it is, and must be. Spiritual emotions, be they painful or be they joyous, can come only from a spiritual mind. A tear is as good a sign of life as a smile. But remember that this awakened sensibility is a thing of degrees. The mind of the Spirit belongs as truly to “ the babe in Christ” as to “ the perfect man” ; to the awakened sinner, in his first convictions, as to the triumphant saint just entering on his rest. There must be life in us, while we are manifesting any of the functions of life. 2. In the increasing prevalence of religious thoughts and affections. “ They that are after the Spirit do mind the things of the Spirit.” The thoughts make the man, and the thoughts are the man. He is “ carnal,” if he gives the first and largest place in his heart to the things of the world; he is “ spiritual,” if he gives that preeminence to the exercises of faith. 3. In the centering of its best affections in a personal Saviour, as the medium through which the soul orders all its intercourse with the heavenly world. IV. Its fruits and experiences. “ Life and peace.” There is the life and peace of--1. The resting and settled heart. The life of carnal-minded men is one of miserable unrest, which comes of their doing violence to a law of their being. They have taken up with something below that which their souls were made and fitted for. But the spiritual man in the midst of a conflicting, shifting, uncertain, and unstable world, rests in the Lord. 2. The resigned and submissive will, walking confidently after Divine guidance. In the embarrassments of moral choice, in the oppositions of conflicting duties, we look to have the mind of the Spirit. 3. Spiritual liberty. There is a service which may be laborious, exact, and costly, but it is the service of a bondsman--of one who is labouring to obey, before he has been fully brought to believe. But the spiritual mind changes constraint into cheerfulness, and duty into happiness, and the restless activity of a self-devised and legal worship into the calm repose of a commanded and accepted sacrifice. 4. Devotion. For, having the Spirit, we have in ourselves an agency for helping our infirmities. He moulds us into the praying form, suggests to us praying thoughts, forms in us the praying habit. V. The best means of attaining it.1. Prayer for the influences of that Spirit through whom this great gift comes to us. The most eminent effusions of the Spirit were not only afforded to prayer, but appear to have taken place at the very time these sacred exercises were being performed (Ezekiel 36:37; Acts 2:1). 2. The cultivation of such tempers as are most congruous with His revealed character, and calculated to invite His gracious presence in our souls. “ Grieve not the Holy Spirit of God.” A Spirit of “ love,” He is grieved at the indulgence of envious and malignant passions. A Spirit of “ supplication,” He is grieved when we grow remiss in the exercises of devotion. He cannot, as a Spirit of “ holiness,” remain in a heart to be the companion of unforsaken sin. And as we retest not grieve the Author of the spiritual mind, so we must be careful not to “ quench” His sacred influences. The gifts of the Spirit are not bestowed upon us to lie idle. Their fruitfulness depends upon their being kept in constant exercise. 3. All those tendencies which the apostle includes under the name of the “ carnal mind,” must be brought into subjection. The flesh and the Spirit cannot reign together. Hence we are required to “ mortify the deeds of the body.” And this we do by denying them indulgence. 4. The observance of stated seasons of religious retirement. 5. Making subservient thereto things which are not spiritual--pressing into a sanctified service every turn in the lot of life. “ It is a great art,” as Bishop Hall says, “ to learn the heavenly use of earthly things.” As the raging fire turns everything which is cast into it into its own nature; or as the flower makes common use of the rain and the snow drift, the sunbeam, and the dew, to minister to the nourishment and support of its own vitality; so, by the power of a Divine affinity, does the spiritual mind assimilate all things to itself. 6. The study of those practical models of Christian character which are given to us in the Holy Scripture. 7. Above all looking to Christ, the great Exemplar, as in all things, so in this. (D. Moore, M. A.)The spiritual mind We often hear it said of one or another individual, “ He is a very spiritual person,” or “ He is very unspiritual.” What is meant by these expressions? In the first place, the passage informs us that “ to be spiritually-minded” is opposed to being “ carnally-minded.” The sensual thought, the eyes that rove after, the imagination that shapes, the soul that hankers for, forbidden pleasures, are anti-spiritual. Again, while the spiritual is opposed to the carnal mind, we learn from other passages of Scripture it is more than what we commonly signify by morality. A man may be honest in his worldly affairs, blameless in every earthly relation, without being truly spiritual; for, besides the earthly and human relations in which we stand, we sustain relations heavenly and Divine. A supreme, uncreated excellence must sanctify and draw us on to another citizenship than that we hold amid these clay-built abodes, before the spiritual mind, with its “ life and peace,” can be unfolded within us. Once more, “ to be spiritually-minded,” while standing in opposition to what is “ carnal,” and completing what is “ moral,” is also the significance of what is “ formal.” The outward observances and institutions of our religion have no sense but to express and awaken the exercises of our spiritual nature. According as we go through these punctual rites of prayer and praise, communion and consecration, with a worldly or a spiritual mind, they will be a mechanical and unmeaning mockery to us, or the very reflections of the gates of heaven. But the spiritual mind, while opposed to what is carnal, completing what is moral, has of course a position and intrinsic quality of its own, which we must go beyond all terms of negation and comparison to set forth. To be spiritually-minded, then, is to have a sense, a conviction, and inward knowledge of the reality, solidity, and permanent security of spiritual things. It is to believe and see that there is something more in God’ s universe than outwardly appears; something more than this richly compounded order of material elements, with all its beauty; something beyond the sharply defined glittering objects that crowd the landscape. It is to understand that day and night, seed time and harvest, summer and winter, are not the only facts possibly subject to the notice of the undying soul. It is to be aware that even the broad streets and mighty pathways which the astronomer descries, laid out from globe to globe, do not embrace the whole or highest survey of God’ s creation. But beyond, within, or above all, there verily is a scene, a society of lofty, intelligent existence, where are brighter displays of God’ s nearness and love. The spiritual mind not only sees, as in cold vision, the inner or upper world gloriously triumphing in its stability over the passing kingdom of earth and sense, but enters into relation with it, feels surrounded by it, bows to it, and realises an inspection from the living firmament of its power. Mortal creature, spirit of Almighty inspiration, clothed in flesh! believest thou only in what comes to thee through these five windows of the senses, so advantageously placed to let in the notices of material things; or wilt thou credit that thy Maker also fashioned thy heart to yield for the entrance of Himself and retinue of attending spirits? Breather of earthly air, yet partaker of a heavenly privilege; birth of yesterday, yet heir of immortality; mystery to thyself, definite figure, illimitable being! thy feet do not more surely gravitate to the earth than thy inward nature holds of a loftier sphere. Awake to thy spiritual relations; live up to their solemn dignity. (C. A. Barrel.)True piety peacefully pleasant To be thus minded is life and peace; or the life of true piety is a life of peaceful pleasure.1. A life of holiness is calculated to fill the mind with the richest enjoyment, and raise it to its highest state of improvement. The objects of contemplation that lie before the believing mind are dignified and worthy its occupancy. 2. A life of piety furnishes the heart with those affections which give it the highest pleasure, and best promote its improvement. There is no small object in God’ s kingdom. If He is not the immediate object of the affections of His people, still they have a noble object. If they love His law, His gospel, His government, His Church, or even the humblest individual in His household, there is no one of these affections of which angels would be ashamed. 3. Piety cultivates a better conscience than can be found in the carnally-minded. Other things being equal, he is far the happiest man who has the purest conscience, who most promptly applies for its decision, and most cheerfully obeys its dictates. Still, in every good man, conscience is more or less honoured and cultivated, while in the opposite character it is hated and neglected as Heaven’ s unwelcome sentinel. 4. A life of piety promotes happiness. To be spiritually-minded is life and peace. This is a point that will generally be conceded. It is said, however, that there are some whom religion has made unhappy. They are cut off from the pleasures of sense, while their hopes of glory and their enjoyment of God are too inoperative to render them happy. That in many cases this appears to be true there is no doubt; but there can be as little doubt that the failure is chargeable, not to religion, but to its absence. 5. There is opened before the believer a vast resource of comfort. He has joy in God through our Lord Jesus Christ, whom having not seen we love, and in whom though now we see Him not, yet believing, we rejoice with joy unspeakable and full of glory. He has fellowship with the Father, and with His Son Jesus Christ. He enjoys the ministry of angels. He is conscious of penitence, and has ordinarily a hope of forgiveness. He is permitted through rich grace to cast an eye forward toward heaven as his everlasting home. 6. The covenant that binds him to his Lord is an everlasting covenant, well ordered in all things and sure. Hence, while he is assured that to live is Christ, he is equally confident that to die would be gain. What he shall be it does not yet appear. (D. A. Clark.)Death and life 1. Two of the sublimest words in the language, expressing two of the sublimest facts of our experience; but What is life? What is death? The answers take us far out of our depth. Life presents itself to us in a series of activities, governed by purpose; and, in the case of conscious life, it exhibits the delightful forms of intelligence and feeling. Life, then, as we generally see it, is bright, beautiful, and attractive. But of the inner springs which regulate these activities, of the essential nature of life we are ignorant. So with death. The aspect in which it presents itself to us is dark and repellent. We know it as the cessation of the cheerful activities of life, the dissolution and decay of the fair material form. It appears to us, therefore, as a great enemy. 2. But the way we look at both death and life is partial and illusive. This verse gives us the views of one occupying a point of view different to the one we are accustomed to take. I. Death consider as the minding of the flesh.1. That death is the cessation of activities which befalls the living body, is a natural, but cannot even we see it is a partial way of viewing it? For what we deplore when our friends die is not chiefly the disappearance and decay of their bodies, but the withdrawal of that mind and heart from our society of which the body was but the instrument. 2. The answer which these words give to the question, What is death? speak of what it means to the conscious soul. A soul which finds its aims and expends its energies in catering for the needs and pleasures of its bodily instrument, is virtually dead. And why? First, if the aims of the soul be confined to its perishing tenement, it follows that the soul’ s occupation and pleasures will be gone when the body dies. And, besides, there is the ignoble procedure of making it the chief employment of the higher powers of our nature to cater for the lower. Now, the Scriptures are very far from countenancing neglect of the body; they exalt it as the instrument of Christian service, the temple of God. And a body in cheerful health is no small aid to the attainment of health of soul. What is called death of the soul here, is not such minding of the body as promotes its efficiency for worthy work, but such minding of it as makes the soul the slave of the body, its chief object to minister to its indulgences and pleasures. 3. That, I need not say, is a very different thing from death as we understand it. Is there any reason why things so different should be called by the same name? What is the death of the body? When the constant changes which go forward in the body nourish and preserve its life, it lives; but when they cease to do that, then it dies. But, observe, a dead body does not cease to be the subject of changes; on the contrary, they go forward; they consist of the repulsive changes of lingering decay and corruption. Now does not that justify the parallel of the apostle? The death of the soul is not its ceasing to think, to feel, to will, but its thinking, feeling, willing in base unworthy ways, as unlike its proper ways of acting as the odious processes of bodily corruption are unlike the fair processes of life. II. Life considered as the minding of the spirit. The soul’ s occupying itself mainly with aims and efforts belonging to its higher nature. It recognises its duties to others and to God, and its endeavours are made to discharge these though at cost of self-denial to the body. To follow Christ is its life task. To be approved of Christ its reward; to see Christ, and to resemble Him, its eternal happiness. These are the things it “ minds,” and the body is the servant which aids it in doing so. The ideal, indeed, is not reached here, but the ceaseless and earnest effort after the ideal is the conflict of the Christian life. He who engages in it minds the things of the Spirit. And in proportion as it is attained, and the soul, rising superior to the claims of the flesh, feasts its powers on the things unseen and eternal, and labours at its task here with reference to them, and to Him who dwells there, in that proportion the soul lives; occupies itself in a way which trains it for immortality, and prepares it to see God. (T. M. Herbert, M. A.)To be carnally minded is death First, the subject, the carnal mind. This we may see made good in the several branches of it. As, first of all, take it in the mind and understanding, which is the higher part of the soul, that which should rule all the rest. This is corrupted, and so tending to death (thus Romans 1:22, and Ephesians 4:8). And we may see it in these several distempers, as--First, there is ignorance of the things of God and which concern our own eternal salvation (Jeremiah 4:22; 1 Corinthians 15:54). Secondly, as there is ignorance in the mind, so there is also a curiosity and an affectation of the knowledge of such things as belong not to us. Again, darkness of apprehension when we are taught, as the disciples, slow of heart (Luke 24:2; Luke 24:5; Mark 16:14). Thus we see the carnality of our reason and higher part. This may serve to humble us, and lay us low in our own thoughts. That which is best of us, it is by nature tainted in us. This shows us what ill judges of the things of God and the matters of religion such persons are as are merely carnal, and have no more but the light of reason in them, which is so much dimmed and obscured by sin, is as if blind men were to judge of colours, which is very improper and impertinent. Secondly, as there is corruption in the understanding, so likewise in the will and affections. “ The flesh lusts against the Spirit” (Galatians 5:17). And (Romans 8:24) the affections and lusts they are both joined together, as who should say lustful affections. This first of all teaches us how impotent and unable anyone is by nature to his own conversion, while we are depraved in every part of us. Secondly, we see here also God’ s goodness in His powerful and victorious grace, in that He suffers corruption to break out no further sometimes than it does, if not by wholly removing it, yet at least by restraining it. Now further, secondly, here is considerable of us the predicate, what is declared concerning it as to the evil and mischievousness of it, and that is, that it hath the name of death fastened upon it. The Spirit of God makes choice of such an expression as might most of all terrify us, and move all such persons as are yet remaining in their natural condition to labour to come out of it. First, it is in sort and in a certain sense temporal or natural death. This is not always presently, or actually, or in effect, as experience does many times show. First, it is so originally, and as the first occasion of this death. Secondly, it is death also demeritoriously. It is that which does deserve death. Thirdly, this carnal mind is oftentimes also temporal death actually and in the consequence of it. There is many a man who by his sin and wickedness does hasten and procure his own end. “ Be not over much wicked; why should’ st thou die before thy time?” says the preacher in Ecclesiastes 7:17. Secondly, it is death also spiritually, which is somewhat further here intended. It is enmity against God, as it follows in the next verse to the text, and it is a deprivation of the life of God which should be in us. Thirdly, it is also death eternal. And this is that which is principally intended here in this place, as the worst and greatest of all. “ The wages of sin is death” (Romans 6:23). There are divers persons who have great need to this purpose to be awakened out of this dead condition. First, all worldlings, who savour of nothing but of the earth and of the things of the earth. Secondly, here may likewise be warned and admonished occasionally from this present truth, all such persons as content themselves in a mere abstaining from grosser sins and the outward acts of the flesh. Thirdly, hereby also are admonished all vain glorious and Pharisaical persons, who have nothing in them but a form of godliness. To set home this further upon us, let us take in these considerations with us. First, that this carnal mind perverts the greatest human excellences and perfections which are considerable in any; the wits, and parts, and understandings, and such things as these. A man that has these without grace, he is but a dead man for all that. Secondly, this carnal mind corrupts even the best duties; it makes those performances which being considered in their own nature are good, yet coming from such a person that performs them to be turned to sin unto him, because the principle from which he performs them is not right in him (Proverbs 21:27). This carnal mind envenoms the greatest comforts, and takes away the profitable use of all the creatures that are for us. Hence it is that it is expressed indefinitely, “ to be carnally-minded is death” ; namely, whatever condition a man be in, in regard of the world, whether rich, or noble, or powerful, or whatever we can think of. The second is the end of the spiritual, which is expressed in two terms to us, in life and in peace. Each of these is such as is consequent to spiritual-mindedness in those who are the subjects of it. First, spiritual-mindedness is life. That is one thing which is attributed to it as a privilege attending upon it. Secondly, for spiritual life. This spiritual-mindedness is life in sundry regards. First, originally, as proceeding and springing from this life. Those that are spiritually-minded, they are so from the Spirit of life which is in Christ Himself, and communicated to them who are members of Him. Secondly, objectively. Spiritual-mindedness is spiritual life so also. Forasmuch as the matter of it, it is conversant about things of that nature, as grace, and conversion, and regeneration, and such things as these. Thirdly, operatively. Spiritual-mindedness is spiritual life likewise so. Forasmuch as it does very much tend to the preserving, and strengthening, and nourishing, and increasing of this spiritual life in us. The third and last notion of life which is here signified, and that indeed which is mainly intended, is that it is life eternal. The second is peace, which may be taken either in the generical notion or in the specifical. If we take it generically and comprehensively, so it does imply in it all kind of happiness at large, it being usual with the Hebrews to express all kinds of good whatsoever under this name, so as when they wished to any persons peace, they did under that expression pray for their absolute welfare and success. If we take it specifically and restrictively, so it does point out that blessing which is properly and peculiarly so-called, and that in all the several kinds and distributions of it. And thus, indeed, do I rather take it here in this place, the blessing of peace, as it is called, and which God hath promised to bestow on His people (Psalms 29:11; Psalms 119:165; Proverbs 3:17; Romans 2:10; Galatians 6:16), etc. And peace, as I said, in the full extent. First, with God Himself (Romans 5:1), etc. Secondly, with man’ s own self. Peace of conscience, tranquility of spirit, quietness of mind. Grace it is of a calming and composing nature, it puts all things into a state of quietness. Thirdly, with others (Proverbs 16:7). The ground of all this is, first, the gift and legacy of Christ. Secondly, the nature of grace itself, and the manner of the working of it; for it composes the passions of the mind, and scatters the distempers of it; and from thence occasions peace unto it. This may serve to show us the great difference betwixt the children of God and other men; betwixt those that are spiritually-minded and those that are carnal. As for this latter, they have no share in peace as belonging unto them (Isaiah 57:20-21). (Thomas Horton, D. D.) Romans 8:7-8 Because the carnal mind is enmity against God. The carnal mind I. Its attitude towards God.1. Enmity. (1) Hating the thought of God.(2) Resisting the grace of God. 2. Insubordination--transgressing the law of God.3. Utter incompatibility with His nature. II. God’ s attitude towards it.1. He can only regard it with displeasure.2. This is evident from His Word, procedure, and threatenings. (J. Lyth, D. D.)The enmity of the carnal mind I. Its object. God who is--1. The kindest of beings; from His-- (1) Creative goodness.(2) Sustaining care. 2. The most lovable.3. The greatest. He is infinite in wisdom, power, etc. II. Its subject.1. The mind--the noblest part of man, because-- (1) Rational.(2) Free. 2. The carnal mind--carnal because of its-- (1) Descent.(2) Affections.(3) Exercises. III. Its evidences.1. Aversion from communion with God.2. Wilful disobedience to His known commands.3. Opposition to Him.4. Hatred to His followers. Conclusion: This teaches us--1. That all mankind are naturally degenerate.2. That an entire change of mind is necessary to salvation.3. That this change should be our serious concern. (Biblical Treasury.)The enmity of the carnal mind I. In what sense are we to understand this enmity to God?1. We are not to suppose that the unregenerate man is at enmity with God according to the character which he usually forms of Him, He commonly thinks of God only as a great, wise, and good Being; and he feels no sentiment of opposition to the attributes of wisdom, greatness, or goodness. But His supreme authority as the governor of the world, His infinite purity and holiness as hating, and His justice as avenging, sin are kept out of sight; a being is framed in their imagination very much resembling themselves. 2. This enmity is not to be considered as personal, but rather as a dislike of the government which God exercises, and of the laws which restrain us from any course we are desirous to pursue, or require from us what we feel no disposition to perform; and enmity against them may be properly said to be enmity against God, for it resists His authority. Hence the carnal mind “ is not subject to the law of God.” 3. Again, we are not to understand that the carnal mind is totally destitute of everything that is good. It is sufficient to say that there is in all a natural tendency to approve and do things which it has pleased God to condemn and forbid, and a natural dislike of many duties which He has thought fit to enjoin. II. What proofs of this do we experience in ourselves or see in others? Do we, upon the careful review of our lives, perceive that the love of God has been our first and ruling principle, that our chief desire has been to glorify His name, and to fulfil His commands? And do we find the same disposition in others? Are the sins committed in the world committed through ignorance? Does the sinner repent of them and forsake them as soon as he hears they are contrary to the Divine will? Do our children discover a bias, even from their early infancy, to what is right? Alas! I need not proceed in an inquiry which begins already to assume the air of sarcasm. Let us, however, press the matter home upon our own consciences. Do not we find it a labour to do what is right? Does not even self-interest lose its efficacy? And when our fears of misery, or our desires of happiness, induce us to attempt God’ s service, how numerous, how powerful are the difficulties which arise to deter us! Conclusion: Let us learn--1. Humiliation. To be at enmity with God is indeed a deplorable state of mind, for it is enmity with perfect truth, justice, goodness, purity. 2. The unspeakable value of an atonement. Great as our vileness may be, there is a way in which we may have access to God, and in which He will receive us graciously. 3. The necessity of Christian vigilance, of self-denial, and earnest supplication for the influence of the Holy Spirit. (J. Venn, M. A.)The enmity of the carnal mind This enmity involves-- I. A feeling on the part of him who is its owner of hostility against God.1. This necessarily comes out of the very definition of the carnal mind. If the law of God be a law of supreme love toward Himself, how is it possible for that mind to be in subjection to such a law whose affections are wholly set on the things of the world? It not only is not subject to this law, but it cannot be so--else it were no longer carnal. 2. But this is not only logically true, it is also true physically and experimentally. There is no power in the mind by which it can change itself. It can, e.g., constrain the man in whom it resides to eat a sour apple rather than a sweet. But it cannot constrain him to like a sour apple rather than a sweet; and it has just as little power over the affections toward God as it has over the taste. There are a thousand religious-looking things which can be done; but, without such a renewal of the Spirit as the Spirit itself cannot achieve, these things cannot be delighted in. We can compel our feet to the house of God, but we cannot compel our feelings to a sacred pleasure in its exercises. We can bid our hands away from depredation, but we cannot bid away covetousness. 3. And when I charge you with enmity against God you may be ready to answer, that really we are not at all aware of it. On which we have to observe, that your greatest enemy will excite no malevolent feeling so long as you do not think of him. When one is in a deep and dreamless slumber his very resentments are hushed into oblivion. And so of you who are not awake unto God--are you no judges of the recoil that would come upon your spirits did He but stand before you in all His truth, justice, jealousy, and holiness. The manifestation of God as He actually is would call forth of its hiding place the unappeasable enmity of nature against Him. II. If we cannot please God we necessarily displease him; nor need we to marvel why all they who are in the flesh are the objects of His dissatisfaction. We may do a thousand things that, in the exterior of them, bear a visible conformity to God’ s will, and yet cannot be pleasing to Him. They may be done from the dread of His power, or to appease the restlessness of an alarmed conscience, or under the influence of a religion that derives all its power from education or custom, and yet not be done with the concurrence of the heart. And however multiplied the offerings may be which we laid on the altar of such a reluctant obedience, they will not and cannot be pleasing to God. Would my father amongst you be satisfied with such a style of compliance and submission from your own children? So the frown of an offended Lawgiver resteth on everyone who lives in habitual violation of His first and greatest commandment. That enmity which now perhaps is a secret to himself will become manifest on the great occasion when the secrets of all hearts shall be laid open, and the justice of God will then be vindicated in dealing with him as an enemy. Conclusion: It is only by taking a deep view of the disease that you can be led adequately to estimate the remedy. There is a way of transition from the carnal to the spiritual; from the enmity to the love of God, and that is through Christ. The trumpet giveth not an uncertain sound, for it declares the remission of sin through the blood of Jesus, and repentance through the Spirit which is of His giving; and your faith in the one will infallibly bring down upon you all the aids and influences of the other. (T. Chalmers, D. D.)The enmity of the carnal mind against God An enemy may be reconciled, a carnal man may become spiritual; but “ enmity,” in the abstract, cannot be reconciled, and therefore the carnal mind must be crucified and destroyed. Consider-- I. The obligations which rational creatures are under to love God.1. He possesses every perfection, and in Him every perfection is infinite. 2. He stands to us in the important relations of Creator, Preserver, and Benefactor. 3. He has so loved the world as to give His only begotten Son for its salvation. 4. His requirements are reasonable. Can He require anything less than the supreme love of Himself? Is He not worthy of our unlimited confidence? II. The manner in which the enmity of the carnal mind against God discovers itself. In--1. Disobedience of the commands of God. 2. Neglect of communion with God. 3. Dislike to the image of God, as reflected upon His people. 4. Aversion to the method of salvation which God has revealed in the gospel. 5. Delight in the society of persons who are alienated from God. III. The lessons which the subject is calculated to afford us. We see--1. How deplorable is the state of man compared with what he was when he came out of the Divine hands. 2. That those persons are much mistaken who, whilst they are severe in condemning all offences which affect society, think little of the evil of such sins as are committed principally against God. 3. The necessity of regeneration. (Essex Congregational Remembrancer.)The enmity of the carnal mind against God I. The mind of man is carnal. By the “ mind” we are to understand all the powers of the soul, and the affections. It is called carnal, because its desires and delights are fleshly (John 3:6).1. The understanding of man, however rational, is carnal (Colossians 2:18). (1) In its conceptions of the Divine Being, of His worship, and of the way of acceptance with Him (Romans 1:23). (2) In its ideas of the holy law of God (Romans 7:14). (3) In its views of the gospel. Some understand by it nothing but the history of Christ; others only a set of good precepts; others a kind of new law, offering us salvation on easier terms than the old law. “ The natural man receiveth not the things of the Spirit of God.” Many hear the truths of the gospel plainly preached for years, and never understand them. To many others its great doctrines seem nonsense, and they revile them accordingly. And the apostle says it cannot be otherwise (1 Corinthians 2:14). 2. The will is also carnal. “ It is not subject to the law of God.” It rejects those things which are truly good and excellent, while it chooses those things which are bad and hurtful (John 5:40). 3. The affections, such as hope, desire, and love, are also carnal (Romans 8:5). “ What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?” These are the inquiries of carnal persons; not, “ What shall I do to be saved?” not, How shall I please and glorify God? II. Man, being carnal, is in a state of enmity against God. This is the very essence of sin; the transferring that love, which is due to God, to His creatures, and to sin. It is turning our backs upon Him, as if He whom angels adore were not worthy of our notice. The carnal man--1. Takes no pleasure in the perfections of God. That glorious attribute, holiness, is peculiarly obnoxious to him. 2. Greatly dislikes the spiritual worship of God. That which constitutes the joy of angels and the redeemed, is a burden: and therefore wholly omitted, or very carelessly performed. 3. Is in opposition to the law of God. The law is holy, and just, and good; it requires only that we should love Him supremely, and our neighbour disinterestedly. God certainly has a right to require this; and it is our most reasonable service; but the carnal mind refuses submission. Nor is the enmity of the carnal mind against the gospel less than that against the law. The proud Pharisee disdains to submit to the righteousness of Christ; the carnal worldling, intent upon his land, his oxen, etc., begs to be excused; the vain philosopher, puffed up with his mental acquirements, cavils at all its humbling doctrines. 4. Contemns or hates God’ s people. (G. Burder.)The enmity of the carnal mind against God I. Its manifestations. Enmity against God.1. In His truth. This is shown (Psalms 50:17; Hosea 7:12)-- (1) In men’ s unwillingness to believe any Divine truth, or to meditate upon it. Men shun the thoughts of what they do not love. It is hard to believe Divine truths; because they are against the interests of our lusts, and the more Divine, the more unwilling are we to close with them. If the Word lays hold upon a man, he endeavours to shake it off as a man would a serjeant who comes to arrest him (Romans 1:28). Have not men often had secret wishes that some truths were blotted out of the Bible; because they face their consciences, and damp their pleasures? When men cannot shake off a truth, but it sticks fast in them, yet they have no pleasure in the consideration of it, which would be if there were a love to God; for men love to read over the letters which are sent by them to whom they have an affection. (2) In their opposition to it. God’ s truths cast against a hard heart are like balls thrown against a stone wall, which rebound the further from it. Sin, as a garrison in a city, is up in arms upon any alarm from its adversary (1 Kings 22:8; John 3:19-20). (3) If men do entertain truth, it is not for truth’ s sake, but for some other by-end. Judas follows Christ for the bag. (4) If men do entertain truth, it is with unsettled affections, and much mixture. The Jews cry Hosannah to Christ one day, and crucify Him the next. Some were willing to rejoice in John’ s light, which gave a lustre to their minds, not in his heat, which would have given warmth to their affections. Our hearts are like lute strings, changed with every change of weather, with every temptation. (5) In a carnal improvement of truth. Some endeavour to make truth subservient to lust, as when men hear of God’ s willingness to pardon they will argue from hence for deferring their repentance (Psalms 94:7). Wicked men father their sins upon God’ s Word. A liar will find a refuge in Rahab’ s lie for preserving the spies. Some will venture into all kind of wicked company, from Christ’ s example. As the sea turns fresh water into salt, so a carnal heart turns Divine things to carnal ends. 2. In the duties God doth enjoin. (1) Unwillingness to it. If men do come to God, it is a constrained act, to satisfy conscience. If conscience, like a taskmaster, did not lash them to duty, they would never perform it. If we do come willingly it is for our own ends (Isaiah 26:16). This unwillingness is a wrong to His providence, as though we stood not in need of His assistance, and a wrong to His excellency, as though there were no amiableness in Him to make His company desirable. (2) Slightness in the duty. (a) In respect of time. As men reserve the dregs of their life, their old age, to offer up their souls to God; so they reserve the dregs of the day, their sleepy times, for the offering their service to God. (b) In respect of frame. We think any frame will serve God’ s turn. In worldly business you may often observe a liveliness in man; but change the scene into a motion towards God, and how suddenly does this vigour shrink. (3) Weariness in it. How tired are we in the performance of spiritual duties, when in the vain triflings of time we have a perpetual motion! How will many force themselves to dance and revel a whole night, when their hearts will flag and jade at the first entrance into a religious service (Malachi 1:13). (4) Neglect of expecting answers to prayer. They care not whether their letters come to God’ s hands or no, and therefore care not much for any returns from Him; whereas if we have any love for a person we send to, or value of a thing we send for, we should expect an answer every post. If God does not answer us, naturally we cast off the duty, and say with those in Job (Job 21:15). They pray not out of conscience of the command, but merely for the profit; and if God makes them wait for it, they will not wait His leisure, but solicit Him no longer. II. Its causes and remedies.1. Dissimilitude between God and a natural man. As likeness in nature and inclinations is a cause of love, so dissimilitude and unsuitableness is a cause of hatred. God is infinitely holy, man corrupt. Darkness and light, heaven and hell, are directly contrary, so is Christ and Belial. The remedy, then, will be to get a renewed nature, the image of God new formed in the soul. 2. Guilt. Men fly from God out of shame; they consider the debts they owe God are great, and naturally debtors fly from their creditors. Terror is essential to guilt, and hatred to a perpetual terror. The remedy, then, is to labour for justification by the blood of Christ, which is only able to remove that guilt which engenders our hatred. 3. God’ s crossing the desires and interests of the flesh. All hatred arises from an opinion of destructiveness in the object hated. And a sinner being possessed that his darling sin is inconsistent with the holiness of God’ s law, hates God for being of a nature so contrary to that which he loves. The Jews expecting an earthly grandeur by the Messiah was the cause that they were the more desperate enemies to Christ. The remedy, then, is to have a high esteem of the holiness and wisdom of the law of God, and the advantages He aims at for our good in the enjoining of it (1 John 5:3). 4. Love of sin. The more we love that which hath an essential enmity against God, the more we must hate that which is most contrary to it. Light must be odious when darkness is lovely. The remedy, then, is to endeavour for as great a hatred of sin as thou hast of God; to look upon sin as the greatest evil in itself, the greatest disadvantage to thy happiness. 5. Injury we do to God. Whereas the person injured might rather hate, yet the person injuring hath often the greatest disaffection. Joseph’ s mistress first wronged him, and then hated him. Saul first injured David, and then persecuted him. The remedy, then, is to endeavour a conformity to God’ s holy will; to think with thyself every morning, What shall I do this day to please God? 6. Slavish fear of God. Men are apt to fear a just recompense for an injury done to another; and fear is the mother of hatred. A fear of God as an inexorable judge that we have highly wronged will nourish an enmity against Him. Then, be much in communion with God; strangeness is the mother of fear; we dread men sometimes, because we know not their disposition. Consider much the loveliness and amiableness of His nature, His ardent desire that thou wouldst be His friend more than His enemy. 7. Pride. Men lift up the pride of reason against the truth of God, and the pride of heart against the will of God. Then endeavour after humility. 8. Love of the world (1 John 2:15; James 4:4). Despise the world, and the devil hath scarce any bait and argument left to move thee to an enmity against God. III. The improvement.1. The information to be derived from the subject. (1) How desperate is the atheism in every man’ s heart by nature! The desperateness of this natural enmity will appear-- (a) In that it is as bad, and in some respects worse, than atheism. An atheist does not so much affront God as a man who walks as if there were no God. The atheist barely denies God’ s being, the other mocks Him (Jeremiah 32:38).(b) In that it is of the same nature with the devil’ s enmity. Natural men have a diabolical nature (John 8:44; Matthew 16:33), and every natural man is a friend to the devil. There are but two sovereigns in the world, one rightful, and the other usurping. If we are enemies to the right sovereign, we must be friends to the usurper (2 Corinthians 4:4). (2) What an admirable prospect may we take here of God’ s patience! (Romans 3:4). (3) Hence follows the necessity of regeneration. This division between God and His creature will not admit of any union without a change of nature. (4) Hence follows the necessity of applying to Christ. It is Christ only that satisfies God for us, by the shedding of His blood, and removes our enmity by the operation of His Spirit. 2. Exhortation. (1) To sinners. Lay down thy arms against God. Lament this enmity, and be humbled for it. (2) To regenerate persons. (a) Possess your hearts with great admirations of the grace of God towards you, in wounding this enmity in your hearts and changing your state (Romans 5:10-11). (b) Inflame your love to God by all the considerations you can possibly muster up. Outdo thy former disaffection by a greater ardency of love. (c) Watch against the daily exertings and exercises of this enmity. 3. Motives. (1) Consider the disingenuity of this enmity. (a) God hath been good to us. He is love, and we are out of love with love itself (1 John 4:8). (b) God hath been importunate in entreaties of us. (2) This enmity is the greatest folly, because God-- (a) Is the most lovely object. (b) Is the chiefest good, and the fountain of all goodness. (c) Cannot possibly do us wrong. (d) Cannot be hurt by us. It is a folly among men to show their enmity where they cannot hurt. (e) But though thou canst not hurt God, yet thou dost mightily wrong thyself. Thy shot will fall before it reach Him, but His arrows will both reach thy heart and stick in it. (3) Consider the misery of such a state. (a) Thou canst not possibly escape vengeance. (b) Thou dost even force God to destroy thee. (S. Charnock, B. D.)Man’ s natural enmity to God I. Man hates the character of God as a lawgiver. II. Man hates the sovereignty of God. God is the Supreme Being; all things being made by Him and for Him. His right to accomplish His own desires. But what if the plans of a sovereign God require the abandonment of our most beloved objects? Must we then cordially submit? Yes, you must either love, or hate a sovereign God. III. The carnal mind hates the mercy of God. Here we seem to be in even more glaring inconsistency with consciousness than in any former assertion. If the mercy of God consisted in the mere direct gratification of the wants of men, our position were then false. This vague notion is wonderfully prevalent in the world, but is infinitely removed from the sublime and holy attribute called mercy in the Scriptures. It was mercy that bowed the listening ear to Abel’ s prayer; it was grace that inclined him to make the acceptable offering. What was the effect of that display of grace to fallen man? It kindled the passions of hell in the bosom of Cain, and the hatred, which could find no vent toward the God of mercy, fell in murderous stroke upon an innocent brother. At last the Son of God came, the Messenger of mercy. From the cradle to the tomb, He drew forth the rage and malice of men. The relations of life are such, that the religious principles of one person may very greatly interfere with the schemes of profit or pleasure formed by another; and these religious principles are the fruits of God’ s mercy. But the carnal mind, thwarted and checked, feels a hatred of those principles, and thus of the mercy which caused them. That renovated power of conscience is from the blessed Spirit. But how is it treated? We have reason to fear that the greater part who hear the gospel, dread and detest those very feelings and conditions of the mind. God has no other mercy than a holy mercy; no other merciful treatment of thee than to make thee holy. If this please thee not, it is because thou hast the carnal mind which hates God. Remarks:1. The supreme love of the creature is a dreadful evil.2. “ Except a man be born again he cannot see the kingdom of God.” (E. N. Kirk, A. M.)The carnal mind enmity against God The apostle does not say it is opposed to God merely, but it is positive enmity. It is not black, but blackness; it is not rebellious, it is rebellion; it is evil in the concrete, sin in the essence. It is unnecessary, therefore, to explain that it is “ enmity against God.” It does not charge manhood with an aversion merely to the dominion, laws, or doctrines of Jehovah; but it strikes a deeper and a surer blow. I. The truthfulness of this great statement. It needs no proof since it is written in God’ s Word. But did I need witnesses, I would conjure up--1. The nations of antiquity, and tell you of the awful deeds of mankind. 2. The delusions of the heathen. I would drag their gods before you; I would let you witness their horrid obscenities, the diabolical rites which are to them most sacred things. Then after you have heard what the natural religion of man is, I would ask what must his irreligion be? 3. The best of men who have been always the readiest to confess their depravity. 4. Your conscience. Didst thou never hear the heart say, “ I wish there were no God” ? Have not all men at times wished that our religion were not true? Now suppose a man wished another dead, would not that show that he hated him? Or has not thine heart ever desired, since there is a God, that He were a little less holy. Has it never said, “ Would to God these sins were not forbidden” ? II. The universality of this evil.1. As to all persons. There is in the carnal mind of an infant, enmity against God; it is not developed, but it lieth there. Young lions when tamed and domesticated still have the wild nature, and were liberty given them, would prey as fiercely as others. So with the child. And if this applies to children, equally does it include every class of men. 2. At all times. “ Oh,” say some, “ it may be true that we are at times opposed to God, but surely we are not always so.” Yes, but mark, the wolf may sleep, but it is a wolf still; the sea is the house of storms, even when it is glassy as a lake; and the heart, when we perceive not its ebullitions, is still the same dread volcano. 3. The whole of the mind is enmity against God. Look at-- (1) Our memory. We recollect evil things far better than those which savour of piety. (2) The affections. We love a creature, but very seldom the Creator; and when the heart is given to Jesus, it is prone to wander. (3) The imagination. Only give man something that shall well-nigh intoxicate him, and how will his imagination dance with joy! (4) The judgment--how ill it decides. (5) The conscience--how blind it is. I might review all our powers, and unite upon the brow of each, “ Traitor against God!” III. The great enormity of this guilt.1. What is God to us? He stands to us in the relationship of a Creator; and from that fact He claims to be our King. He is our Legislator, our Lawmaker; and then, to make our crime still worse and worse, He is the ruler of providence; for it is He who keeps us from day to day; and I ask, is it not high treason against the Emperor of heaven that we should be at enmity with God? 2. But the crime may be seen to be worse when we think of what God is. God is the God of love. Do you hate God because He loves you? IV. The doctrines to be deduced from this. Is the carnal mind at enmity against God?1. Then salvation cannot be by merit, it must be by grace. 2. Then an entire change of our nature is necessary. 3. This change must be worked by a power beyond our own. An enemy may possibly make himself a friend; but enmity cannot. (C. H. Spurgeon.)The natural enmity of the mind against God It is no contradiction to the statement of the text, and no proof of love to God-- I. That we do many things that are agreeable to his law with the willing consent of the mind. Propose the question, Would not I do this good thing, or abstain from this evil thing, though God had no will in the matter? If you would, then put not down what is altogether due to other principles to the principle of love to God or a desire of pleasing Him. You may have a very large share of estimable principles: but an enlightened discerner of the heart may look unto you and say, “ I know you, that ye have not the love of God in you.” For when He puts in for that share of your heart which you give to wealth, or pleasure, or reputation, then is not God a weariness? How would you like the visit of a man whose presence broke up some arrangement that you had set your heart upon? or marred the enjoyment of some favourite scheme that you were going to put into execution? Now, is not God just such a visitor? Yes; and to admit Him, with all His high claims and spiritual requirements into your mind, would be to disturb you in the enjoyment of objects which are better loved and more sought after than He. It is because your heart is occupied with idols that God is shut out of it. There is nothing monstrous in all this to the men of our world; but how must the pure eye of an angel be moved at such a spectacle of worthlessness! That the bosom of a thing formed should feel cold or indifferent to Him who formed it--that not a thought or an image should be so unwelcome to man as that of his Maker--that the creature should thus turn round on its Creator--there is a perversity here, which time may palliate for a season, but which must at length be brought out to its adequate condemnation. II. That a God divested of all which can make him repulsive to sinners should be idolised at times by many a sentimentalist. It would form no deduction from our enmity against the true God that we give an occasional hour to the worship of a graven image; and it is just of as little significancy to the argument that we feel an occasional glow of affection or of reverence towards a fictitious being of our own imagination. If there be truth in the Bible, it is there where God has made an authentic exhibition of His nature; and if God in Christ be an offence to you--if you have no relish for spiritual communion with such a God--then be assured that, amid the painted insignificancy of all your other accomplishments, your heart is not right with God. III. That we do many things with the direct object of doing that which is pleasing to God. Why, I may both hate and fear the man whom I may find it very convenient to please. I may comply by action; but I may abominate the necessity which constrains me. A sovereign may overrule the humours of a rebellious province by the presence of his resistless military; but you would not say that there was any loyalty in this forced subordination. IV. That we do what God wills because he wills it. The terror of His power may constrain you to many acts of obedience. Thieves, and swearers, and Sabbath breakers may, under the fear of the coming vengeance, give up their respective enormities, and yet their minds be altogether carnal. There may be the obedience of the hand, while there is the gall of bitterness in the heart at the necessity which constrains it. (T. Chalmers, D. D.)The carnal mind is enmity against God This must needs be so, because man hath fallen from God through his first transgression in Adam, and so broken that sweet peace and league which was betwixt God and him. Now, till this be repaired and made up again in Christ, there must needs be enmity following thereupon. “ Their iniquities have separated betwixt them and their God.” For this purpose we must know thus much: First, that as friendship does properly consist in willing and nilling the same things, so enmity does properly consist in willing and nilling the contrary. But then, again, secondly, carnal men are said to hate God, according to that notion and apprehension which they have of Him, and that is, indeed, very opposite and contrary to themselves. And so now I have done with the first general part of the text, which is the doctrine or proposition itself in these words: “ The carnal mind is enmity against God.” The second is the proof or confirmation of this doctrine in these words: “ For it is not subject to the law of God, neither indeed can be.” These words may be considered of us two manner of ways: either, first of all, simply and absolutely, as they lie in themselves; or, secondly, respectively and argumentatively, in their inference and textual connection. First, here is the simple pravity and disparagement of the carnal mind. It is not subject to the law of God. Corrupt nature it is a rebel against God’ s law, as it is enmity against God Himself (Genesis 6:5; Psalms 53:1; Psalms 53:23; Psalms 58:3-5). This is so, and will appear to be so, upon these considerations: First, from the prevalency of another law in such persons in whom this carnal mind is. Secondly, another ground of this point may be taken from the spirituality of the law of God. Thirdly, there is likewise, moreover, observable such a perverseness in man’ s heart by nature, as that the law of God it rather makes him worse than makes him better. This point which we are now upon, first, serves to give us an account of so much transgression of the law as there is; namely, from hence, that men’ s carnal-mindedness does still remain in them. Secondly, we learn from hence also how to come to be conformable to God’ s law, and to be obedient to the commands of it; and that is, by denying and contradicting our carnal reason. Thirdly, this gives us also an account of that wickedness which is sometimes observable even in persons of great parts, and wits, and natural accomplishments; namely, because they are as yet but carnal. One thing more before I pass this branch; and that is the phrase which is here used for subjection. The word in the Greek signifies such a kind of subjection as is after an orderly manner, as of soldiers in battle to their commander, which, being here denied to the wisdom of the flesh, does intimate thus much to us: that carnality it is an irregular business, and such as is much out of order; from whence it comes not to be so obedient as it should be to the law of God. Where there is nothing but confusion, there cannot be expected subjection, but every evil work. The second is the additional amplification, as it is not, so it cannot be neither. A carnal-minded person, he cannot be subject to the law of God. This is grounded upon those following considerations. First, the blindness which by nature is in man’ s mind. He that cannot see, cannot practise, because he wants light to direct him. Secondly, the will, that is likewise out of frame; that has a particular perverseness upon it, and is obstinate against that which is good. Thirdly, the affections. They are out of order too in all the kinds of them--love and hatred, and fears and grief, and anger and joy, etc., all out of course. To all these we may add some further considerations besides, as, first of all, custom in sinning. This makes the impotency of doing good to be so much the more, and the impossibility to be so much the greater. Secondly, it cannot likewise from the just judgment of God Himself towards it, while He gives up some persons above the rest to a reprobate mind and to a hard heart, whereby sin is made in some manner and in some sense necessary to them. But if they cannot, why, then, there is no hurt done. This seems to make for their excuse. To this we answer, That this does not excuse, for all that, because it is such an impotency and inability as man hath voluntarily brought upon himself. Now further, secondly, we may take them respectively and argumentatively in the force of their connection; for it is not subject. The Apostle Paul does from hence prove that the carnal mind is an enemy to God, because it keeps not God’ s law. From whence we may observe thus much: That disobedience to God is a conviction of enmity against Him. The ground whereof is this: because the law of God is that which is most near and dear unto Him. His will is Himself, and His sovereignty is that which He most stands upon of anything else. Secondly, let us hereby also judge and estimate, and take account of ourselves, and see how far we are God’ s friends, which is not so much by pretences as by obedience. (Thomas Horton, D. D.)The enmity of the human heart against God I. Some common grounds of mistake on tins subject.1. Men may be unconscious of their opposition, and hence infer that it has no existence. Many circumstances may conduce to this unconsciousness. (1) Men generally are without any habitual and strong impression of the reality of the Divine existence; and, therefore, their enmity has little opportunity to exhibit itself. (2) Opposition may also be kept in check by a sense of our own weakness and God’ s power. But conscious impotence is no indication of a heart friendly to the Most High; for give to the sinner the means of successful opposition, and then his disposition will begin to exert itself, unawed and unrestrained. (3) Mere carelessness may keep the sinner in ignorance of the interior operations of his depravity to the holiness and sovereignty of God. 2. The homage of respect paid by many to religion and its institutions may be alleged as an evidence that they are not enemies to their Maker. But the force of education, the power of conscience, the beneficial influence of Christian institutions, the love of human estimation, the energy of servile fear, are sufficient to account for all the religion of unregenerate men. 3. Nor is the glow of imaginary love to the Divine Being, sometimes felt by unconverted men, any proof that they are not His enemies. They may form erroneous conceptions of His character, contemplating Him as devoid of all those attributes which are terrible to the unholy. The most sordid and malignant beings may conceive of a God to whom their hearts would feel no repugnance. 4. The social sympathies and the decencies of life are regarded by many as proofs of some innate sparks of love to God. The mistake here arises from confounding mere instincts and the refinements of enlightened self-love with real benevolence, and from overlooking that system of restraints which Divine Providence is pleased to employ as essential to a dispensation of mercy. A sufficient evidence of the radical deficiency of these social virtues is that they often exist in conjunction with manifest indifference or open opposition to any practical acknowledgment of God. Many a polite and even humane man would blush more deeply to be found on his knees in prayer than to be seen at the gaming table or the race ground. II. More direct proofs in its support. The native enmity of the human heart against God maybe inferred from--1. Its entire selfishness. The popular philosophy maintains that ultimate regard to self is the grand law of our being, and ridicules the notion of disinterested goodness. If it be so, love to God is impossible. For against the Divine requisitions, selfishness arises, exasperated and alarmed. It can love nothing which does not secure the gratifications it covets. In the same proportion as it sees its plans thwarted, itself condemned and exposed to hell, its enmity is roused against God. 2. The erroneous and preposterous views which have been commonly entertained by mankind respecting God’ s character and government. (1) Look at those destitute of the light of revelation. The religious rites of the great body of mankind have been degrading and impious, as the objects of their religious veneration were impure and cruel. (2) Look at those who sit under the sunshine of the gospel. Do we not observe among nominal Christians a strong tendency to error and practical unbelief? 3. The general conduct of mankind to God. (1) “ God is not in all their thoughts.” Every trifle can engross the mind; but a place within it can scarcely be found for musings on the adorable attributes of Him by whom it was made. The Scriptures are neglected, or read only as the record of curious facts, and fervent prayer is odious. This general reluctance to spiritual duties is unaccountable, if there be no repugnancy in the human heart to intimate communion with God. (2) Do we not observe everywhere a disregard and resistance of the authority of God? A dislike of the law, in its spirituality and strictness, involves opposition to Him by whom it was given, and of whose moral purity it is a transcript. “ The carnal mind is … not subject to the law of God, neither indeed can be.” Sinners are “ enemies to God by wicked works.” To please the unholy, He must abandon His sceptre, or rule only for their benefit. (3) How can we account for the treatment which God’ s messengers have received from an ungodly world, unless there is naturally a strong aversion to pure religion, and consequently enmity against that God from whom it proceeds? Unkindness to an ambassador, who acts simply in accordance with his instructions, is universally accounted an insult to the court from which he derived his commission. (4) How has Christ been treated by sinners? 4. Experience. Every real Christian is ready to charge himself with rebellion. And is this universal consent of such as are most deeply imbued with spiritual Christianity, and have noticed most faithfully the interior actings of their depravity, to be accounted nothing? 5. The Scriptures have settled the question. Deny the native enmity of the heart to God, and its leading doctrines become wholly unintelligible. What will you make of regeneration? Does not reconciliation import a previous state of variance between the parties? Conclusion: This humiliating subject teaches us--1. The importance of those restraints which a wise and benevolent Providence is pleased to employ in the government of mankind. Conceive of all restraints withdrawn from a world like this, full of the enemies of God. No tongue can describe, no fancy can paint, the complicated scenes of guilt and misery which would ensue. 2. The mysterious love of God to our apostate world. (J. Woodbridge, D. D.)Man’ s enmity against God I. In general.1. It is to be understood of nature and not of actions only. Every action of a natural man is an enemy’ s action, but not an action of enmity. And as waters relish of the mineral vein they run through, so the actions of a wicked man are tinctured with the enmity they spring from. Godly men may do an enemy’ s action, but they are not in a state of enmity. They may fall into sin as a man into a ditch, but they lie not in it. But a natural man is in a state of universal contrariety. (1) All times. It is Called a “ root of bitterness,” for while it remains a root, it will remain bitter. (2) In every sinful act. Though the interest of particular sins may be contrary to one another, covetousness and prodigality cannot agree, but they are all in league against God. As all virtuous actions partake of the nature of love to God; so all vicious actions are tinctured with inward enmity. (3) Against all the attributes of God. For sin being an opposition to the law of God, is consequently a contrariety to His will, and His understanding, and therefore to all those attributes which flow from His will, as goodness, righteousness, truth; and His understanding, as wisdom, knowledge. 2. This enmity is habitually seated in the mind (Ephesians 2:3; James 3:15). The mind thus infected is like those eminent persons that spread the contagion of their vices to all their attendants. The other faculties, like common soldiers, fight for the prey and booty; but the mind, the sovereign, fights for the superiority, and orders all the motions of the lower rout. There is-- (1) As opposed to desire. Thus man hates God, because he turns from Him. By sin we stand indebted to God, and therefore have an aversion from Him; as debtors hate the sight of their creditors, and are loath to meet them. God’ s purity is too dazzling for sinful men, and therefore they cannot look upon God, but are like sore eyes that are distempered with the sun. (2) A detestation opposite to love (Colossians 1:21). This is-- (a) Natural, which we call antipathy. Sin being the greatest evil, is naturally most opposite to God, who is the greatest good. So that God can never be reconciled to sin, or sin to God. (b) Acquired, which is grounded upon diversity of interests. The interest of a sinner as such consists in gratifying the importunities of his lusts; and the interest of God lies in vindicating the righteousness of His commands. This is either direct (John 15:24) or implicit. Men love not the things that God loves, and therefore may be said to hate Him. II. In particular--1. Negatively. We hate not God-- (1) As God. Which is impossible, because God, absolutely considered, hath all the attractives of love; as a man cannot will sin as sin, because it is purely evil, and therefore cannot be the object of the desire. We never yet met with any so monstrously base as to hate a creature as a creature, or man as man; not a serpent as a creature, but as it is venomous. (2) As Creator and Preserver. Hatred always supposes some injury, or the fear of some; and our hatred doth evaporate when we find our supposed injuries recompensed by benefits. What servant can disdain his master for feeding him? or what child hate his father for begetting and maintaining him? 2. Positively. We hate God-- (1) As a Sovereign. Man cannot endure a superior; he would be uncontrollable (Psalms 12:4; Exodus 5:2). We hate God as a lawgiver, as He prohibits sin (Luke 19:27). It is impossible that man should do otherwise, because it is as natural to us to abhor those things which are troublesome as to please ourselves in things agreeable. The sea foams most, and casts up most mire, when restrained by some rock, or bounded by the shore: (2) As a Judge. Fear is often the cause of hatred. All men have a fear of God, not of offending Him, but of being punished by Him. Corruption kindles this enmity, but fear, like a bellows, inflames it. This hatred of God is stronger or weaker, according as the fear is, and therefore in hell it is in its meridian and maturity. (3) In His very being. When this fear rises high, or men are under a sense of punishment. All men are actuated by a principle of self-preservation, and when men look upon God as a punisher of their crimes, if they could, by the undeifying of God, rescue themselves from those fears, there is self-love and enmity enough against God in them to quicken them to it. Did none of you ever please yourselves in the thoughts how happy you should be, how free in your lustful pleasures, if there were no God? Now all hatred includes a virtual murder. If he who hates his brother is a murderer, he that hates God is a murderer of God. Man would have God at the greatest distance from him, and there is no greater distance from being than not being (Job 21:14; Psalms 14:1). (S. Charnock, B. D.)Man’ s enmity against God as a Sovereign is seen in I. The breach of God’ s laws. If obedience be a sign of love, disobedience is an argument of hatred (John 15:14). Then in the breach of it all those attributes are despised. This enmity appears in--1. Unwillingness to know the law of God. Men hate the light, which would both discover their spots and direct their course (Zechariah 7:11; Romans 3:10; Isaiah 28:12; Isaiah 30:10; Isaiah 03:11). And when any motion of the Spirit thrusts itself in to enlighten them, they “ exalt themselves against the knowledge of God” (2 Corinthians 10:5) and resist the Holy Ghost. Men are more fond of the knowledge of anything than of God’ s will. 2. Unwillingness to be determined by any law of God. When men cannot escape the convincing knowledge of the law, they set up their carnal resolutions against it (Jeremiah 44:15; Malachi 3:13; Psalms 78:10). Men naturally affect an unbounded liberty, and would not be hedged in by any law (Jeremiah 2:24). Hence man is said to make void the law of God (Psalms 119:126; Matthew 15:6). 3. The violence man offers to those laws which God doth most strictly enjoin, and which He doth most delight in the performance of. The more spiritual the law, the more averse the heart (Romans 7:8; Romans 7:14). Men will grant God the lip and the ear, but deny Him that which He most calls for, viz., the heart. 4. Hatred to conscience, when it puts a man in mind of God’ s law. This is evidenced by our stifling it when it dictates any practical conclusions from the law. Now, since men hate their own consciences it is clear that they hate God Himself, because conscience is God’ s officer in them. 5. Setting up another law in him in opposition to the law of God (Romans 7:23). This men do when they plead for sins as venial, and below God to notice. 6. In being at greater pains and charge to break God’ s law than is necessary to keep it. How will men rack their heads to study mischief, wear out their time and strength in contrivances to satisfy some base lust, which leaves behind it but a momentary pleasure, attended at length with inconceivable horror, and cast off that yoke which is easy and that burden which is light, in the keeping whereof there is great reward. 7. In doing that which is just and righteous upon any other consideration rather than of obedience to God’ s will, i.e., when men will obey Him only so far as may comport with their own ends. 8. In being more observant of the laws of men. The fear of man is a more powerful curb to retain men in their duty than the fear of God. What a contempt of God is this; it is to tell God I will break the Sabbath, swear, revile, revel, were it not for the curb of national laws, for all Thy precepts to the contrary. 9. In man’ s unwillingness to have God’ s laws observed by any. Man would not have God have a loyal subject in the world. What is the reason else of the persecution of those who would be the strictest observers of God’ s injunctions? 10. In the pleasure we take to see His laws broken by others (Romans 1:32). II. In setting up other sovereigns in the stead of God. If we did dethrone God to set up an angel, or some virtuous man, it would be a lighter affront; but to place the basest and filthiest thing in His throne is intolerable.1. Idols. 2. Self. This is properly the old Adam, the true offspring of the first corrupted man. This is the greatest anti-christ, the great anti-god in us, which sits in the heart, the temple of God, and would be adored as God; would be the chiefest as the highest end (2 Timothy 3:2). Sin and self are all one; what is called a living in sin in one place (Romans 6:2) to self in another (2 Corinthians 5:15). 3. The world. When we place this in our heart, God’ s proper seat and chair, we deprive God of His propriety, and do Him the greatest wrong (Colossians 3:5). The poor Indians made a very natural and rational consequence, that gold was the Spaniards’ god, because they hunted so greedily after it. 4. Sensual pleasures (2 Timothy 3:4). A glutton’ s belly is said to be his god, because his projects and affections are devoted to the satisfaction of that, and he lays in not for the service of God. 5. Satan. Every sin is an election of the devil to be our lord. As the Spirit dwells in a godly man to guide him, so doth the devil in a natural man, to direct him to evil (Ephesians 2:2-3). What a monstrous baseness is this, to advance an impure spirit in the place of infinite purity; to effect that destroyer above our preserver and benefactor. III. In usurping God’ s prerogative and exacting those observances which belong to God.1. In challenging titles and acts of worship due only to God. 2. In lording over the consciences and reasons of others. Whence else springs the restless desire in some men, to model all consciences according to their own wills and their anger. 3. In prescribing rules of worship which ought only to be appointed by God. 4. In subjecting the truth of God to the trial of reason. 5. In judging future events, as if we had been of God’ s privy council when He first undertook any great action in the world. 6. In censuring others’ state (Luke 12:14). (S. Charnock, B. D.)Man’ s enmity against the attributes of God Against-- I. The holiness of God.1. In sinning under a pretence of religion. Many resolve upon some ways of wickedness, and then rake the Scripture to find out at least excuses for, if not a justification of their crimes. Many that have wrung estates from the tears of widows and heart blood of orphans, think to wipe off all their oppression by some charitable legacies at their death. It is abominable when men sin for God’ s glory. 2. In charging sin upon God. 3. In prescribing rules of worship, which ought only to be appointed by God (Genesis 3:12; Genesis 4:9; 2 Samuel 11:35). If we find a way to lay our sins at God’ s door, we think then to escape His justice. But it is a foolish consideration; for if we can fancy an unholy God, we have no reason to think Him a righteous God. 3. In hating the image of God’ s holiness in others. He that hates the picture of a prince hates the prince also. He that hates the stream hates the fountain; he that hates the beams hates the sun. 4. In having debasing notions of the holy nature of God. God made man according to His own image, and we make God according to ours. It is a question which idolatry is the greatest, to worship an image of wood or stone, or to entertain monstrous imaginations of God. It provokes a man when we liken him to a dog or a toad. 5. In our unworthy and perfunctory addresses to God. God is so holy, that were our services as refined and pure as those of the angels, yet we could not serve Him suitably to His holy nature (Joshua 24:19); therefore we deny this holiness when we come before Him without due preparation. 6. In defacing the image of God in our own souls (Ephesians 4:24). II. The wisdom of God.1. In slighting the laws of God. Since God hath no defect in His understanding, His will must be the best and wisest; therefore they that make alteration in His precepts practically charge Him with folly. 2. In defacing the wise workmanship of God. The soul, the image of God, is ruined and broken by sin. If a man had a curious clock which had cost him many years’ pain and the strength of his skill to frame, for a man to break it would argue a contempt of the workman’ s skill. 3. Censuring His ways (Isaiah 45:9; Job 40:2). A reproof argues a superiority in authority, knowledge, or goodness. 4. Prescribing rules and methods to God (Jonah 4:1; Luke 2:48). III. The sufficiency of God.1. In secret thoughts of meriting by any religious act. As though God could be indebted to us, and obliged by us. In our prosperity we are apt to have secret thoughts that our enjoyments were the debts God owed us, rather than gifts freely bestowed upon us. Hence it is that men are more unwilling to part with their righteousness than with their sins, and are apt to challenge salvation as a due, rather than beg it as an act of grace. 2. Trying all ways of helping ourselves before we come to God. Having hopes to find that in creatures which is only to be found in an all-sufficient God. 3. In our apostasies from God. When, after fair pretences and devout applications, we grow cold and thrust Him from us, it implies that God hath not that fulness in Him which we expected. 4. In joining something with God to make up our happiness. Though men are willing to have the enjoyment of God, yet they are not content with Him alone, but would have something else to eke Him out; as though God had not in Himself a sufficient blessedness for His creatures, without the additions of anything else. The young man in the gospel went away sorrowful because he could not enjoy God and the world both together (Matthew 19:21-22). If we would light up candles in a clear day, what do we imply but that the sun has not light enough in itself to make it day l IV. The omniscience of God.1. When we commit sin upon the ground of secrecy. 2. When men give liberty to inward sins. God “ trieth the heart, and searcheth the reins.” Manasseh is blamed for setting up strange altars in the house of God; much more may we for setting up strange imaginations in the heart, which should belong to God. Hypocrisy is a plain denial of His omnisciency. Are we not more slight in the performance of private devotions before God than we are in our attendances in public in the sight of men. 3. When men give way to diversions in a duty. It wrongs the majesty of God’ s presence that when He speaks to us we will not give Him so much respect as to regard Him; and when we speak to Him we do not regard ourselves. What a vain thing is it to be speaking to a scullion when the king is in presence t Every careless diversion to a vain object is a denial of God’ s presence in the place. V. The mercy of God.1. In the severe and jealous thoughts men have of God. Men are apt to charge God with tyranny, whereby they strip Him of the riches of His glorious mercy. The worship of many men is founded upon this conceit, whereby they are frighted into some actions of adoration, not sweetly drawn. We hate what we fear. 2. Slighting His mercy and robbing Him of the end of it. The wilful breaking of the prince’ s laws, upon the observance whereof great rewards are promised, is not only a despising his sovereignty, but a slighting his goodness. Often this enmity rises higher; and whereas men should fear him, they rather presume to sin (Romans 2:4; Ecclesiastes 8:11). VI. The justice of God.1. In not fearing it, but running under the lash of it.2. In sinning under the strokes of justice. Men will roar under the stroke, but not submit to the striker.3. In hoping easily to evade it (Psalms 50:21; Psalms 10:11). (S. Charnock, B. D.)Hatred to God manifested “ After all, I do not hate God. No, sir; you will not make me believe that. I am a sinner, I know, and do many wicked things; but, after all, I have a good heart--I don’ t hate God.” Such was the language of a prosperous worldling. He was sincere, but sadly deceived. A few months afterwards that God who had given him so many good things crossed his path in an unexpected manner. A fearful freshet swept down the valley and threatened destruction to this man’ s large flour mill. A crowd was watching it, in momentary expectation of seeing it fall; while the owner, standing in the midst of them, was cursing God to His face, and pouring out the most horrid oaths. He no longer doubted that he hated God. But nothing in that hour of trial came out of his mouth which was not previously in his heart. A traitor suspected and convicted I. To discover this enmity. The carnally-minded man is enmity against God--1. As a servant.2. As a subject. II. Deplore this enmity.1. What an injustice it is!2. What an infamy it is!3. What an injury is this to yourself! III. Seek deliverance prom it.1. It can never be done but by the Holy Ghost. 2. It can only be done by deliverance from the great guilt of not having loved God. Nothing but the love of Jesus can soften your heart and do away with its enmity. (C. H. Spurgeon.) Romans 8:8 So then they that are in the flesh cannot please God.Pleasing God Men’ s happiness is to please them upon whom they depend, and upon whose favour their wellbeing hangs. It is the servant’ s happiness to please his master, the courtier’ s to please his prince. Now certainly all creatures depend upon the Creator, “ for in Him we live, and move, and have our being.” Then of all things it concerns us most how to please Him, and if we do so we shall assuredly be happy, and it will not matter whom else we displease (Psalms 31:19; Psalms 36:7). But, on the other hand, how incomparable is the misery of them who cannot please God, even though they did both please themselves and all others for the present! Now, if you ask who they are that are such, the words speak it: “ They that are in the flesh,” not they in whom there is flesh, for there are remnants of that in the most spiritual man in this life. The ground of this is chiefly two fold. I. Because they are not in Jesus Christ in whom his soul is well pleased (Matthew 3:17; Matthew 17:5). Whoever are not in Jesus Christ certainly cannot please God, do what they can, because God hath made Christ the centre, in which He would have the good pleasure of sinners meeting with His good pleasure; and therefore “ without faith it is impossible to please God,” not so much for the excellency of the act itself as for the well-pleasing object of it, Christ. God’ s love is well pleased with the excellency of His person, and His justice with the sufficiency and worthiness of His ransom, and without this compass there is neither satisfaction to the one nor to the other. Therefore, if you would please God, be pleased with Christ, and you cannot do Him a greater pleasure than believe in Him (John 5:23). II. Such as are in the flesh cannot frame their spirits, affections, and ways to God’ s good pleasure, for their very mind is enmity to God, and cannot be subject to His law (Jeremiah 2:34).1. It is not the business you have undertaken to please God, but to please yourselves, or to please men. The very beginning of pleasing God is when a soul falls in displeasure at itself and abhorrence of himself (Isaiah 66:2; Psalms 51:17). God never begins to be pleasant to a soul till it begins to fall out of love with itself. Therefore you may conclude this of yourselves, that with many of you God is not well pleased, though you have all Church privileges (1 Corinthians 10:2-5), not only because these works of the flesh that are directly opposite to His own known will, such as fornication, murmuring, etc., abound among you, but even those of you that may be free from gross opposition to His holy will, your nature hath the seed of all that enmity, and you act enmity in a more covered way. Certainly, though now you please yourselves, yet the clay shall come that you shall be contrary to yourselves, and all to you (1 Thessalonians 2:15), and there are some earnests of it in this life. Many wicked persons are set contrary to themselves, and all to them; they are like Esau, their hand against all, and all hands against them; yea, their own consciences continually vexing them; this is a fruit of that enmity between man and God, and if you find it now, you shall find it hereafter. 2. But as for you that are in Jesus Christ, who, being displeased with yourselves, have fled into the well-beloved, in whom the Father is well pleased, to escape God’ s displeasure, I say unto such, your persons God is well pleased with in Christ, and this shall make way and place for acceptance to your weak and imperfect performances. But I would charge that upon you, that as you by believing are well pleased with Christ, so you would henceforth study to walk worthy of your Lord into all well pleasing (Colossians 1:10). If you love Him, you cannot but fashion yourselves so as He may be pleased. (Hugh Binning.)Pleasing God I. The impossibility of a carnal mind pleasing God. This springs from the necessity of the case.1. As dwelling in a nature, every faculty of which is in hostility to His government and being, it is impossible that it can please Him. 2. There being no personal acceptance of those who are in the flesh, whatever they do cannot be accepted of God. First the person, and then the gift, is God’ s order (cf. Queen Esther’ s interview with Ahasuerus and Jacob’ s meeting with Esau). How can you do that which is well pleasing to a holy God while your person is to Him an object of just abhorrence? 3. The absence of faith in the unregenerate must render all the religious doings of the sinner displeasing. “ For without faith it is impossible to please Him.” How can he please God whose whole existence is a direct denial of God? “ He that believeth not hath made God a liar!” Your unbelief is a practical denial of His existence. And, in your non-subjection to His law, you exclude Him from the government of His own world. 4. And what is the entire absence of love to God but another confirmation of the same truth? the great constraining motive of the sacrifice with which God is pleased is love, and “ love is the fulfilling of the law.” II. The character of those with whom God is pleased. They are--1. A spiritual people, and God, who is a Spirit, must delight in that which harmonises with His own nature. 2. They are an accepted people, and therefore their persons are pleasing to Him. The delight of the Father in Christ reveals the secret of His delight in us. “ This is My beloved Son, in whom I am well pleased.” 3. But it is a universal pleasing of God which the Scriptures prescribe and enforce (Colossians 1:10; 1 Thessalonians 2:2; 1 John 3:22). 4. But what are some of the footprints of this walk? (1) Unreserved obedience. (2) Walking by faith. As unbelief is most dishonouring, so faith is most honouring to the Lord Jesus. (O. Winslow, D. D.)They that are in the flesh cannot please God The designation of the persons that is in these words--“ They that are in the flesh.” The discovery of their condition in these cannot please God. We begin with the first. The designation of the persons, those that are in the flesh. Now to be in the flesh, according to the language of Scripture, is taken two manner of ways, either in a good or in an indifferent sense, or a bad and unwarrantable sense. First, to be so in a good or in an indifferent sense, and so to be in the flesh is no more than to partake of human nature. Thus, “ The life which I now live in the flesh” (Galatians 2:20). But, secondly, there is also being in the flesh in a bad and corrupt sense, by taking flesh metonymically for sin, as it is oftentimes taken in Scripture. The second is the predicate, in the discovery of the condition belonging to such persons, and that is, that they cannot please God, viz., whilst they so remain and continue. This may be taken by us two ways, either as denoting the state or the life, the condition or the conversation. First, take it in the first sense, “ They that are in the flesh cannot please God” --that is, such persons as are yet remaining in a state of nature and unregeneracy; these are loathsome and displeasing to God. Now it remains that we should show what is here declared of such persons, that they cannot please God. First, take it for their persons. They are unpleasing to Him in reference to them (Psalms 54:5; Psalms 7:11; Habakkuk 1:13). There is no leprous or contagious person that is more displeasing in the eyes of man than a carnal and unregenerate person is displeasing to the eyes of God. The ground of this unpleasingness may be thus far accounted to us: first, because they are out of Christ, who is the primarily Beloved (Ephesians 1:6; Matthew 3:17). In Him as the termination of His well pleasing, and in Him also as the conveyance; in Him for Himself, and in all others for His sake. All men are so far well pleasing to God as they are in Christ. Now carnal persons are not incorporated into Christ, therefore they cannot be well pleasing to God in such a condition. They are in themselves and in their own nature unlovely. Secondly, unregenerate persons cannot please God, because they want faith. Thirdly, they are altogether unlike God, and so cannot be pleasing to Him in that respect likewise. We know that liking is founded in likeness, and complacency in correspondency. Fourthly, we need go no further for the proof of this point than the text itself, if we look upon it in the coherence of it, and how these carnal persons are therein described as are after the flesh, as do mind the things of the flesh, are in a state of death, in a state of enmity, in a state of impotency, and inability of subjection to the law of God. How is it then possible that such as these should be pleasing to God? The second is in reference to their actions. They cannot please Him so neither. The actions of carnal men are unpleasing to God considered in themselves, because they proceed not from a right principle in them, nor are directed to a right end by them. Sweetness of nature, and ingenuity, and moral accomplishments are very commendable in themselves, and do make men acceptable in their converse one with another, but yet they are not sufficient alone to make men acceptable in the eyes of God. Men are sensible sometimes of their actual sins, and have cause so to be--of their murders, and adulteries, and drunkenness, and thefts, and such courses as these, which now and then do a little astonish them and work some kind of horror in them. But what may they then think of the sin of their nature, which is the occasion of all these to them? For a man to be of a sickly constitution is more than to have a particular distemper or fit of sickness upon him. For this purpose, and to aggravate this so much the more unto us, consider these things further. First, that this corrupt nature, where it remains unchanged in any person, it does expose him to all kind of sin, considered at large, of what nature or kind soever. There is no sin which a man is secure of who is still remaining in his unregenerate condition, but he is not only capable of it, but inclinable to it. Secondly, where men are yet in the flesh and unchanged in their nature, they are exposed to the return of sin again, after some temporary forbearance of it and abstinence from it. There is nothing which is a principle of mortification but only sanctifying and saving grace. Thirdly, this state of nature does make men to commit sin with more delight and eagerness of prosecution. Those that are in their natural condition, they are in a sad and miserable condition. And they are so especially upon this account which is here expressed in the text, because they cannot please God, which carries a great deal more in it than we are presently sensible of, or do easily apprehend. They do not or cannot please God; their case is very terrible and dangerous. Thus it is, and will appear to be so according to sundry explications. First, as it is an obstruction to prayer and the receiving of that. “ We know that God hears not sinners,” said the blind man in the gospel (John 9:31), and “ he that regards iniquity in his heart, the Lord will not hear his prayer” (Psalms 66:18). Secondly, it deprives men of blessings and the comfortable influences of God’ s providence. God will curse his very blessings and turn his comforts into the greatest crosses unto him; as we see it was with the Israelites, when God was offended and displeased with them: He gave them quails and manna in wrath. Thirdly, it exposes to temptations and the assaults of the spiritual enemy. “ Whoso pleaseth God shall be kept from many snares,” But he that does not so, he shall be given up to them. Lastly, it excludes from heaven and eternal happiness and salvation at last. (Thomas Horton, D. D.)Men in the flesh cannot please God The phrase notes a man drowned in corruption. We say of a man overcome of anger: he is in heat; of a drunkard: he is in beer or wine. So Simon Magus is said to be in the gall of bitterness. They cannot please God. Nor their persons, nor their thoughts, words, or actions, till they be renewed. Snow can never be made hot while it is snow. Fire will dissolve it into water; then it may be made hot. So the carnal man in that estate cannot please God, but change him into a sanctified estate, and then he can. A man may be prudent, learned, liberal, do many beautiful things in nature, and yet not please God. An evil tree cannot bring forth good fruit. Velvet is good matter to make a garment, yet it may be so marred in the cutting that it shall never obtain the name of a good garment. Pieces of timber are good matter for a house, but they must be artificially framed. An unregenerate man gives alms, and in giving sins: not because he gives, but because he gives not in the manner he should. (Elnathan Parr, B. A.)Men in their natural state cannot please God To please God is of infinite importance. Since He is omniscient and omnipresent, we cannot escape His observation: since He is Almighty, He has our life, and all things belonging to us, continually at His disposal, can make us happy or miserable in a thousand different ways. He is, therefore, the most dreadful enemy or the most beneficial friend we can have. Of what infinite consequence, then, to be in His favour. I. What is meant by being “ in the flesh.” This expression is often used to signify being in the body (Philippians 1:22; Philippians 1:24; 1 Timothy 3:16; 1 Peter 4:1-2; 1 Peter 4:6; 1 John 4:2-3); but this is not its meaning here, for many in the body have pleased God. Nor is the living merely in sensuality and the sins of the flesh referred to (Galatians 5:16-21), though undoubtedly such cannot please God. But what is intended is the being in our natural state (Genesis 6:3 compared with 8:21; Ephesians 2:3). This implies--1. The being unpardoned, or in a state of condemnation in consequence of not being “ in Christ” (Romans 7:4-6; Romans 8:1). 2. Unregenerated (John 3:6). 3. Under the power of our animal and corrupt nature, the “ law in our members” leading us captive to sir? 4. “ Carnally minded” ; minding the body rather than the soul; visible and temporal things rather than invisible and eternal; preferring nature to grace, and the creature to the Creator; being governed by carnal maxims; actuated by carnal views; influenced by carnal desires; engaged in carnal pursuits. II. In what sense such “ cannot please God,” and how this appears to be a fact.1. While thus in the flesh, such persons are not in God’ s favour. (1) They are not humbled and penitent, without which none can be accepted (Isaiah 57:15; Isaiah 66:2; 1 Peter 5:5-6; James 4:10). (2) They are not believers; and without faith there is no justification, nor can we please God (Hebrews 11:4-6; John 3:36; Romans 4:23-25; Romans 5:1; 2 Corinthians 13:5). (3) Their carnal mind is not subject to His law. Nay, is enmity against Him. That we should be spiritually minded is for our good; but the carnal mind opposes this good, and “ to be carnally minded is death.” 2. Hence it follows that their services are not accepted of God, and that their ways do not please Him. Not being justified, they have not love to God (Romans 5:5), and without love no service is, or can be, pleasing to God. 3. But perhaps it will be objected-- (1) “ Cannot they pray, hear the Word?” etc. Yes; but not “ worship God in spirit and truth,” which, while destitute of the Spirit, they cannot do, and not doing, they are incapable of pleasing Him: they do not mix faith with the word that is heard, “ receive the truth in love,” and obey it from the heart. (2) But “ cannot they preserve an unblamable conduct, give alms,” etc.? Certainly; but this does not please God, as not being done from a right principle, “ faith working by love” : to a right end, the glory of God; in a right spirit, humility, purity, benevolence, zeal, etc.; and by a right rule, the will of God, and out of conscience toward Him (Galatians 5:6; 1 Corinthians 10:31; Colossians 3:17). III. The sure mark whereby we may know whether we are in this state (Romans 8:9).1. By receiving the Spirit we pass from a carnal to a spiritual state (John 3:6). 2. By the Spirit dwelling in us we continue in that state (text; Galatians 5:16-25). Hereby we know that we are in the Spirit (1 John 3:24). 3. But we must receive and keep this Spirit as a Spirit of-- (1) Adoption (Romans 8:15-16; Galatians 4:4);(2) Regeneration (Titus 3:5; John 3:4-5); productive of its proper fruits. (J. Benson.)Man’ s well-being: its condition and obstruction I. The condition of man’ s well-being. To “ please God,” which implies--1. That God is a pleasable Being. The Eternal is neither callous nor morose. 2. It is possible for man to please Him. It is wonderful that any creature, however high, should be able to please a Being so infinitely happy in Himself; but it is more wonderful that insignificant, fallen man should have this power. 3. How can man please God? Not by singing eulogistic hymns, or offering complimentary prayers, or observing ceremonial ordinances. “ To what purpose is the multitude of your sacrifices unto Me?” How then? (1) By loving supremely what He loves most. We are pleased with those who love the objects most dear to our hearts. (2) By devotion to those objects which interest Him most. 4. In the pleasing of Him is man’ s well-being. (1) Is man’ s happiness in a peaceful conscience? Then the conscience must have a sense of God’ s approval. The fear of His displeasure terrifies it, the assurance of His approval is its heaven. (2) Is man’ s happiness in gratified love? The loving heart is in anguish until it hears the “ well done” of the loved one. (3) Is man’ s happiness in full development of his active powers? Then where can these powers have such stimulus and scope as it endeavours to please the Infinite? II. The obstruction to man’ s well-being. Being “ in the flesh.” What is meant by this? Not merely existing in the flesh: thus we all exist; but having the flesh for our master instead of our menial. The man who thus dwells in the flesh gets--1. Fleshly views of the universe. All above, around, beneath him is materialism. His eyes are too gross to discern the spiritual significance of things; his ear too heavy to catch the spiritual melodies of the world. 2. Truth. “ He judges after the flesh.” If he has a theology, it is a sensuous thing. 3. Greatness. He has no idea of greatness apart from splendid costumes, magnificent dwellings, and brilliant equipages. 4. Happiness. He associates happiness with whatever pleases the tastes, charms the senses, satisfies the appetites, and gratifies the lusts. 5. God. He makes God such an one as himself, and gives Him human thoughts and passions. Now the soul in such a state has lost the desire and the power to please God. But the gospel comes to enfranchise the soul from the flesh and to restore to it its absolute sovereignty over the body. This deliverance is a new birth. “ He that is born of the flesh is flesh,” etc. (D. Thomas, D. D.) Romans 8:9 But ye are not in the flesh, but in the Spirit. We are not in the flesh, but alas: the flesh is still in us “ A boat has been sailing on the salt ocean, it has come through many a storm, and, half full of briny water, it is now sailing on the fresh water of the river. It is no longer in the salt water, but the salt water is in it. The Christian has got off the Adam-sea forever. He is in the Christ-sea forever. Adam is still in him, which he is to mortify and throw out, but he is not in Adam.” First, take it simply in itself, “ ye are not in the flesh, but in the Spirit” ; where we have signified to us the state and condition of the children of God and the opinion which St. Paul has of them; and that is, not to be “ carnal, but spiritual.” That is, they are not wholly swayed by their own corruption, but by the Spirit of God in them. This is so far considerable of us as it teaches how to judge both of ourselves and other men. First, for ourselves. It is a point which may be very well improved by the children of God under temptation, when as Satan, joining with their own misgiving hearts, would go about to persuade them that they have no grace at all in them, because they have it in them mingled with some corruption. They should not hearken or give heed to such suggestions as these are. Again, secondly. This also teaches us how we should look upon other men who are the saints and servants of God, in the midst of those weaknesses and infirmities which they are sometimes compassed withal. There are many malicious persons in the world who, if at any time they do by chance espy anything which is amiss in God’ s children, they can commonly see nothing else. If they see some flesh in them, they can see nothing of the spirit; and they are apt both to account of them and to call them according to that which is worst in them. Now secondly. We may also look upon it reflexively, as coming from the apostle. He gives this testimony of these believing Romans to whom he wrote for their particular, that they were spiritual. And here two things more. First, his knowledge of their state and condition in grace for the thing itself. While he sees it, he does intimate that he knows it, and discerns it, and takes notice of it, to be so indeed with them, that they were such as were in the state of grace. Now here it may be demanded, How he came to do so? To this we answer: Divers manner of ways. First, by the judgment of charity. Secondly, by a special spirit of discerning which was vouchsafed unto him. Thirdly, the apostle speaks not here to the Romans at large, but only to the believers amongst them: “ To all that be at Rome, beloved of God and saints,” as it is Romans 1:7. Now farther, secondly, he signifies this his knowledge and apprehension of them. Why does he so? For two reasons; First, I say, hereby to testify the good opinion which himself had of them. He had in the verse before declared the sad estate of carnal persons. Now, lest they should think that he had mentioned this in reference to them, he now adds this unto it by way of exception. Secondly. For their further encouragement and progress in goodness. It is a good incentive to any to be better when they are commended for what already they are. The second is the proof or argument for the confirmation of it, in these, “ If so be the Spirit of God dwelleth in you.” First, take it absolutely in itself: “ The Spirit of God dwells in you.” This is spoken not only of the Romans, as belonging to them alone, but as common to all believers, who have likewise a share in it. When it is said both here and in other places, “ That the Spirit of God dwells in the children of God” there are three things which are implied in this expression. First, I say, here is implied presence. He dwells in them--that is, He is in them. There is a special and peculiar presence which the Spirit of God doth take up in the children of God. Secondly, when it is said that the Spirit of God dwells in us; hereby is signified not only His presence, but His activity and operation. And this does express itself in sundry performances of His towards us. First, of instructing and teaching us. Secondly, as the Spirit of God dwells in us to teach us what is to be done, so to provoke and stir us up to the doing of it upon all occasions. Thirdly, He dwells in us also to restrain, and mortify, and subdue sin in us. Fourthly, He dwells in us so as to improve and to set home upon us all the ordinances and means of grace. Fifthly, in a way of comfort and special consolation, while he evidences to us our state and condition in grace, and gives us hope of future salvation, which is that which He likewise does for us. Sixthly and lastly, He dwells in us so as to repair us, and to reform us there where we are amiss, and have any decays of grace and goodness in us. The Spirit of God is a good landlord and inhabitant in that soul in which He dwells, who will not suffer it to run to ruin. The consideration of this point, thus explained, may be thus far useful to us--First, as it teaches us accordingly to suffer Him to dwell largely in us, we should give up ourselves to Him, as rooms and lodgings to Him. Secondly, it should teach us to give all respect that may be to Him. Take heed of grieving Him, of resisting Him, of vexing Him, of despising Him, and the like. Thirdly, we should from hence give all respect to the saints and servants of God, upon this consideration amongst the rest. Is it so indeed that the Spirit of God dwells in His children? Then let us take heed of wronging or injuring any such persons as these are, either by word or deed. And that is the second thing implied here in dwelling, to wit, activity and operation. The third and last is abode and continuance. Dwelling it is an act of daily and constant residence. And this is further observable in the Spirit of God in reference to His children. He is in them, not only as in an inn, but as in a mansion house; nor as a lodger only, but as an inhabitant who is resolved not to remove from them (John 14:16). This is so upon these grounds. First, the unchangeableness of His nature. Secondly, the love of God towards His children. Thirdly, the power of God. This is conducing hereunto likewise. There is none who is able to dispossess Him or turn Him out. Now further, secondly, we may look upon it argumentatively, and in connection with the words immediately preceding, “ Ye are not in the flesh, but in the Spirit; because the Spirit of God dwelleth in you.” So that the Spirit’ s inhabitation, it is an argument and proof of regeneration. (Thomas Horton, D. D.)If so be that the Spirit of God dwell in you. The Spirit of God There used in old times to be a controversy respecting the divinity of the Spirit of God. But this has died out. It is, in fact, a question almost without meaning. We might as well deny the humanity of man, or the divinity of God. But more. As the spirit of man is the inmost essence of man, so the Spirit of God is the inmost essence of God--the holy of holies in the Divine nature. There are only two definitions of the Divine essence in the New Testament, and both agree with this--“ God is a Spirit,” “ God is love.” I. Many difficulties are removed by dealing with this spiritual aspect of the Divine nature. As when, for instance, we ask, “ What is man?” The answer is--not his body, but his spirit, his inward affections; as further, when we ask what it is that distinguishes man from the brute? we still answer--his inward affections. So also, when we ask, what God is? whilst we know there is much which we cannot answer, yet when we think of Him as a Spirit, it is then that we can best understand Him. No man hath seen God at any time, but there is a true likeness of God in Christ, because Christ is one with God, through the Spirit of goodness and wisdom. And with that same Spirit bearing witness with our spirits, we also may be, in our humble measure, one both with the Father add with the Son. II. This places in their proper light all those words and phrases which are used to describe the Divine nature. In proportion as they describe the Divine Being under the form of goodness, truth, and wisdom, as the breath which is the animating life of our souls and of religion, in that proportion they describe Him as He is. In proportion as they describe Him under the form of impressions taken from nature or man, in that proportion they are but parables and figures. Rock, fortress, shield, champion, shepherd, husband, king, and the great name of Father, these are all admirable words, so far as they express the spiritual relations of the Almighty towards us, but they would mislead if they were taken in gross, literal sense. And so, much more it is true of the anthropomorphic expressions, such as fear, jealousy, anger; or the metaphysical expressions, each of which taken separately would lead us away from the spiritual, which is the essential nature of God. III. This same aspect of the Divine nature tells us how it is that God wills that the world should be brought to him, not by compulsion, but by the willing assent of the spirit of man finding its communion with the Spirit of God. The world must be converted to Christ by the internal evidence of the spirit of Christianity. IV. It is this which makes the difference between the various offences against Divine things. Whatever mistakes a man may make concerning the outward form in which the Divine truth is manifested shall be forgiven, even though he blaspheme the Son of Man Himself. For every earthly manifestation must be liable to misunderstanding, and therefore blasphemy against the Son of Man is not against the holy and loving Jesus, but against some false conceptions we have formed of Him in our own minds. For such blasphemies the Son of Man has assured. He has Himself asked the Father to “ forgive them, for they know not what they do.” But if there be anyone who hates goodness because it is goodness, who closes his heart against purity and holiness, because they are pure and holy, such an one has blasphemed not the mere outward form, but the essence of God Himself. For this sin against the Holy Ghost there is no forgiveness. V. It is the eternal spirit of goodness and truth which must write his commands on our hearts. The letter killeth, it is the Spirit that gives life. Signs and ordinances of religion derive all their force from the directness with which they are addressed by the Spirit of God to our intelligence, conscience, and affections. VI. Thus the Spirit is the life, the liberty, and the energy of the whole humankind, of each successive age and each individual soul. VII. It is this element which forms the connecting thread of those articles at the close of the apostles’ creed.1. The “ holy universal Church.” The old heathen religions did not tend to raise the thoughts of men to holiness, and therefore they were not holy. The old Jewish religions was confined to a single nation, and therefore it was not truly spiritual. The Christian Church is intended to make men good, and therefore it is holy and the work of a holy God. It is universal, and therefore is the work of a universal Spirit. 2. “ The communion of saints.” The fellowship and friendship which good men of the most diverse opinions and characters have or ought to have for one another, is the most powerful means whereby the Spirit of God works, and gives the most decisive proof of the existence of a Holy Spirit. 3. “ The forgiveness of sins” is realised by the witness of the Spirit. 4. “ The resurrection of the body” is directly attributed to this same Spirit (verse 11). 5. “ The life everlasting “ is the undying vitality of those affections and graces which are part of the essence of the Holy Spirit of God. These have their immortality from the same source as the eternal existence of God Himself. (Dean Stanley.)The indwelling Spirit God the Son has graciously vouchsafed to reveal the Father to His creatures from without; God the Holy Ghost, by inward communications. The condescension of the blessed Spirit is as incomprehensible as that of the Son. He has ever been the secret Presence of God within the creation: a source of life amid the chaos, bringing out into form and order what was at first shapeless and void, and the voice of truth in the hearts of all rational beings, tuning them into harmony with the intimations of God’ s law, which were externally made to them. The Holy Spirit has from the beginning pleaded with man (Genesis 6:3). Again, when God took to Him a peculiar people, the Holy Spirit was pleased to be especially present with them (Nehemiah 9:20; Isaiah 63:10). Further, He manifested Himself as the source of various gifts, intellectual and extraordinary, in the prophets and others (Exodus 31:3-4; Numbers 11:17-25). These were great mercies; yet are as nothing compared with that surpassing grace with which we Christians are honoured; that great privilege of receiving into our hearts, not the mere gifts of the Spirit, but His very presence, Himself by a real not a figurative indwelling. When our Lord entered upon His ministry, He acted as though He were a mere man, needing grace, and received the consecration of the Holy Spirit for our sakes. He became the Christ, or Anointed, that the Spirit might be seen to come from God, and to pass from Him to us. And therefore the heavenly gift is called the Spirit of Christ, that we might clearly understand that He comes to us from and instead of Christ (Galatians 4:6; John 20:22; John 16:7). Accordingly this “ Holy Spirit of promise” is called “ the seal and earnest of an Unseen Saviour.” He has some, not merely in the way of gifts, or of influences, or of operations, as He came to the prophets, for then Christ’ s going away would be a loss, and not a gain, and the Spirit’ s presence would be a mere pledge, not an earnest; but He comes to us as Christ came, by a real and personal visitation (Romans 8:9; Romans 8:11; 1 Corinthians 6:19; 2 Corinthians 6:16; Romans 5:5; Romans 8:16). Here let us observe, before proceeding, what indirect evidence is afforded us in these texts of the divinity of the Holy Spirit. Who can be personally present at once with every Christian but God Himself? This consideration suggests both the dignity of our Sanctifier and the infinite preciousness of His Office towards us. To proceed: The Holy Ghost dwells in body and soul, as in a temple. Evil spirits indeed have power to possess sinners, but His indwelling is far more perfect; for He is all-knowing and omnipresent, He is able to search into all our thoughts, and penetrate into every motive of the heart. Therefore He pervades us as light pervades a building, or as a sweet perfume the folds of some honourable robe; so that, in Scripture language, we are said to be in Him, and He in us. It is plain that such an inhabitation brings the Christian into a state altogether new and marvellous, far above the possession of mere gifts, exalts him inconceivably in the scale of beings, and gives him a place and an office which he had not before (2 Peter 1:4; John 1:12; 2 Corinthians 5:17; 1 John 4:4; 1 Corinthians 6:19-20; 2 Timothy 2:21). This wonderful change from darkness to light, through the entrance of the Spirit into the soul, is called regeneration, or the new birth. By His coming all guilt and pollution are burned away as by fire, the devil is driven forth, sin, original and actual, is forgiven, and the whole man is consecrated to God. And this is the reason why He is called “ the earnest” of that Saviour who died for us, and will one day give us the fulness of His own presence in heaven. Hence, too, He is our “ seal unto the day of redemption” ; for as the potter moulds the clay, so He impresses the Divine image on us members of the household of God. II. Next, I must speak briefly concerning the manner in which the gift of grace manifests itself in the regenerate soul.1. The heavenly gift of the Spirit fixes the eyes of our mind upon the Divine Author of our salvation. By nature we are blind and carnal; but the Holy Ghost reveals to us the God of mercies, and bids us recognise and adore Him as our Father with a true heart. He impresses on us our Heavenly Father’ s image, which we lost when Adam fell, and disposes us to seek His presence by the very instinct of our new nature. He restores for us that broken bond which, proceeding from above, connects together into one blessed family all that is anywhere holy and eternal, and separates it off from the rebel world which comes to nought. Being then the sons of God, and one with Him, our souls mount up and cry to Him continually (verse 15). Nor are we left to utter these cries in any vague uncertain way of our own; but Christ left His sacred prayer to be the voice of the Spirit. 2. The indwelling of the Holy Ghost raises the soul, not only to the thought of God, but of Christ also (1 John 1:3; John 14:23). The Spirit came especially to “ glorify” Christ; and vouchsafes to be a shining light within the Church and the Christian, reflecting the Saviour. First, He inspired the evangelists to record the life of Christ; next, He unfolded their meaning in the Epistles. He had made history to be doctrine; He continued His sacred comment in the formation of the Church, superintending and overruling its human instruments, and bringing out our Saviour’ s words and works, and the apostles’ illustrations of them, into acts of obedience and permanent ordinances, by the ministry of saints and martyrs. Lastly, He completes His gracious work by conveying this system of truth, thus varied and expanded, to the heart of each individual Christian in whom He dwells. Thus He vouchsafes to edify the whole man in faith and holiness (2 Corinthians 10:5). St. John adds, after speaking of “ our fellowship with the Father and His Son” : “ These things write we unto you, that your joy may be full.” What is fulness of joy but peace? Joy is tumultuous only when it is not full; where He is, “ there is liberty” from the tyranny of sin, from the dread of an offended Creator. Doubt, gloom, impatience have been expelled; joy in the gospel has taken their place, the hope of heaven and the harmony of a pure heart, the triumph of self-mastery, sober thoughts, and a contented mind. How can charity towards all men fail to follow? (J. H. Newman, D. D.)The indwelling of the Spirit I. The fact. The law of progress obtains in all the dispensations. The old was grandly material, appealing to our sensuous nature, and preparatory, adapted to the childhood of the race. The coming of Christ introduced a better state of things, and substituted realities for symbols. But although He performed mighty works and “ spake as man never spake,” yet a more glorious dispensation was to succeed (John 1:50; John 14:12), which is to ultimate in the reign of grace on earth, in heaven itself, and in the finished glory of the saints. But does the Spirit in this His peculiar dispensation dwell in man? Read John 14:16-17; the text; 1 Corinthians 3:16; 2 Timothy 1:14; 1 John 4:4. II. Its nature and extent.1. Is it a real dwelling, or are those Scriptures to be understood in a figurative sense? We believe in the omnipresence of the Spirit (Psalms 139:7). But omnipresence is an attribute; the indwelling of which we speak is that of a person, a voluntary presence--a presence that may be withdrawn--that is circumscribed and conditioned--that has no affinity with sin, and consequently is never realised in an unbelieving heart. It is a presence that may be grieved, offended, and driven away, and is therefore not an attribute, but a person. 2. Neither is this presence to be regarded simply as a Divine influence. Person is the being who acts; influence is the effect of the action, and the question is, Is it the influence or the person of the Holy Spirit that dwells in the heart of believers? Practically, it is both; for wherever the Spirit in His personal presence is, there will His influence be felt. He does not stand or send His messages; but He enters within, instructing us by His wisdom, making us happy in the consciousness of His fellowship and protection. III. Its moral and spiritual effects.1. A more accurate and discriminating understanding of the Scriptures. The more practical portions of God’ s Word are level to the capacity of children. Still there are “ some things hard to be understood,” things into which even the angels desire to look--the deep things of God. To the unbelieving the Scriptures are a sealed book. It is not learning nor genius that breaks the seal; its Divine Author is its true interpreter, even the Spirit of truth that dwells within us (1 Corinthians 2:11). Could you entertain in your family the most scholarly man of the age, have familiar access to his mind and heart, thus becoming more and more initiated into hit style and spirit, such acquaintance would give a quickened impulse to your mind, a keener relish for his writings, and a key to their true exposition. The believer is supposed to entertain One of boundless intelligence, who is continually unfolding the sublimest truths, and arousing his mental energies by new and startling discoveries of the great Christian verities; and it is impossible for him to be under such tuition without greatly enlarged mental capacities for knowing and interpreting the Scriptures, whose author is the Holy Spirit. 2. A greater unity among Christians. Strife and division were among the earliest developed evils in the apostolic Church (1 Corinthians 3:4). This was a most undesirable state of things, marring the beauty and symmetry of Christianity. But Christ anticipated this evil (John 17:21). Unity among Christians is a desirable thing in itself, and nothing so wins the world to a believing reception of the gospel, and nothing so effectually works scepticism as strifes and divisions. And if Christ’ s prayer is to be answered, there will be a drawing together of Christian hearts--One Lord, one faith, and one Spirit. To hasten a result so devoutly to be wished, we may employ outward and visible means; we may hold “ union conventions” ; but a real heart union, finding its expression in visible fellowship, in cooperative labours, will be realised, just as the Holy Spirit finds indwelling in believers and in the Church. 3. Purity of life. The Spirit is holy, and will not dwell in a heart that harbours even the thought of sin. But when He does enter He brings every thought, power, and passion into cordial obedience to Christ. His presence is a continual corrective and restraint, an abiding stimulus to a right life. Were you entertaining a highly honoured guest, everything in the domestic arrangement would be ordered to suit his taste. Sinning in a believer is something more than transgression; it is sacrilege. 4. A more attractive Christian life. Persons intimately associated become assimilated; and if the Holy Spirit should assume form or expression, it would be the most attractive conceivable. He is sometimes represented in the form of a dove, because of His grace and beauty. A palace enriched with all works of art, surrounded by all natural beauties, may well symbolise the regenerated human heart where the Spirit dwells, making the life not sad but songful. 5. A more effective Christian life. (S. B. Burchard, D. D.)The indwelling of the Spirit That which gives being to a Christian is the Spirit of Christ dwelling in him. He is to a Christian what the soul is to a man. Consider what a thing the body is without the soul, how defiled and deformed a piece of dust it is. Truly the soul of man by nature is in no better case till this Spirit enter; it hath no light in it, no life in it (Ephesians 4:18). The eye of the mind is put out, and if it be darkness, how great is that darkness! And from this woeful defect flows the alienation of the whole soul from the life of God, that primitive light being eclipsed, the soul is separated from the influence of heaven. Man was once the dwelling place of princely and Divine graces, the Lord Himself was there; and then how comely and beautiful was the soul! But now it is like the desolate cities, in which the beasts of the desert lay, and their houses are full of doleful creatures, where owls dwell, and satyrs dance, where wild beasts cry, and dragons in the pleasant places (Isaiah 13:21-22; Jeremiah 50:39). The Bethel is become a Beth-aven, the house of God become a house of vanity; by the continual repair of vain thoughts, the house of prayer is turned into a den of thieves and robbers. Now, judge if there be not need of a better guest than these. Now, when the Spirit of Christ enters into this vile, ruinous cottage, He creates a new light within, which makes a man behold the light shining in the gospel; and behold all things are new, himself new, the world new, and God new. And as the Spirit enlightens, so He enlivens; He kindles a holy fire in his affections to consume his corruption. This Spirit makes a Christian soul move willingly toward God; it is an active principle that cannot rest till it rests in its place of eternal rest and delight in God. And then the Spirit reforms this house by casting out all these wild beasts that lodged in it, the savage and unruly affections that domineered in man. There are idols in the heart, and these must be cleansed out. And all this the Spirit will not do alone, but honours you with the fellowship of this work; and therefore you must lay your account, that the reformation of this house, for so glorious a guest, will be laborious. How infinitely is that compensed! When He shall take up house fully in you, it will satisfy you to the full. In the meantime, as He takes the rule and command of your house, so for the present He provides for it, and oh, how sweet and satisfying is it! (Romans 14:17). What a noble train doth the Spirit bring along with Him to furnish this house! Many rich and costly ornaments hang over it and adorn it, to make it like the king’ s wife, all glorious within; such as the ornament of a meek and quiet spirit (1 Peter 3:4); the clothing of humility, simple in show, but rich in substance (1 Peter 5:5). And being lodged within, what sweet fruits is the Spirit daily bringing forth to feed and delight the soul withal! (Galatians 5:22-23). And He is a Spirit of consolation, and therefore of all the most worthy to be received into our hearts, for He is a bosom comforter (John 14:16). (Hugh Binning.)The indwelling of the Spirit As Jerusalem was the glory of the world, because of the temple of God, so are the regenerate of all mere most glorious, because they are the temples of the Holy Ghost. In matters of the world, an unregenerate man may be before us; but in this he cannot. He may have gold in his purse, but we have God in our hearts, the right owner of them, which is the top of our happiness. Tenants make havoc and suffer all things to fall to ruin, but owners are always repairing; when the devil held our hearts all was out of frame; ignorance ruled in our mind, rebellion in the will, disorder in the affections; but the coming of the Holy Spirit enlightens, leads into all truth, certifies of the favour of God, fashioneth to every good work, and enricheth with all spiritual grace, all those in whom He dwelleth. Even as fire makes iron fiery, so the Spirit makes us spiritual. This is that Spirit which is the Comforter, which cheereth and sustaineth the desolate and despairing conscience, and feedeth it with heavenly manna. Surely the conscience of a regenerate man is a very paradise in which God’ s good Spirit dwelleth not for a short time, but forever. (Elnathan Parr, B. A.)Actualness of the indwelling of God How often and how simply it is said, “ The Holy Ghost dwelleth in you” (verse 11; 1 Corinthians 3:16; 1 Corinthians 6:9). This is the normal Christian state.1. The Holy Spirit lifts us out of and above ourselves; the very flesh is not like the flesh of those who are its slaves. Physically it is the same, but it is more spiritual, less clamorous in its appetites; as iron, glowing with the fire wherewith it is penetrated, has other qualities, and is flexible as it was not before. In the case where long-lived sensualism has done its work, you see in the bloated countenance that the flesh has changed for the worse. Where the spiritual life has long transformed the soul, you see, as in some pictures of great saints, the flesh spiritualised. 2. We speak of having talents, attainments, possessions, as things which, more or less, men dispose of as they will. St. Paul speaks of another possession. God the Holy Ghost so puts Himself at the command of His creatures that we may have Him for our own, or, alas! alienate, grieve Him away, quench His light. Nay, so does He will to put Himself at the disposal of God’ s redeemed that His holy inspirations await their invitations. His Divine thoughts inform their human thoughts, so that they can hardly or not at all tell what are their thoughts what His; only they know that all which is good is His; they are but the harp whose strings vibrate as His breath passes over them, and yield what harmony He wills. 3. He acts from within. They are not merely the motions of grace, as they fell on Saul, or now, too, touch every heathen heart which will respond to His touch. It is not only a voice like that to Socrates, withholding him from what God in His providence willed him not to do. It does not merely strengthen man’ s natural generous feelings, such as made Scipio a greater conqueror when he gave back to her betrothed the captive virgin of intense beauty than when his earthly glories were crowned at the field of Zama; for, by the unknown grace of God, he had conquered himself. Nor is it only like that overpowering grace to which the long-resisting soul at length yields and ends its weary rebellions, and casting itself at its Father’ s feet, is again enfolded in His arms; “ the dead is again alive, the lost is found.” The office which God the Holy Ghost vouchsafes to take towards Christians is indwelling. 4. To communicate Himself is the being of God. Inseparable is the Trinity. Where one person is there is the whole. For the Son dwells in the Father and the Father in the Son, and the Holy Ghost reposes and habitates in the Father and the Son. And so our Lord expresses the loving communication of the Father and the Son to those who do His commandments and love Him (John 14:23). Yet in some special way it is God the Holy Ghost who dwelleth in us. His presence within us is the pledge of our resurrection to life eternal (verse 11), and is our bond of union with Christ. If He dwelleth in us our prayers are not our prayers only, but His prayers in us. God, informing our thoughts, suggesting our longings, pleads with God (verse 15; 1 John 4:16). 5. What the soul is to the body that God is to the soul. The life of the body is, the soul, the life of the soul is God. We know not where the soul is, but through it we live, we think, we love. So through God indwelling the soul we have our spiritual, eternal life begun in us; we think all the good thoughts we have. Our good is not chiefly or primarily ours, but His who, dwelling in us, worketh in us to will and to do, and rejoiceth in His works in us. 6. What an existence, awful for the very greatness of the love of God! What a tingling closeness of God! (Colossians 1:27). Holy is this church, because consecrated to God, because where His own are gathered in His name there is He. Holy to us is any picture of our Redeemer, because it images to us, as man can conceive, His countenance of tender love. But all these are material things; you are the living image of God; you are the living temples of God. As then you would not defile this temple, as you would not tread and trample under foot a likeness of your Redeemer, reverence yourselves. Bring not defiling thoughts into your souls; it is to bring them into the very presence of God. Utter not polluting words with the tongue, wherewith God the Holy Ghost enableth you to call God your Father, Jesus your Lord. And, what follows from this, defile not those living temples wherein He dwells. When Satan tempts you, remember what a greatness God has given you, to have in the hostelry of your souls God as your guest, to abide there, if you will, forever. Give yourselves anew this day to Him who gave Himself to you. He alone knows what an intolerable loss it is to lose Him, our God, forever! (E. B. Pusey, D. D.)Now if any man have not the Spirit of Christ, he is none of His.-- A fatal deficiency Note-- I. The remarkable title here given to the Holy Spirit--“ the Spirit of Christ.” He is so called because--1. He especially rested upon Christ. The manhood of Christ was begotten of the Spirit of God. When our Lord was baptized the Spirit descended upon Him like a dove, and then was “ led of the Spirit into the wilderness to be tempted of the devil.” Then He returned into Galilee in the power of the Spirit. When He began to preach His first words were, “ The Spirit of the Lord God is upon Me.” His ministry stood in the power of the Spirit. All through His life the Spirit of God rested upon Him in fulness of power, for God “ giveth not the Spirit by measure unto Him.” 2. He is given to us by Christ. “ He shall baptize you with the Holy Ghost and with fire.” Jesus spake of giving to men living water, and this spake He of the Spirit. After His resurrection Ha breathed on His disciples, and said, “ Receive ye the Holy Ghost,” and having procured Him by His ascension poured Him out at Pentecost. 3. Christ lived peculiarly in the Spirit. “ Spirit” in the text is in opposition to the “ flesh.” Never did the flesh rule Christ. Nay, He even forgot to eat bread, finding meat to eat which even His disciples knew not of. Never was He moved by any sensuous passion, or by a motive of fleshly tendency. Some have high ambitions, but not He. The flesh that lusteth for vengeance had no rule in Him, but the Spirit of holiness and love. The objects He aimed at were all spiritual. 4. He quickens the entire mystical body of Christ. All the members of that body are distinguished by this--that they are spiritual men, and seek after spiritual things. The true Church being in herself a spiritual body, acts in a spiritual manner, and strives after spiritual objects. True religion consists not in outward forms, peculiar garbs, or modes of speech, or anything that is ritualistic and external. “ The kingdom of God is … righteousness and peace and joy in the Holy Ghost.” II. The necessity of possessing the Spirit of Christ.1. This is needful in every case. “ If any man.” It may be urged that some have an especially amiable disposition. True, but the fairest flowers, as surely as the foulest weeds, are none of Christ’ s if they are not of the Spirit’ s own planting. This one lack is fatal to the noblest character, and Christ disowns utterly every man who has not His Spirit in him. This must be said concerning the ministers and officers of churches. 2. This is put in opposition to everything less than itself. For instance, there are some who glory in the name of Christians, as if the name were some great thing. It is not wearing the name of Christ, but having the Spirit of Christ, which will prove us to be accepted. 3. But the text is expressly in opposition to “ the flesh.” We are either in the flesh or in the Spirit. He who is in the flesh-- (1) Is ruled by the flesh, but the man who is in the Spirit labours to keep it under. (2) Trusts to the flesh. He looks to his own works for salvation; but the man who has the Spirit of Christ counts all his good works to be dross, and trusts in Jesus. (3) Worships in the flesh, but the man who has the Spirit desires not to see but to believe, not to smell but to think. The sound of truth is better to the spiritual man than tinkling bells and the noise of pipes and bellows. III. The evidences of having the Spirit. If you have the Spirit--1. He has led you to Christ. 2. You will honour Christ, for the Spirit delights to glorify Christ by taking of the things of Christ and showing them to us. 3. He will make you like Christ, who lived for God, who was in constant communion with the Father, was always spiritual, always true, and always ready to do good to all. 4. He will show Himself by His open actions in the heart, making us hate everything that is evil, making brave for God and truth, and joyful and hopeful in God. IV. The sad consequences of not having the Spirit. He is none of Christ’ s. Ah, if I am none of His whose am I? The devil’ s. And where are you if you are not Christ’ s? On the way to judgment and eternal condemnation. (C. H. Spurgeon.)Having the Spirit of Christ The antecedent is in these words, “ If any man have not the Spirit of Christ.” The consequent in these, “ He is none of His.” We begin with the first general, viz., the antecedent, “ If any man hath not the Spirit of Christ,” where there are divers points observable. And first of all, for the Spirit of Christ, to speak to that, what we are to understand by this. The second is in reference to Christ as He is Mediator, God and man. The Holy Ghost is called the Spirit of Christ in this respect also, and that for two reasons more. First, He is called the Spirit of Christ, as He is in a special manner bestowed upon Him and received by Him (John 3:34; Luke 4:1; John 1:14; Colossians 1:19). Second, He is called the Spirit of Christ not only as bestowed upon Him, but as bestowed by Him. And of His fulness we do all receive grace for grace. The consideration of this point may be thus far useful to us, as it may teach us a special ground for the honouring and extolling of Christ. A second term which we may take notice of in this first part of the text is the having of the Spirit of Christ, which is here implied to be such as Christians are indeed capable of. Now this it relates especially to the work of grace and holiness in their hearts. This having of the Spirit of Christ is considerable in two particulars. Firstly, take it as to matter of conversion, and the working of grace in them at first. Those who are true believers, they have the Spirit of Christ in them thus, as they are changed in the spirit of their minds. Every man by nature has an evil spirit in him. This Spirit of Christ has gracious and holy desires and inclinations which do belong unto it; a spiritual favour and a spiritual delight, and an affecting of spiritual things above all other things besides. Where this Spirit of Christ comes it brings every thought into captivity unto the obedience of Christ. Secondly, take it as to matter of communion. A third thing which we may here observe from this present passage before us is the word of uncertainty or ambiguity, “ If any man hath not,” etc., as implying that there are some that have not, and that even also of those sometimes who pretend to have. And so now I have done with the first general part of the text, viz., the antecedent, “ If any man have not,” etc. The second is the consequent, in these words, “ He is none of His” --none of His; that is, belongs not to Him, has no interest in Him, is no member of Him. This is the state and condition of all those who want the Spirit of Christ. But it may be illustrated to us from sundry considerations, as first, because they have nothing whereby to knit them and unite them to Christ. Whosoever they be that are Christ’ s they must be knit and united to Him, and made one with Him. By His Spirit Christ dwells in our hearts and makes us also to dwell in Him, which accordingly those persons that want do not belong unto Him, nor are any of His. Secondly, those which have not the Spirit of Christ they are none of Christ’ s, because they have not faith whereby to apprehend and lay hold upon Him. Thirdly, those who have not the Spirit of Christ they are none of His, because they have not a principle of spiritual life in them whereby to bring forth fruits unto Him. Fourthly, those who have not the Spirit of Christ they are none of His, because they are altogether unlike Him and different from Him, yea, indeed contrary to Him. While it is said here that if any man have not the Spirit of Christ he is none of His, this is to be taken by us as exclusive of anything else which might be conceived to make up this defect. We will instance some few particulars which do sometimes deceive many people in this regard. First, strength of parts, or common and ordinary illumination in spiritual and Divine truths. Secondly, sweetness of nature and temper and constitution; it is not this which will suffice neither. Thirdly, common morality and civil righteousness. It is not this which will serve neither without the Spirit of Christ. Fourthly, the outward badge of religion, and the privileges of the visible Church. It is not this neither which does entitle to Christ without His Spirit. Lastly, it is not Christian alliance, or relation to those who have grace and godliness and goodness in them. The consideration of this point may be drawn forth into this following improvement. To this purpose we may take notice of a three-fold spirit in men, which is exclusive of this Spirit of Christ in them, and so separating of them from Him. First, their own spirit. Secondly, the spirit of the world. Thirdly, the spirit of Satan. This exclusion of relation to Christ, and of interest in Him as His members, is very grievous and prejudicial. And that in the consideration of three particulars especially. First, in point of grace; and secondly, in point of comfort; and thirdly, in point of salvation. Whether have we His Spirit or no? Those who have Christ’ s Spirit do very much relish and favour the truths of Christ. Again, how stand we affected to sin and evil ways, either in ourselves or others? The Spirit of Christ wherever it is is a mortifying Spirit (Galatians 5:24). And so for others, who are the children of God, and are members of Christ, how stand we affected to them likewise? And finally, for our lives and conversations and outward man, this Spirit of Christ, where it is, it will have an influence upon this also. If we live in the Spirit we shall also walk in the Spirit (Galatians 5:25). This Spirit will actuate and regulate us in every performance. Thirdly and lastly, in a way of excitement. Here is that which may stir us all up to labour for this Spirit of Christ, as being that whereupon depends all our interest in Him and benefit by Him. First, take it more largely, and which seems here principally to be intended in the text, and as we have handled it all this while, that Spirit of Christ which does animate all His members, and does express itself in them. We should be persuaded from hence to endeavour after it, and to labour for it, that we may be able to find it in ourselves. But secondly, take it more emphatically. The Spirit of Christ for that Spirit of His, which did more eminently, and in a special manner, put forth itself in His own person, while He lived here upon earth as a pattern and example to us. We may consider it in sundry particulars. First, it was a Spirit of meekness and humility and lowliness of mind. Secondly, a Spirit of patience in the wrongs and injuries which He endured. Thirdly, a Spirit of pity and compassion and tenderness of heart, especially to the souls of men, and in reference to their eternal salvation. Fourthly, a Spirit of love and condescension, and sweetness of carriage towards all that He conversed withal. And yet fifthly also, a Spirit of zeal. Last of all, a Spirit of fruitfulness and communicativeness and edification. He went about doing good. The sum of all comes to this, that we endeavour for our particulars to have the like in some degree and measure infused into us; and that so much the rather that we may be assured of His owning of us another day. (Thomas Horton, D. D.)The Spirit of Christ To have the Spirit of Christ is to be possessed by the Holy Spirit, who directs and sanctifies the believer in Jesus by the Word of God. I. The Spirit of Christ towards God. This Spirit--1. Begets and forms a Christlike character. “ We are created in Christ unto good works.” The Spirit changes the bias of a man. Christianity is Christ in you. 2. Gives a Christlike devotion. This is not a prayerful age. But holy lives ever have been much in communion with God. If Jesus needed prayer, much more do we. 3. Leads to Christlike obedience. Christ’ s life motto was, “ I come to do Thy will, O God.” Obedience to God is the Spirit of Christ, and this obedience Jesus made the test of discipleship. This Spirit puts Christ before creeds, the truth before traditions, principle before policy, faith before feelings. It puts piety into practice, devotion into duty, love into labour, grace into giving, and power into prayer. II. The Spirit of Christ toward man. Christ’ s Spirit--1. Was full of sympathy with man. Sympathy means to suffer with another. As a substitute Jesus suffered with man in his sins; He “ Himself bare our sins in His own body on the tree.” And if any man have the Spirit of Christ he will have something of that vicarious sympathy for man’ s redemption. Men of God have felt at times this soul burden; the Church of God has seasons of agonising for the salvation of sinners. 2. Labours to save men. Labour is the expression of Christ’ s sympathy for man. The Spirit of Christ is not exclusive, but aggressive. Our devotion to Christ is ever measured by our sacrifice and toil to save men. Christ suffered to provide redemption, and the Christian must suffer to apply it. Thus it is “ the Church fills up that which is lacking of the afflictions of Christ.” (J. P. Thoms.)Every Christian possesses the Spirit of Christ I. What is implied in being Christ’ s.1. There is a sense in which all men are His, by right of-- (1) Creation (John 1:3; Colossians 1:16).(2) Preservation (Colossians 1:17).(3) Redemption (1 Corinthians 6:20). 2. But Christ’ s true followers belong to Him, as-- (1) Subjects to a prince (Psalms 2:8; Matthew 22:11; Philippians 2:11).(2) Servants to a master (Romans 14:7-9; 2 Corinthians 5:14-15).(3) Friends (John 15:13-15).(4) Brethren and sisters (Hebrews 2:11-12).(5) Children to a father (Hebrews 2:13).(6) A spouse to a husband (Romans 7:4; 2 Corinthians 11:2; Ephesians 5:25-32; Revelation 19:7).(7) Branches to a tree (John 15:1).(8) Members to the head of the body (1 Corinthians 12:12; 1 Corinthians 12:27; Romans 12:5; Ephesians 1:22-23). II. What is meant by the Spirit of Christ. Not, as some think, merely the mind of Christ, but the Spirit of God, is here intended (see context).1. This is called the Spirit of Christ because-- (1) He had it, and has it without measure (John 3:34; Revelation 3:1).(2) He has purchased it for His followers by His death.(3) He has received it for them (Psalms 68:18; Acts 2:33).(4) He has promised it to them. 2. As the Holy Spirit is the promise of the Father, emphatically (Acts 1:4), so also of the Son (Luke 24:49; John 14:1-31; John 15:1-27; John 16:1-33.). He actually confers it (John 4:10; John 7:38; Acts 2:38-39). III. How it appears that we must have this Spirit in order to be Christ’ s. We cannot be Christ’ s unless we--1. Know Him (John 10:14; John 10:27), but we cannot know Him without the Spirit of Christ (Matthew 11:27; Galatians 1:16; John 16:14). 2. Love Him (1 Corinthians 16:22), but we cannot love Him without that Spirit, the fruit of which is love (Galatians 5:22; Romans 5:5). 3. Obey Him (2 Corinthians 5:15; Romans 14:7; John 15:14; John 14:21; Hebrews 5:9), but we cannot obey Him without the inspiration and aid of His Spirit (John 15:5; 2 Corinthians 3:5). 4. Have an interest in Him, and are able to say, “ My beloved is mine and I am His,” but this interest in Him we cannot have without His Spirit (1 Corinthians 12:13). 5. Are united with Him, members with their head; but this we cannot have without His Spirit. 6. We have His mind in us; but this we cannot have without His Spirit; meekness, long-suffering, goodness, etc., being fruits of the Spirit. 7. Are new creatures (2 Corinthians 5:17; Ephesians 4:21-24), and it is impossible we should be so without His Spirit (Titus 3:5). (Joseph Benson.)Having the Spirit a test of being Christ’ s Ignatius, the martyr, used to call himself Theophorus, or the God bearer, “ because,” said he, “ I bear about with me the Holy Ghost.” And truly every Christian is a God bearer. That man is no Christian who is not the subject of the indwelling of the Holy Spirit--he may talk well, he may understand theology--he will be the child of nature finely dressed, but not the living child. He may be a man of so profound an intellect, so gigantic a soul, so comprehensive a mind, and so lofty an imagination, that he may dive into all the secrets of nature, may know the path which the eagle’ s eye hath not seen, and enter into depths where the ken of mortals reacheth not, but he shall not be a Christian with all his knowledge; he shall not be a son of God with all his researches, unless he understands what it is to have the Holy Ghost dwelling in him and abiding in him, yea, and that forever. (C. H. Spurgeon.)A comely disposition Nothing is more desirable than a pleasant disposition. Without it we cannot be happy ourselves nor make others happy. When we have lost our temper we wake up to new appreciation of proper equipoise of nature. But a man says, “ I can’ t help it.” You can help it by having His disposition. The Spirit of Christ was a Spirit of-- I. Gentleness. True, He scathed the hypocrite; but for the most part His words and demeanour were inoffensive. This is remarkable when we bear in mind His omnipotence. Little children, who always avoid a rough man, rushed into His presence. Invalids, who shuddered at any other touch, asked Him to put His hand on their wounds. His footstep would not have woke up the faintest slumber. The calmness of His look shamed boisterous Gennesaret into placidity. How little of that gentleness we have! My sister’ s arm was put out of joint and the neighbours came and pulled till her anguish was great, but to no purpose. When the surgeon came with one touch it was all right. So we go down to our Christian work with so rough a hand that we miserably fail. The dew of one summer night does more good than ten whirlwinds. II. Self-sacrifice. Suppose by one course of conduct you could win a palace, while by another you might advantage men at the cost of your life, which would you choose? Christ chose the latter. How little of that spirit we have! Two children went out on a cold day; the boy with hardly any garments at all, and the girl in a coat that she had outgrown, and she said, “ Johnny, come under my coat.” He said, “ It is too short.” “ Oh,” she said, “ it will stretch.” But the coat would not stretch enough, so she took it off, and put it upon the boy. That was self-sacrifice. When the plague was raging in Marseilles, the College of Surgeons decided that there must be a post-mortem examination, in order that they might know how to meet and arrest that awful disease. And there was silence till Dr. Guion rose and said, “ I know it is certain death; but somebody must do it. In the name of God and humanity I will.” He accomplished the dissection and died in twelve hours. That was self-sacrifice that the world understands. III. Humility. The Lord of heaven and earth in the garb of a rustic. He who poured all the waters of the earth out of His hand begging a drink. Walking in common sandals, seated with publicans and sinners. How little you and I have of a spirit like that! We gather a few more dollars than other people, or get a little higher social position, and how we strut and want people to know their places! IV. Prayer. You cannot think of Jesus without thinking of prayer. Prayer for little children: “ I thank Thee, O Father,” etc. Prayer for His friends: “ Father, I will that they be with Me where I am.” Prayer for His enemies: “ Father, forgive them, they know not what they do.” Prayer for all nations: “ Thy kingdom come.” How soon our knees get tired! We want more prayer in the house, in the social circle, in the Church, in the legislative hall, among the young, among the old. The moment when the Diet of Nuremberg were signing the edict that gave deliverance to Protestants, Luther was praying in his private room about it. Without any communication between the two Luther rose from his knees, rushed out into the street, and cried, “ We have got the victory! The Protestants are free! “ That was prayer getting the answer straight from the throne. V. Work. Christ was always busy. Hewing in the carpenter’ s shop. Helping the lame man to walk. Curing the child’ s fits. From the day on which they found Him “ about His Father’ s business,” to the time when He said, “ I have finished the work,” etc., it was work all the way. We want the work easy if we are to perform it, the religious service short if we are to survive it. Oh for more of that better spirit which determines a man to get to heaven and to take everybody with him. Busy in the private circle, in the Sabbath school, in Church, busy everywhere for God and Christ, and heaven. (T. De Witt Talmage, D. D.)A practical appeal Note-- I. The necessity of having the Spirit of God dwelling in us. (Verses 9-11.)1. The Spirit here spoken of is the Holy Ghost. But He is variously described as “ the Spirit of God,” “ the Spirit of Christ,” and “ the Spirit of Him that raised up Jesus from the dead.” Beside all which, it is intimated that for the Spirit to dwell in us, is the same thing as for “ Christ” to be in us. This mode of speaking is quite accordant with Paul’ s common habit (Ephesians 3:16-19). To be “ strengthened with might by the Spirit in the inner man,” and for “ Christ to dwell in our hearts by faith,” and for us to be “ filled with all the fulness of God,” are descriptions of one and the same experience. So also Ephesians 2:18; Ephesians 2:22. Compare our Lord’ s discourses (John 14:10-11; John 14:15-21; John 15:26; John 16:7-15). These strange and involved expressions imply how distinct the personality, and how intimate the unity, between Father, Son, and Holy Ghost; and how completely all conspire in every part of the redeeming plan. The Holy Ghost, then, may be called the Spirit of God, inasmuch as He cometh forth from God. He is also the Spirit of Christ, inasmuch as He represents Christ, and is sent by Him to do the Saviour’ s work. Further, to have the Spirit is to have Christ, because it is only through the Spirit that Jesus can take up His residence within. It follows, accordingly, that to have the Spirit of Christ in us, means something more than merely to have a disposition resembling Christ’ s. It means that we have God Himself to dwell within our breasts. Let us not shrink from the full avowal of this momentous truth (1 Corinthians 3:16; 1 Corinthians 6:19; 2 Corinthians 6:16; Isaiah 57:15). 2. This possessing God’ s Spirit is essential to our salvation. “ If any man have not the Spirit of Christ,” he may have many virtues and much seeming religion, but he is none of Christ’ s. The reason of this is evident; for without the Spirit no man can truly repent. Believe in Christ. Love God and keep His commandments. II. How we may know if we have the Spirit (see verse 13).1. What are “ the deeds of the body?” (Colossians 3:5-10; Ephesians 4:22-32; Romans 13:12-14; Galatians 5:19-21; 1 Peter 4:3). (1) The grossest immoralities of gluttony, drunkenness, revellings, and debauchery.(2) The envious and vindictive passions of our selfish nature.(3) The sins of the tongue.(4) The evil coverings of the heart. 2. What is meant by mortifying them? To mortify the flesh is to wage war against it, and to cross it instead of indulging it. This is the constant battle of the believer’ s life; and in its full extent it is not the battle of life to any but a Christian. III. The happiness of such. “ They shall live.” And further, “ if Christ be in you, the body is dead because of sin; but the spirit is life because of righteousness.” Though the conflict be hard and painful, it is not in vain or without an adequate reward (Galatians 6:8). This “ life,” which belongs to spiritual-mindedness, is a life of joy, which begins on earth, and then is consummated in heaven. IV. “ Therefore we are debtors not to the flesh, to live after the flesh.”1. We owe it no allegiance, and need no longer be in subjection to its imperious bidding. We are emancipated from its tyranny by the power of the Son of God, who is able to make us “ free indeed.” 2. On the other hand, you are debtors to the Spirit, to live after the Spirit. You owe your own soul much, both to make up for past neglects and injuries, and to bring it up to that high standard of excellence, in which alone it can find its perfection. And remember that the Spirit of God dwells within you, and if you surrender yourself to Him He will work in you” all the good pleasure of His goodness” (Ephesians 1:17-20; Colossians 1:9-13; 1 Thessalonians 5:23-24; 1 Thessalonians 5:28). (T. G. Horton.)Christ’ s moral temper I. Is identical with that of the great God. “ The Spirit of God” and “ the Spirit of Christ” are identical. “ I and My Father are one.” Christ’ s temper was--1. Essentially benevolent. “ He came not to destroy men’ s lives, but to save them.” His severest reproofs were but the bass notes in the harmonies of His loving nature. The blows He struck at the stoner were but to break his chains and set him free. 2. Forgivingly benevolent. Examples are numerous: the woman in Simon’ s house; the paralytic; His prayer for His enemies. 3. Earnestly benevolent. His benevolence was a burning passion. “ Come unto Me all ye that labour,” etc., “ O Jerusalem,” etc. Now all this is identical with the moral temper. Do you want to know how God feels towards you as a sinner? The biography of Christ will answer. II. Is communicable to man. For--1. Man is preeminently adapted to receive it. He is not formed to receive evil; it is repugnant to his conscience. The soul is made to live in love as its vital atmosphere. 2. Man is preeminently in want of this. It is the only Spirit that can expel the demon passions of evil that reign within, that can light up his soul with truth and blessedness. 3. Man has preeminent helps to this. The Scripture, the life of Christ, the ministry, etc. III. Determines the condition of man. “ If any man have not the Spirit of Christ, he is none of His.”1. None of His loyal subjects. All who have this disposition delight in His law. All others are miserable vassals. They serve Him, but against their will. 2. None of His docile disciples. Love is essential to Christian knowledge. Without it men may be speculators, cavillers, dogmatists, but not teachable disciples. 3. None of His loving friends. The want of this is enmity to Christ. 4. None of His co-heirs. From this subject we learn that Christianity is-- (1) A life, not a creed or form.(2) A Divine life. The true Christian is one with the Infinite. (Homilist.) Romans 8:10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.The indwelling of Christ I. For the present the indwelling of Christ in believers, by His Spirit, removes the power of death from the sphere of their spiritual nature only.1. From that nature, however, it is removed. For “ if Christ be in you,…the Spirit is life because of righteousness” (1 John 5:12). But on account of what “ righteousness” ? Surely not our own, for apart from Christ we have none. Under law, indeed, being alive, we should have continued to live, if we had maintained a perfect righteousness (Romans 10:5). But under the gospel, being found dead, we must first be made to live, in order to become holy. This “ righteousness,” therefore, is that “ righteousness of God which is by faith of Jesus Christ” (Romans 3:22; Romans 5:17-18). That one thing which of necessity precedes our life in Christ is justification in Christ (2 Corinthians 5:21; Romans 4:1-13; Romans 4:22-25), which is hence called a “ justification of life” (Romans 5:18). 2. The new life, however, does not as yet extend beyond the spirit. “ The body is dead because of sin,” and for the furtherance of the great mediatorial purpose. The postponement of the completed “ adoption, to wit, the redemption of their body” (Romans 8:23), is made, not on account of any sin yet remaining in believers (Romans 8:1), but on account of the sin of the world, in so far as the deferring of their redemption from death promotes the world’ s salvation. And how needful and wise that it should be so! How obviously inconsistent with a state of probation it would have been for believers to be exempted from death! If only these at the end of their probation were translated to heaven, how completely would the free exercise of the human will, in respect to matters of religion and the free development of human character, be fettered or overborne! Not to insist upon the anguish which would come into every stricken household if death were known to be the precursor of hell; nor to think how dark and dreary this world would become if there were in it no cemeteries in which were to be found the treasured remains of those who sweetly sleep in Jesus, awaiting the call to a deathless life. Let anyone try to imagine what possible advantage there could accrue from such an arrangement. Therefore Christians must continue to die, that they may “ fill up that which is behind of the afflictions of Christ … for His body’ s sake, which is the Church” (Colossians 1:24). II. The removal of the dominion of death from the bodies of believers is but delayed till the Saviour’ s second coming (Cf. Hebrews 9:28; John 6:39-40; Romans 8:19-23; 1 Thessalonians 4:16; 1 Corinthians 15:42-54). Of this believers have a double earnest.1. The objective fact that God raised the body of Jesus. So strongly did the apostle feel upon this point as to maintain that the whole fabric of Christianity stands or falls with it (1 Corinthians 15:12-23). 2. The subjective fact of the indwelling of the resurrective Spirit. “ If the Spirit of Him who raised up Jesus … dwell in you.” (1) If we are entitled to that Spirit as the life of our souls, we have an equal title to the same Spirit as the life of our bodies. (2) This assurance is made still stronger by the fact that the indwelling of this Spirit sanctifies and marks out for the Lord these very bodies in which He dwells. The living temple claimed by Him, consecrated by His glorious presence, and made to become, even here and now, the instrument of His purposes, can never be suffered to remain a permanent prey to corruption. This “ is the earnest of our inheritance” (Ephesians 1:14). Therefore, professed Christians,-- 1. Abjure the flesh and its debasing service. You are in no sense such debtors to the flesh as to be required to live according to its desires. Either you must slay the sinful flesh, or it will slay you (Romans 8:18). 2. Remember that the Spirit of Christ is yours. Say not that you are unequal to the work (Philippians 4:13). 3. When called to endure suffering and death, shrink not as though they were tokens of God’ s displeasure, but rather be comforted that herein you are called to share the sufferings of your Lord, and to further His redeeming work (Philippians 3:10-11). 4. And bear in mind that the state of suffering on account of sin is but for a time (Romans 6:5; 2 Timothy 2:11-12). (W. Tyson.)Christ in believers, notwithstanding death, is a sure pledge and earnest of eternal life I. The supposition. “ If Christ be in you” (2 Corinthians 13:5; Colossians 1:27).1. Christ is in us-- (1) Objectively. As the things we think of and love are in our hearts and minds, so Christ is in us, as He is apprehended and embraced by faith and love (Ephesians 3:17; 1 John 4:18). (2) Effectively. So Christ is in us by His Spirit and gracious influence. Now, the effects of His Spirit are-- (a) Life (Galatians 2:20). (b) Likeness or renovation of our natures (Galatians 4:19; 2 Corinthians 5:17). (c) Strength by the continued influence of His grace to overcome temptation (1 John 4:4; Philippians 4:12; 1 Corinthians 15:10; Hebrews 13:21). 2. None are Christians but those who have Christ in them. (1) Because we must be partakers of Christ before we can be partakers of any benefit purchased by Him (1 John 5:12). (2) Where Christ once enters, there He takes up His abode, not to depart thence (1 John 3:24; John 14:28; John 15:5). (3) Where Christ is, He rules and reigns (Colossians 2:6). II. The concession. “ The body is dead because of sin.” Because--1. The sentence is passed (Genesis 2:17; Hebrews 9:27). As we say of a condemned man, he is a dead man. 2. Sin is the cause of death. (1) The meritorious cause. Death is not a natural accident, but a punishment; we die not as the beasts die, or as the plants decay (chap. 5:12; 6:23). Sin procured it, and the law ratifies it. As regards the faithful, though their sins be forgiven, yet God would leave this mark of His displeasure and teach the world the sure connection between death and sin. (2) Its end and use. (a) To finish transgression and make an end of sin. (b) To free us from the natural infirmities which render us incapable of that happy life in heaven which is intended for us. (3) Had it not been for sin, we had never had cause to fear dissolution. III. The assertion or correction, “ The Spirit is life because of righteousness.” In which observe--1. That believers have a life, notwithstanding death (John 11:25). Though the union between body and soul be dissolved, yet not their union with God. 2. This life is to be understood of body and soul (Romans 8:11). (1) The soul, being the noblest part, is most happily provided for; being purified from all her imperfections, is brought into the sight and presence of God (Luke 20:33-38; Hebrews 12:23). (2) At the resurrection the soul shall assume its body again (Philippians 3:21; John 6:40). 3. The grounds are-- (1) The Spirit is life. He doth not draw His argument from the immortality of the soul, for that is common to good and bad; but from the new life wrought in us by the Spirit, which is the beginning and earnest of a blessed immortality (1 John 3:15; 1 Peter 1:23). (2) The meritorious cause is the righteousness of Christ. When once forgiven, we are out of the reach of the second death (1 Corinthians 15:56; Hebrews 2:14-15). Conclusion: To enforce the great things of Christianity.1. To live holily. (1) The comforts of Christianity are not common to all indifferently, but suspended on this condition, “ if Christ be in you,” by His sanctifying Spirit (Ephesians 1:4; 2 Corinthians 5:5). (2) From the concession, “ the body is dead” ; sentence is passed, and in part executed; this awakeneth us to think of another world, and to make serious preparation (Romans 6:12; Galatians 6:8). (3) The corrective assertion that there is the life promised for body and soul, breedeth the true spirit of faith (2 Corinthians 4:13-14), true diligence and godliness (1 Corinthians 15:58), and patience (Romans 2:7). (4) It is the effect both of the Spirit’ s renewing, and the righteousness of Christ. 2. To die comfortably. Christianity affordeth the proper comfort against death, as it is a natural and penal evil (Hebrews 9:27). Heathens could only teach them to submit to it out of necessity, or as a debt to nature, or an end of the present miseries; but for us the sting of it is gone (1 Corinthians 15:56) and the property is altered (1 Corinthians 3:22). (T. Manton, D. D.)True life I. Its efficient cause--Christ in you. II. Its development.1. The body dies, through sin, preparatory to life.2. The spirit lives, through righteousness, as the earnest of a better life. (J. Lyth, D. D.)Christ our life He dwells in us. I. As the source of life.1. By faith.2. In the power of His Word and Spirit.3. Producing a new birth unto righteousness. II. As the Spirit of life.1. Quickening.2. Sanctifying.3. Invigorating the soul.4. By righteousness. III. As the earnest of life.1. The body is mortal through sin.2. Shall be raised again in glory.3. By the same Spirit that now dwelleth in us.4. By whom also Christ was raised from the dead. (J. Lyth, D. D.)Body and spirit A gifted poet (Rev. W. Calvert) has feigned a most instructive allegory, to illustrate the connection and history of the body and soul, with respect to the Christian believer. He calls the soul Psyche, and the body Sarx, which are the proper terms in the Greek. These two start forth together on the pilgrimage of life. At the outset of their journey both are equally small, infantile, and feeble. Ere long, however, it is seen that Sarx grows faster than his more delicate companion, and begins to exercise an ascendency over her. Alas! if she were abandoned to his tyranny, she would in time be reduced to the most abject slavery, and finally sink with her despotic lord into the abyss of eternal woe. But the discordant pilgrims are met by a radiant stranger, Christ the Lord. To Him Psyche lends a charmed ear, as He tells her of her heavenly parentage and immortal destiny, and bids her take up arms against her coarse and cruel master, nor rest till she has brought him down to his proper position as her slave. It is only by subjecting him that she can either secure her own freedom or fit him for being her equal and honoured companion hereafter. Fired by the Lord’ s exhortations, and assisted by His prowess, Psyche asserts her liberty, assumes superiority, and attempts the subjugation of the flesh. When symptoms of this change appear, Sarx, like an insolent giant, is first disdainful, then indignant, and finally takes up cudgels against his fair companion. This opposition calls forth all her strength, and, aided by her Saviour, she at length obtains the victory, binds the strong man with cords and fetters, and compels him to follow her footsteps, obedient to her pleasure. Many a treacherous effort doth he make, if Psyche remits her watchfulness and care, to regain his forfeited dominion; but, by the grace of Christ, she maintains her headship, waxing stronger and stronger as the pilgrimage advances, until at its close she seems endowed with the might of an angel, while her vanquished companion has sunk into the imbecility of an infant. Thus, though the “ outward man perish,” “ the inward man is renewed day by day” (2 Corinthians 4:16). A little longer, the day of trial closes, and their pilgrimage comes to an end. Sarx, exhausted, sinks on the cold strand and dies; while Psyche, released and happy, passes on, to cross the silver stream and enter the flowery land beyond. Yet is not her former companion forgotten. The Lord hath marked the spot where he fell, and will return again, at the last day, to bid him rise from the dust, and rejoin the glorified Psyche in the skies. (T. G. Horton.)The body dead because of sin The work of the Spirit in us does not pour the elixir of immortality into the material frame, however much it may strengthen and prepare the imperishable spirit for its immortal well-being. After Christ hath made a temple of our body, there remaineth a virus in the fabric that sooner or later will work its dissolution. Were the body, by some preternatural operation, to be wholly delivered of its corrupt ingredient, we do not understand why death should interpose between our earthly and heavenly state ever. And accordingly, on nature’ s dissolution, they who remain alive must, to become incorruptible, at least be changed. And the reason why those in whom Christ dwells have still a death to undergo, is that sin still adheres to them--and the wearing down of the body by disease, and the mouldering of it into dust, and then its re-ascent from the grave--would appear to be the steps of a refining process, whereby the now vile body is changed into a glorious one--the soul’ s suitable equipment for the delights and the services of eternity. For death, in the case of Christians, cannot surely be because of the judicial sentence on transgression; for those who believe in Christ are delivered from this (Romans 8:1). It cannot be that by any death of ours we eke out, as it were, the satisfaction which hath been already rendered for sin. A believer’ s death, then, must be to root out the existence of sin. It is not inflicted upon him as the last discharge of the wrath of God, but is sent as a release from the plague which adheres, it would seem, as long as the body adheres to us. Now this fact that the body is still subjected to death because of sin is the strongest experimental argument for heaven being a place to which sin can find no entry. It is not in the way of penalty that the Christian has to die--for the whole of that penalty has already been sustained. It is not exacted from him as the payment of a debt--for Christ our surety hath paid a full and a satisfying ransom. It is not to help out the justification which is already complete in Him, nor to remove a flaw from that title deed which we have received perfect from His hand. It stands connected, in short, with the sanctification of the believer. The justice of God would have recoiled from the acceptance of a sinner, and so an expiation had to be made; and the holiness of that place where God dwelleth would have recoiled from the approaches of one whose character was still tainted with sin, even though its guilt had been expiated; and so it is, that there must be a sanctification as well as an atonement. For the one, Christ had to suffer and to die; for the other, man has also to die, and so to fill up that Which is behind of the sufferings of Christ. And it is indeed a most emphatic demonstration of heaven’ s sacredness, that, to protect its courts from violation, not even the most pure and sainted Christian upon earth, can, in his present earthly garb, find admittance therein. (T. Chalmers, D. D.)The doom and destiny of the body I. The mortal doom of the flesh. “ The body is dead because of sin.”1. The fact is that Christians die even as others. If Christians were not to die, as other men, what else could be done with them? (1) Imagine the wicked dying at various ages and in the usual way, while the holy lingered on to extreme old age, waiting for the consummation of all things--what then? Why, this detention would be an unutterable disappointment and torture. They wish not to live here always. When they have filled up the ordinary term of human life they have a desire to depart and to be with Christ, which is far better. Better by far, that, having served their generation according to the will of God, they should fall on sleep; that, like a shock of corn fully ripe, they should be gathered into the Master’ s garner. Besides, so marked a departure from the law of mortality, in favour of believers, would destroy the essential conditions of our present life as a probation for eternity. How could we be said to walk by faith, and not by sight, when we beheld the way in which religion suspended the laws of nature, and placed a most conspicuous difference between the evil and the good? (2) Look, then, at the alternative. Suppose that every believer might expect a miraculous translation like that of Enoch and Elijah; then, plainly, such a translation must be accompanied by a transformation as well, for flesh and blood cannot inherit the kingdom of God; and such a transformation will take effect on those who are alive at Christ’ s coming (1 Corinthians 15:51-52). But now such a procedure would be highly impolitic and injurious, for it would constitute a perpetually recurring miracle, and destroy the probationary character of man’ s career on earth. Belief in Christianity would then be inevitable, and unbelief impossible. 2. The reason is assigned--“ because of sin.” (1) Our death, like that of other men, is a mark or expression of God’ s anger at sin; and we are forcibly taught by it how fearful a thing it is to fall into the hands of the living God. It was just in this way that Moses was treated; when, though his sin was forgiven, he was still prevented by it from entering the promised land. (2) Death may possibly stand connected with some special sin. John speaks of a sin unto death; that is, a sin which, though forgiven, demands that our fleshly life should be required of us. (3) We may regard sin as intimately connected with the body; so much so as to render it doubtful whether any believer ever wholly escapes from its virus and contamination so long as he remains in the flesh; and therefore it is better for this tabernacle to be taken down, like an old Hebrew house incurably infected with the leprosy, and destroyed because of sin. II. Its eventual resuscitation and recovery (verse 11). The doctrine of the resurrection is peculiar to the Bible. The peculiarity to be observed is that here our resurrection is ascribed to the operation of the Holy Ghost, and also to the Father. Jesus Himself claims to be “ the resurrection and the life.” All that is done by any one of the adorable Trinity may, in some sense, be said to be done by the others as well; for Father, Son, and Holy Ghost are one. But still there is a reason why the resurrection is here ascribed to the Spirit. The Holy Ghost is the giver of life to the soul of the believer; and the same Spirit, who is the author of our holiness, is also to be the resuscitator of our lower nature. Hence, we learn the connection there is between present holiness and future glory. As sin is the defilement of the flesh, and occasions its consignment to decay and corruption, so holiness sanctifies the flesh, and tends to its conservation and incorruption. The body may be temporarily dissolved, but it is not to be lastingly destroyed. Therefore the surest pledge you can have of a joyful resurrection is the conscious possession of the Spirit of holiness now. Conclusion:1. If the body be dead because of sin, let us keep it in subjection. 2. Yet, if this body is to rise again by virtue of the Spirit dwelling in it, let us not despise it. 3. Let us have patience under bodily affliction and submission in death. 4. Let us, while seeking to live as long as we can, be also willing, at God’ s behest, to die and lay this body down. (T. G. Horton.)The Christian aspect of death I. Its present limit.1. It is associated with a moral cause as its explanation. The death of the body, apart from the gospel, could be accounted for only by causes such as a physician could furnish. Its great lesson would, however, thus be lost. To the heathen death was a gloomy necessity, and its only lesson was that men should seize the joys of the passing hour. The gospel associates death with sin, and its removal with the removal of sin. It is intended as a witness for God that sin is an evil thing. 2. Death in the case of believers is limited to the body. There are three classes of death. Spiritual death, which has ceased to exist in the believer. “ To be spiritually minded is life.” Eternal death, which has been abolished by Christ. “ He that believeth on Me shall never die.” Bodily death, from which believers are not exempt; but it is limited to the lowest part of our nature. The body is indeed dead, but the spirit is life. 3. Death in this limited dominion is associated with the believer’ s welfare. Why does Paul say, “ because of sin” ? Is it that there is some remainder of condemnation for sin which is still to be executed on the believer himself? If so, how can it be said, “ There is now no condemnation” ? If it be in wrath, why does the apostle say, “ All things are yours, whether life or death” ? “ The body is dead because of sin,” in mercy. It shall work good. It shall be a process of refinement, a furnace for gold. Let the captive of sin be redeemed, and the hand of death shall take off his prison dress, and he shall be clothed upon with his house which is from heaven. 4. Death, thus confined to a narrowed dominion, and even then made subservient to our good, is altogether subservient to the higher power which occupies the centre of our being. Death has been forced out of the metropolis of his empire, and now “ the spirit is life because of righteousness.” (1) As its cause, when righteousness works and produces this life, viz., “ the righteousness of faith.” “ He that believeth in Him hath everlasting life.” (2) As its end. “ That, being made free from sin, we might have our fruit unto holiness, and the end everlasting life.” (P. Strutt.)The blessed experience and hope of a true Christian I. What is the religion of a true Christian?1. It does not chiefly consist-- (1) In any opinions which he may embrace, however scriptural and correct.(2) In any modes or forms of piety, however excellent.(3) In preserving an inoffensive and blameless conduct before men.(4) In what are termed good works, whether done to the bodies or souls of men. 2. But in being “ in Christ,” and having “ Christ in him.” These two phrases are not quite synonymous, yet they imply each other, and cannot be separated (John 14:20). (1) The former is used in Romans 8:1; Romans 16:7; 1 Corinthians 1:30; 2 Corinthians 5:17; 1 Thessalonians 4:14; Revelation 14:13. It implies-- (a) Having an interest in Him, as a woman in her husband (Romans 7:4). (b) Union with Him, as a branch with the tree in which it grows. (c) Or a member with the head of the body to which it belongs. (2) The other implies that Christ is in us, as the leaven in the meal, the sap of the root in the branch, as the light of the sun in the air, as the heat of the fire in the coal or the iron. He is in us-- (a) As our wisdom, enlightening us in the knowledge of God and ourselves, so as to produce repentance; and of Christ, so as to beget confidence (chap. 15:12; Ephesians 1:12-13) and love. (b) As our righteousness, producing justification, peace with God, and a hope of immortality. (c) As our sanctification, delivering us from the power, and, at length, from the whole influence of sin, consecrating us to God, and conforming us to His image. (d) As our redemption, that having redeemed our whole persons by price, He may rescue all by power. (3) Christ is thus “ formed in us.” On our part, by faith (John 17:20-23; Galatians 2:20; Ephesians 3:17), and on the part of God by His Spirit (John 14:20; 1 John 3:24; Romans 8:8-9). II. This religion, at present, produces no material change in the body, which still remains “ dead because of sin.”1. The body is under sentence to die (Galatians 3:19; Hebrews 9:27). (1) It is in its own nature mortal, having all the seeds of dissolution, bringing upon us old age and death, even if particular diseases should be escaped. (2) It is encompassed with infirmities and exposed to diseases. (3) It is a constant clog to the soul, impeding its motions and preventing its activity. Hence we “ groan, being burdened” (2 Corinthians 5:4). 2. All this is because of sin; the sin of our first parents (Romans 5:12), being seminally one with them, or through the derivation of our nature from them, just as Levi paid tithes to Melchisedec in Abraham (Hebrews 7:9-10); besides which we have committed actual sins, the wages of which are death (Romans 6:23). 3. Here we have the true reason why “ the world knoweth us not” as being the children of God. They only judge by appearance, and hence they conclude that all that is said of Christians as having the Spirit of God, and being new creatures, is mere enthusiasm. For they have no idea of any spiritual change. III. This religion produces a blessed change in the inner man. “ The Spirit is life because of righteousness,” in which clause the opposition to the former is three fold: spirit is opposed to body, life to death, and righteousness to sin.1. Man consists of a soul as well as a body, which soul will live when the body dies. 2. This spiritual part is by nature involved in moral death (Ephesians 2:1-5; Colossians 2:13), under wrath (Ephesians 4:18), and “ carnally minded” (Romans 8:6). But by “ Christ in it” it is made alive from this death (Romans 6:13). Christians live by Him, through His influence; to Him, in fulfilling His will; like Him, a wise, holy, useful, happy life. 3. This spiritual life they have “ because of,” or through, “ righteousness” (John 20:31; John 6:53; John 6:57; John 11:25-26; Galatians 2:20). Through justifying righteousness they have the favour of God, through sanctifying righteousness they have the image of God; through practical righteousness, or obedience, they walk with God, and obtain more and more of a spiritual mind. Through the same righteousness they have eternal life. Through their justification they are entitled to it; through their sanctification they are tilted for it; through practical obedience they are in the way to it; and through faith (Hebrews 11:1) they have an earnest of it (John 6:47). Happiness is indeed the result of the whole. Justification, and the favour of God, bring peace, hope, and joy; sanctification brings deliverance from restless and distressing lusts and passions; practical righteousness brings the approbation of God, and the testimony of a good conscience. IV. This religion will hereafter produce, or be rewarded with, a most important change, even of the outward man. For “ if the Spirit of Him that raised,” etc. Not only is immortality implied, but this mortal body also shall be quickened. The bodies of all, indeed, will rise from their graves (John 5:28-29), but the righteous only to what is worthy the name of life. For this we have Christ’ s promise (John 6:39-44; John 6:54), of which we have pledges in His resurrection (1 Corinthians 15:12-20) and His Spirit’ s indwelling. The mortal body shall be quickened.1. That we may be judged in the body for “ the deeds done in the body.” 2. That the children of the great King, and the brethren and sisters of the Son of God, may not be found naked, but clothed with an external glory, exactly answering to, and perfectly descriptive of, their internal graces and virtues. 3. That we may be conformable to the Lord Jesus, in body as well as soul, and so fit to dwell with Him (1 Corinthians 15:47-49). 4. In honour of the Holy Spirit, whose temples our bodies now are. 5. That our triumph over Satan may be perfectly complete, no part of us being lost. 6. And with respect to all, that we may rise higher from the ruins of the fall than the state we had been in before (1 Corinthians 15:36-38; 1 Corinthians 15:42-44). (J. Benson.)Believers not subject to spiritual death For the first, to wit, the evil itself, that is here expressed to be mortality or bodily death, the body is dead. Dead--that is, subject to death. This is the state of the body, and even in the servants of God themselves, in whom Christ Himself dwells by His Spirit, are subject to death as well as others. The bodies of Christians are frail and mortal as well as the bodies of any other men. This is grounded partly upon the general sentence which is passed upon all men (Hebrews 9:27). And partly also upon those frail principles whereof the godly themselves do consist in their natural condition. It is no wonder for dust to return to dust. First, to teach us to be frequently in the thoughts and meditations hereof, we should look upon our bodies as mortal and corruptible, even the best that are here in this world. That they have this treasure in earthen vessels. Secondly, we should hence be persuaded against all inordinate care of the body, pampering of it, and glorying in the excellencies and accomplishments of it; for, alas! it will quickly be dissolved and lie in the dust. Thirdly, let us not from hence be offended at the troubles of the children of God here in this life, that they are in deaths oft. While their bodies are subject to death, it is no marvel that their lives are also subject to affliction. Though Christ be in you, yet the body which you carry about you is dead. And that is the first particular here considerable, which is the evil itself. The second is the occasion of this evil, or the ground whereupon it proceeds, and that is guilt. The body is dead because of sin (Romans 5:12). It is sin which exposes all men, both good and bad, to the stroke of death. First, take it remotely, because of sin; that is, of the first sin and transgression that was in the world. Secondly, because of sin; that is, because of actual sin, and sin considered more immediately and proximately. There is a double influence which sin may be said to have upon death as causal of it. First, it hath sometimes, and in some cases and persons, a physical and productive influence upon it, as immediately and directly effecting it, and bringing it about. There are abundance of persons in the world whose very sins are their death by their luxury, and wantonness, and intemperance--“ the body is dead because of sin.” But secondly, it is always so in a moral, and considered demeritoriously. So that wherever there is death there is sin antecedent to it. The consideration of this point may be thus far useful to us, as it may serve, first, to convince us of the grievous nature of sin, and to humble us under the guilt and sense of it, as being that which brings so much evil and mischief with it, as consequent upon it. And if we are not sensible of it as it is an offence and dishonour to God, yet let us at least be sensible of it as it is a grievance and annoyance to ourselves, and occasions the greatest evil to us of anything else. And so let us learn to justify God in His dealings with us, and to condemn ourselves as the causes of our own suffering. The second is the qualification, “ But the Spirit is life because of righteousness.” Wherein, as in the former, we have two particulars more. First, the benefit itself; and secondly, the ground of this benefit. First, for the benefit itself, “ The Spirit is life.” This, it is life, or lives (as some translations carry it), namely, the life of grace here, and the life of glory hereafter. This is the meaning of the words. And the point which we learn from them is this--that God’ s children, although they be mortal, in regard of their bodies, yet they are in a state of immortality in regard of their souls: “ The Spirit is life.” While we say that God’ s children do live in regard of their souls, this is not to be taken exclusively, but rather emphatically; not exclusively, as denying the immortality of the souls of other men, but emphatically, as fastening a special immortality upon these. But now when it is said here in the text that the souls of God’ s children live, we are to take it in a two-fold explication. First, for the life of grace. They live such a life as this even when their bodies are in a manner dead, that is, subject or near unto it. “ The just shall live by faith” (Romans 1:17). There may be a lively and vigorous soul in a withered and decayed body. Then when the flesh is ready to perish, yet the spirit may flourish (2 Corinthians 4:17). This is so upon this account--first, because they are lives of a several nature and kind. Now thus it is with the flesh and the spirit, with the body and the soul, the life of nature and the life of grace. These are lives of a different kind, and so they do not mutually depend one upon the other. These things which are hurtful to the one, they do not prejudice the other. Secondly, there is this also in it, that the good of one is sometimes so much the more advanced and promoted by the prejudice of the other. Those who are always well and in health, they do for the most part little consider of their latter end, neither are they so careful to provide for a better world; whereas those who are sick, they are often put upon such thoughts as these are. Those tenants who have often warning given them to depart out of their house, they are careful to provide themselves a dwelling somewhere else. The consideration of this point may be thus far useful to us. First, as it may serve for an encouragement to the children of God in the midst of all those bodily infirmities which they are subject to here in this life. What though their bodies decay, yet their souls and spirits may live; and this is that which is chiefly to be looked after by them. There are a good many people in the world whose care is all taken up about their outward man. Secondly, here is that also which calls us to search and self-inquiry. And whether does sickness and weakness and diseases and distempers of body make us better or no in our spirits and inward man? The second is the life of glory. The Spirit is life--that is, it lives such a life as this. This is grounded not only upon the nature of the soul itself, which cannot die, but more especially upon the decree and purpose and promise of God Himself, who hath appointed us to obtain salvation by Jesus Christ, as the apostle elsewhere speaks. The use of this point is very comfortable against the inordinate fear of death. And so as for death in any other way whatsoever, here is that which does serve very much to mollify and mitigate it to them, and the thoughts of it either as to their own particular persons or to their Christian friends dying in the Lord. That though it be a privation of one life, yet it is a promotion of another; and though it separates the soul from the body, and other friends here below in the world, yet it joins it so much the closer to Christ, and makes them partakers of a better estate and condition in a better place. If Christ be in them, though the body be dead, yet the Spirit is life. And that is the first particular which is here observable and considerable of us in this second general, to wit, the benefit itself. The second is the ground of this benefit, and that is expressed in these words, “ Because of righteousness.” We are to understand two things, either first of all the righteousness of Christ imputed, which gives us a right and title to salvation; or else, secondly, inherent righteousness, as a condition required in that subject which shall indeed be saved: in either sense it is because of righteousness. This shows us, first, what great cause we have, all that may be, to labour to get into Christ, and to endeavour to become members of His body, that so, partaking of His righteousness, we may consequently partake of His salvation and of eternal life itself. Secondly, seeing our souls came to live by virtue of the righteousness of Christ, meriting and procuring at the hands of God this life for us, this, then, shows us how for we are indeed beholden to Christ, and what cause we have to be thankful to Him, even as much as to one who has redeemed us from death itself and hath bestowed life upon us. And so now, according to this interpretation of the words, we have here in this present verse set forth unto us the admirable effects of the being of Christ in believers, and that in two points especially. First, in point of mortification, there is a killing of sin in them; the body is dead because of sin. Secondly, in point of vivification, grace is alive and active in them. The Spirit is life because of righteousness. The ground hereof is taken, first, from the nature of all life in general, which is to be operative and active. Secondly, from the end of spiritual life in particular, which is especially to serve God. (Thomas Horton, D. D.)Delivered from sin rather than from its natural consequences Some of the hardest burdens which men bear are the consequences of their past weaknesses and sins. There is a certain deep and lasting satisfaction in making expiation for one’ s offences, and in recognising in one’ s own soul the evidences of a genuine sorrow; but when the sin, instead of retreating into the background, walks with us day by day in its effects and results, there are times when the bravest spirit grows faint and discouraged in such companionship. One feels in such moments as if the sin ought to be blotted out in its material effects as truly as in its spiritual results. But this cannot be. No such promise is anywhere to be found in the revelation of God’ s purpose to men. We are delivered from our sins, and that is matter for deep and eternal rejoicing; but we are not and cannot be delivered wholly from the consequences o! our sins. Those offences have become operative causes in the universal order of things, and we must stand by and see results flow from them, no matter how agonising the spectacle may be. But this experience, though often intensely painful, ought not to be crushing; it is from our sins and not from their effects that we care most to be delivered. That deliverance is for eternity; the effects are for time only. But there is in the immutability of the law which preserves the evil that men do in life a sublime and awful vindication of the steadfastness and eternal justice of Him who forgiveth our iniquities--who has, in fact, borne them. Once forgiven for Christ’ s sake, these iniquities are washed clean from the soul; but there is constant need that he who has gone through this ordeal shall see clearly the awful crime of offending against the laws of life, and that he shall be accompanied perpetually by the witnesses to this great truth. When the consequences of former weaknesses and sins, accompanying us year after year, become to us, not avenging Furies, but angels of Divine justice, this companionship will not dismay us, but will serve as a new inspiration. One may make, even of the consequences of his sins, sources of strength rather than of weakness. He who accepts these things as the inevitable results of his own action, and recognises in them the working of an immutable and righteous law, will be kept humble by them, will be restrained from other departures from rectitude, and will draw from their companionship a deeper and deeper sense of that misery from which he has escaped, and of the permanent joy and peace into which he has entered. Romans 8:11 But if the Spirit of Him that raised up Jesus … dwell in you.The indwelling Spirit The indwelling of God the Holy Spirit is the common mark of all believers in Christ. It is the shepherd’ s mark of the flock of the Lord Jesus, distinguishing them from the rest of the world. It is the goldsmith’ s stamp on the genuine sons of God, which separates them from the dross and mass of false professors. It is the king’ s own seal on those who are his peculiar people, proving them to be his own property. It is the earnest which the Redeemer gives to His believing disciples, while they are in the body, as a pledge of the full redemption yet to come on the resurrection morning. This is the case of all believers. (Bp. Ryle.)The indwelling Spirit the Raiser of the dead I. The inhabitation of the Spirit. Dwelling may relate either to a man in his house (1 John 3:24) or of God in His temple (1 Corinthians 6:16). The Spirit buildeth us up for so holy a use, and then dwelleth in us as our Sanctifier, Guide, and Comforter.1. He sanctifieth and reneweth us (Titus 3:5; John 3:6). 2. He guideth and healeth us in the ways of holiness (Romans 15:14; Galatians 5:25). 3. He comforts us with the sense of God’ s fatherly love and our eternal inheritance (Romans 8:16; 2 Corinthians 2:22). II. Why this inhabitation is the ground of a blessed resurrection.1. To preserve the order of the personal operations. (1) The rising from the dead is a work of Divine power (2 Corinthians 1:10). (2) This Divine power belongeth in common to Father, Son, and Holy Ghost, who, being one and the same God, concurred in the same work. We are raised by the Father (text), by Christ (John 5:21), by the Spirit (text). (3) They all concur in a way proper to them. The Holy Ghost is the operative love of God, working from the power of the Father and grace of the Son; and whatever the Father or Son doth, you must still suppose it to be communicated to us by the Spirit. 2. Because the Holy Spirit is the bond of union between us and Christ. We are united to Him, because we have the same Spirit which Christ had; and therefore He will work like effects in you and Him. If the Head rise, the members will follow after. 3. Because the Spirit of sanctification worketh in us that grace which giveth us a right and title to this glorious estate (Luke 20:35-36; Galatians 6:8). 4. Because the Spirit abides in us as an earnest (Ephesians 1:14). 5. Because of His respect to His old dwelling-place (1 Corinthians 6:19; 1 Thessalonians 5:23). 6. Because the great work of the Spirit is to retrench our bodily pleasures, and to bring us to resolve by all means to save the soul, whatever becometh of the body in this world, and to use the body for the service of the Lord Jesus Christ (1 Corinthians 6:13; 1 Corinthians 6:20; Romans 8:13; Galatians 5:16; Galatians 5:24; Romans 13:14). (T. Manton, D.D.)The completing work of the Holy Spirit The acceptance of Christ does not prevent the death of the body. The destruction of the body by death is complete; but is it destroyed for ever?1. Infidelity affirms that when you are dead that is the end of you.2. Science teaches that the substance of the body can never be annihilated.3. The Bible declares that the body shall be raised up at the last day. I. The agent. The same power that raised up Jesus. II. Its order,1. Regeneration.2. Sanctification.3. Resurrection. III. A complete salvation Christ brings to us.1. It justifies us before the law.2. It includes the redemption of the body.3. It provides for the reunion of body and soul.4. It establishes personal identity for ever.5. It makes certain the reunion and recognition of friends throughout eternity. IV. Present practical bearings.1. We should now seek after the only possible antidote to spiritual death, with all its glorious provisions for time and eternity. If the Spirit of Christ dwell in us, we have nothing to fear from sin and death. 2. The Spirit comes only to those who welcome His coming and cherish His indwelling. (L. O. Thompson.)The resurrection of the body Our attention is not directed to the awakening produced by the trump of the archangel, but to the quickening produced by the Spirit of God. We have to consider here the completion of our freedom from the law of sin and death. Observe-- I. That by the resurrection the last link of the chain of corruption will be finally broken. The work of salvation is an ordered scheme, every step of which is arranged by infinite wisdom. God first uncloses the fingers of sin on the spirit, and at last frees the body from its fatal grasp. “ The last enemy that shall be destroyed is death.” What if the order had been reversed? Why, then the spirit would have been placed beyond that discipline through which its purification is now being carried on. A body fit only for heavenly service would not be fit for earthly pain, sorrow, and death. II. That this emancipation is to be effected by the Holy Spirit. It is Spirit operating, not on spirit--as in conversion--but on the body. It is the same Spirit, and it follows that it is even part of the same work. The work is effected by the Spirit dwelling in us. There is in the believer a Divine seed, which is destined to break forth from amidst the corruption of the grave into beauteous life. III. That the resurrection of believers is associated with that of Christ. The relation is that of cause and effect, type and fulfilment, pledge and redemption. “ Because I live, ye shall live also.” (P. Strutt.)The resurrection maintained First, to speak of Christ’ s resurrection. If the Spirit of Him that raised up Jesus from the dead. This is a circumlocution whereby we have described unto us God the Father, under this notion of raising up of Christ. For the first, the Person here signified or implied, that is God the Father. Indeed, the whole Trinity of Persons had a share in this performance. But yet it is here ascribed to the Father, as that Person who is usually expressed to be the Fountain of the Godhead, as from whom all the actions of the Deity do originally flow and proceed. The second thing, which is here chiefly considerable, is the action attributed to this Person, and that is, the raising up of Jesus from the dead. Jesus Christ, He is thus risen. This is a main article of our Christian faith. The ground of this dispensation is first of all taken from the nature and condition of Christ Himself, who was such an One as death could not long keep in bondage to itself (Acts 2:24). Secondly, He is therefore risen to manifest the completeness of that redemption which He had wrought for us, and to declare us absolved and acquitted in the sight and presence of God (Romans 4:25). The use of this doctrine in hand is especially to oppose it to the scandal and reproach of the Cross. The second is the Spirit’ s inhabitation in those who are the members of Christ. If or forasmuch as this Spirit dwelleth in you. Thus it makes much for the honour and dignity of the servant of God, that He whom the heaven of heavens cannot contain should vouchsafe to take up His residence in such narrow rooms as our hearts. And, further, it also minds us of our duty: so to carry and behave ourselves as fit temples of the Holy Ghost to reside in, and to be continually offering up of sacrifices of praises unto Him. The second, which is principally considerable of us, is the inference in these, “ He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you.” First, to look upon this passage in its simple and absolute consideration, “ He that raised up Jesus Christ from the dead will also quicken and raise up us, who are,” etc. And here, again, two things more: first, the state or condition itself which is here propounded. And that is the resurrection of the saints and true believers. “ He shall quicken your mortal bodies.” Secondly, the conveyance of this state or condition unto them, or the grace of conferring it upon them by or because of His Spirit, which dwelleth in you. First, to speak of the former--viz., the state or condition itself which is here propounded, and that is the resurrection of the saints. “ He shall quicken your mortal bodies” ; that is, He shall raise you from death to life. It is that which hath been set forth unto us and shadowed under sundry resemblances--of Aaron’ s dry rod budding forth and flourishing; of the prophet slain by the lion, but not devoured; of Enoch’ s translation; of Elijah’ s rapture; of Elisha’ s sepulchre reviving a dead man that was cast into it. And it is very suitable and agreeable to reason rightly qualified, though it does not depend upon it. First, to reason that it may be so in regard of the possibility. It is no way opposite or repugnant to this. Let us consider what our bodies were made of and fetched out of at first, and then it will be no difficulty at all. He that thoroughly believes the creation need never to doubt of the resurrection. Could God make the body out of the dust? and cannot He then restore it from the dust? Secondly, it is also in the equity of it, as that which should be; that so there may be an execution of the just judgment of God upon either part of man which hath done either good or evil. Thirdly, it is so also in the necessity of it, as that which must be; and here are divers and sundry things considerable of us as very much making for it. First, from the covenant of grace, “ I will be thy God,” etc. Now to be our God is to be the God of our whole persons; not only of our souls, but of our bodies too (Matthew 22:32). Secondly, from the work of redemption, which extends to the destroying of death as the last enemy, and to get the conquest and victory over that. Thirdly, from the resurrection of Christ Himself: He is risen in His body, therefore we also shall rise in ours. Fourthly, from the work of the Spirit. The Spirit of God, which is in us, He does certify and assure us hereof--namely, by these gracious effects of His wrought in our souls; while He raises us from the death of sin, He will also raise us from the death of the grave. He that hath done the one, He is ready also to do the other for us. Hence is the Spirit of God called the earnest and pledge hereof unto us (2 Corinthians 5:5). This doctrine of the resurrection is more particularly considerable of us in the expression which is here in the text fastened upon it; whilst it is said that “ He that raised up Christ from the dead shall also quicken your mortal bodies.” And here, again, two things more. First, to speak of the cause of it. He that raised up Christ from the dead; where the resurrection of Christians seems to be made an effect, and consequent of the resurrection of Christ. And so indeed it is, and that according to a threefold influence--first, of merit; secondly, of actual efficacy; and, thirdly, of example. The ground and reason of all is this: because Christ is the Root and Head of all believers, as Adam was of all mankind. And so much may be spoken of the first particular which is here considerable of us, and that is the cause of our resurrection: in these words, “ He that raised up Christ from the dead.” The second is the carriage of it in these: “ shall quicken your mortal bodies.” He shall quicken our mortal bodies by making them absolutely immortal. And so now I have done with the first branch in this second general--to wit, the state or condition itself which is here propounded; and that is the resurrection of the saints and true believers, in these words: “ He that raised up Christ from the dead shall quicken your mortal bodies.” The second is the conveyance of this state and condition unto them, or the ground of conferring it upon them, in these words: “ By,” or “ because, of His Spirit that,” etc., I read it both ways, either “ by” or “ because,” according to the different translation in the text and in the margin, and each of them different, according to different copies in the original. We may, if we please, take it either way. First, take it in the textual translation: “ By His Spirit that dwelleth in you.” Where we see how the dwelling of God’ s Spirit in the children of God is the means and cause and conveyance of resurrection to such as are His children. They rise, but they rise by the virtue of the Spirit of God that dwells in them; and that because they rise in reference to their relation to Christ, as we showed before. But, secondly, we may, if we please, take it also in the marginal translation, which is for, or because, of the Spirit that dwelleth in you, as denoting not only the cause from which, but also the reason for which, this resurrection is conferred upon them. First, I say here is that which is implied: that the Spirit of God dwells in the children of God. The second is that which is inferred: that because and in regard of the Spirit of God dwelling in them, therefore their bodies should be raised and restored again to life. This follows from hence, because the Holy Ghost will not quit His own interest, nor lose anything of that which belongs unto Him, which He should do if the bodies of the saints lay still in their graves, or were wholly annihilated and brought to nothing. The second is conditional, or connective with the words which went before in the beginning of the verse: “ If the Spirit of Him that raised up,” etc., where resurrection to eternal life is made dependent upon the inhabitation of the Holy Ghost in such persons as shall so rise, The consideration of this point may be useful to us, to a twofold purpose. First, as matter of comfort to the saints and servants of God. Secondly, here is matter of terror to all wicked and reprobate persons in regard of the different dispensation of it from that of the children of God. First, as to the manner of it. Whereof the one shall be with rejoicing, the other with horror. Secondly, in regard of the end of it. The godly, they rise that they may receive their crown and garland. But the wicked, they rise that they may receive their punishment and torment. Thirdly and lastly, in regard of the cause and proceeding of it. The godly, they rise by virtue of their union with Christ as His members, and by virtue of their relation to the Holy Ghost as His temples; but the wicked, they rise by virtue of God’ s curse upon them and designment to everlasting destruction. The godly, they rise by the power of Christ as a Mediator; the wicked, they rise by the power of Christ as a Judge. (Thomas Horton, D.D.) Romans 8:12 Therefore, brethren, we are debtors, not to the flesh to live after the flesh.The Christian--a debtor I. How are we to understand this. We are debtors--1. To all times. (1) To the past. To such who have preceded us we owe the purity of the Church. Shall we not, in some degree, repay the immense debt of our obligation by seeking to make the future also debtors to us, that our descendants may acknowledge that they owe us thanks for preserving the Scriptures, for maintaining liberty, for glorifying God? (2) To the present. We are living in a most marvellous age. We have around us appliances for doing good, such as never before. We have a work to do, as great as our forefathers, and, perhaps, far greater. (3) To the future. Who can tell the fearful consequences to future generations if we now betray our trust? Sow well, for others must reap. You are fountains for coming generations; oh, be careful that your streams are pure. 2. To all classes. There are some that always get well paid for what they do, whose claims, therefore, need no advocacy. I will only mention one class--the poor. Charity to them is a debt, and God requires us to remember the poor. The rich are indebted to them, for while the one hoard wealth the other make it. But in the case of the believing poor, their claim upon us is far more binding. When I think how the poor toil day after day and receive barely enough to keep their souls within their bodies, and how frequently they serve their Church, unhonoured and unrewarded, I cannot but say that we are their debtors in very large degree. We little know how many a blessing the poor man’ s prayer brings down upon us. 3. To our covenant God; that is the point which swallows up all. I owe nothing to the past, future, rich, poor, compared with what I owe to my God. We are all born God’ s creatures, and as such we are debtors to obey Him. When we have broken His commandments we are debtors to His justice, and owe him a vast amount of punishment which we are not able to pay. But in the case of the Christian, Christ has paid the debt. I am a debtor to God’ s love, to God’ s power, to God’ s forgiving mercy, and are we not His sons, and is there not a debt the son owes to the Father which a lifetime of obedience can never remove? Remember again, we are Christ’ s brethren, and there is a debt in brotherhood. II. What ought we to draw from this doctrine.1. A lesson of humility. If we be debtors we never ought to be proud. 2. How zealous we should be for our Master! Though we cannot pay all, we can at least acknowledge the debt, and, if we cannot pay Him the principal, yet to give Him some little interest upon the talent which He has lent to us, and those stupendous mercies which He has granted to us. If we all believed this, how much easier it would be to get our Churches into good order! I go to one brother and say, “ There is such and such an office in the Sabbath school; will you take it?” “ Well, sir, I really work so hard all the week that I cannot.” There, you see, that man does not know that he is a debtor. I take him a bill to-morrow morning, and he says, “ Do you come begging?” I say, “ No; I have brought a bill.” “ Oh, yes,” he says, “ I see; there is the cash.” Now that is the way to act. Conclusion: Be just before you are generous, and especially before you are generous to yourselves. Take care that you pay your debts before you spend money upon your pleasures. If it is robbing man to spend the money in pleasure wherewith we ought to pay our debts, it is robbing God if we employ our time, our talents, or our money, in anything but His service, until we feel we have done our share in that service. (C. H. Spurgeon.)We are not debtors to the flesh The word “ flesh” may be taken in its physical consideration. There is a debt which every man in a sense does owe unto it. We may be said to be debtors to the flesh, that is, to our bodies, in sundry regards: as to feed them, clothe, and to nourish them. No man ever yet hated his own flesh (Ephesians 5:29). And there are some kind of people in the world which are scandalously debtors to it: as, for example, your misers and muck-worms, which pinch and straighten themselves even where God has enlarged them; live poor, that they may die rich. And so likewise not only your covetous, but your superstitious persons, which needlessly, and out of a conceit of merit, macerate their flesh, and put a piece of religion in abstaining from such kind of meats, which God had created to be received with thanksgiving of them that believe and know the truth, as it is in 1 Timothy 4:3. The denial of the flesh, in this sense, is the withholding of a debt from it which is due unto it. Indeed, as to the pampering and inordinate setting out of our bodies, so we are not debtors unto them. A Christian owes his flesh no such special or extraordinary service as this is. And the reasons hereof is taken from the nature and conditions of the body, considered in itself, which, as it is styled in the verse before, is corruptible and mortal. And then, besides, the great impediments which it does cause and contract to the soul, from the inordinate serving of it, whereby it is made so much the more unfit for the duties and exercises of religion, taken in its physical consideration, so far forth as it does denote the body, or outward man. The second is by taking it in the moral. The flesh, that is sin and corruption: and so it seems principally to be understood here in this place. Christians, they are by no means debtors to the fulfilling of their lusts. First, we are not debtors to the flesh, nor have any cause to do service to that, because we have received no answerable benefit from it. A debt it is upon consideration, and does usually and for the most part imply some benefit received. We never got a farthing by sin, any of us, in all our lives. All that we get by sin is nothing but shame and loss. Therefore it is not we that are debtors to it, but it is it, indeed, rather that is a debtor to us, in all those fair promises which it hath some time made unto us, whilst it has performed none. Secondly, as we are not debtors by receipt, so neither are we debtors by promise. That is another way sometimes of coming into debt. Though a man have nothing which he hath received from another, yet if he hath promised him, and bound himself to him, he becomes a debtor to him notwithstanding. There is no man that is a true believer, and that has given up his name to Christ, who has made any promise to sin for the gratifying of it in any particular. Thirdly, there are too many of us who are, as I may say, aforehand with the flesh, in the days of vanity and un-conversion, therefore not debtors to it. If ever they owed anything to it, they have paid it over and over again, and more than enough (1 Peter 4:3). Fourthly, we are not debtors to the flesh, because the flesh and we are at absolute enmity and opposition one to another. We have killed and crucified the flesh, as many of us as belong to Christ, therefore we are no longer debtors to it. “ They that are Christ’ s have crucified the flesh with the affections and lusts” (Galatians 5:24). Now, therefore, we are not to conceive as if we owed anything to it. Why, thus it is now with us in regard of the flesh. It concerns us all we can to spoil it, and to divest it of that which it has, therefore we are not to think that we should owe anything to it. Fifthly, we are absolutely freed and discharged from the exactions of it. It has no part or share in us, nor anything at all to do with us, therefore we are not debtors to it (Romans 6:23). Those who are regenerate and born again they are made free from sin, and so nothing engaged to the services of it. Sixthly and lastly, we are not debtors to the flesh, because the flesh is not a warrantable creditor for any to be indebted unto. Where there is nothing due, there is no man can be said to be a debtor. Now for the flesh, it is a cheater, and an usurper, and an oppressor. The consideration of this point serves to this purpose: First, to discover to us the sad and miserable condition of all such persons as are out of Christ. There is no man so deeply engaged as that man who is in thraldom to his lusts; and he has all the properties of a sad debtor upon him. First, he is a servant to it; this is the property of a debtor; the borrower is a servant to the lender, as Solomon speaks. He that committeth sin is the servant of sin, so says our Saviour. Why, thus now is every carnal and unregenerate person to his lusts; he is a slave and servant to them, and they lead him whither they please. He that is a debtor to one lust, he shall be a slave to many more with it, which will engage him occasionally from it. Thus he who is a debtor to ambition and pride and vain glory in the world, he is a debtor occasionally to flattery and falsehood and sinful correspondences, for the promoting of such ends to himself. He that is a debtor to covetousness, he is a debtor consequently to cozenage and fraud and oppression, and such causes as these for the satisfying of that humour in him. And he that is a debtor to wantonness and lasciviousness and drunkenness and intemperance, and the like, he is a debtor also to other sins which have an affinity and agreement thereunto. Thus lust is not a single debt, but involves many others besides together with itself, which is a special misery considerable in it. Secondly, another misery in a debtor is that he labours all for another many times and not for himself. He is not only a servant but a drudge. Those that are addicted and given up to such affections as these are, they can have time and leisure for little else but the following of them, whereas in the meantime their inward man it lies waste, and those means which God has appointed for the advancing thereof are neglected accordingly. Thirdly, another inconvenience of debtors is restraint and want of freedom. Lastly, he that is a debtor to sin, he is the worst kind of debtor of all, because the more that he pays to it the more he still comes in debt to a greater Creditor, and runs in arrears with Him, who will be sure at last to call him to a most strict account about it. And so now I have done with the first general part of the text, which is the negative in that which is expressed, “ We are not debtors to the flesh, to live after the flesh.” The second is the affirmative, as that which is implied. But we are debtors to the Spirit, to live after the Spirit. First, for the Creditor: the Spirit. Every Christian is a debtor that is bound and engaged to do this. And first of all, as it denotes the third person in the Trinity, which was spoken of in the verse immediately preceding. Every Christian is a debtor to the Holy Spirit, and that in these respects. First, as the beginner and worker of all grace in him. Secondly, we are engaged to the Spirit, not only as the first beginner, but also as the further increaser of those graces in us which are begun. Thirdly, as our Comforter in afflictions: we are debtors to the Spirit thus. Lastly, as the continual suggester of good thoughts unto us, and restrainer of us from evil. But, secondly, we may take it as denoting the regenerate part in us, in reference to a spiritual life. And thus in this sense are we debtors to the Spirit also. First, we are debtors to the spirit, that is, to the spiritual part in us, in regard of what we have not paid already. There is no man, whoever he be, but he is behind hand, as I may say, to the spirit in this respect. He has not bestowed that time, and pains and endeavour upon his heart, and soul, and spirit as he should, and as it hath become him to do. Secondly, we are debtors to the spirit, in regard of what we ought and are bound to pay unto it, It is a debt which lies upon us to lead a godly and holy life: and that in sundry respects. Thirdly, we are debtors to the Spirit, from the great benefit which does accrue and come to us herefrom, and which we have already had experience of. Let us consider how far we have discharged this debt which we are so much engaged in. Let us cast up our reckonings and see what we have expended answerable to what we have received. Set creditor on one hand and set debtor on the other, as we use to do in other matters. We are debtors to the Spirit, and He will not be put off with such payments as belong rather to the flesh. Were it not a strange thing for a debtor to mistake his true creditor--to run and carry that to one man which belonged rather to another? Why thus it is with many people in regard of their debts for their souls. They are debtors to the Spirit, of their health, of their strength, of their time, of their parts, of their estates, and of all they have. And they offer the payment hereof all to the flesh, What an incongruous thing is this? Therefore I say still, let us be careful to discharge our proper duty in that particular. And to set this so much the more upon us, let us consider these things with ourselves. First, the power of the Creditor. And if we neglect or refuse to pay Him, He knows how to help Himself. No securing or saving themselves from Him who is able to meet with them. Secondly, the strictness of the Creditor. That is another thing considerable likewise. He is one that is exact in His demands, which should make us in our returns to be so likewise. Thirdly, let us further consider to this purpose the great advantage of paying, and the special benefit which comes to us by it, while being debtors to the Spirit we are careful to be payers too. We have a threefold accommodation from it. First, a further entrusting and committing of more unto us. Such debtors as are not careful to pay, there is nobody will trust them with any more. Secondly, further enablement. The more we are careful to pay the more we shall be able to pay. Every new performance is a preparation and disposition to another. To him that thus hath shall be given. Thirdly, peace of conscience and satisfaction and tranquility of mind. Debts they are commonly troublesome, and do much disquiet the minds of those who are entangled with them. (Thomas Horton, D.D.)A debtor to the flesh At the time this Epistle was written, and among the people to whom it was addressed, the creditor exercised over the debtor a power which the humanity of modern times has abolished. The unfortunate man who was insolvent was at the mercy of his creditor, and might be treated as he chose. It has long been a question whether, according to the Roman law, the creditors had not the right of cutting the man’ s body in pieces in proportion to the amount of their claims; and there can be no doubt that the debtor’ s person as well as his property, his family as well as himself, were liable to be apprehended and disposed of; just as we read in the parable, where the king is found ordering that the servant who owed him ten thousand talents should be sold, with his family and all that he had, that payment might be made. In this sense, therefore, the debtor of the flesh would have been a man over whom the flesh had established an absolute power; whose mind as well as body were devoted to its service, and bound to do its will--who, if he laboured, was to labour that he might make “ provision for the flesh, to fulfil the lusts thereof” ; who, if he rested, was to rest that he might indulge it in all its inclinations more freely; who, if he thought, was to be thinking about things to be had in the body, or, if he spoke, was to be speaking of them, and was to show a distaste for thought and conversation of a higher, purer character. There are many who are debtors to the flesh; who acknowledge the obligations, and show no inclination to be released from it. Listen to the voice of the world. Hear how the young are told that they ought to enjoy themselves while they are able, and that no one can condemn them if they do so. Hear how those who are more advanced are told that in dress, furniture, table, amusements, they ought to do what ethers do, and that they ought not to give offence by adopting a more Christian course of life than that which their neighbours lead. And when this language of the world comes to be translated into the words of the text, is it not equivalent with saying, “ We are debtors to the flesh, to make provision for its indulgence; we are debtors to the flesh for everything we enjoy or desire; and therefore we are bound to do all we can, in order to fulfil its purposes and gratify its wishes” ? “ Therefore,” as the apostle continues, “ if ye live after the flesh, ye shall die.” If you have persuaded yourselves that you must owe to the flesh the happiness you wish for, and if, acting under this impression, that you are “ debtors to the flesh,” you determine to “ live after the flesh,” death will soon come and put an end to all these dreams you have been cherishing; but long before death comes to chill your mirth, long before those rosebuds are withered with which you have been crowning yourselves, a deadness of heart shall come over you, a deadness to all spiritual things, which shall be the pledge and token of eternal death. (H. Raikes, M.A.)Debtors to the flesh I. The obligation due to the body. We are in the flesh, and the flesh has claims which rest upon Divine appointment.1. Observe the form in which the apostle puts the matter. We may be debtors to the flesh, but not to live after it. The duty we owe it is not that of servants to a master, but of a master to his servants. We are debtors in respect to food, medicine, raiment, shelter, temperance and cleanliness. And to those who belong to us after the flesh we are debtors for earthly things; and he that careth not for them is worse than an infidel. 2. Let us go further. Our bodies are the Divine workmanship, and their faculties are of God’ s malting and giving. Why? Not that they should run away with us or rule us, but that they should be subject to us. II. The limit of the obligation. “ Not to live after the flesh.” Men live after the flesh--1. When the flesh is made the chief object of care, and this we are not obliged to do by any Divine law. 2. When we allow carnal indulgence to interfere with Christian duty. 3. When we decline bodily suffering in the cause and at the call of God. 4. When we are guided by a carnal policy in the conduct of life. III. The difficulty of the obligation. We shall find the flesh so tyrannical that to keep within the actual limit of obligation is no easy matter. To mortify the deeds of the body thus becomes an important duty. This mortification is evangelical in motive, spiritual in nature, gradual in consummation. IV. This mortification is at once the test of spirituality of mind and the fruit of the effectual work of the Spirit of God. Salvation is not only a work for us, but in us.1. The Great Helper. We are not left to ourselves.2. But a helper implies our own activity.3. This proclaims the energy and reality of the spiritual life. (Percy Strutt.)Believers not debtors to the flesh I. Not from relationship. The flesh is no part of our original nature. II. Not from gratitude. Its effects upon us have been only evil. III. Not from duty. It is opposed to God, who commands us to crucify it. IV. Not from interest. Only misery and death aver to be reaped from it (Galatians 6:8). We are debtors to the body, which is God’ s creature (Acts 27:34; Ephesians 5:29), but not debtors to the flesh, which is Satan’ s production (Matthew 13:38; 1 John 3:8). We are debtors to the body to satisfy its wants, but not to the flesh to gratify its lusts (Romans 13:14). (T. Robinson, D.D.)The Christian a debtor not to the flesh, but to the Spirit You take a wild briar from the hedge, and plant it in your garden; upon that briar you graft the choicest rose, and the result is--what? not two distinct identities, the briar flourishing as a briar, and the rose as a rose, nor the briar being completely absorbed into the rose, but two distinct natures forming one individuality, of which one represents the original individuality of the briar, while the other the imparted nature of the rose. This original individuality is only to be allowed to express itself through the imparted nature. All self-assertion on the part of the original briar stock, as distinct from the new nature engrafted upon it, is to be rigorously repressed. Neglect this process of repression, and the briar may make shoots below the graft; and as these shoots develop themselves the rose nature begins to lose ground, and suffers in foliage and flower, until, if the process be only allowed to go far enough, the rose is extinguished, the old briar is supreme. Yet observe: the briar itself is not repressed; it is allowed to develop itself in accordance with the laws of its own nature, but only through the rose. None of its personal rights or functions are to be interfered with; it is not to be robbed of the enjoyment of full vital vigour; but all this is to go to the production of a flower worthy of your garden, instead of the scanty and quickly-fading bloom of the hedge-rose. What is it that produces the standard rose? Not the rose without the briar; not the briar without the rose, but the rose and the briar united in one. In that standard rose, Christian, behold a picture of thyself if Christ is formed in thee! Thy individuality is not to be repressed; no healthy function of thy nature is to be laid aside. Yet is it necessary that you should be prepared to mortify the deeds of the body, or the old nature may assert itself apart from all reference to the new. “ Mortify, therefore, your members which are upon the earth.” Do you ask how? I reply that the same Spirit which has already introduced the new nature, and united Himself, provides the pruning-knife. “ We are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live.” We are debtors, not to the old briar-stock apart from the rose, for what did that ever bear that was worth gathering? what fruit had we but those things whereof we are now ashamed? the end of those things was death. But we are debtors, not only to that God whose sovereign love has made us what we are; not only to that Saviour who has redeemed us from the slavery of sin; not only to that Spirit who has condescended to make our body His temple; but we owe it to our new selves--that self into which the new Adam has been grafted, and wherein the new Adam claims to have His way; we owe it to that sense of harmony which pervades the once distracted elements of our nature; to that calm which has taken the place of our former disquietude; to that joy which has already furnished us with a foretaste of heaven; that we should be true to the instincts of our new life, and to the laws of our renovated nature! To forget this solemn debt is to turn our backs on all that makes life profitable, is to give ourselves over to spiritual bankruptcy; to recognise it and pay it with loyal and grateful devotion, is to secure boundless resources of infinite wealth. “ If ye live after the flesh, ye shall die” ; and he who dies is stripped of all: “ If ye through the Spirit do mortify the deeds of the body, ye shall live” ; and he who thus lives, lives in the enjoyment of all. (W. Hay Aitken, M.A.)The believers’ obligation I. The solemn obligation of the children of God. We are debtors; but the flesh is not our creditor. Do we owe anything to sin, the parent of all woe? To Satan--who plotted our temptation and accomplished our downfall? To the world--ensnaring, deceitful, and ruinous? No; to these, the allies of the flesh, we owe nothing but hatred and opposition. And yet the saints of God are “ debtors.”1. To the Father, for His electing love, His unspeakable gift, His spiritual blessings in Christ. 2. To the Son. He was the active agent in our redemption. He left no path untrodden, no portion of the curse unborne, no sin unatoned, no part of the law uncancelled, nothing for us in the matter of our salvation to do, but simply believe and be saved. 3. To the Holy Spirit, for leading us to Christ; for dwelling in our hearts; for His healing, sanctifying, comforting, and restoring grace; for His influence which no ingratitude has quenched; for His patience which no backsliding has exhausted; for His love which no sin has annihilated. We owe Him the intellect He has renewed, the heart He has sanctified, the body He inhabits, every breath of life He has inspired, and every pulse of love He has awakened. II. The duty to which that obligation binds them. Holiness, or the mortification of sin, the opposite of “ living after the flesh,” a subject strangely misunderstood to mean a mere maceration or mortification of the body, the mere excision of outward sins, or the destruction of sin altogether. True mortification is--1. An annulling of the covenant with sin: “ Have no fellowship with the unfruitful works of darkness,” no union, “ but rather reprove them.” “ What have I to do any more with idols? “ The resources of sin must be cut off: “ Make no provision for the flesh, to fulfil the lusts thereof.” Whatever tends to, and terminates in, the sinful gratification of the flesh, is to be relinquished. 2. A crucifixion: “ They that are Christ’ s have crucified the flesh.” Death by the cross is certain, yet lingering. III. The twofold agency by which the work is accomplished.1. “ If ye.” The believer is not a cipher in this work. His usefulness, his happiness, his hope of heaven, are all included in it. The work of the Spirit is not, and never was designed to be, a substitute for the personal work of the believer. “ Work out your own salvation.” Let us, then, be cautious of merging human responsibility in Divine influence; of exalting the one at the expense of the other; of cloaking the spirit of slothfulness beneath an apparently jealous regard for the honour of the Holy Ghost. Is no self-effort to be made to dethrone an unlawful habit, to resist a powerful temptation, to dissolve the spell that binds us to a dangerous enchantment, to unwind the chain that makes us the slave of a wrong inclination? Oh, surely, God deals not with us as we deal with a piece of mechanism--but as reasonable, moral, and accountable beings. “ I drew you with the hands of a man.” 2. And it infinitely transcends the mightiest puttings forth of creative power. “ If ye through the Spirit do mortify.” 1. This He does by making us more sensible of the existence of indwelling sin, by deepening our aspirations after holiness, by shedding abroad the love of God in the heart. But above all, by leading us to the Cross, and showing us that, as Christ died for sin, so we must die to sin, and by the self-same instrument too. 2. The Spirit effects it, but through the instrumentality of the Atonement. There must be a personal contact with Jesus. This only is it that draws forth His grace. (A. Winslow, D.D.) Romans 8:13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. Sin and death, or grace and life I. If sin live in us, we shall die.1. To live “ after the flesh” is to obey the orders of our corrupt nature; to gratify its sinful desires without regard to or in contradiction of the will of God. And this will appear if we consider-- (1) The actions of a carnal man (Galatians 5:19; Ephesians 5:12; Hebrews 13:4; 1 Corinthians 6:10). (2) His words (Matthew 12:34; Ephesians 5:4; James 3:6). (3) His thoughts (Proverbs 23:7; Matthew 15:18; Psalms 10:4; Philippians 3:19; 1 John 2:15). 2. Now, mark the consequence of living after the flesh; “ ye shall die I” (Romans 8:6; 1 Timothy 5:6; Ephesians 2:1; Romans 6:2). What else could be reasonably expected? There are but two eternal states, and every man is training up for one of these. The carnal man is unfit for heaven; for all the joys and employments of the blessed are spiritual. II. If sin die in us, we shall live.1. To mortify sin is to put it to death, as the magistrates put a felon to death by due course of justice; he is suspected, apprehended, tried, and executed. Crucifixion is the manner of killing it which God has appointed (Galatians 5:24). This is-- (1) A violent and painful death.(2) A scandalous death.(3) A slow and lingering death. 2. By what means may we effectually mortify sin? “ Through the Spirit.” We must first have the Spirit, that we may experience His sanctifying power. The Spirit helps us to mortify sin-- (1) By enabling us to discover it, and by showing us its abominable nature; filling our souls with a sincere dislike to it, and a holy determination to destroy it. (2) By giving us faith, and leading us to Christ for pardon, righteousness, and strength. 3. This promised help of the Spirit does not exclude the use of means on our part. The Spirit so works in us, as also to work by us. The duty is ours; the grace is His. 4. Thus doing, we “ shall live.” There is no condemnation to persons of this character. This is an evidence that they have “ passed from death unto life” (John 5:24). They live indeed, for Christ liveth in them. They live to God; and in this, their gradual sanctification, consists their meetness for heaven, where sin shall be all done away. But, oh sinner, what will be the end of thy present pursuits? (Romans 6:21). (G. Burder.)Grace the only source of goodness I. Without God, endless conflict.1. “ The body” or “ the flesh” (Romans 7:25; Galatians 5:17) or “ the earthly members” (Colossians 3:5; Romans 8:23). (1) Is regarded as the source of-- (a) Our animal appetites (Galatians 5:19, “ fornication,” etc.). (b) Our selfish passions (Galatians 5:20, “ hatred,” etc.). (c) Our mental perversities (Galatians 5:20, “ idolatry,” etc.)-- all those false notions which are called (Ephesians 2:3) the working of the understanding that judges according to sense, as distinguished from the pure reason (Romans 1:21).(2) All these workings of “ the flesh” are sinful, i.e. “ abnormal, contrary to the end for which God has made us” (Romans 7:14; Romans 7:18). 2. “ The spirit,” “ the mind,” “ the inward man” (Romans 7:22-23) is the source of our-- (1) Moral principles (Romans 7:22; Matthew 26:41).(2) Social affections (Galatians 5:22). 3. These workings of “ the Spirit” are in endless conflict with the workings of the flesh (Galatians 5:17; Romans 8:7-25), but with no sufficient power to overcome them (Romans 7:18-19; Matthew 26:41); so that the result is only self-contradiction, self-condemnation, misery, and death (Romans 7:24). II. With God, final victory (Romans 8:2-4). “ The deeds of the body,” or “ works of the flesh” (Galatians 5:19), mean the products of our lower nature, whether of thought, or feeling, or act. To “ mortify,” “ crucify” (Galatians 5:24), “ deaden” them (Colossians 3:5), is to reduce them to impotence. Observe the antithesis: If ye put to death your animal nature, you yourself, who are spirit, shall live. And this death of sin is to be effected by the life of God in the soul.1. Raise us above sin. God’ s Spirit in us raises us into the region of spirit. And in this atmosphere sin cannot reach us (1 John 5:18). The thought of sin is most alien when the thought of God is most vivid. In fellowship with holy men, how hateful sin appears! How much more, therefore, when in fellowship with the Holy One? Aaron down in the plain was soon seduced from God’ s commandments. Moses in the mount grasped them firmly with both hands. Whence the importance of prayer (Matthew 17:21). 2. Hearten us against sin (Romans 8:15). Knowing that we are on God’ s side, we know also that God is on our side (Genesis 6:24; Numbers 19:9; 2 Kings 6:16; Isaiah 41:10). And so the animation of Moses fills us: “ Fear not I Stand still, and see the salvation God can work” (Exodus 14:13-14). Jesus, full of the spirit of Sonship, put back easily all the suggestions of the tempter. 3. Make us triumphant over sin. The things impossible to man by himself are possible to him with God (1 John 4:4; Ephesians 6:10; Philippians 4:13). (Preb. Griffith.)Mortification a Christian duty In the text itself there are two general parts considerable. First, a conditional threatening or dreadful commination upon supposition of miscarriage: “ If ye live after the flesh, ye shall die.” When it is said of such persons that they shall die, we must take it in the full latitude and extent of death, that is--First, as to temporal death, or natural, which consists in the mere separation of soul and body. This it holds good, according to a twofold account. First, in the course of God’ s justice, who hath so ordained it and appointed it (Romans 1:32). Secondly, from a connection of the cause with the effect. Sin, and especially a living and conversing in the ways of it, brings death. Secondly, spiritual death, which consists in deprivation of grace, and holiness, and peace, and spiritual comfort. “ If ye live after the flesh, ye shall die.” Thirdly, there is another death, and that is death eternal. The separation of soul and body from God for ever in hell. And this is also consequent upon living after the flesh. The second is the conditional promise or comfortable intimation upon supposition of repentance and new obedience in these: “ But if ye through the Spirit do mortify the deeds of the flesh,” etc. Wherein again we have four particulars. First, to speak of the duty itself, which is mortification. “ If ye,” etc. This is a duty which lies upon every Christian, to exercise and inure himself to mortification, that is, to the killing and crucifying of sin in him. For the better opening of this present point unto us, there are two things especially which are here to be declared by us. First, wherein this mortifying of sin, whereof we now speak, does mainly and principally consist. And this we may take according to these following explications. First, it does imply an active and spontaneous opposition of sin of our own accord. Secondly, it does imply difficulty and trouble in the performance of it. Dying, it is usually with some pain: as being that which nature does struggle with and strive against, especially violent death and that which follows upon killing. This, it is painful, especially. Created nature does not more abhor natural death, the death of the body, than corrupted nature does abhor this mystical death. The killing of sin. Oh, it is that which a carnal person cannot endure to hear or think of. This arises from that strength and settlement which sin hath in the heart. As we see it is again in nature, that those who have the strongest constitutions, they have commonly the painfullest deaths. Even so is it likewise in grace: those who have the strongest corruption, they have the hardest mortification. Thirdly, this mortification, it does imply a weakening of the power and vigour of sin in us. That look as a body which is dead, it is thereby made unserviceable and unfit for the actions of life. So a man also, that is spiritually mortified, sin is in him made unactive and unfit for the former services and performances which proceeded from it. Fourthly, it implies universality, that is, a resisting of all kind of sin, without exception. Killing, it is a destroying of life in every part. There must not be only a restraining of some sins, but a fighting against all. Where any one reigns there is no true mortification. Fifthly and lastly, it implies continuance and the often renewing of this act time after time. The second is the grounds or reasons which do make for the performance of it, which may be reduced to these heads. First, the nature of sin and the thing itself, which is to be mortified, and that is our mortal and deadly enemy. “ If a man find his enemy,” says Saul, “ will he let him go well away?” Enmity, it invites destruction as well as threatens it. Secondly, there is reason for it also from that power which is wrought in a Christian by Christ’ s Spirit tending thereto, and the special virtue which is contained in the death and sufferings of Christ to this purpose. Because ye are dead and risen with Christ, therefore “ mortify your earthly members,” etc. Thirdly, it is requisite also from that obedience which we owe to God in the whole course of our lives. No man can be alive to God, that is, perform lively service to Him, but he that is first dead to sin, that is, that hath sin and corruption first crucified and mortified in him. Fourthly, as an evidence of our justification and the forgiveness of our sins unto us. No man can be so comfortably assured that his sin is pardoned that does not find his sin mortified. Wherever sin remains in the power of it, it remains also in the guilt of it. To quicken and provoke us so much the more hereunto, let us take in these considerations with us. First, the command of God, who has laid this duty upon us. Secondly, our own interest and the great good which we reap from it, both in point of grace and comfort, and at last of salvation itself, as it follows afterwards in the text, where it is said, “ Ye shall live.” Thirdly, the evil of the contrary, and the great disparagement which lies upon sin unmortified. Sin it is an odious business in many respects, and hath sundry inconveniences with it. First, there is no true pleasure or contentment in it. Secondly, sin is also insatiable, and the more that men give way unto it the more it prevails still upon them. Thirdly, sin is deceitful and dangerous. It makes us slaves to Satan; it makes us enemies to God; it crucifies Christ; it fights against the soul. Now for the right performance of this duty, and that we may do it so as we should do, it is requisite for us to take notice of these three following rules, or directions, which conduce hereto. First, there must be a steadfast purpose of opposing and resisting of sin with might and main. Secondly, there must be a diligent heed for the avoiding of all occasions of sin and all inducements which lead thereunto. Thirdly, there must be a conscionable use of all such means as serve to the subduing of sin in us. What are they? First, a sober and moderate use of the creatures in those things which in their own nature are lawful and warrantable. Secondly, prayer and fasting; that is another help likewise. Thirdly, and principally, an act of faith in the death and sufferings of Christ. The second is the object of this duty, or the matter which it is conversant about. And that is here expressed to be the deeds of the body. What is the meaning of this? that is, indeed, the sins and miscarriages of the whole man. We are not here to take it in the limited sense only, but in the extended. This work of mortification, it begins first of all in the inward man, and so ends in the outward; only the outward is here mentioned and named. And it is said the deeds of the body expressly, because the body it is that wherein sin does especially show and discover itself; whereas the mind is not so easily discerned in the corruptions of it. So 2 Corinthians 5:10. The things which are done in the body, though comprehending the soul likewise, the actions of the whole person; and Colossians 3:9, the old man with his deeds. The third particular is the principle whence this duty doth proceed in us, or the means whereby we perform it. And that is here expressed to be the Spirit. “ If ye by the Spirit,” etc. By the Spirit we are here to understand the Spirit of God, the Holy Spirit which is called so emphatically. Mortification of sin is the proper work of this Spirit in us, and is effected in no other way. The same Spirit that is active in quickening of us and in infusing of grace into us; the same Spirit is also active in mortifying of us and in killing of sin in us. This must needs be so upon these following considerations. First, from the strength and power of sin, and that rooting which it hath in the soul. None can overcome the strong man, but some one that is stronger than he indeed is. Secondly, from the proper means of the killing of sin in us, which, as we showed before, is the application of Christ’ s death unto us. Now, this is done only by the Spirit which is active in us to this purpose. Thirdly, from the covenant of grace which God hath made with all believers, which is to bestow His Spirit upon them to this purpose, as Ezekiel 36:27. The fourth, and last, is the benefit or reward consequent upon it. That is in these words, “ Ye shall live.” It holds good in all the notions and specifications of life whatsoever. First, of natural life, “ Length of days is in her right hand “ (Proverbs 3:16). Secondly, of spiritual life, “ I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith,” etc. Thirdly, of eternal life (Romans 6:22), “ Ye have your fruit unto holiness, and the end everlasting life.” And Galatians 6:8, “ He that soweth to the flesh, shall of the flesh reap corruption.” (Thomas Horton, D.D.)Mortification I. The act--“ Mortify.”1. Sin is active in the soul of an unregenerate man. Justification supposeth guilt, sanctification filth, mortification life, preceding those acts. 2. Nothing but the death of sin must content a renewed soul. No indulgence to be shown to it; not the loss of a member, but the loss of its life. As nothing but the death of Christ mould satisfy the justice of God, so nothing but the death of sin must satisfy the justice of the soul. 3. “ Do mortify.” The time present. As sin must have no pardon, so it must have no reprieve. Dangerous enemies must be handled with a quick severity. 4. “ Do mortify.” It notes a continued act. It must be a quick and an uninterrupted severity, II. The object--“ The deeds of the body.”1. Mortification must be universal; not one deed, but deeds, little and great. Though the main battle be routed, yet the wings of an army may get the victory. 2. The body signifies corrupt nature, deeds are the products of it; all the sparks issue from the furnace within. 3. The greatest object of our revenge is within us. Our enemy has got possession of our souls, which makes the work more difficult. An enemy may better be kept out than cast out when he has got possession. III. The agents--“ ye,” “ the Spirit.”1. Man must be an agent in this work. We have brought this rebel into our souls, and God would have us make as it were some recompence by endeavouring to cast it out. 2. Through the Spirit. (1) Mortification is not the work of nature; it is a spiritual work. We must engage in the duel, but it is the strength of the Spirit only can render us victorious. The duty is ours, but the success is from God. We can sin of ourselves, but not overcome sin by ourselves. (2) The difficulty of this work is manifested by the necessity of the Spirit’ s efficacy. Not all the powers on earth, nor the strength of ordinances, can do it. IV. The promise--“ Ye shall live.”1. Heaven is a place for conquerors only (Revelation 3:21). He that will be sin’ s friend, cannot be God’ s favourite. There must be a combat before a victory, and a victory before a triumph. 2. The more perfect our mortification, the clearer our assurance of glory. The more sin dies, the more the soul lives. 3. Mortification is a sure sign of saving grace. It is a sign of the Spirit’ s indwelling and powerful acting, a sign of an approach to heaven. (S. Charnock, B.D.)The mortification of sin I. What mortification is.1. A breaking of the league naturally held with sin (Ephesians 5:11; Hosea 14:8). 2. A declaration of open hostility. When leagues between princes are broken war ensues. This hostility begins in cutting off all the supplies of sin (Romans 13:14, etc.). 3. A powerful resistance, by using all the weapons of the Christian armoury (Ephesians 6:13-14, etc.). 4. A killing of sin. II. How we may judge of our mortification.1. Negatively. (1) All cessation from some particular sin is not a mortification. It may only be-- (a) An exchange. It may be a divorce from a sin odious to the world, and an embracing another that hath more specious pretences. (b) A cessation from some outward gross acts only, not from a want of will to sin. There may be pride, ambition, covetousness, uncleanness, when they are not externally acted; which is more dangerous, as infectious diseases are when they are hindered by cold from a kindly eruption, and strike inward to the heart, and so prove mortal. (c) A cessation merely because of the alteration of the constitution. Lust reigns in young men, but its empire decays in an old withered body; some plants which grow in hot countries will die in colder climates. Ambition decays in age when strength is wasted, but sprouts up in a young man. A present sickness may make an epicure nauseate the dainties which he would before rake even in the sea to procure. (d) A cessation may be forced by some forethoughts of death, some pang of conscience, or some judgment of God; which as a pain in one part of the body may take away a man’ s appetite, but when removed, his appetite returns. (e) A cessation from want of opportunity. (2) Restraints from sin are not mortification of it. (a) Mortification is always from an inward principle, restraints from an outward. A restraint is merely a pull back, by a stronger power, but mortification is from a strength given, a new mettle put into the soul (Ephesians 3:16). (b) Mortification proceeds from an anger with, and a hatred of, sin, whereas restraints are from a fear of the consequents of sin; as a man may love the wine, which is as yet too hot for his lips. (c) Mortification is a voluntary, rational work of the soul; restraints are not so. 2. Positively. The signs are-- (1) When the beloved lust doth not stir upon a temptation that did usually excite, as it is a sign of the clearness of a fountain when after the stirring of the water the mud doth not appear; or as it is with a man that is sick--set the most savoury meat before him, if his appetite be not provoked, it is an argument of the strength of his distemper, and where it is lasting, of his approaching death. None will question the deadness of that tree at the root which doth not bud upon the return of the spring sun; nor need we question the weakness of that corruption which doth not stir upon the presenting a suitable temptation. (2) When we meet with few interruptions in duties of worship. Easy compliance with diversions is a sign of an unmortified frame; as it is the sign of much weakness in a person, and the strength of his distemper, when the least blow or jog makes him let go his hold of anything. (3) When we bring forth the fruits of the contrary graces. The more sweet and full fruit a tree bears, the more evidence there is of the weakness of those suckers which are about the root to hinder its generous productions. III. The reasons why there can be no expectation of eternal life without mortification. An unmortified frame is--1. Unsuitable to a state of glory (Colossians 1:12). Conformity to Christ is to fit us for heaven, He descended to the grave before He ascended; so our sins must die before our souls can mount. It is very unsuitable for sin’ s drudges to have a saint’ s portion. Every vessel must be emptied of its foul water before it can receive that which is clean. No man pours rich wine into old casks. 2. Such as God cannot delight in. To delight in such would be to have no delight in his own nature. To keep sin alive is to defend it against the will of God, and to challenge the combat with our Maker. 3. Against the whole design of the gospel. Rather than sin should not die, Christ would die Himself; it is therefore a high disesteem of Christ to preserve the life of sin, and if we defend what He died to conquer, how can we expect to enjoy what He died to purchase? For what the grace of the gospel doth more especially teach, read Titus 2:4; Psalms 5:4. It is an inseparable character of them that are Christ’ s, that “ they have crucified the flesh with the affections and lusts.” Conclusion: Let us labour to mortify sin. If we will not be the death of sin, sin will be the death of our souls.1. Implore the help of the Spirit.2. Listen to His convictions.3. Plead the death of Christ, the end of which was to triumph over sin.4. Often think of Divine precepts.5. Be jealous of our own hearts. Venture not to breathe in corrupt air, for fear of infection.6. Bless God for whatsoever mortifying grace we have received. (S. Charnock, B.D.)Life in mortification of the flesh I. What it is to mortify. This word occurs but twice in the whole Scriptures--in the text, and in Colossians 3:5.1. “ To mortify” is now commonly used in a far less extreme sense than its original signification. Thus we speak of mortified pride, which has been simply disappointed of its passing object; whereas to mortify is to be in a process of death, though joined to something living--as a diseased limb may be mortified, while the other parts of the body are healthy; and it is only by the process of the healthy part of the body casting off from itself the mortified flesh, that the whole system can escape dissolution. In this sense we are to understand the mortification of the carnal and ungodly desires, which the power of Divine grace, the vital energy of the new creature, will enable it to cast from itself, and thereby save the soul alive, which the process of moral putrefaction had otherwise corrupted and slain. Hence the striking force of the injunctions--“ Crucify the flesh” ; “ put away the old man” ; “ cast out the bondwoman” ; “ cut off the offending right hand,” or “ pluck out the right eye.” 2. Then to mortify sin is not to deal equivocally with it, to fight against its practices and leave untouched the principle, as Saul slew the Amalekites, but spared Agag. To mortify sin is not merely to smite and oppose it, but to put it to death--to have “ no confidence in the flesh” --to “ yield no member to uncleanness” --to “ deny all ungodliness and worldly lusts” --to “ avoid the very appearance of evil” --to “ let it not be so much as named among you as becometh saints.” It means, that “ if sinners entice, we are to consent not” ; but in every sense to “ be not overcome with evil,” but to “ resist the devil, and he will flee from us,” clinging hard and fast by “ the God of peace, who shall bruise Satan under our feet shortly.” II. What is to be mortified? “ The deeds of the body” --that is, not one deed, but all, whether of the inward or of the outward man. This may be illustrated by the injunction--“ If thy right eye offend thee, pluck it out” ; not that Jesus would have us literally maim the body which He created perfect. But as He had just been speaking of the adultery of the eye, as distinguished from, yet identified in guilt with the actual sin, and there called it “ the adultery of the heart,” His meaning is, that we should begin the cure of sin at the seat of the disease, the corrupt heart--that we should destroy the fruits of sin by plucking up the lust at its roots. What so delicate, so useful, or so expressive a feature as the right eye! But if rather than sin, and imperil the whole body, the right eye is to be plucked out, then we learn that the tenderest affections and the most necessary comforts that would impair the beauty of holiness are all to be sacrificed. Again, “ If thy right hand offend thee, cut it off.” The right hand is the emblem of dignity--Joseph sits at the right hand of Pharaoh; of power “ Thy right hand shall teach thee terrible things” ; of friendship--“ To me and Barnabas the right hand of fellowship” ; of covenants--“ Though Coniah were the signet on My right hand” ; of industry and business--“ Let my right hand forget her cunning.” If, then, the “ right hand” that casts a stumbling-block in our way is to be “ cut off,” then is the place of secular dignity to be resigned, if we find it lifting up our hearts above humility. And the post of power must be renounced if we discover that it has led us to forget our weakness apart from God. And the bond of friendship, if it has led us to soften down the points of distinction between the worldling and the believer, must be broken. And the covenant with ungodliness must be dissolved. Even industry in business may be in our way, and if so we must consent to mortification here. Better cut off the hand than lose the head; rather maim the body than mar the soul. If religion be worth anything, it is worth everything; therefore sacrifice anything but Christ. III. By whom the deeds of the body are to be mortified? There are two agents--the one active, the Holy Spirit; the other passive, the believer himself. “ If ye through the Spirit do mortify.” We can do nothing without Him; He will do nothing without us. IV. The animating result of the successful conflict with the flesh. “ Ye shall live” a life of grace and holiness, of estrangement from the world and communion with God; of happiness, usefulness, and comfort on earth, and of glory and blessedness in heaven. (J. B. Owen, M.A.)Higher or lower: which shall win 1. We shall all agree, who have tried to do right and avoid wrong, that there goes on in us a strange struggle. We wish to do a right thing, and at the very same time long to do a wrong one, as if we were a better and a worse man struggling for the mastery. One may conquer, or the other. We may be like the drunkard who cannot help draining off his liquor, though he knows that it is going to kill him; or we may be like the man who conquers his love for drink, and puts the liquor away, because he knows that he ought not to take it. We know too well, many of us, how painful this inward struggle is. We all understand too well how Paul was ready at times to cry. “ Oh wretched man that I am, who shall deliver me from the body of this death?” We can understand too the parable of Plato, who says, that the soul of man is like a chariot, guided by a man’ s will, but drawn by two horses--the one horse white, beautiful and noble, well-broken and winged, always trying to rise and fly upward with the chariot toward heaven; but the other black, evil, and unmanageable, always trying to rush downward, and drag the chariot and the driver into hell. 2. In the text St. Paul explains this struggle. First, there is a flesh in us--that is, an animal nature. We come into the world as animals do-eat, drink, sleep as they do--have the same passions as they have--and our carnal bodies die exactly as they die. But are we nothing more? God forbid. We know that to be a man we must be something more than a mere brute--for when we call any one a brute, what do we mean? That he has given himself up to his animal nature till the man in him is dead, and only the brute remains. Our giving way to the same selfish, shameless passions, which we see in the lower animals, is letting the “ brute” in us conquer. The shameless and profligate person--the man who beats his wife--or ill-treats his children--or in any wise tyrannises over those who are weaker than himself, gives way to the “ brute” within him. He who grudges, envies, tries to aggrandise himself at his neighbour’ s expense--he too gives way to the “ brute” within him, and puts on the likeness of the dog which snatches and snarls over his bone. He who spends his life in cunning plots and mean tricks, gives way to the “ brute” in him, just as much as the fox or ferret. And those, let me say, who, without giving way to those grosset vices, let their minds be swallowed up with vanity, always longing to be seen and looked at, and wondering what folks will say of them, they too give way to the flesh, and lower themselves to the likeness of animals. As vain as a peacock, says the old proverb. And what shall we say of them who like the swine live only for eating and drinking and enjoyment? Or what of those who like the butterflies spend all their time in frivolous amusement? Do not all these in some way or other live after the flesh? And do they not fulfil St. Paul’ s words, “ If ye live after the flesh ye shall die” ? 3. But some one will say--“ Of course we shall all die--good and bad alike.” Then why does our Lord say, “ He that liveth and believeth in Me shall never die” ? And why does St. Paul say, “ If ye through the Spirit do mortify the deeds of the body ye shall live” ? Let us look at the text again. “ If ye live after the flesh ye shall die.” If you give way to those animal passions you shall die; not merely your bodies--they will die in any case--the animals do--for animals they are, and as animals die they must. But over and above that, you yourselves shall die--your character, your manhood or your womanhood, your immortal soul will die. There is a second death to which that first death of the body is a mere trivial and harmless accident, and that may begin in this life, and if it be not stopped and cured in time, may go on for ever. 4. This is the dark side of the matter. But there is also a bright side. “ If ye through the Spirit do mortify the deeds of the body, ye shall live.” If you will be true to your better selves, if you will listen to and obey the Spirit of God, when He puts into your hearts good desires, and makes you long to be just and true, pure and sober, kind and useful. If you will cast away and trample under foot animal passions, low vices, you shall live. You shall live, your very soul and self for ever--all that is merciful, kind, pure, noble, useful--in one word, all in you that is like Christ, like God, that is spirit and not flesh, shall live for ever. So it must be, for “ As many as are led by the Spirit of God, they are the sons of God.” Those who let the Spirit of God lead them upward instead of letting their own animal nature drag them downward, are the sons of God. And how can a son of God perish? How can he perish, who like Christ is full of the fruits of the Spirit?--of love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance? The world did not give them to him, and the world cannot take them from him. They were not bestowed on him at his bodily birth--neither shall they be taken from him at his bodily death. 5. Choose, especially you who are young and entering into life. Remember the parable of the old heathen. Choose in time whether the better horse shall win or the worse. And let no one tell you, “ We shall do a great many wrong things before we die. Every one does that; but we hope we shall be able to make our peace with God before we die.” That kind of religion has done more harm than most kinds of irreligion. It tells you to take your chance of beginning at the end. Common sense tells you that the only way to get to the end is by beginning at the beginning, which is now. Do not talk about making your peace with God some day--like a naughty child playing truant till the last moment, and hoping that the schoolmaster may forget to punish it. (Charles Kingsley, M.A.) Romans 8:14 For as many as are led by the Spirit of God, they are the sons of God.The leading of the Spirit We are led not as brute beasts, but as reasonable creatures; not as though we do nothing, but lest we should do no good thing. Neither are we led against our will, but in the leading made willing to be led; so willing, that when God hath once breathed His grace unto us, we cannot resist, but earnestly desire to be led. And yet is not the nature of the will Overthrown. But as orators by their eloquence do rule in the mind of their auditors, so God much more effectually draws us to desire Christ, and affect the gospel. If a covetous man were offered to take what he would of a heap of gold, no man doubts but he would gladly embrace such occasion, though simply and absolutely it were in his power to refuse it. So our Heavenly Father doth so commodiously show us the riches of His grace, so lovingly doth He invite us to receive it, and so aptly doth He exhort us, that He doth persuade us, without any impairing of our wills; so a beast with provender, children with nuts, and every one is led or drawn by his pleasure. (Elnathan Parr, B.D.)The leading of the Spirit I. It leads the willing.1. “ Led.” Not drawn by rope, not hauled, but led. 2. Yea, more--gladly led. It is not the leading of the sulky horse behind the dray, pulling and being pulled, but of one following along with dangling halter. It is not the picture of him who says, “ my name is down on the church-book--that is enough,” but of him who says, “ Here am I, Lord; send me.” This is the test of our discipleship--if we go gladly. II. Leadership of the Spirit is possible. There are those who doubt this. They say, “ How can God influence us this way or that?” Well, look at the things that do influence us. Sometimes we are all down with the blues. It is not that we are weaker than usual, but some influence from the outside world is moving upon us. The market has gone wrong, politicians are sending the country to ruin, etc. At other times other influences come to us. The silent trees swaying gently in the wind, or the smooth surface of some quiet lake soothes us; and if the things of nature can so affect us, cannot the Creator? Then surrender to Him. Open your heart, and He will come in and reign. III. God will lead His children. The other night you heard a faint knock at the door, and when it was opened there stood a timid little beggar girl with a pinched, wan face, and as you looked down at her she said something about bread. By and by the door burst open and in came a great big boy. He bounded across the room, jumped upon your knee, flung his arm around your neck and, plunging his hand into your pocket, helped himself. So we who are led by the Spirit do not go to God as beggars, but as His own sons, whom He receiveth as a father receiveth his children. Conclusion:1. Led by the Spirit! So let us live, work, believe, enjoy and triumph by the Spirit. 2. He comes into our hearts as the old warriors used to go into a city. When they had broken through the wall they marched straight for the citadel. Merchants, when they entered, went about, this way and that, through the streets. But the conqueror went first to the citadel, and, when he had taken that, he sent one platoon down this street to clear out the enemy there, and another down that street to drive out that body, until all were driven out; then he had the city in his grasp, and he ruled over it. So when the Spirit comes into our hearts it goes straight to the conscience and lays hold on that, then it sends a truth down this way to drive out this passion, and another that way to subdue that jealousy, and another that other way to quell that rebellion. Then, when all is driven out, He makes His abode in that heart, and becomes its counsellor, guide and ruler for ever. (C. H. Fowler, D.D.)The leading of the Holy Spirit I. The nature of the act.1. Distinctions premised. (1) It is either common or peculiar. There is a leading which extends to all creatures. For all of them, by His Divine power, are to the glory of the Creator and the good of the universe. This also may be said to extend to all men; as He, the first Cause and Sovereign (Acts 17:28), in a common and providential way, orders all their several actions. Now, most certainly, this is not that “ leading” in the text, for many are thus “ led by the Spirit” who yet are far from being “ the sons of God” ! The leading here intended is, therefore, peculiar to God’ s people. (2) The special leading of the Spirit is extraordinary or ordinary. Prophets and apostles were “ led by the Spirit” as they were immediately inspired and guided by Him in their work (2 Peter 1:21). But this was extraordinary, and so limited and temporary. The latter leading appertains to all God’ s children, and at all times. (3) This act of the Spirit may be considered either as it is exerted at conversion or after. He leads at and in order to conversion; as He irradiates the mind, inclines the will, spiritualises the affections, and so leads the whole soul to God and Christ. Then He leads all along in the whole course of a Christian’ s life. (4) There is the having of the Spirit, and the leading of the Spirit (Romans 8:9). Now, although these be inseparable, yet they are distinct. To “ have the Spirit” is to be made a possessor of Him in His indwelling in us; to be “ led by the Spirit” is our partaking of His directive influence, after we are made possessors of Him. 2. The special acts included in the Spirit’ s leading. (1) Something on the Spirit’ s part. (a) His special guidance (Isaiah 30:21; Isaiah 48:17; Isaiah 58:11; Isaiah 61:8; Psalms 25:5; Psalms 37:23; Psalms 83:24; Psalms 143:10). What the cloud was to the Israelites, what the guide is to the traveller who knows not his way, that the Spirit of God is to believers. (b) His powerful inclination. He leads not only by a naked guidance or directive light (Colossians 1:9; Ephesians 5:10), but also by the efficacious inclining of the heart, the bowing and bending of the will, the overpowering of the affections, to close with and follow His guidance in the doing of what is good, and in the shunning of what is evil (Psalms 119:35-36). (c) His co-operation and corroboration. When one leads another both have their proper action and motion, and both unite and concur therein (Isaiah 26:12; Philippians 2:12-13). So His leading resembles the mother’ s or nurse’ s leading the child. They take it by the hand, hold it up, join their strength with its weakness; and so they enable it to go (Romans 8:26; Ephesians 3:16). (d) His Agency. Where He governs, there He leads. It is like a general leading an army: they are subject to his will, steered by him in their motions, as the ship is by the pilot, or the chariot by him that drives it. (2) Something on the creatures’ part. And that is their yielding up of themselves to this guidance. Without this, it is not “ leading” ; for that imports motion after something that goes before. And that motion must be voluntary, or else it is being dragged, not “ led” (Isaiah 2:3; Son 1:4). 3. Four things opened about the Spirit’ s leading. (1) What the Spirit leads unto--truth and holiness (John 16:13; Ephesians 5:9; Psalms 23:3). This holiness includes holy affections, the exercise of the several graces (2 Thessalonians 3:5), and the avoiding and mortifying of sin (Romans 8:13). (2) The rule by which He leads--the written Word (Proverbs 6:22-23; Psalms 119:105; Psalms 119:133; Micah 6:8), which is the Christian compass by which he must steer his course, the star that must direct him in all his motions (Isaiah 8:20). The Spirit gives light and life to the Word; and the Word gives evidence that the guidance is from the Spirit. (3) The manner of His leading. (a) With power and efficacy. The person led shall certainly follow Him (Ezekiel 26:27; Jeremiah 31:18). (b) With all sweetness and gentleness. The will is determined, but so as that not the least violence is done to it, to the infringing of its liberty (Psalms 110:3; Hosea 2:14). (4) The extent of His leading. (a) In regard of the subject or person led. It extends to the whole man; first to the soul, understanding, will, and affections, and then to the body, yea, to the whole conversation. (b) In regard of the object or matter that the Spirit leads unto. The whole duty of a Christian; to all that he is to know, believe, and do. (c) In regard of the degree and measure of it. All have the thing in the necessary and substantial part of it, yet some have more and some less. II. Some practical inquiries about it.1. What inducements are there to excite men to attain and live under this leading? (1) The excellency of the thing. The person leading, the great Spirit of God; the act, Divine and supernatural leading; the object, the loving of God, delighting in God, conformity to God. (2) The necessity of it. What becomes of the blind man that has none to guide him? of the weak child that has none to uphold it? (3) As the natural guide is defective and insufficient, so there are other guides which are destructive and damnable. Such as Satan, depraved nature, indwelling sin, the flesh, the world. (4) Weigh the way and manner of the Spirit’ s leading-- (a) With great exactness and wisdom (Isaiah 11:2; Psalms 32:8). (b) With infinite truth and faithfulness (Proverbs 4:11; Genesis 24:27; Genesis 24:48; Psalms 107:7). (c) Safely, in reference both to the way and to the end (Psalms 78:53). (5) The blessings that result from this leading. (a) Inward peace and comfort. (b) A readiness to all duties of holiness. (c) Sonship to God. (d) The glory and blessedness of heaven (Psalms 73:24). 2. How may this leading of the Spirit be attained? (1) There must be the having of the Spirit before there can be the leading of the Spirit. Therefore attend upon the gospel, by which He is conveyed. (2) The first leading of the Spirit must be had before the secondary leading. He must first lead you to God by conversion. (3) Be willing to follow the motions of the Spirit. (4) Let your dependence be upon God and His Spirit for guidance (Psalms 25:9; Proverbs 3:5-6; Job 18:7; Proverbs 20:24). (5) Pray much for this grace of the Spirit (Psalms 143:10). 3. What duties are incumbent upon those who are led by the Spirit? (1) They should more and more follow the leadings of the Spirit. (a) More exactly (Numbers 9:18; Numbers 9:21). (b) More fully (Numbers 16:24). (c) More uniformly and constantly. (d) More readily and freely. (e) So as to make further progress in the way. (f) With stronger resolution and purpose of heart. (2) Let it be your great and constant care and endeavour to get the Spirit’ s leading continued to you. (3) Labour after the having of the leading of the Spirit in a higher degree and measure. (4) So live as that it may appear to others that you are led by this Spirit. (5) Be very thankful for this glorious mercy. 4. May such who are led by the Spirit fetch comfort from it? Undoubtedly-- (1) It is a clear evidence, a deciding argument, of your being the sons of God. (2) As it is certain evidence of sonship here, so it is a certain pledge of heaven and salvation hereafter. (J. Jacomb, D.D.)Leadings of the Holy Spirit (Isaiah 42:16, and text):--Both Isaiah and St. Paul affirm the reality of a very intimate and tender connection between good men and God. There is a leading and a being led--with a privilege mysteriously grand, growing out of that relation. So far the two writers agree. What is it, then, that distinguishes them? I. Isaiah represents that more advanced culture, in the elder Church, where the original meaning of the revelation at Sinai had begun to come out into a clearness approaching that of the gospel-day. More confiding impressions of the unseen Father were certainly stealing into the soul Hence comes the promise of Divine guidance, personal and gentle.1. There is no one that has not found out by rough experience that there are crooked things in his life which need to be made straight, and dark places which need to be made light. This common need of heavenly leading puts us into one company with those Hebrews, and makes us prize the promise that was so comforting to them. 2. This instinct which desires and follows leadership is nearly universal, and religion employs it to train our best attachments and confidences up to heaven. With all his self-reliance and self-will man likes to trust and follow a leader. It appears among bands of youth, in exploring parties in political combinations and social reforms, and especially in the military spirit. 3. The next step shows us this guiding love of the Heavenly Father as independent of anything that we think, or do, or feel. It leads us in paths that we had not known. It deals with us as a mother handles her child just beginning to know only her face or her voice (see Isaiah 45:5). We were too infantile in the childhood of our spiritual life to know God when He took us up. Who of us cannot recall some trying time when the utter dismay came over him of not knowing what way to take--the sun gone down, human helpers away or feeble, human advisers indifferent or undecided? But God was there before us, and when we waited on Him we found He was waiting for us; and then, very often, the one path which, of all those that opened, was the least inviting was the one into which He led our unwilling feet. 4. God goes invisibly before His child, like the good shepherd of the Eastern pastures, to reassure the alarmed and doubting, to take the briers and stones and to scare the beasts out of the way, to straighten what is crooked, to hold a lamp over the dark passages among the rocks, to lead those that have faith enough to be willing to be led in paths that they have not known. II. From this promise we pass over to that given us by St Paul.1. We see at once that there is an advance into another plane of religious thought. Instead of Jehovah we are told of “ the Spirit.” Then, instead of being taught of a mere outward change wrought by this leading, there is a transformation of our whole interior nature and condition. They who were before merely creatures and servants, or children only as by creation, become children in a new and profounder way. Nothing is taken away that Isaiah had said, only much is added. 2. What is signified by being “ led by the Spirit” ? In the Greek there are two terms for “ leading.” The one signifies a violent and rather irregular act of propelling a body--a driving or pushing on as by winds or waves. This St. Peter uses when he speaks of the moving of the minds of the Old Testament saints by the mind of God. The other, employed in the text, refers to an even, constant, unbroken force, acting not less powerfully because it acts gently and steadily; the leading of a Spirit who abides, always at His gracious work on the heart, in His chamber within it, and does not come and go. You can illustrate this by any mother walking with a little child or shepherd with sheep. The hireling, who only follows after, and, when the charge wanders or falls into danger, hurries up and catches hold irregularly, pushing the body here and there over a hollow or through a thicket, does not lead as that blessed Comforter leads. “ He shall abide with you for ever, even the Spirit of Truth,” etc. 3. What, then, is the peculiar privilege of those who are so led? “ They are the sons of God.” How can it be? There is one only-begotten Son of God, becoming also the Son of man, born of Mary, our humanity being for ever taken up into His Divinity and glorified by it. It is only by our spiritual union with Him, that we, in a secondary sense, yet a most vital and precious one, are made also “ sons of God.” Hence the expressions “ Spirit of God” and “ Spirit of Christ” and “ Holy Spirit” are often used as equivalent. Christ gives the Comforter. When He is received into the heart a new nature is born; a Son of God, in the image of Christ. Here “ the Spirit” is not a mere influence exerted on character as by a foreign benefactor; it is an inwrought and essential principle of the believer’ s life. He is a new creature, a son. And as there are two New Testament terms in the original, to signify two kinds of leading, so there are two to signify children. One has reference to mere natural descent or begetting, irrespective of any tender, filial feeling, The other, used when sons of God in Christ are intended, includes an affectionate and sacred dependence, or lovingness of the child’ s and the parent’ s heart. The tree may take an influence from the sun, and that foreign influence tends to make the tree tall, vigorous, green, and fruitful. But the tree is not the child of the sun. 4. With this comes a special characteristic of our service to Christ. It is not a service of compulsion or restraint, rendered “ grudgingly or of necessity.” It is labour in a free and joyous spirit, such as befits the thankful receivers of an unspeakable gift in its true character. Wise employers always select workmen that love their work. This distinction between sonship and servantship runs through all that pertains to a Christian’ s obedience. (Bp. Huntington.)Led by the Spirit I. What is it to be led by the Spirit?1. Our answer must depend on our idea of the nature of the Spirit of God and His relations to us. Men speak of the Spirit as a mere influence, an effect of the outgoing of Divine energy. But, according to the New Testament, the Spirit of God is God, regarded especially as within us and in communion with our spirits. His presence is not discerned by mystic signs: we do not see it in a burning bush or in cloven tongues of fire, we do not hear it in a mighty rushing wind, or in a still small voice; but as we do not sea the air above us, nor even hear it in the calm of summer, yet we perceive its existence by the gentle stirring of the trees, the strong flight of birds, the slow sailing of great clouds; so the unseen and silent Spirit reveals His presence by the life He brings, the influence He exerts. 2. The leadership of the Spirit must be regarded as the influence which is thus exerted over the souls of men, and freely yielded to by them. All who choose to follow are led. It depends upon our will and action (verse 13). It implies following the Spirit-- (1) As a guide for the intellect--seeking light in prayer, and humbly searching the inspired Scriptures. (2) As a leader for the will, and yielding self-will to the voice of God in the conscience and in revealed law. (3) As the loving presence of God, with the over-ruling of earthly passion by the love of God. II. The privileges of Divine sonship to which the leadership of the Spirit introduces us. By nature we are all God’ s children, and cannot cease to be so. Yet we may be practically orphans when we wander far from our Father and live in rebellion against Him. To be reconciled to God is practically to be made sons again in a fuller sense than that in which unfallen man was a son in the ignorance and tutelage of childhood. St. Paul regards this as an adoption (verse 15), St. John as a second birth (John 1:12). The effects of this are many and great.1. Liberty in deliverance-- (1) From the bondage of sin,(2) From the slave-like obedience of the subjects of mere law (2 Corinthians 3:17). 2. Security from fear, either-- (1) Of God as an avenging judge, or--(2) of any evil in life, since now we are safe in our Father’ s care (verse 15). 3. Restoration of the love of God in our hearts. We now cry, “ Abba, Father.” This restoration is the source of our deepest joy. 4. Heirship of glory (verse 17). The son is not simply saved, he is honoured. The returned prodigal is not treated as a hired servant, but as a privileged child (Luke 15:22-23). (W. F. Adeney, M.A.)The guidance of the Spirit Man is a traveller to the eternal world. Left to self-guidance he possesses vast and uncontrollable powers of self-destruction. What is he without a guide in the wilderness, a pilot on the ocean? Some recognise no other spirit, and are guided by no other spirit, than the spirit of the world--i.e., by the “ god of this world.” I. The qualifications of the Spirit for this guidance.1. He knows the path to heaven--all its intricacies and dangers: the sunken rock, the treacherous quicksand, the concealed pit, the subtle snare, the windings, and intricacy, and straitness of the way. It is utterly impossible, then, that He should mislead. 2. He knows His own work in the soul All its light and shade, its depressions and revivings, its assaults and victories, are vivid to His eye. Dwelling in that heart He knows where wisely to supply a cheek, or gently to administer a rebuke, or tenderly to whisper a promise, or sympathetically, to soothe a sorrow, or effectually to aid an incipient resolve, or strengthen a wavering purpose, or confirm a fluctuating hope. II. What is it to be led by the Spirit?1. It assumes-- (1) The existence of spiritual life in those He leads. He does not undertake to lead a spiritual corpse, a soul dead in sins, The leading of the Spirit, then, is His acting upon His own life in the soul. (2) Entire inability to lead themselves. What can we see of truth, of providence, of God’ s mind and will, of ourselves? 2. It involves leading as-- (1) From ourselves--from all reliance on our own righteousness, and strength. But this divorce from the principle of self is the work of a life. And who but this Divine Spirit could so lead us away from self, in all its forms, as to constrain us to trample all our own glory in the dust? But more: He leads us from an opposite extreme of self--from a despairing view of our personal sinfulness. How many walk in painful and humiliating bondage from not having thus been sufficiently led out of themselves! Thus from sinful self, as from righteous self, the Spirit leads us-- (2) To Christ. Are we guilty?--the Spirit leads us to the blood of Jesus. Are we weary?--the Spirit leads us to abide in Jesus. Are we sorrowful?--the Spirit leads us to the sympathy of Jesus. Are we tempted?--the Spirit leads us to the protection of Jesus. Are we sad and desolate?--the Spirit leads us to the tender love of Jesus. Are we poor, empty, and helpless?--the Spirit leads us to the fulness of Jesus. The holy Spirit is our Comforter, but the holy Jesus is our comfort. (3) To truth--“ He shall guide you into all truth.” Though many claim Him as their Teacher, He disowns them as His disciples. Tossed from opinion to opinion, perplexed by conflicting creeds, are you anxiously inquiring, “ What is truth?” commit yourself to the guidance of the Spirit. He can harmonise apparent contradictions, reconcile alleged discrepancies, clear away overshadowing mists, and place each doctrine, precept, and institution clear before your mind. (4) To all holiness. As the “ Spirit of holiness,” it is his aim to deepen the impress of the restored image of God in the soul, to increase our happiness by making us more holy, and to advance our holiness by making us more like God. All His unfoldings of Christ, views of God, rebukes, joys, have this for their object--the perfection of us in holiness. (5) To all comfort. If sorrows abound, consolation much more abounds, since “ the Comforter” is the Holy Ghost. He comforts by applying the promises--by leading to Christ--by bending the will in deep submission to God--and by unveiling to faith’ s far-seeing eye the glories of a sorrowless, tearless, sinless world. (6) To glory. There He matures the kingdom, and perfects the building, and completes the temple He commenced and occupied on earth. In conclusion: Beware of being guided by any other than the Spirit of God. The temptation is strong of being biassed by the profound research, the distinguished talents, the exalted piety, and admired example of men. But this must not be. It is inconsistent with the honour that belongs, and with the love that we owe, to the Spirit. “ Thou shalt guide me by Thy counsel, and afterwards receive me to glory.” (O. Winslow, D.D.)The leading of the Spirit an evidence of Divine sonship I. The work of the Spirit. He--1. Leads and instructs in the way of salvation (John 16:7-10). He is infinitely wise, powerful, good, etc., and therefore His guidance will be perfect. 2. To a perception of our lost and ruined condition. The methods are various--meditation, personal affliction, the prayers of Christians, some sermon, etc. 3. To contrition. Sin now appears in all its hateful qualities and effects; as that which has offended God, which condemns, curses, and defiles the soul. The Spirit leads to “ godly sorrow, which worketh repentance unto salvation,” etc. 4. To a discovery of Christ as the Saviour (John 16:13-14). He removes “ the veil on the heart,” dispels prejudice, and affords that inward and Divine light by which alone Christ is perceived for saving purposes (Galatians 1:16). (1) Christ’ s greatness and dignity. Sinners have very mean thoughts of Christ. (2) The power of Christ to save, as the end of the law for righteousness, the great atonement, our “ Wisdom, righteousness, sanctification, and redemption.” 5. To the exercise of saving faith in Christ. 6. So He renovates the mind, deadens the soul to sin, and disposes it to holy obedience and love (Titus 3:4-5). II. The privilege of God’ s people: “ They are the sons of God.” Consider--1. The names by which they are distinguished--“ sons and children of God,” a “ chosen generation,” a “ royal priesthood,” “ kings and priests unto God.” 2. Their liberty. They were under the dominion of sin, the tyranny of Satan, the curse of the law, and consequently the sting of death. 3. “ All things are theirs.” 4. Christ is engaged to protect and defend them. 5. They have free and certain access to God as their Father (Romans 5:2; Ephesians 3:12). 6. They enjoy a title to an everlasting inheritance (Galatians 3:29 : Romans 8:17; 1 John 3:1-2). III. The people of God cherish and enjoy the influence of the Spirit, and thereby evidence that they are the sons of God. By the Spirit sinners not merely become children of God, but followers.1. They are sensible of their ignorance and weakness, and recognise the enlightening and strengthening energy of the Spirit. 2. They are careful not to “ quench “ or “ grieve” the Spirit (1 Thessalonians 5:19; Ephesians 4:30). 3. They pray for that influence. 4. In the discharge of all their duties they seek His aid. 5. They have the inward witness of the Spirit (verse 16), and the “ fruits of the Spirit” (Galatians 5:22). (J. J. S. Bird, B.A.)The leading of the Spirit the secret token of the sons of God I. Whither does the Spirit of God lead the sons of God?1. To repentance. 2. He leads them, while they think little of themselves, to think much of Jesus. If the Holy Ghost has never made Christ precious to you, you know nothing about Him. 3. When the Spirit has glorified Jesus He leads us to know other truths. He leads the sons of God into all truth. On the other hand, truth is like a closed chamber to the unregenerate man. 4. The children of God are led not only into knowledge, but into love. The Spirit causes every true-born son of God to burn with love to the rest of the family. “ We know that we have passed from death unto life, because we love the brethren.” And not only so, but He leads us into intense love for the souls of sinners. If any man shall say, “ It is no business of mine whether men are lost or saved,” the Spirit of God never led him into such inhumanity. 5. The Spirit leads the sons of God into holiness. If you are proud, covetous, lustful after worldly gain, false in your statements, and unjust in your actions, the Holy Ghost never led you there. If I find a child of God mixing with the ungodly, using their speech, and doing their actions, I am persuaded the Holy Ghost never led him there. But if I see a man devout before God, and full of integrity before men, I know that the Spirit of God is his leader. “ The fruit of the Spirit is love, joy, peace.” 6. Into vital godliness--the mystic essence of spiritual life. For instance, the Holy Ghost leads the saints to prayer, which is the vital breath of their souls. 7. Into usefulness, some in one path, and some in another, while a few are conducted into very eminent service. II you are doing nothing for Jesus the Spirit of God has never led you into this idleness. II. How does the Spirit lead the sons of God?1. We cannot explain His mode of operation, but probably it is somewhat in the same way in which our spirits operate upon other men’ s spirits. We act upon matter by machinery, but upon mind by argument, by instruction, and so we endeavour to fashion men as we desire. (1) One great instrument which the Holy Ghost uses upon the mind is the Word of God. Quote chapter and verse for an action, and, unless you have wrested the passage, you may rest assured you have acted rightly. (2) The Spirit also speaks through His ministers. The Word preached is often blest, as well as the Word written, but this can only be the case when the Word preached is in conformity with the Word written. (3) He directly, apart from the Word, speaks in the hearts of the saints. There are inward monitions which are to be devoutly obeyed, guidances mysterious, which must be implicitly followed. There will come to you sometimes, you know not why, certain inward checks, such as Paul received when he essayed to go into Mysia, but the Spirit suffered him not. At another time a proper thing comes upon you strongly that it is to be done at once, and for some reason you cannot shake off the impression. Do no violence to that impulse. 2. Note that the Spirit “ leads.” The text does not say, “ As many as are driven by the Spirit of God.” No, the devil is a driver. Whenever you see a man fanatical and wild, whatever spirit is in him it is not the Spirit of Christ. III. When does the Spirit lead the sons of God?1. He would always lead them, but, alas, there are times when they will not be led. They are wilful and headstrong, and start aside. 2. The healthy condition of a child of God is to be always led by the Spirit of God. Not on Sundays only, nor alone at periods set apart for prayer, but during every minute of every hour of every day. We ought to be led by the Spirit in little things as well as in great. If only one action apart from the Spirit were suffered to run to its full results, it would ruin us. A pilot who only occasionally directs the ship is very little better than none. Child of God, the Spirit must lead you in everything. 3. “ Well, but,” say you, “ will He?” Yes. When you are in difficulties, consult the Holy Spirit in the Word. If no light comes from thence kneel down and pray. Cast yourself upon the Divine guidance, and you shall make no mistake. The Lord will never let a vessel be dashed upon the rocks whose tiller has been given into His hands. Conclusion: Use the text-- 1. As a test. Am I a child of God? If so, I am led by the Spirit.2. As a consolation. If you are a child of God you will be led by the Spirit.3. As an assurance. If you are led by the Spirit of God then you are most certainly a son of God. (C. H. Spurgeon.)The sons of God led by the Spirit of God The Spirit is everywhere present. He controls all the operations of nature. He operates on the minds of men, endowing and controlling them. He specially operates on the children of God--1. In renewing them.2. In imbuing them continually with a new life.3. In determining their inward and outward life. I. What is meant by being led by the Spirit? It is not by blind suggestions or impulses. It is not by a miraculous or abnormal operation, directing what text the eye shall fall upon. The Spirit is the determining principle of the life, and His leading--1. Is consistent with our rational nature, liberty, and responsibility. 2. Mingles with our consciousness, and determines it, but cannot be distinguished from it. 3. Is not always irresistible. Hence men are said to resist, grieve, quench the Holy Spirit. II. The result of it.1. The knowledge of the truth--not by inspiration or revelation, but illumination. 2. The love of truth, or the conformity of our hearts to the standard of God’ s will. 3. The conformity of our outward life to the will of God. (1) It leads to the government of the tongue, the control of the passions, the ordering of the conduct. (2) It gives right views and motives to determine us in all emergencies. (3) It enables us to choose that Christian work for which we are best qualified. III. Why are those who are led by the Spirit the sons of God.1. What is meant by the sons of God? Those who-- (1) Partake of His nature by regeneration. (2) Are adopted into His family and made the objects of His parental care and heirs of His kingdom. (3) Governed by a filial as opposed to a slavish spirit. 2. Why are such led by the Spirit? Because (1) Submission to the spirit of our whole inward and outward life is the only evidence of our sonship. (2) The Holy Spirit is in His nature the Spirit of adoption. He is not a servile Spirit, but the Spirit of the Son, and therefore sent into sons. Those only who are actuated by this filial Spirit are the sons of God, i.e., are such in their inward character and temper. (3) In so far as sonship involves the idea of exaltation, power, blessing, etc., the indwelling of the Spirit is the immediate source of all these distinctions. IV. The necessary conditions on our part in order to this guidance.1. We must renounce our own guidance and that of others, whether of the world, Church, or individuals. 2. We must submit to, and have full faith in, the guidance of the Spirit. (C. Hodge, D.D.)The sons of God led by the Spirit of God I. A privilege--to be the sons of God. The glory of children is their fathers (Proverbs 17:6); but the privilege is not only of honour but of profit (verse 17). All God’ s children are heirs, as all are partakers of the Divine nature. They have-- 1. A spiritual right to all the creatures--“ All things are yours.” 2. An interest in God Himself, and in His promises, mercies, etc. 3. Right to guardianship of angels (Psalms 91:11; Matthew 18:10; Hebrews 1:14). What a safeguard against the powers of darkness! 4. A claim to eternal glory (Colossians 1:12; Matthew 25:34). In comparison with this how poor the thoughts of men! “ How may I get a good bargain, enjoy myself, be revenged on my enemy?” rather than, “ How shall I become a child of God?” II. The qualification. “ So many as are led,” etc. It is not enough to be the sons of God, unless we know ourselves to be so.1. How shall we know ourselves to be the sons of God? There are many signs besides the one here mentioned, as-- (1) Every child is like His Father, It is not so in carnal generation always. But you must try your spiritual sonship by this rule--your Heavenly Father is holy (1 Peter 1:15-16), merciful, righteous, slow to anger, abhors all manner of evil; are we like that, or the reverse? (2) Bears a filial love to His Father. His love to us is infinite (Psalms 103:13); what return do we make? We can perhaps talk largely of our love, but if we loved Him could we estrange ourselves from His interest, hear His sacred name blasphemed, etc. (3) Reverence Him. (a) As for his actions, he dares not do anything wilfully that would displease Him (Malachi 1:6). (b) As for his sufferings, he receives them submissively as corrections. (4) Depends on His provision, expecting such patrimony as He shall bestow upon him, and waiting for it patiently. (5) Is led by His Spirit; which brings us to-- 2. What it is to be led by the Spirit of God. In leading there must be a hand to guide and a foot to follow; good motions on God’ s part, and motions to good on ours. Every man is led by some spirit; one by a spirit of error (1 Timothy 4:1), another by the spirit of giddiness (Isaiah 19:14), another by the spirit of bondage, another by the spirit of the world (1 Corinthians 2:12), and all, besides, by the unclean spirit. Let us see, then, how a man may know that he is led by the Spirit of God. He leads-- (1) In a right way, the way of God’ s commandments. All other ways are crooked, as deviating from the straight line of righteousness. (2) By a just rule--the Word of truth. Uncertain and variable traditions, private and ungrounded revelations which cross this recorded will of God, are the deceitful guides of the spirit of error. (3) Sweetly and gently. Those who are carried with furious impetuousness are not led by the spirit of meekness. (4) Progressively, from grace to grace and virtue to virtue, whereas passion goes by sudden flashes. (5) To life, whereas other spirits, the flesh included, lead to death. III. The connection of this qualification with the privilege. How far does the leading of God’ s Spirit evince our sonship. If we would have a comfortable assurance we must be led by the Spirit in--1. Judgment (John 16:13), i.e., into all saving and necessary truths; so as to free us from gross ignorance and error. 2. Disposition. If the Spirit have wrought our hearts to be right with God in all our affections we may be assured that we are His sons. 3. Practice (Ezekiel 36:27). (Bp. Hall.)The sons of God led by the Spirit of God I. What is meant by being led by the Spirit? It is as if a blind man had asked the way to a certain city, and one had not only told him of it, but taken him by the hand to lead him therein. Or it is as if a little child in the dark had not only asked direction from his father, but had seized that father’ s hand, so to trust implicitly to his guidance (see also Psalms 23:2-4; Psalms 143:10). This leading by the Spirit is--1. A practical thing. If the Spirit leads us it is to govern and control our Words and actions (Titus 2:10-15; Isaiah 48:17-18; Galatians 5:16-25; 1 John 3:1-10). 2. A work of inward influence and sweet secret suasion of all our moral being. True, there is a law, but it is a law of liberty--a commandment which love delights to obey, “ Where the Spirit of the Lord is there is liberty,” not licentiousness; that liberty which consists not of freedom from moral obligation, but of disposition to comply with such obligation (Psalms 119:32). 3. Thorough and perfect, steadily and continuously maintained. Do not confound with it transient emotions, occasional convictions, fitful resolutions, and short-lived periods of a reformation of life. 4. “ According to the Scriptures,” and is maintained through the habit and exercise of prayer. Here is nothing mystical, fanciful, fanatical. All is sober and rational, as it is sacred and solemn. II. The high privilege of those who are led by the Spirit of God. They are the sons of God (2 Corinthians 6:18). God is our Father--1. Nominally. He calls us His children, and we may call Him our Father. A formal act and covenant of adoption is entered into, whereby our Maker assumes in our favour a parental position and name, and we are permitted to believe in His paternal relation to us, to talk about it, and to act upon it (John 1:12-13; Galatians 4:4-5; 1 John 3:1). 2. Really God does more than call us children. He makes us so. We are His by regeneration as well as adoption, by a new birth as well as by a new title. Just as children resemble their parents in physical form and feature, and so prove themselves partakers of their nature, so do the sons of God resemble Him in moral lineaments, in spirit and disposition, and thus prove themselves partakers of His nature. 3. Effectively. Our Father treats us as His sons. He feels a parent’ s sympathy for us, and He fulfils all a parent’ s duty. He provides for us, defends us, extricates us out of our difficulties, instructs us, corrects us, makes us privy to His plans, and will eventually take us home to Himself, that we may dwell for ever in our Father’ s house. Conclusion:1. If led by God’ s Spirit, rejoice in the thought of your Divine sonship.2. As God’ s children let us evermore seek to be led by His Spirit. (T. G. Horton.)First, to take notice of the property itself here mentioned which is to be led by the Spirit of God, where we may observe that there is such a thing indeed in the world as this is, which some persons are partakers of. There is a twofold leading by the Spirit; the one is common and ordinary, the other is special and peculiar. Now this is considerable with a double reference, either first of all to our first conversion; or, secondly, to our following conversation. There is the leading and guiding of the Spirit, which is requisite and necessary for Christians in each of these conditions. First, to look upon it in order to our first and primitive conversion. The children of God they are led on by His spirit in this. And there are three things which do make up this unto us. First, information, or discovery of such and such truths in the proposition. Secondly, illumination, or enabling of the mind to conceive and apprehend those truths which are thus discovered. Thirdly, inclination, or bowing of the will and affections to close and comply with such truths and motions which are apprehended. The Spirit of God does all these three in the work of conversion. The second is the communication of this property to a diversity and plurality of persons--“ As many as are led.” From whence we may observe this much, that this being led and acted and guided by the Spirit of God, it is not only the property of one or two particular persons, who are singular and alone by themselves, but it is the condition of a whole society and generation of men. There are many of them that are thus led (John 1:12; Acts 9:42; Galatians 6:16; Philippians 3:15). There is a variety and diversity of such persons as are thus guided and carried. First, in a succession of times, in one age after another. There have been always men guided by God’ s Spirit, and still are, and always will be. There were so in the times of the prophets, and there were so in the times of the apostles, and there are so still in ours, and will be further to the end of the world. And secondly, for one and the same time. There are many that go the same way and are in the like manner inclined. That as some thrive in wickedness, so others should thrive in goodness; and as Satan enlarges his kingdom, so the Lord also should increase His. This may therefore take off the slander which is cast upon religion as a private and singular business, as the invention only of some few persons, which they take up to themselves. No, it is no such matter; there are multitudes and varieties of them. The third is the consent or correspondency of this conduct in this variety, where many and different persons are intimated to be guided by one and the selfsame Spirit. Grace is one and the same for substance in all sorts of Christians, and they are led by the same Spirit of God, which is the worker and preserver of it in them there where it is wrought. “ We having the same Spirit of faith, according as it is written” (2 Corinthians 4:13). “ By one Spirit we are all baptized into one body, and have been made all to drink into one Spirit” (1 Corinthians 12:13). This appears to be so in regard of the same effects, which it works in several persons. Where we find the same operations we may conclude there are the same principles. Again, they are not neither after one and the same manner. Grace, though it be in all one for substance, yet it is not in all one for modification, for the ordering and disposing of it. And lastly, it should very much persuade and prevail with Christians to mutual love and charity to one another, forasmuch as they are all led by the same common Spirit. The second is the predicate, or consequent, in the privilege belonging to these persons. It may further be cleared to us upon these considerations. First, such as are led by the Spirit they are undoubtedly the children of God, because they have the seed of God remaining in them, as the apostle John declares it of them (1 John 3:9). Secondly, those that are led by the Spirit, they are made conformable and like unto God, and have His image stamped upon them. Thirdly, they are members of Christ. Whosoever belong to Christ, who is the natural Son of God, they are consequently themselves the adopted sons of God. And this are they which are led by His Spirit. Now for a further clearing of this point still unto us, we may moreover take notice of it in a twofold illustration; the one as holding indefinitely, and the other as holding exclusively. Indefinitely, if they be led by God’ s Spirit, they are His children, let them be who they will be. Exclusively, if they be not led by His Spirit, whatever they be else they are none of His children. First, take it indefinitely. If they are such as are led by God’ s Spirit they are His children, let them be who they will. And that again in a twofold explication. First, in the indefiniteness of nations; and secondly, in the indefiniteness of conditions. This word, as many, it carries each of these latitudes in it. This teaches us likewise to own religion wheresoever we find it, let the persons in other respects be what they will be. The second is as it may be taken, exclusively. If they be not led by His Spirit, whatever they be else, they are none of His children. This proposition here before us is to be understood convertibly and by way of reciprocation. As many as are led by the Spirit of God, they are the children of God. And again, as many as are God’ s children, they are such as are led by God’ s Spirit. Whosoever are none of the former they are none of the latter. There’ s nothing less than the conduct of God’ s Spirit which will entitle one to a state of adoption. And here again two more. First, who are led by a different spirit, and they are excluded as defective. Secondly, as are led by an opposite spirit, and they are excluded as destructive. Now this being led of the Spirit of God may be very much judged of by us from these observations. First, by our delight in the Word of God, and our conformity and agreeableness to that. Secondly, by the goodness of the ways themselves in which we converse, we find these two joined together (Ezekiel 36:27-28). Thirdly, by our cheerfulness and activity in the ways of God. And then lastly, as a concomitant, and that which is annexed hereunto. If we be led by the Spirit we shall be tender of grieving the Spirit, and doing anything which may be offensive to Him. There is no wise man who would offend his guide whom he depends upon for safety and direction. (Thomas Horton, D.D.)The nature and tokens of the Spirit’ s operation I. What it is to be led by the Spirit; or what it is that the Holy Spirit does for the furthering our salvation. Our Lord, taking His leave of His disciples, consigned them, as it were, over to the care and guidance of the Holy Ghost (John 16:13), who would guide them into all truth, and abide with them and the Church for ever (John 14:16; Acts 1:5-8). This, however, is not to be so understood, as if the Holy Ghost were now our sole conducter, exclusive of the other two Divine Persons (John 14:23; Matthew 28:20). Such guidance (which often goes under the name of grace) is ascribed to the Father, to the Son, and to the Holy Ghost, as it is the common work of all. And yet the Holy Ghost is emphatically styled “ the Spirit of Grace,” as being more immediately concerned in the work of grace. He gives--1. Illuminating or enlightening grace, inasmuch as He instils good thoughts and salutary instructions; opening the understanding to receive them (Psalms 19:13; Acts 16:14). 2. Sanctifying grace, when He rectifies the heart, inclines the will, and meliorates the affections (Philippians 3:13). This is distinguished into preventing, assisting, perfecting; being considered, first, as laying the early seeds of that spiritual life; next, as contributing to its growth; and lastly, as adding the finishing hand to it. 3. The grace of true devotion, attended with deep compunction of heart (verse 26). II. In what manner does He operate and effectuate what He does.1. Ordinarily in a gentle, moral, insinuating way, and not by mechanical, irresistible impulses, such as would take away human liberty, or reduce men to intelligent clockwork, or reasoning machines. For upon that supposition every good work, word, or thought, would be so entirely God’ s, that no part of it would be ours. The operations of God’ s Holy Spirit, then, only prepare us for godliness, or incite us and enable us thereto; the rest must come from ourselves. Accordingly, men are capable of resisting, grieving, and even quenching the Holy Spirit. 2. To be a little more particular, the Holy Spirit works upon the mind by proper applications to the reason and conscience, the hopes and fears; suggesting what is right and good, and laying before men, in a strong light, the happiness to be obtained by obedience, and the misery consequent upon disobedience. And one very considerable article of Divine wisdom and goodness lies in the providential ordering affairs so as to serve the purposes of grace; not exempting good men altogether from temptations, but so restraining, limiting, and governing the temptations, that they shall not press harder, or continue longer, than may best answer the design of God’ s permitting them. III. By what marks we may discern when the Holy Spirit operates upon us, and when we are led by Him.1. These appear chiefly either in checks of conscience dissuading us from evil, or in godly motions, inciting us to what is right and good. For though what passes within us of that kind is not distinguishable by the manner of it from the natural workings of our own minds, yet revelation, in conjunction with our enlightened reason, assures us that every good thought, counsel, and desire, cometh from above. 2. But before we draw such conclusion with respect to any particular thought, special care should be taken that we proceed upon sure grounds; otherwise we may be apt to ascribe the rovings of fancy, or mere dreams of our own, to the Holy Spirit of God. Some very good men have been observed to make it a rule in cases of perplexity to lean to that side wherein they find most ease to their own minds. But sometimes it happens that a person may be under the influence of unperceived prejudices, or passions, which warp him to a side. And therefore there is no safe and certain rule to go by in such cases, but a strict examination into the nature and quality of the action. And if, upon reflection, we find that what we are inwardly dissuaded from is really evil, or what we are inwardly prompted to is really good, then may we safely and justly ascribe such motions to the Holy Spirit of God. As to our judging of our whole conduct, and whether, or how far we are conducted by the Holy Spirit, we have a safe rule to go by--God’ s commandments (1 John 3:24; Galatians 5:22-25). IV. The use and improvement to be made of the whole.1. To be ever mindful of the world of spirits whereunto we belong; and particularly of that blessed Spirit who presides over us, and whose temple we are, while we behave as becomes us. 2. To pray that the Spirit of God may alway dwell with us, and to take care to avoid all such practices as may offend the Holy Spirit. 3. Since the benefit of all depends upon our own willing compliance and hearty endeavours, let us make it our constant resolution to attend the motions, and to obey the suggestions of God’ s Holy Spirit, and so to work out our own salvation with fear and trembling. (D. Waterland, D.D.)Sons of God By nature we are children of God, but we do not occupy the place of children. The prodigal was still the child of his father, but he was away from his father. I. The nature of this sonship.1. A renovated heart. 2. Leading by the Spirit of God. (1) To clear views of the truth. (a) By understanding the Bible. (b) By comprehending the meaning of Divine providences. (2) To safety. He who is led does not lead. Some Christians think themselves wise enough to instruct God as to the experiences through which they should pass. 3. Peculiar love. Say what we will about universal charity, we love our children with a special love. 4. Heirship with Christ; sharers of His glory. II. Its duties.1. Reverence.2. Trust.3. Obedience.4. Maintenance of the family honour.5. Resignation. A true son will let God have His way. III. How are we to become sons of god. By our natural birth? By hearing His Word? By admission into His Church? No; John gives us the answer (John 1:12). Conclusion:1. To all those who come home the door is open.2. God takes great delight in being loved.3. We come to God through prayer, then find provision, then protection. (T. L. Cuyler, D.D.)The sons of God I. The description. We might almost have called it a picture. We are all travellers, and every step of our journey is under the guidance of influences which never cease to operate upon our character. Some are guided by the spirit of the world, some by the spirit of self-dependence, some by the spirit of superstition; but the children of God are led by the Spirit of God.1. Why does the Spirit lead them? Because (1) They need guidance. Neither in thought nor action are we competent to take a single step by ourselves; and yet every step we take brings us nearer to God or takes us farther from Him. (2) Other guides are ready to lead astray. 2. Where does the Spirit lead them? Not in the paths where the garments will be defiled; not into the scenes of worldly dissipation and amusement, but often through many obstacles-- (1) To the Cross, where they find rest to their souls.(2) To the closet, where they may find communion with their heavenly Friend.(3) To the house of God(4) To the Lord’ s table.(5) To duty.(6) To conflict.(7) To heaven. 3. How does He guide them? By an inward impulse and by an outward ministry, and by these conjointly. II. The privilege. “ The sons of God.” This privilege--1. Commences with adoption. Adoption is the taking and treating a stranger as one’ s own child. It is a mere act of grace. 2. Is effectuated by regeneration. For it is in nature as well as in name that believers become the children of God. 3. Is sustained by Divine nourishment. There is milk for babes, and meat for strong men. 4. Is confirmed by Divine instruction. The world is converted into a vast school for the benefit of the Church, as the wilderness was when God brought His people out of Egypt (Deuteronomy 4:36; Deuteronomy 32:10). 5. Is manifested by Divine resemblance. 6. Is witnessed by the Divine Spirit. 7. It is the pledge of the highest glory. (P. Strutt.)Sons of God I. The condition on which we are “ sons of God.”1. Not mere creatureship. The stars, the birds, the flowers, are God’ s creatures. 2. Not mere resemblance. Even fallen men are made in the image of God, and have a potential likeness to Him. 3. But filial disposition. Men are the special creation of God; may have a special resemblance to Him; may have affection, not fear; may cry “ Abba, Father.” II. The evidence that we are “ sons of God.” There is--1. The witness of God’ s Spirit.2. The testimony of the spirit of man. III. The results of our being “ sons of god.”1. We are heirs of God.2. We are joint-heirs with Christ. (U. R. Thomas.)The sons of God I. Their spirit is--1. Obedient.2. Confident.3. Loving. II. Their assurance is--1. Divine.2. Unquestionable. III. Their prospects.1. Glorious.2. Certain. (J. Lyth, D.D.)The condition and privilege of a son of God I. His present condition. He is “ led by the Spirit of God.”1. There are two things which may render it necessary for a person to be led, defect of vision or circumstances of peril. A blind man is under the necessity of being led, in order that he may be preserved from the dangers into which he would be otherwise betrayed. 2. Or a man may be exposed to such perils that it is necessary that he should put himself under the guidance of some one who may enable him to detect and overcome the danger. Both these, in a moral point of view, coalesce in the case of every one by nature. (1) Our moral eyesight is blinded. The reason of man is perverted; it is clouded by prejudice; it attaches undue weight to things that are of no importance, and overlooks the things which are of first-rate importance. Spiritual truth we are utterly unable to perceive. The various sciences have distinct nomenclatures which they who are not initiated do not understand. Now, gospel truth is just as unintelligible to one who has not been renewed by the Spirit of God. Mr. Pitt was once taken by Wilberforce to hear William Cecil; that statesman listened attentively, and when he was retiring, upon being asked by his friend how he liked the statements he had heard, the honest answer was, that he could not understand one single sentence. Why? Not that the preacher had clothed the truth in unintelligible language, but in the language of Scripture, inspired by the Spirit of God, and therefore in a language which that statesman was unable to comprehend because it was to be spiritually discerned. (2) And our way is encompassed with peril. (a) We are treading, as it were, upon the margin of eternity, and in an instant we might be summoned to stand before the bar of judgment. (b) We are surrounded with a host of spiritual beings, who are continually operating against our safety. (c) The world around us is continually placing temptation in our way. (d) We have a traitor within. Now, if all this be the case we need a leader such as the Spirit of God. 2. How is it that the Spirit of God leads? (1) By unfolding the meaning of the written Word. That Word is our great sheet-anchor in the present day, and we have an infallible interpreter thereof in the Spirit who indited it. (2) By the various providences of which Christians are the subjects in their passage through life. He who will watch for providences shall never want a providence to watch. It is true that we have not a visible pillar of cloud and of fire; yet if we will only attentively listen to the voice of God’ s providence often we shall find it true--“ Thine ear shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand or to the left.” 3. How is it to be known whether a person is led of the Spirit? The marks are-- (1) Separation from the world.(2) Obedience to God’ s will.(3) A single eye to God’ s glory. II. His privilege.1. As relating to the present life. (1) He may look up to God as his reconciled Father in Jesus. (2) Trials may befall him; but he knows that “ all things work together for good to them that love God.” God loves him too well not to try him. Thus he can look upon his trials with thankfulness, believing that they shall work out for him, “ a far more exceeding and eternal weight of glory.” (3) He may come to God with the confidence of a child. (4) As his course draws nearer and nearer to eternity it grows brighter and brighter. 2. And as for his privileges in eternity, “ Eye hath not seen” etc., (Bp. R. Bickersteth.)The happiness of the sons of God 1. They are led by His Spirit.2. They bear the name of children (verses 14, 16).3. They speak the language of children (verse 15).4. They render the obedience of children.5. They feel the confidence of children.6. They participate in the inheritance of children. (J. Lyth, D.D.)The character and privileges of true Christians I. Their character. They are “ led by the Spirit of God.” This implies--1. An active and progressive, not a passive and stationary life. 2. Something altogether different from abandonment to natural impulses. 3. A contrast with the leading of the spirit of the world, which conducts so many astray. 4. Guidance by means of the revealed Word of God, yet due to a Divine and supernatural influence. 5. Issues in progress in the way of holiness and obedience which leads to life eternal. II. Their privileges. They are regarded and treated by God as His sons. This involves--1. Their regeneration and adoption by Divine grace. 2. Participation in the Divine character and likeness. 3. Favour and fellowship. 4. Heirship. They are joint heirs with Christ, and the time shall come when they shall enter upon a heavenly and immortal inheritance. (Clerical World.)Four important questions 1. How may I became a child of God?2. How can I know that I am a child of God?3. How must I prove that I am a child of God?4. What advantage have I as a child of God? (J. Lyth, D.D.) Romans 8:15 For ye have not received the spirit of bondage … but … the Spirit of adoption.The spirit of bondage and of adoption I. The spirit of bondage. Much of the bondage of our fallen nature is not the work of the Spirit of God at all. Bondage under sin, the flesh, worldly customs, the fear of man--this is the work of the devil.1. But there is a sense of bondage which is of the Spirit of God. The bondage of-- (1) Conviction of sin.(2) Assurance of punishment for sin from which there is no escape.(3) The feeling of the inutility of the works of the law. “ By the deeds of the law there shaft no flesh be justified in His sight.” 2. The result of this spirit of bondage in the soul is fear. There are five sorts of fears, and it is well to distinguish between them. (1) The natural fear which the creature has of its Creator, because of its own insignificance and its Maker’ s greatness. From that we shall never be altogether delivered. (2) Carnal fear: i.e., the fear of man. From this God’ s Spirit delivers believers. (3) Servile fear--the fear of a slave towards his master, lest he should be beaten when he has offended. That is a fear which should rightly dwell in every unregenerate heart. (4) If servile fear be not cast out it leads to a fourth fear, namely, a diabolical fear; that of devils who “ believe and tremble.” (5) Filial fear which is never cast out of the mind. This is “ the fear of the Lord” which is “ the beginning of wisdom.” When the spirit of bondage is at work there is much of servile fear. The Spirit of truth brings this to us, because we are in a condition which demands it. Would you have the bondsman rejoice in a liberty which he does not possess? Is he not the more likely to be free if he loathes his slavery? 3. This bondage, which causes fear, breaks us off from self-righteousness, and puts an end to certain sins. Many a man, because he is afraid of the consequences, leaves off this and that which would have ruined him; and, so far, the fear is useful to him; and, in after life, will keep him nearer to his Lord. 4. In due time we outgrow this bondage, and never receive it again. Because we are made to be the children of God; and God forbid that God’ s children should tremble like slaves. II. The Spirit of adoption.1. The apostle said, “ Ye have not received the spirit of bondage.” If he had kept strictly to language he would have added, “ But ye have received the Spirit of liberty.” That is the opposite of bondage. But our apostle is not to be hampered by the rigid rules of composition. He has inserted a far greater word--“ Ye have received the Spirit of adoption.” If the Son make you free, ye shall be free indeed. 2. The apostle said, “ Ye have not received the spirit of bondage again to fear.” Should he not have added “ but ye have received the Spirit of liberty by which ye have confidence” ? He says a great deal more, “ Whereby we cry, Abba, Father.” This is the highest form of confidence. 3. The Spirit of adoption is a spirit of gratitude. Oh, that ever the Lord should put me among the children! 4. A spirit of child-likeness. It is pretty, though sometimes sad, to see how children imitate their parents. III. The Spirit of prayer. Whenever the Spirit of adoption enters into a man it sets him praying. And this praying is--1. Earnest, for it takes the form of “ crying.” 2. Natural. For a child to say, “ Father,” is according to the fitness of things. 3. Appealing. True prayer pleads the fatherhood of God. 4. Familiar. Slaves were never allowed to call their masters “ abba.” That was a word for freeborn children only: no man can speak with God as God’ s children may. Distance is the slave’ s place; only the child may draw near. 5. Delightful. “ Abba, Father” --it is as much as to say--“ My heart knows that thou art my Father.” IV. The Spirit of witness. In the mouth of two witnesses this shall be established.1. The man’ s own spirit. God’ s own Word declares,” To as many as received Christ to them gave He power to become the sons of God, even to them that believe on His name” ; now, I have received Christ, and I do believe on His name: therefore I have the right to be one of the sons of God. That is the witness of my spirit: I believe, and therefore I am a child. 2. The witness of the Holy Spirit, which works-- (1) Through the Word of which He is the Author. (2) By His work in us. He works in us that which proves us to be the children of God; and what is that? (a) Great love to God. None love God but those that are born of Him. (b) Veneration for God. We fear before Him with a childlike reverence. (c) A holy confidence. By His grace we feel in days of trouble that we can rest in God. (d) Sanctification. (e) Besides which, there is a voice unheard of the outward ear, which drops in silence on the spirit of man, and lets him know that he has, indeed, passed from death unto life. (C. H. Spurgeon.)The Spirit of bondage and adoption I. What is meant by “ the Spirit of bondage” ?1. A distressing apprehension of danger, arising from the conviction of sin, which is one of the first effects of the law upon the conscience. 2. A sense of our lost and undone condition. A sense of sin is generally attended with a sight of wrath, and a conviction of the worth of the soul; and where the one is deeply felt, the other is greatly feared. Hence the anxious inquiries of the Philippian jailor, and of the multitudes under Peter’ s sermon. 3. Apprehensions respecting present judgments. Unpardoned guilt fills the mind with continual terrors (Job 15:20-24). 4. An habitual fear of death. 5. The expectation of future punishment. 6. The conviction of utter inability to extricate himself out of his present situation. II. Inquire in what respects believers are delivered from this, so as not to be again in fear. Though believers are not wholly exempt from a spirit of bondage--1. They seldom feel it in the same degree, nor do they feel it for long. 2. It does not arise from the same source as before, and therefore is not of the same nature. The terror which a sinner feels is from God, but that which a believer often experiences is the work of Satan, taking advantage of a constitutional melancholy, or of some adverse dispensation. 3. They are relieved and sustained by the hopes and promises of the gospel. 4. This servile spirit-- (1) Is by no means adapted to the present dispensation, and therefore believers cannot be said to have received it, as forming any part of their real or proper character (2 Timothy 1:7). (2) Is also highly injurious to the practical part of religion. The more we walk in the light of God’ s countenance, the more readily shall we run in the way of His commandments. III. What is that “ Spirit of adoption” which believers have received.1. The Spirit of adoption is distinct from adoption itself, and is not essential to its existence. 2. Of those who enjoy the Spirit of adoption, some have more of it, and others less. 3. The same saints do not at all times enjoy the same measure of this Spirit, but differ as much from themselves as they do from one another. 4. Wherever this Spirit is received, it must be considered as the fruit of sovereign grace. 5. It more especially consists in the Holy Spirit bearing witness with our spirit that we are the children of God. The Spirit is not only a witness to Christ without us, but to Christ within us; and therefore when our conscience bears us witness in the Holy Ghost, it is to be acquiesced in as a faithful and unerring report; for if conscience itself be as good as a thousand witnesses, how much more when its decisions are made under the influences of the Spirit of God. 6. The Holy Spirit in becoming a Spirit of adoption, imparts to the adopted a temper suited to that relation. IV. The blessed effect arising from our having received the Spirit of adoption: Hereby we cry, “ Abba, Father.” Prayer is the very breath of a child of God; the first effort of Divine grace in the heart. The cry of “ Abba, Father,” now proceeds from the fulness of his heart, and this includes in it the following particulars--1. Familiarity and holy boldness at a throne of grace.2. A comfortable persuasion of the love of God towards us.3. Reverence and honour (Malachi 1:6).4. Trust and confidence in God, as our Father and our Friend,5. Great earnestness and importunity (2 Kings 2:12). (B. Beddome, M.A.)The Spirit of bondage and the Spirit of adoption I. What is “ the Spirit of bondage” ?1. There are many of you who love money, pleasure, vanity, sin. And yet there are times when you tear yourselves away to say your prayers--to come to church; to read a chapter in the Bible; but whilst engaged in these exercises you long for them to be over. But why do them at all? “ Because it is our duty. We know these things must be attended to; if we neglect them we shall go to hell.” Then, I need not describe to you “ the spirit of bondage” --you feel it. 2. But perhaps “ the spirit of bondage” is still more strikingly displayed in those who are just awakened to a sense of their sins. And what does the poor trembling sinner do to mend his case? Labours with all his might to make himself acceptable to God; multiplies his prayers and duties; resolves to mortify his sins. And yet, alas! he goes about feeling that he has undertaken a work which is far beyond his strength. And why has the Lord so ordered it? Evidently to teach the humbling lesson of man’ s utter inability to save or sanctify himself (see Galatians 3:23-24). II. What is the “ Spirit of adoption” ?1. Adoption is an act whereby one person takes another into his family, calls him his son, and treats him as such. Thus Moses was the adopted son of Pharaoh’ s daughter, and Esther was the adopted daughter of Mordecai. Adoption, then, in a spiritual sense, is that act of grace whereby God chooses into the dear relation of His children every true believer in His Son. The very term implies that they were by nature not His children. No; they were strangers and enemies when He took them in. 2. But a man who adopts a stranger for his child cannot bestow on him a spirit suitable to that relationship. He may give him a son’ s portion, but he cannot give him a son’ s feelings. Now this is what the Lord does. He gives them “ the Spirit of adoption.” He puts into them, by His grace, a fitness for their glorious relationship. They not only are the Lord’ s children, but they feel as such (verse 16). Their former terrors drop away, for they view God now as their reconciled Father in Christ, and the uneasiness they felt at their inability to satisfy His law is now changed into a delightful confidence in the satisfaction which His Son hath wrought for them. And in consequence of all His love to them they love Him. They are followers--imitators--of God as dear children. “ His commandments are not grievous to them,” for they have now both the power and the will to follow them. 3. “ Father” is the first word the infant lisps; and how continually it is running to its parent with that word upon its tongue. In beautiful allusion to this the child of God is represented as crying to his heavenly Parent, “ Abba! Father!” (A. Roberts, M.A.)The Spirit of adoption I. The gift which God confers on His children. “ Ye have received the Spirit of adoption.”1. The Spirit of God seals the children of adoption. This serves to mark the particular property God has in believers; to distinguish them from others of the human family; and to preserve them for the end of their election and faith, even the salvation of their souls. 2. The Holy Spirit is to believers the witness of their adoption (verses 16). It is reasonable that professors of religion should be anxious to ascertain their own state in God’ s sight. 3. The Holy Spirit communicates to believers the comfort arising from their adoption into God’ s family, i.e. He discovers to believers the path of light; qualifies them for their present rank; and supports them during their pilgrimage. II. The Christian enjoys true liberty. Christian liberty is equally opposed to slavery and licentiousness. It is opposed to restraint and violence, but not to subordination and cheerful obedience.1. They who are adopted into God’ s family are delivered from the dominion of sin. They now walk at liberty. They feel that they are free to serve God without the fear of wrath. They delight in the law of the Lord after the inward man. 2. Christians are delivered from the power of Satan. 3. Christian liberty implies deliverance from undue human influence (Psalms 119:45; Proverbs 29:25). Independence of mind, and courage in Christian behaviour, are desirable objects. He who attains to them, puts his trust in God, and does not fear what man can do unto him. In matters of right and wrong, the Christian claims to himself, and allows to others, the right of private judgment; but he neither claims to himself, nor guarantees to another, the liberty of contravening in a single instance, the commandment of his God. III. Consider the expressions which we abe enabled by the Spirit of adoption to utter--“ Whereby we cry, Abba, Father.” The repetition, Father, Father, also evidences the earnestness with which a Christian, feeling his deliverance from bondage, recognises his present delightful relation to God as an adopted son.1. The believer approves of his relation to God in Jesus Christ. “ For ye are all the children of God by faith in Christ Jesus.” 2. The religious man is soothed in all his afflictions when he contemplates the compassion of his Father who is in heaven. 3. God’ s children consider Him as their instructor (Psalms 71:17; Isaiah 54:13). 4. God’ s children submit to such chastisement as He thinks proper to administer (Proverbs 3:11). 5. The children of adoption place themselves under the protection of their heavenly Father (Psalms 31:5; Psalms 31:15). 6. By the Spirit of adoption, we are enabled to approach with boldness the throne of grace, in prayer to God (Ephesians 2:18). (A. McLeod, D.D.)The Spirit of bondage and the Spirit of adoption I. The state of the natural man.1. It is a state of sleep: the voice of God to him is, “ Awake, thou that sleepest.” 2. For this reason he is in some sense at rest: because blind he is secure, he cannot tremble at the danger he does not know. He has no dread of God, because he thinks Him merciful, and that he can at any time repent. 3. From the same ignorance there may arise joy either in congratulating himself on his own wisdom and goodness, or in indulgence of pleasure of various kinds, and so long as he doeth well unto himself men will doubtless speak good of him. 4. It is not surprising if thus dosed with the opiates of flattery and sin, one should imagine among his other waking dreams that he walks in great liberty, being free from all vulgar errors, prejudices, enthusiasm, etc. But all this time he is the servant of sin. He commits it every day. Yet he is not troubled. He contents himself with “ Man is frail; every man has his infirmity.” II. The state of a man under the law.1. By some awful providence, or by His Word applied by His Spirit God touches the heart of the slumbering stoner, who awakes into a consciousness of danger--perhaps in a moment, perhaps by degrees. 2. The inward spiritual meaning of the law now begins to glare upon him, and he sees himself stripped of all the fig leaves he had sewn together--of all his pretences to religion or excuses for sin. He now, too, feels that the wages of sin is death. 3. Here ends his pleasing dream, his delusive rest, his vain security, etc. The fumes of these opiates being dispelled, he feels the anguish of a wounded spirit--he fears, indeed--God’ s wrath, death, etc., almost to the verge of despair. 4. Now truly he desires to break loose from sin and begins to struggle with it. But though he strive with all his might, sin is mightier than he. The more he strives the more he feels his chains. He toils on, sinning and repenting, repenting and sinning, until he cries, “ O wretched man that I am,” etc. This whole state of bondage is described in chap. 7. III. The state of a man under grace.1. His cry is heard and heavenly healing light breaks in on his soul--the light of the glorious love of God in the face of Jesus Christ. Overpowered by the sight he cries out, “ My Lord and my God,” for he sees all his iniquities laid on Christ and borne away; God in Christ reconciling him unto Himself. 2. Here end the guilt and power of sin. He can now say, “ I am crucified with Christ,” etc. Here ends the bondage unto fear. He cannot fear the wrath of God, for it is turned away; the devil, because his power is ended; hell, for he is an heir of the kingdom; death, for that is now but the vestibule of heaven. 3. And “ Where the Spirit of the Lord is there is liberty,” liberty not only from guilt and fear, but sin. Henceforth he does not serve sin; being made free from sin he is become the servant of righteousness. 4. Having peace with God, and rejoicing in hope, he has the Spirit of adoption who sheds abroad the love of God and man in the heart, and works in him to will and do of His good pleasure. Conclusion: The natural man neither fears nor loves God; one under the law fears: one under grace loves. The first has no light, the second painful light, the third joyous light, He that sleeps in death has a false peace; he that is awakened no peace; he that believes true peace. The heathen baptized or unbaptized has a fancied freedom, the Jew or legalist a grievous bondage, the Christian the glorious liberty of the children of God. An unawakened child of the devil sins willingly; one that is awakened sins unwillingly; a child of God “ sinneth not” The natural man neither conquers nor fights; the man under the law fights but cannot conquer; the man under grace is “ more than conqueror.” (John Wesley, M.A.)The Spirit of adoption 1. In what sense are we to understand the word “ spirit” ? Our own spirit, inasmuch as it refers to that filial disposition which prompts us to cry, Abba, Father; yet also God’ s Spirit, because it is only by His power and inspiration that this temper of mind is produced or sustained (chap. 5:5). 2. To what does “ again” refer? No doubt to the former dispensation, Judaism (see the argument in Galatians 4:1-31, especially verses 4-7 and 22-31, and again, Hebrews 12:18-24). 3. This Spirit of adoption is a spirit of-- I. Reverential admiration and love. Who so good or wise in the eyes of a son as his beloved parent? Yet our filial partiality may be grossly mistaken. Not thus is it with our regard for God. If His children, we learn to discern in Him every excellence, and each in its highest perfection and purest form. II. Gratitude and praise. The son acknowledges his obligation to his father, is ever grateful to him, and learns to speak of him with becoming expressions of thankfulness and filial pride. So it is with us and God. III. Dependence and trust. While we acknowledge His kindness in the past, we depend on Him at the present moment, and we commit to Him all our care for the future. How little anxiety for the morrow has the confiding child. IV. Meek submission and cheerful obedience. A father’ s will is law to a good son; and all that a father reposes or inflicts is submitted to without murmuring, from a persuasion of his wisdom and right to correct us when we do wrong, combined with a firm conviction that he seeks only our welfare and good. How much rather should we be in subjection to the Father of our spirits (Hebrews 12:5-10). V. Communion and fellowship. It cries, “ Abba, Father.” It is natural for a son to seek his father’ s society, and to tell him all his wishes, all his wants. So do the sons of God come to Him in supplication and prayer (Matthew 6:6.) Further, a good son is interested in his father’ s pursuits, knowing that he himself will be enriched by his father’ s successes and advanced by his father’ s promotion. So do we know, as God’ s children, that He conducts all the affairs of His empire for our honour and welfare, and we constantly pray, “ Father, Thy kingdom come,” etc. VI. Confidence and hope. A child who incidentally does wrong can come to his father in penitence and sorrow, assured of readily obtaining acceptance and forgiveness. So likewise we can come to God when we have sinned against Him, believing that He will quickly restore us to His favour, and not vindictively cast us off for ever. Therefore, we shall at length be brought home to our Father’ s house above. A wealthy parent may send his child away for a season, and place him under tutors and governors, but it is to receive him back eventually with increased honour and joy. Thus will Jehovah act with regard to us. (T. G. Horton.)Without fear See yonder little bird. It floats fearlessly in the spray that arises out of the thunders of Niagara. It cleanses its plumage in that ever-ascending and radiant mist. It flies through the rainbow which spans that awful presence. It is not afraid. The colours of its wings are kindred to the tints in that rainbow. It sings its gayest songs as it darts back and forth in front of that terrible glory. It has no controversy with Niagara. It gains its living along its banks. It builds its nest and rears its nestlings in the tree that overhangs the cataract. The believer in revelation has ended his controversy with God, and is, like that flying, floating, singing bird, without fear. The Spirit of adoption The question has been raised whether this means the Holy Ghost, or a consciousness of being a child of God. It is both, and we cannot distinguish between the two. But we must not confound “ adoption” and the “ Spirit of adoption,” though they are never very far apart.1. “ Adoption” is that act whereby we are received into the family of God. And the way in which this is brought about is thus: Christ is the one Son of God. Into the Son, God elects and engrafts members. As soon as the union takes place, God sees the soul in the relationship in which He sees Christ. He gives it a partnership in the same privileges. 2. But this “ adoption,” if it stood alone, would be no blessing. A rich man, well educated, “ adopts” a poor illiterate child. The child moves in the social circle of his adopted father, and shares his wealth. Now, if his benefactor be a wise man, he will endeavour to give him a filial spirit, and the qualifications which are necessary for his elevation. But if not, the “ adoption” will only issue in disappointment and unhappiness to all parties. 3 We cannot, therefore, sufficiently thank God that wherever He gives “ adoption,” He follows by “ the Spirit of adoption.” But, as in nature, as soon as ever a branch is grafted into a tree the sap begins to flow into that branch; and however dissimilar the graft to the parent stock, the passing of the graft into that stock gradually makes them one:--so in Christ, the “ Spirit of adoption” following the “ adoption,” seals the union by making the affinity close, happy, and eternal! 4. Of all words that which comprises most of wisdom, tenderness, and love, is “ Father.” What a repose lies in that, “ My Father.” And as soon as the Spirit begins to work in a sinner’ s heart, the very first thing He plants there is, “ I will arise and go to my Father,” etc. And if only we could take in the simple conception that God is a “ Father,” well-nigh the whole work of our religion would be done. Thousands acknowledge it is true; but few think of how much has passed in the deepest councils and sublimest operations of God, that we might use that paternal function. All heaven had to come down to earth that we might stand to God again in that lost relationship. The blood of Christ only could purchase it; and no man could ever frame his heart to conceive, or his lips to utter it, but by the power of the Holy Ghost. 5. Now let me examine what a “ Spirit of adoption” is. It is not a spirit of doubt and anxiety, in which I say, “ Does God really love me? Am I forgiven? How shall I overcome all my difficulties?” That is not what a little child ever feels, if he has got an affectionate father. The “ Spirit of adoption” is all hope. Hence, prayer becomes a very bold thing where there is the “ Spirit of adoption.” A child does not ask a father as a stranger asks him. He goes as one who has a right. If he finds his father’ s door for a moment closed, see how he knocks. He does not want wages; but he receives rewards. All creation is his Father’ s house, and he can say, “ Everything in it is mine, on to death itself.” The “ Spirit of adoption” longs to go home. For, if the love of an unseen Father has been so sweet, what will it be to look in His face? (J. Vaughan, M.A.)The Spirit of adoption We are not merely criminals unwhipped of justice, but since Christ has met the demands of the law for us we are entirely acquitted; and then there is implanted in us, by the Holy Spirit, the sweet, glad consciousness of sonship. I. Therefore the cowering fearfulness of sin is supplanted by a loving filialness. Very beautiful is that word, “ Abba” just here. It is a little up-thrusting of the Apostle’ s mother tongue. Though we be adepts in any other language, the speech we use to express overflowing feeling is always that which we learned at our mother’ s knee. And there is such a swell and throb of filialness in the apostle’ s heart toward the heavenly Father, that even though he must immediately translate it, there is no word to tell his consciousness of his close, free sonship but the word that used to be prattle on his lips when he was a child. So swept away is the bad fear which comes from sin, so dear and deep is his sense of a holy familiarity with God, that the only word that can in the least even shadow it forth is the nursery word back there in Tarsus, Abba.1. How easy prayer is to a God, who thus reinstating us in sonship, will allow from us such address. 2. How “ in everything” (Philippians 4:6) may we make request of Him. II. There is such a thing as an assurance of this sonship. “ The Spirit itself beareth witness.” III. Being thus adopted into sonship we are heirs of God and joint-heirs with Christ. Then--1. I have title to illimitable Divine possession. 2. I may dismiss fear that I shall fail to enter upon my unimaginable wealth. IV. Such adoption does not preclude the necessity of discipline, It compels it rather. For so great a destiny and glory I must be prepared. But there is this infinite solace under chastisement--it is not punitive; it is educative. Its intention is to fit me for the splendid destiny God intends for me. It is thus quite possible to be glad and thankful for my pain. (Wayland Hoyt, D.D.)Adoption The spiritual connection of the true disciple with God is repeatedly represented to us in Paul’ s Epistles under the figure of sonship. The idea of simple sonship, indeed, is brought prominently forward by St. John; as 1 John 3:1; 1 John 4:6; 1 John 5:9-10, etc. But whereas St. John always represents this idea in its simplest form, St. Paul, and St. Paul only, describes this sonship more artificially as adoptive. This illustration is not taken from any Jewish custom; the law of Moses contains no provision for such a practice. Adoption was essentially a Roman usage, and was closely connected with the Roman ideas of family. The son was declared to be the absolute property of his father from his birth to his father’ s decease. In order to being adopted out of his own family into that of another man it was necessary that he should undergo a fictitious sale. But if a son had been thus sold by his father and had again recovered his liberty, he fell again under the paternal dominion, and it was not till he had been thus sold, emancipatus, three times, that he became finally free from this paramount authority. Accordingly, the adopter required that the fiction of sale should be three times repeated, before the son could be received into his new family, and fall under the dominion of his new father. When, however, these formalities had been complied with, the adopted son became incorporated into the family of his adopter, identified, as it were, with his person, made one with him; so that on the adopter’ s decease he became not so much his representative as his second self, the perpetuator of his legal personality. He assumed, moreover, on adoption, the burdens or privileges incident to the performance of the rights of his new family. He relinquished his former rites, and attached himself to those of his new parent. All this appears to have been in the apostle’ s mind when he addressed the Roman disciples in this passage. The Spirit of God, he says, bears witness with our spirit, or confers upon us an inward persuasion, that we are now by adoption the children of God Himself, whereas we were before the children of some other father--namely, the world or the Evil One. But henceforth we are relieved from the bondage of corruption, from the state of legal subjection to this evil parent, and admitted to the glorious liberty of the happy children of a good and gracious father, even God. And how was this escape from bondage to be effected? God paid a price for it. As the Roman adopter paid, or made as though he paid down a certain weight of copper, so God gave His Son as a precious sacrifice, as a ransom to the world, or the Evil One, from whom He redeemed His adopted children. Henceforth we became the elect, the chosen of God. The same illustration is indicated in Galatians 4:3 : “ When we were children we were in bondage under the elements of the world,” addicted to the rites of our original family; “ but when the fulness of the time was come, God sent forth His Son,” etc. But now, after ye have known God … how turn ye again to the weak and beggarly elements,” such as the sacra of your original family, “ whereunto ye desire to be again in bondage” (Ephesians 1:5). (Dean Merivale.)Adoption, sacred and secular Betwixt civil and sacred adoption there is a two-fold agreement and disagreement. They agree in this, that both flow from the pleasure and good will of the adoptant; and in this, that both confer a right to privileges which we have not by nature; but in this they differ: one is an act imitating nature, the other transcends nature: the one was found out for the comfort of them that had no children, the other for the comfort of them that had no Father. Divine adoption is in Scripture either taken properly for that act or sentence of God by which we are made sons, or for the privileges with which the adopted are invested. We lost our inheritance by the fall of Adam: we receive it by the death of Christ, which restores it again to us by a new and better title. (J. Flavel.)A childlike spirit towards God I. The contrast between the temper of a child of God and the temper of an unregenerate person.1. Naturally fallen creatures have a “ spirit of bondage” --the temper of a slave towards God. (1) All the systems of heathenism are marked by this spirit. The love of God never enters into them, but either their self-love is addressed by certain hopes which appeal to their natural feelings, or else they are under the constraining influence of a dread of those misfortunes which the gods are supposed to have the power and will to inflict. (2) Among Mohammedans we find the same spirit prevailing. They are sometimes told that, if they obey the admonitions of the Koran, they shall have a sensual paradise. They are more frequently told that, if they violate the same directions, they shall expose themselves to the anger of God. (3) In the Roman Catholic Church, although there may be sometimes a reference to the promises of the gospel, how much more frequently and powerfully the fear of its votaries is addressed. They dread the church censures, the indignation of their priest, and their fancied purgatory. Nay, they dare not approach the merciful Mediator unless there be some other mediator. (4) Nor is Protestantism by any means free from this unhappy spirit. For what is a fashionable religion but a compromise between men’ s passions and their fears? Anything of loving Him is often absolutely ridiculed. 2. Now, if we turn to this Book for the explanation of that universal feeling, we find that it is truly reasonable. The account which St. Paul gives of it in chap. 7 is applicable to all the world. It is obvious that, in proportion as this is comprehended, men must “ fear.” A man may sometimes contrive, either by forgetfulness of God, or by forming to himself false notions respecting God, to escape from the influence of fear, but then his mind is sunk into a state of torpor and death-like slumber. When once the light is let in on the understanding, and the man sees anything of the attributes of God and what they demand, and finds that he has violated all, and that his own nature is opposed to that Holy God, he “ dies.” In the language of the apostle, it is the law which “ shuts us up,” allows us no hope, 3. But when a man finds the gospel, that spirit is changed. Then all the sources of dread are gone. How can he dread God any more? Do you think that the poor prodigal, when, all ragged and worn as he was, he came back to his father’ s house, and felt his father’ s arms around him, and his father’ s kiss upon his pale and withered cheek--think you that he dreaded that father then? 4. And now the whole of the sinner’ s future course is characterised by love; he is no longer a slave, but he is become a child. This is seen doubtless, and seen very mainly, in the character of the Christian’ s obedience, which is now wholly changed. The child of God has the law written on his heart--loves every one of its requisitions, because he loves the wise and just Parent that enacted them--and would obey them all. His obedience is now unfettered, unrestricted, unreserved, cheerful, grateful, and generous. 5. The filial spirit prevails in the whole of the experience of every one of the children of God. If he receives any temporal blessings, he receives them from the hand of his Father; if he looks at the promises of the gospel, they come to him as the promise of his heavenly Father; if he receives any of the painful events of life, it is a wise and gracious Father who has sent them, and it is his inclination and his pleasure to submit. So, likewise, this same filial spirit pervades all the exercises of religion; if others pray because conscience compels them to pray, the child of God rejoices that he may come to “ his Father, who seeth in secret.” If he looks forward to death, when no other being can go with him and sustain his faltering spirit, he feels his Father can; and when he looks to glory, it is with the same feelings; he is going to the house of his Father. II. The origin of this Spirit. It is characterised in our text as a gift; it is not spoken of as an attainment. “ Ye have received.” It is a gift received from God; therefore His favour and His blessing must have preceded it. If, then, we are told that the sinner must first love God, must first serve God, and then he may hope for the favour of God--this is just a sentence of despair to any man who knows himself. How can he love God? The source of that “ Spirit of adoption” is in adoption itself, and the source of that adoption is the sovereign, unmerited, bounty and mercy of God.1. Its meritorious cause is the Cross of Christ. There is no ether reason why a sinner deserves to be a child of God but this, that Jesus Christ has deserved it. “ When the fulness of the time was come,” etc. 2. The instrumental cause is faith. “ Ye are all the children of God by faith in Christ Jesus.” 3. The Agent is the Spirit of God. He only it is who implants faith, and He it is who alone communicates “ the Spirit of adoption.” 4. The means is that view of the love of God which none but an adopted child can have. “ We love Him because He first loved us.” (Baptist Noel, M.A.)The temper of gospel obedience Consider this-- I. By way of contrast, as it is opposed to any form of obedience performed in a slavish and unready mind.1. With the severe discipline of the law. On this point the apostle is the best exponent of his own views in that allegory of Agar and Sarah (Galatians 4:22-26). To the same purport there is another illustration of the two dispensations, addressed to the same Church (Galatians 4:3-7). These distinct tendencies of the two dispensations are discoverable in almost every circumstance. Contrast-- (1) The method of their introduction, the thunderings of Sinai with the stillness of Bethlehem; the voice of the trumpet with the melody of angels; the blackness and darkness and tempest with the mild halo of glory which played around the wondering shepherds as they kept watch over their flocks by night. (2) The miracles of the two dispensations. Look at the earth opening her mouth to swallow up the rebellious, the fiery serpents, the pestilence, and compare with these the blind receiving their sight, the multitudes fed with bread, and the widow receiving from death her child. (3) In their outward ordinances--those of the one multitudinous, obscure, oppressive; those of the other easy, refreshing, simple. Of course we do not mean that this servile temper extended to every individual worshipper. The Spirit is not bound. Enoch’ s was no servant’ s walk, nor could fear have wrought Abraham’ s faith. Neither do we speak disparagingly of that dispensation itself. The law is a system of progressive teaching (Galatians 4:1-2). We must be disciplined to habits of reverence and subjection, The law was our schoolmaster to bring us to Christ. 2. With the service of the man who is trying to work out a righteousness for himself. This fault first discovered itself in the newly-converted Jews, who could but feel a rude shock to their ancient sympathies when they were required to pass from the pride-fostering works of the ancient ritual to the simple faith and self-abasing truths of the gospel. And many now feel the stirrings of an alarmed conscience, and are urged on by an unresting anxiety to feel that their souls are safe, and yet God is not satisfied with them, neither are they satisfied with themselves. Now what is the secret of such painful experience happening to men who are taking more pains to be miserable than it would cost them to be happy? They will be servants, and not sons; they will be labouring to obey, and not trying to believe. If, then, you are in earnest about your souls’ salvation, take Heaven’ s simple answer, “ Believe on the Lord Jesus Christ,” etc. Then the works will follow. But all attempts to get peace before or without this will be mere labour in vain. This one thing done, the whole character of our obedience becomes changed. It is not the spirit of bondage again to fear; it is the filial obedience of those who, having received the Spirit of adoption, are enabled to cry, Abba, Father. II. By way of comparison. Four marks of Roman civil adoption you will find exactly paralleled in the spiritual adoption. Did the child among the Romans share in the privileges of the natural children? It is affirmed of the believer that “ if children then heirs, heirs with God and joint heirs with Christ.” Did the Roman bestow his own name on the child he adopted? “ Thou, O Lord, art in the midst of us, and we are called by Thy name.” Did the civil law exact from the adopted all honour and reverence to the parent? “ If I be a Father, where is Mine honour?” “ God is greatly to be feared in the assembly of the saints,” etc. Did the new father engage to treat the stranger with parental care and kindness? “ I will receive you and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.” From this view of the condition of the believer we may infer three characteristics of evangelical service.1. Reverence.2. Cheerfulness. No labour in the Lord can be in vain; no commandment of God can be grievous.3. Confidence. (D. Moore, M.A.)Whereby we cry, Abba, Father.--Abba, Father I. The fact. “ We cry, Abba, Father.”1. In one aspect this seems little. It is only a cry, a name named, and that a child’ s lisp of the first two sounds of the alphabet. True, but I am not anxious to get from you more than what all Christians confess. “ We” cry, Abba, Father. Visions and revelations are exceptional, but we all cry, “ Abba, Father.” 2. This is not a small thing. It means carrying the clear proof of our being God’ s children. True, we are infants, but no infant would ever cry “ Abba” unless it were a child. Here are weakness and strength, but the one is linked to the other by a bond that cannot be broken. And what a distance between us in our helplessness and God in His glory, but “ Father” reaches all the way. Only a cry! God hears nothing else. Observe the refrain of Psa 107:1-43. Mark the reason why universal power is given to the Mediator (Psalms 72:11-12). 3. This cry is the product of the Holy Spirit (see also Galatians 4:6). This is the Divine side of the matter, of which we have both the human and Divine sides in John 1:12-13). II. The consequences.1. You have the witness of the Spirit. The cry and the groaning (verse 26) are His work; the natural man knows nothing of them. 2. You are heirs of God (verse 19; Matthew 13:43). 3. You are joint heirs with Christ. (1) An interest in all His glory.(2) He has entered on the inheritance as our Forerunner (Hebrews 6:20). III. But what of the present? “ If we suffer with Him.” Suffer we must; but--1. These pangs are hopeful; they are of birth, not death, and prove a heaven-sent longing after home and God. 2. The Saviour is with us in them. His Spirit causes them. Christ sympathises and succours (Hebrews 2:17-18). (A. M. Symington, D.D.)The Abba, Father The expression is used once by Christ, twice by Paul. Why should the Saviour in Gethsemane employ two languages, and Paul when speaking of the free Spirit which animates believers? Is it conformity to the custom of giving to persons a variety of names? Or is the one name an interpretation of the other? Augustine and Calvin think that it is to show that both Jews and Greeks each in their own respective language would call on God as a Father. Dr. Morison says that “ the dual form is delightfully fitted to suggest that in His great work Christ personated in His single self not Jews only, but Gentiles.” And not only fitted, but designed. And so Paul may have caught the spirit and aim of the Master’ s words. And thus we have a speaking testimony to the fusion of Jew and Greek which prepared the way for the preaching of the gospel to the heathen. The idea of Father clasps not only the languages, but the people. What other word so fitted as a basis for all the nations to meet on and be made one! Grandly prophetic of the time, to bring about which the Saviour died and the apostle laboured, is “ Abba, Father.” The term illustrates how the idea of Fatherhood-- I. Evokes the deepest filial feeling. In the only instances in which we have the words there is everything to justify this. It is the child-cry coming not from the surface, but from the depths. How much larger and more tender the word than master, magistrate king, etc. II. Begets the most childlike familiarity. Only in the home circle can such feelings play. It is the child, not the subject or servant, that cries “ Abba, Father.” Refinement of feeling and manner is always beautiful in a child, but it is not natural that it should express itself in courtly language. The charm of the family is in the freedom which love imparts. The parental heart, shining like a warm sun in the centre of the home, draws young affection to it as the flowers turn to the heat and light. III. Stirs the intensest earnestness. So it did in Christ and Paul. There are moments in Christian experience when the language of familiarity rises into the language of anguish. Though in the Divine family, men are still on earth--not the most congenial place, and even Jesus seems to have had quite enough of it when He said, “ And now I come to Thee,” The definition suggests emphasis or urgency. As a child’ s whisper will sometimes wake the family, even the gentlest ruffle on the heart will not pass the heavenly Father’ s notice. How much more shall a cry of anguish reach Him and bring Him to our relief. (R. Mitchell.) Romans 8:16 The Spirit itself beareth witness with our spirit. The witness of the Spirit with our spirits I. The respective offices of the two witnesses.1. “ The Spirit itself beareth witness.” (1) The subject of the testimony is not that we have been awakened, that we have repented, that a number of moral changes have taken place in us, so that we may conclude that we are the children of God. Its direct and simple object is to assure us “ that we are the children of God.” (2) Of this the Spirit is the only competent witness. To this fact of our reconciliation to God, considered as a fact, our own spirits neither do nor can bear testimony. That the act of pardon takes place upon our believing in Christ; but this act of mercy is one which takes place in the mind of God. “ The things of God knoweth no man, but the Spirit of God.” “ For the Spirit searcheth all things, even the deep things of God.” He, therefore, alone can be cognizant of the fact of forgiveness and adoption, to whom that fact is made known by the testimony of the Spirit. (3) How this testimony is borne may be difficult to describe, but it is that by which doubt is put away and the fact ascertained. For why else is a witness called in but to clear up some doubt? For what purpose do we bring forward witnesses but to come to the knowledge of some truth? Now, whatever be the method, the fact is communicated, and known, because communicated. 2. The witness of our own spirits. Why this? Certain it is that the Holy Spirit speaks with a voice by which the faithful soul cannot be deceived, yet there may be impressions not from Him, and which we may mistake for His sacred testimony. Against such delusion you must be carefully guarded. Nor are the means by which it may be detected difficult. Where the Spirit of God dwells He dwells as the author of regeneration. Of this change our own spirits must be conscious. If we love God and our neighbour, if we are spiritually minded, as having the fruits of the Spirit, then have we the witness of our own spirits to the fact that we have received the Spirit of God. II. The errors connected with this doctrine into which men have sometimes fallen.1. That there can be no certainty of our being now in a state of salvation. Well, if this blessing be not attainable, the state of good men under the New Testament dispensation is far inferior to the state of good men under the Old. “ Enoch before his translation had this testimony, that he pleased God.” Now, what was there peculiar in the case of Enoch? See the filial confidence that Abraham had in God from the time that his faith was counted to him for righteousness. When David prays, “ Restore unto me the joy of Thy salvation,” did he not recollect that joy in the salvation of God which he had previously experienced? We may say, also, that this notion is contrary to all the words of Christ and His apostles. When our Lord says, “ Come unto Me, and I will give you rest,” can such words be reconciled with the idea of our being in a state of uncertainty? Remember that that uncertainty implies this, “ I am uncertain whether God be my friend or my enemy.” Now, if this be the only state into which religion brings us, with what truth can Christ be said to have given rest to the soul? 2. That there is a great danger of fanaticism in this, and that, therefore, it will be much more safe to proceed in the way of argument and inference. But upon this theory what are we to do with the text? There are certain fruits of the Spirit, it is said, by the existence of which in ourselves we are to infer that we are the children of God. What are these fruits? If you examine them you will find that several are such as must necessarily imply a previous persuasion of our being in the favour of God, communicated by God Himself (Galatians 5:22-23). Love to God directly implies the knowledge of His love to us. So, too, as to peace. Can we have this before we know whether we are at peace with God? The fruits of the Spirit flow from the witness of the Spirit. 3. That this is the privilege only of some eminent Christians. But there is no authority for this in the Word of God. This blessing is as common a blessing as pardon; it is put on the same ground, and is offered in the same general manner. 4. That this is an assurance of final salvation. I find no authority for this in the book of God. We are called to live in the comfortable assurance of the Divine favour, and to rejoice in the hope of the glory of God; but this conveys to us no certain assurance of final salvation. Conclusion:1. This doctrine may well lead those of you to consider your own condition who feel that you are under the Divine displeasure, that you are living carelessly, and neglecting the great salvation. 2. The subject applies itself to those whose conscience is burdened by the sense of guilt and sin. When once you get the faith that waits and pleads and prays it will not be long before God will hear your earnest prayer, and say unto you, “ I am thy salvation.” 3. Let those who have received the Spirit of adoption recollect both their privileges and their duties. Walk worthy of the vocation wherewith you are called, and of the blessings you profess to enjoy. (R. Watson.)The witness of the Spirit In the text itself there are two general parts considerable. First, the witnesses mentioned. Secondly, the thing itself, which they bear witness unto. The witnesses mentioned they are two. First, our own spirit. We begin with the former of these parts, viz., the witnesses themselves here mentioned, which are here expressed to be of two sorts. Our own spirit, and the Spirit of God with it. Each of these do bear witness to the truth of adoption in those who are true believers. First, our own spirit; that is, the spirit of the children of God considered by itself. This is one witness to them of their condition in grace, and of their relation to God as their Father. Our own spirit is not to be taken in a corrupt sense for our carnal spirit. This is sometimes too much our own, and so denominated, but such as is no competent judge or witness of such a business as this we now speak of. Nor, secondly, is it to be taken in a common sense, for our mere natural spirit, our soul in its physical consideration, for there is a witness (as we acknowledge) even in that of civil and natural actions. But it is to be taken in a more refined and spiritual sense. Our spirit, so far forth as sanctified and renewed by grace, sprinkled with the blood of Jesus Christ, and having His image stamped upon it, making up the regenerate part in us. This is our spirit in the sense of this scripture. Look, as this is the difference betwixt a man and other creatures, that he is able to reflect upon his actions, which another cannot; so this is the difference betwixt a Christian and other men, that he can reflect upon his own grace, which others are not able to do. The spirit of a regenerate person is a witness to him of his adoption. This is suitable and agreeable to other places of Scripture besides (2 Corinthians 1:12; 1 John 3:21). “ He that believeth on the Son of God hath the witness in himself” (1 John 5:10). “ My conscience bearing me witness in the Holy Ghost,” etc. (Romans 9:1). For the better opening of this point unto us we must know that a man’ s own spirit does witness to him his adoption, or state in grace, according to a threefold reflection. First, upon his primitive conversion, and the manner and carriage of that. Secondly, upon his habitual disposition, and the frame and temper of that. Thirdly, upon his general conversation, and the ordering and regulating of that. By reflecting upon each of these, in the right and due observation of them, does a man’ s own private spirit and conscience witness to him that he is a child of God. The second is the Spirit of God, and more expressly the Spirit of adoption, which we find to be mentioned in the close of the preceding verse of this chapter. The Spirit itself, or the self-same Spirit. This bears witness of our adoption and state in grace. And it may be conceived to do so two manner of ways. We begin in order with the first of these testimonies, which is that which is distinct and immediate, wherein the Spirit of God does without the intercurrence or mediation of any discourse on our part, or argument on His, signify His love and goodwill to such persons as are partakers of it. This is the testimony which we are now to speak of. First, to speak of the nature of it; what or what manner of thing it is. Now for this it is nothing else but a gracious hint or intimation given to the soul by God, assuring our hearts and consciences of His favour and love towards us, and of our atonement and reconciliation with Him through the blood of His Son. “ Be of good cheer, thy sins are forgiven thee,” “ I am thy salvation,” “ thou art Mine,” and the like. It is not a violent ecstasy or rapture of soul beyond itself, as illuminatists and enthusiasts, and such kind of people as those are, are sometimes deluded withal, but a sober and judicious and composed frame of spirit, which lies not at all in the fancy, as the subject of it, but in the heart. To speak distinctly of it we may look upon it under a threefold property, or qualification. First, this manner of testimony of the Spirit is secret and inexpressible, a hidden mystery, and such as is easier felt than described; as a man that tastes honey sweet cannot make another to conceive the sweetness of it, therefore it is called the hidden manna (Revelation 2:17). It is called unspeakable joy (1 Peter 1:8; 2 Corinthians 12:4). Secondly, it is certain and infallible. This it is like the witness of a prince, which puts all presently out of controversy. Thirdly, this witness of the Spirit, it is moreover inconstant and various, Rara hora brevis mora (Bernard.). And is not always or at all times alike vouchsafed to those that receive it, and are partakers of it. Now the second thing here considerable of us is the discovery of it, whereby it may be known. This inquiry is very necessary for us in regard of the manifold mistakes and deceits which are in this particular. First, from the antecedents. In Ephesians 1:13 it is said, “ After that ye believed, ye were sealed.” Sealing comes after believing, that so it may not be a seal to a blank. The Spirit’ s witness of our salvation is consequent to His work of our conversion. And there are two reasons for it. First, because this witness of the Spirit is an act of special favour, therefore it is such as belongs only to those who are friends, and in a state of actual reconcilement unto Him. Secondly, because the judgment, and so also the witness of God, is according to truth. Never is a Spirit of consolation where it is not first a spirit of renovation. Secondly, we may take notice of it in its concomitants, and those things which do usually attend it. At first a reverend esteem of the ordinances. And then it is also accompanied with humility and meekness of spirit, and a holy care and fear of offending. And again, there is a holy boldness and confidence at the throne of grace which does accompany this testimony of the Spirit. “ Seeing we have such hope, we use great freedom of speech” (2 Corinthians 3:12). Thirdly, for its consequences and effects. They are also various. Joy in the Holy Ghost; contempt of the world; comfortable thoughts even of death itself. From these and the like discoveries may we discern the testimony of the Spirit to be such as it is. But moreover, to make all clear, we must further know this much, that the Spirit of God bears witness to itself in its witnessing to us. As it is infallible in regard of the matter of its testimony, so it is convincing in regard of the evidence and manner of its proceeding. And it shows itself to be far different from all delusions and mistakes whatsoever. And it is a sufficient witness to itself, though there were no other besides; as the sun which discovers other things is also seen by the same light itself whereby it discovers them. The second is the conjunctive, or concurrent testimony. As the Spirit witnesses to us, so it witnesseth with us. And with us, not only by the way of concomitancy, but by way of assistance. His testimony has an influence upon ours; that is, He helps us to witness to ourselves. We are not sufficient of ourselves to think anything to this purpose of ourselves, but our sufficiency is of God (2 Corinthians 3:5). This is different from the former testimony of the Spirit of God in two regards. First, that in that He has no concurrence with us, neither are we, by way of activity, but merely passively any parties at all in it, but in this we are. Secondly, that in that He proceeds by way of simple assertion, but in this by way of argument and reason, clearing both the premises of the practical syllogism to us, and enabling us to infer the conclusion. Here we need His concurrence with us to help us out of those difficulties which are upon us. And this is that which through His grace and goodness we do receive from Him, as is here signified, while it is said that He bears witness with our spirits that we are the children of God. The second is the matter of this witness, or the thing itself witnessed unto. And that we have in those words, that we are the children of God. That there is such a thing as an assurance of our state in grace, and so of future salvation, here in this life. This it may be cleared upon these arguments which make for it, as first, from the description of faith itself in the highest notion and degree of it, which the Scripture does set forth to us, under terms of certainty and assurance, calling it the full assurance of faith (Hebrews 10:22); the full assurance of hope (Hebrews 6:11). Speaking of Abraham, it is said that he was fully persuaded (Romans 4:21). Secondly, from the exhortations which are given to Christians to this purpose. For trial and self-examination. “ Examine yourselves, prove yourselves, know ye not your own selves,” etc. (2 Corinthians 13:5; 2 Peter 1:10; Hebrews 6:11). Lastly, this may be confirmed unto us from the manifest absurdity and inconvenience which does follow from the contrary doctrine. (Thomas Horton, D.D.)The witness of the Spirit I. The high privilege of God’ s people. There is a sense in which all are His children, for “ we are all His offspring.” But all are not related to God as His children in the sense of the text. Certain Jews pretended that they were “ the children of God.” Jesus said unto them, “ If God were your Father, ye would love Me” ; but they loved Him not. Consequently He spoke still more plainly to them, “ Ye are of your father the devil,” etc. The same applies exactly to men in the present day. But let us observe what this high privilege denotes.1. Distinguished honour. The Lord puts His name upon them. If this be our privilege we need envy none. The name of the ungodly, whatever rank they hold, shall be “ blotted out.” 2. Peculiar affection. There is no feeling so congenial to the heart of a father as affection for his children, 3. Constant care. 4. The most liberal kindness, “ If ye, being evil, know how to give good gifts,” etc. II. The way by which this privilege is ascertained and enjoyed. Two witnesses come forward--1. The testimony of conscience--“ our spirit.” Have you, or have you not, a persuasion in your own breast that you are a child of God? “ If our heart condemn us,” that is, if the verdict of conscience be clearly against us, “ God is greater than our heart, and knoweth all things. But if our heart condemn us not,” if its verdict be impartially in our favour, “ then have we confidence towards God.” 2. But, secondly, here is the testimony of the Spirit of God, and this is more particularly to be regarded; but when both agree then the case is beyond all reasonable doubt. Many a man, sinfully partial to himself, hath the witness of his own spirit that he is a Christian, while the Spirit of God witnesses no such thing. Let us, therefore, consider this witness. This is given in two ways.1. In the Scriptures. The Word of God describes the children of God, the mind compares itself with this, and so far as an agreement really exists an inference friendly to ourselves is fairly drawn. 2. But there is the Spirit’ s witness by supernatural influence, or direct impressions on the mind. If Satan, that evil spirit “ which now worketh in the children of disobedience,” has a pernicious and destructive influence, much more the Holy Spirit of God for saving purposes. The Spirit’ s witness may be distinguished-- (1) By what precedes it. In vain does any one pretend to it unless he be first experimentally acquainted with-- (a) True repentance. (b) Unfeigned faith. (c) Sincere devotedness to God. (2) By what attends it. A high estimation of God’ s Word.(3) By what follows it. (a) Deep humility. (b) Holy jealousy of self. (c) Close walking with God. (d) Holiness. (T. Kidd.)The witness of the Spirit I. The testimony. There must be a fact before there can be evidence. To be a child of God is a privilege marked--1. By its greatness. It is a great privilege that commences in adoption, that is effectuated by regeneration, sustained by Divine nourishment, confirmed by Divine instruction, manifested by Divine resemblance, and witnessed by the Divine Spirit. Now, God has said, “ If any man provide not for those of his own household, he hath denied the faith and is worse than an infidel.” We conclude that God, in proclaiming His own Fatherhood, will not be wanting towards the members of His own family. (1) He has a home for them (John 14:2). Wherefore He is not ashamed to be called their God, for He hath provided for them a city. (2) He will provide for their pilgrimage and journey home. (3) He will afford them the special tokens of His love. “ I will not leave you orphans.” 2. By its distinguishing privilege. To be the children of God by adoption and grace is not a common privilege. 3. By its operative power. “ He that hath this hope in Him purifieth himself, even as He is pure.” The child of God longs to be like God. 4. By its evangelical influence. “ Ye have received not the spirit of bondage.” II. The witnesses. “ In the mouth of two or three witnesses shall every word he established” (John 8:18).1. Our own spirit. Not that it has always done so, nor that our actual safety is always in proportion to the assurance of safety. We may be safer than our fears will permit us to think. But there are times when our own spirit delivers no faint or hesitating testimony. “ Should I thus love God if He were not more to me than He is to others? Should I thus run to Him in my sorrows, feel this delight in prayer, love His house, His day, His Word, His ministers--choose His people?” 2. But our hearts are deceitful. We need a second witness to confirm the testimony of our own. The Spirit is a fellow-witness. How does the Spirit bear witness? (1) By direct communication. But lest this should be thought to encourage a dreamy fanaticism-- (2) By the doctrines and promises of the written Word. The voice of the Spirit within agrees with the voice without--to the law and the testimony. (3) By His effectual work as the Comforter and Sanctifier of the people of God, tempers, fruit. III. To whom do these witnesses testify?1. To ourselves for comfort. We are hard to satisfy. He thoroughly pleads our cause and argues it to us. 2. To the Church for communion. 3. To the world for usefulness. (P. Strutt.)The witness of the Spirit The sin of the world is a false confidence--that a man is a Christian when he is not. The fault of the Church is a false diffidence--whether a man be a Christian when he is. The two are perhaps more akin than they look. Their opposites, at all events--the true confidence, which is faith in Christ; and the true diffidence, which is distrust of self--are identical. But there often is the combination of a real confidence and a false diffidence. Now this text is one that has often tortured the mind of Christians. Instead of looking to other sources to ascertain whether they are Christians or not, and then thinking thus, That text asserts that all Christians have this witness, therefore certainly I have it in some shape or other; they say, I do not feel anything that corresponds with my idea of the witness of God’ s Spirit, and therefore I doubt whether I am a Christian at all. Note-- I. Our cry “ father” is the witness that we are sons. “ The Spirit itself beareth witness with our spirit.” It is not that my spirit bears witness that I am a child of God, and that the Spirit of God comes in with a separate evidence to say Amen; but that there is one testimony which has a conjoint origin; from the Spirit of God as true source, and from my own soul as recipient and co-operant in that testimony.1. So far, then, as the form of the evidence goes, you are not to look for it in anything parted off from your own experience, but you are to try and find out whether there be a “ still small voice,” no whirlwind, etc., but the voice of God taking the voice and tones of your own heart and saying to you, Thou art My child, inasmuch as through Me there rises, tremblingly but truly, in thine own soul the cry, Abba, Father. 2. Then with regard to the substance of it, “ The Spirit itself,” by means of our cry, Abba, Father, “ beareth witness with our spirit that we are the children of God.” The substance of the conviction is not primarily directed to our relation or feelings to God, but to God’ s feelings and relation to us. The two things seem to be the same, but they are not. Instead of being left painfully to search amongst the dust and rubbish of our own hearts, we are taught to sweep away all that crumbled, rotten surface, and to go down to the living rock that lies beneath it. There is all the difference in the world between searching for evidence of my sonship and seeking to get the conviction of God’ s fatherhood. The one is an endless, profitless, self-tormenting task; the other is the light and glorious liberty of the children of God. II. That cry is not simply ours, but it is the voice of God’ s Spirit.1. Our own convictions are ours because they are God’ s. Our own spirits possess them, but our own spirits did not originate them. This passage with Galatians 4:6 puts this truth very forcibly. In the one text the cry is regarded as the voice of the believing heart; and in the other the same cry is regarded as the voice of God’ s Spirit. And these two things are both true; the one would want its foundation if it were not for the other; the cry of the Spirit is nothing for me unless it be appropriated by me. And the whole doctrine of my text is built on this one thought--without the Spirit of God in your heart you never can recognise God as your Father. There is no ascent of the human desires above their source. 2. But if this principle be true it does not apply only to this one single attitude of the believing soul, it comprehends the whole of a Christian’ s life. “ The Spirit itself beareth witness with our spirit” in every perception of God’ s Word, in every revelation of His counsel, in every aspiration after Him, in every holy resolution, in every thrill and throb of love and desire. Each of these is mine, inasmuch as in my heart it is experienced” and transacted; but it is God’ s, and therefore only has it come to be mine! And if it be objected that this opens a wide door to delusion, here is an outward guarantee. “ As many as are led by the Spirit of God they are the sons of God.” The test of the inward conviction is the outward life, and they that have the witness of the Spirit within them have the light of their life lit by the Spirit of God, whereby they may read the handwriting on the heart, and be sure that it is God’ s and not their own! III. This Divine witness in our spirits is subject to the ordinary influences which affect our spirits.1. The notion often prevails that this Divine witness must needs be perfect, never flickering, never darkening. The passage before us gives us the opposite notion. The Divine Spirit, when it enters into the narrow room of the human spirit, condescends to submit itself to the ordinary laws and conditions which befall our own human nature. Christ came into the world Divine, but the humanity He wore modified the manifestation of the Divinity that dwelt in it. And not otherwise is the operation of God’ s Holy Spirit when it comes to dwell in a human heart. There, too, working through man, it “ is found in fashion as a man.” The witness of the Spirit, if it were yonder in heaven, would shine like a perpetual star; here in the heart on earth it burns like a flame, not always bright, wanting to be trimmed, and needing to be guarded from rude blasts. Else what does an apostle mean when he says, “ Quench not the Spirit,” “ Grieve not the Spirit” ? 2. And the practical conclusion that comes from all this is just the simple advice, Do not wonder if that evidence vary in its clearness and force. Do not think that it cannot be genuine because it is changeful. There are heavenly lights too that wax and wane; they are lights, they are in the heavens though they change. You have no reason to be discouraged because you find that the witness of the Spirit changes. Watch it, and guard it, lest it do. Live in the contemplation of the person and the fact that it calls forth, that it may not, You will never “ brighten your evidences” by polishing at them. To polish the mirror ever so assiduously does not secure the image of the sun on its surface. The only way to do that is to carry the poor bit of glass out into the sunshine. It will shine then, never fear. (A. Maclaren, D.D.)The witness of the Spirit It is the high and distinguishing privilege of true Christians that they are the children of God; but there is a wide difference between possessing a privilege and knowing that we possess it. A man may have in law a clear title to an estate without feeling sure in his own mind that he has such a title. He may possess a real interest in some very beneficial concern, and yet may be ignorant of his claim, or perhaps have considerable doubts as to the justice of his pretensions. The text discloses the way by which the true Christian may attain to a strong and lively hope of his adoption--namely, through the testimony of the Spirit. What, then, is this witness of the Spirit? I. It is a privilege which the Spirit of God freely bestows; which He confers or withholds as He sees fit. Some may wait many years before they are favoured with it, and may afterwards lose it. Nor is the Spirit less free as to the degree of the testimony. To one He bears a weaker, to another a stronger witness. II. It is a secret inward operation of the Holy Ghost “ with our spirit.” Consequently it can be known only to the person to whom it is given. By his fruits others know him. III. It perfectly agrees with the written Word of God; for the Spirit cannot contradict Himself--e.g., should a person pretend to have it whose life exhibited none of those marks with which Scripture distinguishes the children of God, it would be plain that he was mistaken in his pretensions. For could the Spirit witness to him a falsehood? IV. It has nothing to do with sudden and violent impulses, new revelations, sensible impressions, etc. Let us not deny or overlook the real operations of the Spirit of God; but let us not blaspheme Him, nor bring them into contempt, by ascribing to His agency effects which are proofs of nothing but of error, weakness, or imposture. V. Wherever the Spirit bears witness to the adoption of sons, there he has been first received as the Spirit of adoption (verse 15). (E. Cooper.)The witness of the Spirit Christ taught the doctrine of regeneration by the Holy Spirit, and St. Paul taught the complemental doctrine of a direct personal witness of the same Spirit to the soul that had become renewed. The act of regeneration is succeeded by the act of confirmation; which is the Divine method in nature. Not only did God create the heavens and the earth, but He followed each act of creation with the assurance that it was “ very good.” It is quite true that the works of nature are continually vindicating their own goodness, and it is not less true that spiritual sonship is its own witness in the presence of all men; yet the soul which has passed through the agonies of penitence and reconstruction needs just that word of tender assurance and comfort which is expressed in the doctrine of the witness of the Spirit. I. This witness brings with it comfort. In all the great experiences of life we need a voice other than our own to complete the degree of satisfaction which begins in our own consciousness. In common affairs we may be strong enough without external encouragement; but when life is sharpened into a crisis we need something more than is possible to our unaided powers. There are times when we need to hear our own convictions pronounced by the voice of another. Let that second witness be greater than ourselves, and his testimony will bring with it proportionate comfort; let him be the wisest of men, and still the consolation is increased: let that witness be not a man, but God Himself, and at once we are filled with peace and joy unspeakable. II. Still, the very Divineness of this comfort clothes the witness with the severity of inexorable discipline. Sonship has responsibilities as well as enjoyments. “ Know ye not that ye are the temples of the Holy Ghost?” Will any man make the temple of the Lord a temple of idols? We are to walk in the Spirit; to mind the things of the Spirit; and to bring forth the fruits of the Spirit. Otherwise there can be no comfort! If there is sweetness in the mouth, it is the taste of stolen honey. The comfort is not a spiritual luxury. The apostolic doctrine is that the promises of God should move the heart towards more and more purity (2 Corinthians 7:1). God’ s purpose as to character is growth. Let the sacred germ lie dormant in the heart, and the witness of the Spirit will decline in vividness and emphasis, and the germ itself will perish (Hebrews 6:4-6). Once interrupt the communion of the soul with the Father, and the soul may never be able to resume the fellowship: then (the apostle would say) “ Pray without ceasing,” if you would enjoy the permanent witness of the Spirit. Thus the argument arising out of Divine comfort in the human soul points stead-lastly towards discipline (verses 5, 13). III. Yet with all the comfort is there not an aspiration hardly distinguishable from discontent, and with all the discipline is there not a hope which makes it easy? The explanation is found in the fact that the present enjoyment of the Spirit is but an earnest of the coming fulness (verse 23). The Church by mistaking the “ earnest” for the “ fulness,” runs the risk of stating incomplete truths as final revelations. The “ earnest” of the Spirit constitutes a lien upon the future service of the receiver; if the service be unperformed, the “ earnest” will be withdrawn; whereas, if the service be lovingly rendered with the whole might of the heart, the measure of the gift will be filled up even to the sanctification of the “ whole body, soul, and spirit.” What is delaying the outpouring of the fulness of the Spirit? There is, indeed, a still sterner inquiry, Is not the presence of the Holy Ghost in the Church less distinct to-day than in the apostolic age? Can modern piety enrich its history with such a passage as Acts 2:1-4; Acts 4:31? Is the Church baptized with the Holy Ghost and with fire? Is it honourable to suggest that such manifestations were confined to the early Church? It was after those manifestations that the Apostle Paul described the measure of the Spirit already given as an “ earnest,” and if only an earnest where is the fulness which there is not room enough to receive? We may be said to receive more and more of the sun as noontide approaches, and to receive a “ double portion” of the spirit of every author whose writings we study with admiring affection. Now, why has not a Church eighteen hundred years old a fuller realisation of the witness of the Holy Ghost than had the Church of the first century? Has the Church accomplished all the purpose of God, and passed for ever the zenith of her light and beauty? How, then, are men to know that they enjoy the witness of the Spirit? Partly by the anxiety with which they put the question, and partly, too, by the occasional comforts which suffuse the soul with inexplicable gladness, but mainly by the daily sacrifice of loving service, and by enrapturing expectation. (J. Parker, D.D.)The witness of the Spirit How much there is in this chapter as to the work of the Holy Spirit. He helps against sin (verse 2). He leads and guides (verse 14), He aids in prayer (verse 26). And (text) gives believers a happy sense of their acceptance. Not, indeed, by voice from heaven, nor by angelic messenger (Daniel 9:23), rather by revealing the Saviour’ s love and glory (John 15:26), and by bringing peace-giving words to remembrance (John 14:26-27). Let us now consider the great happiness of possessing this witness. I. It comforts in trial. How comforting to remember that these are a Father’ s dealings! (Hebrews 12:7; John 18:11). II. It encourages to prayer. Let it fill the mind, and then we know we are welcome. What a difference does this make! III. It restrains in temptation. If we have a happy consciousness of our adoption, we shall fear to offend. We shall fear to bring a cloud over our joy. IV. It stirs up to active service. Joy makes one active. V. It supports in the prospect of death. Under such circumstances the valley becomes illuminated. Death is then going to a Father--going to a proper home. (J. Lancaster, M.A.)The witness of the Spirit I. The witnesses. The text suggests that we are entering upon a calm judicial process, in which the verdict can be obtained only by the testimony of two witnesses of tried competency and proved faithfulness.1. The importance of having the Holy Spirit as the chief witness will appear from the nature of the facts to be witnessed to--namely, that we are the children of God, etc. For on the authority of no mere man could I receive this testimony. Wise he might be, and holy; but the subject is beyond his province. Neither could I take the testimony of an angel. Note the requirements essential to the competency of our witness. The counsels of God’ s will, the goings forth of His love and peace, must be naked and open to the witness with whom we have to do. He must know when the act of grace went forth, when the wandering spirit turned, and when the heart surrendered. These are things which must be known to the Holy Spirit, because of Him and through Him are all these effects wrought. Are the eyes opened? It is His to enlighten. Is the conscience awakened? It is His to reprove. Does the will yield? It is His to subdue. Is the heart at peace? It is His to seal. 2. The second witness is the spirit of the man himself--the responsive testimony of our own hearts echoing the silent utterances of the Holy Ghost, and giving us confidence toward God. This view of course supposes the witness of our own spirits to be of a derived and reflected kind. It is a witness to a witness--the interpreter of that testimony which is borne by the Spirit of God. Of themselves our own spirits can testify nothing. II. In what language does the Spirit speak, and in what signs does the heart make answer? The joint witness is to be looked for in the inward peace arising from the discovery of certain tendencies and dispositions answerable to the state of sonship. And it is properly called a joint witness, because the same Spirit who forms these tendencies in us, also manifests their existence to us. We can only know that we are children when the Spirit reveals the existence of those moral dispositions which prompt us to act and feel as children, and these we find only in the written Word. But this still makes the Spirit of God the chief witness, because until He shines upon the Word it is a sealed book to us. But when He opens our understanding we find that the entrance of God’ s Word giveth light. And it is just the agreement between these two--the Scripture calling and the heart answering; the Spirit insisting on certain feelings, and our own spirits testifying that we have such feelings--that constitutes our double witness. “ To the law and to the testimony; if they speak not according to My Word, it is because there is no life in them.” But to what purpose does our text come in at the close of several of the most distinguishing marks of true grace which Scripture contains, if it be not to set the heart upon the inquiry whether, by the Secret illumination of the Spirit, these marks be discoverable in ourselves? Now it is manifest that if these marks be found in us we have the witness of the Word to our adoption; and what is the witness of the Word but the witness of the Spirit, who both indited the Word and gave us understanding to comprehend the truth? Conclusion: The text describes a real blessing, It is no visionary good. Do not let any difficulties connected either with its manifestation or its source affect your possession of it as a great spiritual reality. It is a witness, and a witness to a great fact. The heart’ s peace, the soul’ s comfort, life’ s prospects, death’ s fears, all hinge and turn upon the clearness of this twofold testimony. It brings with it heaven’ s credentials; it is stamped with heaven’ s seal; it leaves behind it heaven’ s peace; it is the witness of the Spirit of God. (D. Moore, M.A.)The witness of the Spirit I. The general attainableness of the Spirit. The sense of adoption, so far from being heaven’ s far-off prize held out to the highest saints, is a near, present good which babes in Christ may grasp, which is offered to the prodigal first returning from his wanderings and to the publican first humbled for his sins. This fact will appear in the exhortations to this assurance (Hebrews 6:11; Hebrews 10:22; 2 Peter 1:10). To these add the passages holding out to the believer the promise of peace (Isaiah 26:3; Isaiah 32:17; Romans 5:1). Such a peace, it is manifest, could never be ours while doubt and misgiving hung over the great business and design of our existence. Peace in duty, in suffering, in our spiritual approaches, in the contemplation of the great future, not only is set forth in Scripture as attainable, but is commonly made to give forth an utterance as plain as a testimony addressed to the ear. II. Must it be attained? Let us ask, What is necessary to salvation? Faith, of course. But faith in what? In something done for us, or in something done in us? In the sufficiency of Christ’ s work, or in the sufficiency of our conscious interest in that work? The faith which justifies is an act of trust, exerted objectively upon the mediation of Christ, and justification is the instantaneous effect ensuing upon this act. But it may be long before we are made conscious of our new condition, or its resulting peace, e.g., a ship is labouring, and ill-piloted, on a dangerous coast. A spectator knows that if she once make a certain point, her danger is over. She does make this point, and is safe; but the crew do not know she is safe, and therefore they continue to be afraid where no fear is. Her deliverance takes place before the comfort of deliverance. And just so it will often be in our spiritual deliverance. It is not that a man has not faith, but he has not the comfort of faith. Faith, justification, peace, is the declared order of the Divine procedure. Between faith and justification there is no appreciable interval; but between justification and peace there may be a long and trying interval. And, further, to make our salvation depend upon any form of inward testimony, is to make the trust of the believer turn in part upon something within, rather than turning absolutely upon the finished work of Christ. And the difference to our spiritual safety, whether we exercise faith in Christ immediately, or mediately on some inward feeling which unites us to Christ, is as great as would be the difference to a drowning man whether he laid hold on a rock, or merely on a loose weed which was growing to the rock. We may have the faith of reliance when we cannot get the faith of assurance; and when through the weakness of the flesh we cannot lay hold on the witness that is within us, we may yet be saved by laying firm hold on the hope that is set before us. III. How is it to be attained? 1. This witness is an impression of inward peace, the fruit of a certain comparison which the mind has been enabled by the Spirit to make between the statements of revelation and its own moral experience. But this done, the chief practical directions for gaining an inward assurance are that we cultivate a believing contemplation of gospel truth, and institute a frequent and close examination into the state of our own hearts. 2. And then there must be much of self-examination followed up by the repairing of all conscious deficiencies, and the renouncing of all discovered faults. (D. Moore, M.A.)The witness of the Spirit I. To whom is this witness given?1. True religion is not a set of creeds, defined and believed just as a man may believe in the North Pole or the law of gravitation. The sphere of religion is not in the man’ s head, but in the heart. Nor is it a matter of forms of worship--singing hymns or saying prayers or hearing sermons. These things may be gone through, and all the time the real man may be unmoved and asleep. It is precisely here that a great many people make a mistake. They are not satisfied with their religious life. That which they have is unreal, outside. So they either set to work to examine their creed, or else they change it. Or else they think the form of worship is at fault. And at last they are ready to give up all in despair. 2. The only religion that can satisfy is the work of the Spirit of God in our spirits. By all means see that your creed stands square with the Word of God, and seek the forms of worship that help you to get nearest to God. But be sure of this, that creeds however true, and forms of worship however solemn and impressive, can never give you the religious life. We must be born of the Spirit. The manner of this new creation may differ in a thousand ways. With some it may be gentle and gradual as the dawn of day; with others it may be as a day when the noise of battle rolled. 3. Although this life is begotten of the Spirit of God, yet is He to be willingly received and submitted to (verse 14). Now to such there is given the witness of the Spirit. II. What this witness is.1. There is much significance in the emphatic assurance with which St. Paul speaks. He bids us take it for granted that if we are the children of God this witness of the Spirit is ours. Children do not know what the estate is worth, but they do know that it is theirs, and whatever there is in it belongs to them. Think of a child saying, “ I am going to see what I am heir to,” and spending all its time in prying into everything with a microscope to make sure that it is there. Since the realm of the religious life is in the spirit, do not let us be always analysing and defining and perplexing ourselves about all sorts of mysteries. There are some people who always begin to tell me their symptoms, and ask me what I think of them and what they ought to do. Well, forget that you have any constitution. Give up the luxury of a liver. Work hard at some outdoor work so that you have not time to think about yourself; and then when you get very hungry, eat; and when you have got very tired, sleep. There are spiritual dyspeptics, too, who are always talking about their symptoms, and who think they have not got any religion at all unless they are finding something to worry themselves and other people about. Come, let us be bold to say, “ Well, whatever the witness of the Spirit is, if Jesus Christ is mine, this too is mine.” And yet, on the other hand, let us honour the Giver of the estate by seeking to make the most of it; finding out how rich and blest we are. Now there are some who think of the witness of the Spirit as a kind of revelation from heaven, or a thrill of rapture--something which lifts us up above other people and singles us out as the favourites of God. If anything could make a man a Pharisee it is surely that. It is the very root of that Pharisaism which the Lord denounced. The witness of the Spirit is not to our spirits that we are the children. It is with our spirits that God is our Father. He is to take of the things of Christ and manifest them unto us. There is in Jesus Christ a sight of our sin that humbles and shames us, yet there is a sight of love that overwhelms us. The Spirit puts us in possession of that love as our own; and in loving tenderness the Father bends over us so pitiful, so careful for us that all the heart cries, “ Abba, Father.” A blessed consciousness is thus wrought within us, which has no room for pride, but only for self-forgetfulness, wonder, gratitude, and glad obedience. III. This witness is no less Divine because it moves on the ordinary and natural lines of spiritual influence. There are men and women who help to create within us a new experience. Their influence is at once distinct yet indistinguishable. We cannot mark exactly the influence, how it came and how it wrought. Now it is in this quiet and natural way for the most part that the witness of the Spirit is given. The idea is of a blending of spiritual influence. The Gulf Stream may be taken as a parable of this. For some eight months of the year our seas ought to be frozen over so that no ship could approach our shores. Our islands should be a rough rude tract of country where only the hardiest forms of life could survive--a land of forest where wild furry beasts should roam, and where the deep snows should make agriculture almost impossible. What mystery is this which delivers us? Away in the distant southern world, in the fierce heat of the tropics starts the Gulf Stream. It gathers the warmth of the sun and sends it for thousands of miles across the seas to lave our shores. And thus the arctic winter is driven from us; and our ports are open all the year round; over us stretch the kindlier skies; about us blow the gentler winds; our fields are covered with grass, the valleys are thick with corn, But where is this Gulf Stream which does such wonders? Can you see it? No, we cannot see it, but it is there. The parable is a many-sided illustration of the truth. Of nature, of ourselves, we do dwell in a land of winter--frozen and well-nigh dead; without the energy to put forth any life of God. But lo, we know not how, but by the Holy Spirit of God there is breathed about us and within us the love of God, softening, transforming, bringing to us a new heaven and a new earth. And now do grow and flourish blessed things which before we knew not. “ The fruit of the Spirit is love, joy, peace,” etc. (Mark Guy Pearse.)The witness of the Spirit I. There are many terms which describe our nature and condition when we are not the children of God. “ The children of the world,” “ children of the night,” “ children of iniquity,” “ children of the devil,” “ children of wrath.” II. Contrasted with all this there is the text “ children of God,” they whose nature is derived from the parentage of heaven, whose character is formed by that nature, whose actions and prospects spring from that nature.1. And this state is clearly set before us not as a thing that comes by nature, or by accident, or unawares. It is not that we are all the creatures of God; the pebbles are that. Nor is it that we are merely objects of the Divine benevolence; God is good to the worst man living. Nor merely that we are the offspring of God--those whose origin was from Him and who will always bear in them some characteristics of that origin, such as immortality, conscience, etc. The fallen angels have all that. “ I know,” said the Lord in speaking of the Jews, “ that ye are the seed of Abraham,” but then in the same breath He denied it. They were the offspring of Abraham, but they ceased to be his children, or they would have shown forth his nature. But God was “ able of those stones to raise up children unto Abraham” ; God was able to take those fallen Jews and restore them to the place that they had lost in the family of faith. And so with any unconverted man, any teacher who is teaching a pardon and a peace that he has never experienced; God is able out of the very stones to raise up children to God. 2. And this was the glory of our Saviour’ s mission among men that to them that received Him He gave power to become the sons of God: and to be constituted the children of God always implies the double idea of adoption and regeneration, the restoration of the soul to the favour of God, the restoration of the name to its place in the family roll. III. This grace, how shall we tell it, or who can tell it?1. “ Eye hath not seen,” etc. Then should they remain unknown? It is very certain that the eye cannot see when God forgives the soul. You may hearken as you will, but you will never hear it. And as to the heart imagining it, it passes in another world. Am I to say, then, if I cannot see it or hear it, etc., I cannot believe it? The apostle meets you at once. He says, “ The things of a man knoweth no man, save the spirit of man that is in him.” A son was wandering disinherited in America. The father says to an uncle, “ Will you be my executor?” “ Yes, on condition that you restore the name of your eldest son.” “ He is dead,” says the father. “ He is not dead,” says the uncle. “ Put in his name and I will be your executor.” The father puts in his name, and actually the boy is restored to his rights and titles of inheritance. He knows nothing about it. That mind of his father’ s is as much an invisible world to him as is God’ s to us. The only question is, Had his father any power of putting what was in his mind into the mind of his boy? No; because he did not know where his boy was, and the boy never got his inheritance, for the father again altered his will, thinking the boy was dead, and dead he was not. There is the simple ease supposed in 1 Corinthians 2:11. Just as the spirit of the father knew the acts of the father, although the Son did not, so doth the Spirit of God know the acts of God. But then the difference was this, that man’ s spirit did not search all things; it could not tell where his son was. But the Spirit searcheth all things, not only the deep things of God, but the deep things of your heart and your ways. “ Eye hath not seen,” etc., but God doth reveal them unto us by His Spirit. 2. A witness is simply one who has witnessed a transaction, and who bears witness of that transaction to another who did not witness it. How doth the Spirit bear witness? I do not know, any more than I know how the father held up his hand to write the name of his son. I do not know how that is done. I know that you and I can do it. I do not know how it was that one day when in my house they were anxiously inquiring whether a certain ship from America was nearing the shore, a telegram came, and we knew the ship was there a couple of hours before the telegram came from the ship itself. Those that were on the ship had no means of communicating it; but the people on shore had seen, and they could send the news of what they had seen right into the minds of people here in London, and produced within those minds all the change and all the impression that was wanted to be produced by that piece of intelligence. So it is the mission and office of the Holy Ghost, as the revealer of Christ and of the Father, to uncover the pardoning countenance of God, and to make that countenance shine upon His forgiven child. Conclusion: If you need the Holy Spirit to bear witness with you that you are the children of God, the world needs a witness, and that witness you can give only in your actions, in your conduct. The world will not believe your word, and it ought not to believe your word if that word is not supported by your conduct and your character. But if your conduct and character bear upon them the Divine stamp, then your word will not be an empty sound. When you have made that impression upon the hearts of men, you have gone far towards testifying that there is such a thing as being a child of God. To the Church you can testify your sonship in Christ by the one proof of your love to the brethren. No other proof will avail. And if the Spirit is really bearing witness with your spirit that you are the child of God you will love Him, and loving Him you will take delight in pleasing Him; and you will love all that are begotten of Him; you will love His cause, His kingdom, His glory, and the witness of the Spirit filling your soul with light from above will illuminate your whole conduct, and that conduct shall be that of a child of the light. (W. Arthur, M.A.)The witness of the Spirit I. The thing testified To--that we are the children of God. There is the same difference between τέκνον, and ὑιὸς as there is between child and son; the former applies to either sex, and is more tender, We are born of God, i.e., we are produced by Him. This does not refer to us as creatures, nor as rational creatures, but as regenerated; so that we are partakers of the Divine nature.1. It expresses the relation in which we stand to God as the objects of His love and as loving Him. This filial spirit on our part includes-- (1) Confidence in His love to us.(2) Reverence.(3) Zeal for His glory.(4) Devotion to His service. 2. It indicates the privileges arising from this relation. We are heirs of God, partakers of all the blessings which He has provided for His children. II. The nature of the testimony. It is not involved in our filial feelings, but is--1. Direct or immediate. The Spirit assures us just as He produces the assurance of the truth. 2. Mysterious, but not more so than the operations of the Spirit, nor indeed than the action of mind on matter or of one created spirit on other created spirits. 3. Self-evidencing, i.e., it reveals itself as the testimony of God. Just as the voice of God in the heavens, in conscience, in the law, in the gospel, reveals itself in His Word; so when the Spirit speaks to the soul it is known to be the Spirit. 4. Infallible, and produces assurance. This is not inconsistent with doubt and anxiety, because-- (1) This witnessing is intermittent, more or less.(2) This voice of God may vary from the slightest, almost inaudible whisper, to the most clear and articulate enunciation. 5. Sanctifying. That is its nature. It produces that effect, just as fire burns, or light dispels darkness. It is never given where it is not true. And where it is true, where the soul is regenerated, then to banish doubt and fear and anxiety is to infuse new life and vigour. It is to give peace and call out graces. (C. Hodge, D.D.)The witness of the Spirit How many, not understanding what they spoke, have wrested this scripture to their great loss! How many have mistaken the voice of their own imagination for this witness, and presumed that they were the children of God while they were doing the works of the devil! These are the enthusiasts. Who, then, can be surprised if many reasonable men seeing the dreadful effects of this delusion should regard this witness as exclusively an extraordinary gift of the apostolic age? But we may steer a middle course, and keep a safe distance from enthusiasm without denying the privilege of God’ s children. I. The witness of the Spirit with our spirit.1. The witness of our spirit. (1) The foundation of this is laid in those scriptures which describe the marks of the children of God. Every man applying these marks to himself may know whether he is a child of God. If he know-- (a) “ As many as are led by the Spirit of God” into all holy tempers and actions, “ they are the sons of God.” (b) I am thus “ led by the Spirit of God” ; he will easily conclude “ therefore I am a son of God,” Agreeable to this are all those plain declarations of St, John in his First Epistle (1 John 2:3; 1 John 2:5; 1 John 2:29; 1 John 3:14; 1 John 3:19; 1 John 4:13; 1 John 3:24). (3) But how does it appear that we have these marks? I would reply, How does it appear to you that you are alive, and in ease, not in pain? Are you not immediately conscious of it? By the same consciousness you will know if your soul is alive to God; if you are saved from the pain of proud wrath and have the ease of a meek and quiet spirit. 2. The testimony of God’ s Spirit is an inward impression on the soul whereby the Spirit of God directly witnesses with my spirit that I am a child of God; “ that Jesus Christ hath loved me and given Himself for me; and that all my sins are blotted out, and I, even I, am reconciled to God.” (1) That this testimony must needs be antecedent to the other appears from the fact that we must be holy of heart and life before we are conscious that we are so. But we must love God before we can be holy, and we cannot love Him till we know He loves us, which we cannot know till God’ s love is shed abroad in the heart by the Holy Ghost. (2) Not that the operation of the Holy Spirit is to be excluded even from the testimony of our own. He not only works in us every manner of good, but also shines upon His own work and clearly shows what He has wrought. Accordingly one great end of our receiving the Spirit is “ that we may know the things which are freely given us of God. (3) If it be inquired how the Spirit bears witness, such knowledge is too wonderful for us. “ The wind bloweth where it listeth!” But the fact we know, viz., that the Spirit of God does give the believer such a testimony of His adoption, that while it is present to the soul, he can no more doubt the reality of his sonship than he can doubt of the shining of the sun while he stands in the full blaze of his beams. II. How this joint testimony may be distinguished from--1. The presumption of the natural mind. The Scriptures abound with marks whereby we may distinguish the one from the other; and whoever carefully attends to them will not put darkness for light. (1) Repentance precedes this witness (Acts 2:38; Acts 3:19), but the natural mind is a stranger to this. The being born again--that mighty change from darkness to light, death to life, etc. (Ephesians 2:1; Ephesians 2:5-6), must also precede; but what knoweth he of this? It is a language he does not understand. He has always been a Christian, and knows no time when he had need of such a change. (2) Humble joy in God accompanies it, and meekness, patience, gentleness, etc. But do these fruits attend the supposed testimony in the presumptuous man? The more confident he is of the favour of God the more does he exalt himself. It is also accompanied with the love which rejoices to obey (1 John 5:3; John 14:21). But this is not the character of the presumptuous pretender to the love of God. But how may one who has the real witness distinguish it from presumption? How do you distinguish day from night? or the light of a glimmering taper from that of the noonday sun? In like manner there is an essential difference between spiritual light and darkness, and between the light wherewith the Sun of Righteousness shines upon our heart, and the glimmering light which arises from “ sparks of our own kindling.” To require a more minute and philosophical account is to make a demand which can never be answered, or else the natural man would be able to discern the things of the Spirit of God. 2. The delusions of the devil. By the same fruits. That proud spirit cannot humble thee before God, or melt thy heart into filial love, or enable thee to put on meekness, etc. As surely, then, as holiness is of God and sin of the devil, so surely the witness thou hast in thyself is not of Satan but of God. (John Wesley, M.A.)The witness of the Spirit There are here-- I. Two persons.1. The Spirit. (1) He is God, and if so, equal to the Father and the Son. This is proved inasmuch as-- (a) The essential name of God is given Him (Isaiah 6:9; cf. Acts 28:25). (b) The Divine attributes--eternity (Genesis 1:2); omnipresence (Psalms 139:7); omniscience (1 Corinthians 2:10). (c) The works of God--creation (Job 33:4); miracles (Isaiah 63:14); the calling and sending of the prophets (Isaiah 48:16) and of Christ Himself (Luke 4:18); prophecy (Acts 1:16); illumination (John 16:14); justification (1 Corinthians 6:11); conviction of sin (John 16:8); comfort (Acts 9:31); resurrection (Romans 8:11); the earnest and seal of our evidence (Ephesians 1:13); spiritual refreshment (John 4:14); zeal (Matthew 3:11); prayer (Zechariah 12:10; Romans 8:26); gladness (Hebrews 1:9); spiritual gifts (1 Corinthians 12:4). He is God, because the essential name of God is His; therefore let us call upon His name, because the attributes of God are His; therefore let us attribute to Him all might, majesty, dominion, etc., because the works of God are His; therefore let us co-operate with Him: then shall we be of the same spirit with Him. (2) He is a distinct person in the Godhead. He is not the highest and powerfullest working of God in man not the breathing of God into the soul of man; these are only His gifts and not Himself. It is not the power of the King that signs His pardon, but His person. (3) He proceeds from the Father and the Son (verse 9; Galatians 4:6). As to the manner of this, when we are able to tell how the Spirit proceeds which beats in our pulse, we shall be able to explain that. 2. Our spirit. The word is applied either to the soul itself, or to its superior faculties in the regenerate. In Hebrews 4:12 the soul is that which animates the body, and enables the senses to see and hear; the spirit is that which enables the soul to see God and hear His gospel (cf. 1 Thessalonians 5:25). The soul is the seat of affections, the spirit is rectified reason or the conscience (Romans 9:1). II. Their office--to testify.1. The testification of the Holy Ghost Himself. A witness ever testifies of some matter of fact. The Spirit here witnesses that we are the children of God. Now, if a witness prove that I am a tenant to such land or lord of it, I do not become so by this witness, but his testimony proves I was so before. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 8:17 And if children, then heirs; heirs of God, and joint-heirs with Christ.Sonship: certainty and uncertainty about It is not easy to imagine a more cautious, lawyer-like record than that of Lord Eldon’ s, “ I was born, I believe, on the 4th of June, 1751.” We may suppose that this hesitating statement refers to the date, and not to the fact of his birth. Many, however, are just as uncertain about their spiritual birth. It is a grand thing to be able to say, “ We have passed from death unto life,” even though we may not be able to post a date to it. (C. H. Spurgeon.)Sons and heirs God Himself is His greatest gift. The loftiest blessing which we can receive is that we should be heirs, possessors of God. The text tells us-- I. No inheritance without sonship,1. The lower creatures are shut out from the gifts which belong to the higher forms of life, because these cannot find entrance into their nature. Man has higher gifts because he has higher capacities. In man there are more windows and doors knocked out. He can think, and feel, and desire, and will, and resolve; and so he stands on a higher level. 2. And so Spiritual blessings require a spiritual capacity for the reception of them; you cannot have the inheritance unless you are sons. Salvation is not chiefly a deliverance from outward consequences, but a renewal of the nature that makes these consequences certain. 3. But the inheritance is also future, and the same principle applies there. There is no heaven without sonship; because all its blessings are spiritual. It is not the golden harps, etc. that makes the heaven of heaven; but the possession of God. To dwell in His love, and to be filled with His light, and to walk for ever in the glory of His sunlit face, to do His will, and to bear His character stamped upon our foreheads--that is the glory and the perfectness to which we are aspiring. Do not then rest in the symbols that show us, darkly and far-off, what that future glory is. 4. Well then, if all that be true, what a flood of light does it cast upon the text! For who can possess God but they who love Him? who can love but they who know His love? How can there be fellowship betwixt Him and any one except the man who is a son because he hath received of the Divine nature, and in whom that Divine nature is growing up into a Divine likeness? II. No sonship without a spiritual birth.1. The Apostle John, in that most wonderful preface to his Gospel, teaches that sonship is not a relation into which we are born by natural birth, that we become sons after we are men, and that we become sons by a Divine act, the communication of a spiritual life, whereby we are born of God. The same apostle, in his Epistles, contrasts the sons of God who are known for such because they do righteousness, and the world which knew not Christ, and says, “ In this the children of God are manifested and the children of the devil” --echoing thus Christ’ s words, “ If God were your Father, ye would love Me: ye are of your father, the devil.” 2. Nothing in all this contradicts the belief that all men are the children of God inasmuch as they are shaped by His Divine hand, and He has breathed into their nostrils the breath of life, But, notwithstanding, it still remains true that there are men created by God, loved and cared for by Him, for whom Christ died, who might be, but are not, sons of God. 3. Fatherhood! what does that word itself teach us? It involves that the Father and the child shall have kindred life, and that between the Father’ s heart and the child’ s heart there shall pass answering love, flashing backwards and forwards, like the lightning that touches the earth and rises from it again. A simple appeal to your own consciousness will decide if that be the condition of all men. No sonship except by spiritual birth; and if not such sonship, then the spirit of bondage. You are sons because born again, or slaves and “ enemies by wicked works.” III. No spiritual birth without Christ. If for sonship there must be a birth, the very symbol shows that such a process does not lie within our own power. The centre point of the gospel is this regeneration. If we understand that the gospel simply comes to make men live better, to work out a moral reformation--why, there is no need for a gospel at all. If the change were a simple change of habit and action on the part of men, we could do without a Christ. But if redemption be the giving of life from God, and the change of position in reference to God’ s love and God’ s law, neither of these two changes can a man effect for himself. No new birth without Christ; no escape from the old standing-place, “ enemies to God by wicked works,” by anything that we can do. But Christ has effected an actual change in the aspect of the Divine government to us; and He has carried in the golden urn of His humanity a new spirit and a new life which He has set down in the midst of the race; and the urn was broken on the Cross of Calvary, and the water flowed out, and whithersoever that water comes there is life, and whithersoever it comes not there is death! IV. No Christ without faith. Unless we are wedded to Jesus Christ by the simple act of trust in His mercy and His power, Christ is nothing to us. We may talk about Christ for ever. He may be to us much that is very precious; but the question of questions, on which everything else depends, is, Am I trusting to Him as my Divine Redeemer? am I resting in Him as the Son of God? Ceremonies, notions, beliefs, formal participation in worship is nothing. Christ is everything to him that trusts Him. Christ is nothing but a judge and a condemnation to him that trusts Him not. (A. Maclaren, D.D.)Heirs of God We begin in order with the privilege itself, which belongs to God’ s children by virtue of their adoption: “ And if children, then heirs.” That all God’ s children are heirs. Whosoever do partake of the relation, they do partake of the inheritance. This is suitable and agreeable to some other places of Scripture (Galatians 3:28-29; Galatians 4:7; Titus 3:7). Now there is a various account which may be given hereof unto us, which we may take in these following particulars. First, their Father’ s affection and special love which He bears unto them. Affection has a very great influence oftentimes upon an inheritance. There is affection and there is the constancy and immutability of it. Secondly, as there is their Father’ s affection, so there is likewise their Father’ s promise; as we know how Bathsheba urged it to David in the case of Solomon, against Adonijah (1 Kings 1:17). Thirdly, their very relation and condition wherein they are it gives them right and title hereto. Fourthly, the largeness and vastness of the estate, that is another advancement hereunto. All God’ s children are heirs, because there is means enough for them all. But here it may be seasonably demanded, What is it that God’ s children do inherit, and are heirs unto? First, for the things of this life. They are heirs of them, and have a special right and title to them. “ All things are yours,” says the apostle, and amongst the rest he reckons the world (1 Corinthians 3:21-22). It is true that these things are not their portion. But yet they are oftentimes their possession. God’ s children they have an interest and a propriety even in temporal blessings; and such as none other else have besides themselves, for they have a sanctified right in them. No good thing will God withhold from them that walk uprightly. Secondly, they are heirs more especially of the things of a better; and they are reducible to two heads, as the Scripture itself reduces them. Grace and glory (Psalms 84:11)--the one considered as the means, and the other considered as the end. God’ s children they are heirs of them both. First, for grace and holiness. This is not a small kind of portion which God’ s children have an interest in. “ Heirs of the grace of life” (1 Peter 3:7). All the graces of the Spirit, they belong to the children of God, and they are heirs, as it were, of them. Secondly, which is here principally to be understood: they are heirs of glory, and so frequently denominated. “ Heirs of salvation” (Hebrews 1:14); “ heirs of the kingdom” (James 2:5); “ heirs of eternal life” (Titus 3:7; Colossians 1:12). This we have assured unto us by the firstfruits of the Spirit within us. We may see what we are likely to have hereafter by what already we partake of here, in the beginnings of heaven to us. In what proportion this inheritance of the saints is dispensed and distributed unto them. Because it is said here that they all have a share in this business. That though all God’ s children are heirs of eternal happiness and glory, yet they are not all of them in the same degree partakers of it. As a father may give portions to all his children, but one may have a greater portion than the rest. It is said of Elkanah, in his carriage to Hannah, that he gave her a worthy portion, or, as some read it, a double portion. And Benjamin’ s lot from Joseph it was five times as much as of the rest of his brethren. Thus is it likewise in God’ s dispensations. He gives a portion to all His children, but He gives not the same portion to them all. Though the same for kind and specification, yet not the same for degrees and intention. All the saints shall come to heaven, but some may go further in than the rest. Therefore this should stir us all up to an endeavour after the greatest measure that may be. And now for the life and application of the whole doctrine itself to our selves. We may draw it forth in a threefold improvement especially. First: Here is that which may satisfy God’ s children which are in a mean and low condition here in the world, as it is possible for them to be, and as sometimes they are. Though they may be destitute of many things here, yet they are heirs of heaven. Secondly, it further teaches God’ s children to live answerably to this noble condition, and the inheritance which they are appointed unto. First, in a holy magnanimity and nobleness of spirit. Secondly, in making good their titles, and clearing their evidences for heaven. Those who are great heirs they are careful to make good their inheritances, and to prove their right and interest in them, Thirdly, in more cheerful service and obedience to God’ s commands. We should henceforth serve Him not as bare hirelings, but as those who are sons and heirs. Fourthly, take heed of losing it and parting with it upon any terms whatsoever. Take heed of Esau, that parted with his birthright. Lastly, seeing God’ s children are heirs, and are heirs of glory, we see then from hence the vanity of those persons who would make salvation to be a matter of merit. The second is the explication or amplification of this privilege to them, and that consists of two branches. The first is taken from the person that they are heirs of: “ heirs of God.” And the second is taken from the person that they are heirs with: “ joint heirs with Christ.” We begin with the first of these branches, viz., the person that they are: “ Heirs of God.” This is added here by the Apostle Paul both by way of explication and of enlargement. When we hear that God’ s children are heirs we might be ready, it may be, presently to dream of some earthly inheritance. They are heirs of God, as the giver of the inheritance; and they are heirs of God, as the inheritance itself which is given unto them. First, they are so relative. Heirs of God, as related to Him for such a purpose as this is. It is He that does entitle them to all the things. They are heirs of God, they have a worthy and an honourable inheritance. There is some credit in being heir unto Him. Secondly, in point of profit, heirs of God. Heirs of God; therefore not only honourable, but rich. They must needs be great heirs, because He is great Himself and has great revenues (1 Corinthians 10:26). Thirdly, in point of conveniency and accommodation. There is a great matter in point of inheritance. The manner of ordering and disposing of it to the best advantage of him that shall heir it, and as to the circumstances wherewith he does enjoy it. Secondly, heirs of God. They are such as do inherit God Himself. He that is their Father is also their portion. And He which gives them the inheritance is the inheritance itself which He gives them. Sometimes the Lord is pleased to account His people to be His inheritance. “ The Lord’ s portion is His people; Jacob is the lot of His inheritance” (Deuteronomy 32:9). And sometimes again He is pleased to declare Himself to be theirs (Psalms 73:25-26; Lamentations 3:24; Psalms 16:5; Genesis 16:1-16; Genesis 17:1). Now for the opening of this point unto us, that we may know what this business is of inheriting God Himself. The meaning of it is this--to have full interest in all His attributes. His wisdom is theirs, to direct them. His power is theirs, to preserve them. His goodness is theirs, to relieve them. His justice is theirs, to avenge them. His faithfulness is theirs, to support them. Every good is so much the more excellent, and the rather to be prized by us, as it is anything more large and comprehensive, and is containing of other things in it. Why thus it is now to be an heir of God. We have in Him everything else. All the beams of comfort in the creature they are derived from this Sun. And so again, in the want of other things, he may very much comfort himself in this. Alas, what are the stars to the sun? And what are the streams to the fountain? The second is taken from the person whom they are heirs with--“ Joint heirs with Christ.” Believers, they do partake of the same inheritance with the Son of God Himself. First, here is this implied, that Christ Himself is an heir, and an heir of God. Thus Hebrews 1:2 He is called “ the heir of all things.” Again, besides, as He is an heir by nature, so He is also an heir by donation. Therefore He is said in the place before alleged to be appointed heir. The Father hath given all things to Christ (Matthew 11:27). Thus is Christ an heir by gift. Therefore we see what great cause we have to please Him, and to endeavour to be in favour with Him. We see how it is amongst men. How careful they are to give contentment to an heir if it be but of some ordinary inheritance. The second is that which is expressed, that as Christ Himself is an heir, so God’ s children are heirs also with Him (Galatians 4:7; Matthew 19:28). This must needs be so. First, in regard of that union which is knit betwixt Christ and His Church. God’ s children, they are members of Christ, therefore they must be heirs with Him (1 Corinthians 12:12; 1 Corinthians 12:22). Secondly, this is grounded in His promise which He hath made to us. Thirdly, His prayer for us (John 17:20-24). Fourthly, His office towards us as He is the Mediator of the Church. Therefore all things which come to us they must come to us through His hands. Now the life of all to ourselves comes to this. First, we see here how nearly it concerns us to find ourselves to be ingrafted into Christ and to become members of Him. Secondly, we may from hence see the certainty and infallibility of a Christian’ s salvation. We are joint-heirs with Christ. Therefore He being glorified, we shall be glorified also. Thirdly, we should hence learn to love Christ, and to give Him the glory of all. Considering that all we have it is from Him, and by Him. If we are elected, we are elected in Christ. If we are justified, we are justified for Christ. If we are sanctified we are sanctified through Christ. If we are glorified we are glorified with Christ. Christ is all in all unto us. (Thomas Horton, D.D.)Heirs of God I. The privileges of God’ s children.1. Heirs of God.2. Joint heirs with Christ.3. Glorified together. II. The connection between the privilege and the relation. 1. None but children.2. All children participate. III. The condition of final glory.1. If so be we suffer.2. With Christ.3. For Him.4. Like Him. (J. Lyth, D.D.)Heirs of God I. The ground of heirship.1. It does not follow from ordinary creation. It is not “ if creatures, then heirs.” 2. Neither is it found in natural descent. It is not “ if children of Abraham then heirs” (Romans 9:7-13). 3. Nor can it come by meritorious service. It is not “ if servants, then heirs” (Galatians 4:30). 4. Nor by ceremonial observances. It is not “ if circumcised or baptized, then heirs” (Romans 4:9-12). 5. Our being born again of God by His Spirit is the one ground of heirship. Let us inquire-- (1) Have we been born again (John 3:3)?(2) Have we the spirit of adoption (Galatians 4:6)?(3) Are we fashioned in the likeness of God (Colossians 3:10)?(4) Have we believed on Jesus (John 1:12)? II. The universality of the heirship. “ Children, then heirs.”1. The principle of priority as to time cannot enter into this question. The elder and the younger in the Divine family are equally heirs. 2. The love of God is the same to them all. 3. They are all blessed under the same promise (Hebrews 6:17). 4. They are all equally related to that great First-born Son through whom their heirship comes to them. He is the first-born among many brethren. 5. The inheritance is large enough for them all. They are not all prophets, preachers, apostles, or even well-instructed and eminent saints; they are not all rich and influential; they are not all strong and useful; but they are all heirs. Let us, then, all live as such, and rejoice in our portion. III. The inheritance which is the subject of heirship. “ Heirs of God.”1. Our inheritance is Divinely great. We are--Heirs of-- (1) All things (Revelation 21:7; 1 Corinthians 3:21).(2) Salvation (Hebrews 1:14).(3) Eternal life (Titus 3:7).(4) Promise (Hebrews 6:17).(5) The grace of life (1 Peter 3:7).(6) Righteousness (Hebrews 11:7).(7) The kingdom (James 2:5). 2. Whereas we are said to be “ heirs of God,” it must mean that we are heirs of-- (1) All that God possesses.(2) All that God is. Of His love; for God is love. Hence heirs of all possible good; for God is good.(3) God Himself. What an infinite portion!(4) All that Jesus has and is, as God and man. IV. The partnership of the claimants to heirship. “ And joint heirs with Christ.”1. This is the test of our heirship. We are not heirs except with Christ, through Christ, and in Christ. 2. This sweetens it all. Fellowship with Jesus is our best portion. 3. This shows the greatness of the inheritance. Worthy of Jesus. Such an inheritance as the Father gives to the well-beloved. 4. This ensures it to us; for Jesus will not lose it, and His title-deed and ours are one and indivisible. 5. This reveals and endears His love. That He should become a partner with us in all things is love unbounded. (1) His taking us into union with Himself secures our inheritance.(2) His prayer for us attains it.(3) His going into heaven before us prepares it.(4) His coming again will bring us the full enjoyment of it. 6. This joint heirship binds us faster to Jesus, since we are nothing, and have nothing apart from Him. Conclusion--1. Let us joyfully accept the present suffering with Christ, for it is part of the heritage. 2. Let us believe in the ultimate glorification and anticipate it with joy. (C. H. Spurgeon.)Heirs of God I. Then the Christian is going to a rich home and a glorious future. Therefore, he ought not to be too much elated or depressed by the pleasures or privations of the journey. An eye to the rest and glory at the end should keep him from getting weary of the way. II. Then the Christian should not debase himself by an undue attachment to the things of time. How unreasonable to see an “ heir of God” so swallowed up in the world that he has neither taste nor time to pray, or make suitable efforts to get ready for His Heavenly inheritance. III. Then no man should speak of having made sacrifices in becoming a Christian. IV. Then an heir of God should be made “ meet for his inheritance.” Without a meetness for it, the inheritance would be a burden rather than a blessing. V. Then, in securing this meetness, the Christian may confidently expect Divine aid. (T. Kelly). Heirs of God I. The privilege of God’ s children.1. As the law of nature and the institutions of society authorise children to expect the possession of property which once belonged to their parents, so God has pledged Himself that He will act the part of a Father. 2. Looked at with the eye of sense, the inheritance of God’ s children on this world is not much to be envied; but, in reality, whatever be their outward lot, they are all the while richer than the richest, and greater than the greatest. 3. They may be said to be heirs of God even at present, inasmuch as they are entitled, by virtue of His covenant, to as much of what God is, and has, as shall be requisite for their welfare. 4. Of the future inheritance we have various accounts. It is-- (1) “ An inheritance among them that are sanctified.” Heaven will confer on those who are admitted into it, a much higher degree of holiness than they before attained. (2) “ An inheritance of the saints in light.” In heaven we shall receive a great addition to our knowledge. (3) “ An inheritance, incorruptible, undefiled, and that fadeth not away.” The circumstances of earthly parents may be suddenly reversed, and their children therefore deprived of the inheritance. But the children of God have nothing to apprehend from reverses. All those ideas are epitomised in the text. God shall be, in heaven, fully and perfectly His people’ s portion. More than this God cannot promise or give. 5. Further particulars are included in the phrase, “ joint-heirs with Christ,” and “ glorified together,” viz:-- (1) That we are altogether indebted to God’ s mercy in Christ, for our title to the inheritance. Heaven is a purchased possession; not by penitence or faith, holiness or usefulness, suffering or dying, but by the precious blood of Christ. (2) That the title of true believers is in the highest degree valid and satisfactory. Christ’ s title is unquestionable; what He hath amply merited He hath a right to bestow; and He wills to bestow it upon all believers. There are, indeed, differences between Christ’ s title and ours. His is original, earned by Himself; ours is borrowed. His is one actually recognised. He is in possession of the inheritance; whereas we are but on our way to it. But He has gone as our forerunner to take possession for us. (3) That there shall be a blessed similarity in point of nature--though, of course, not in degree--between the enjoyment of Christ in heaven and the enjoyment of His glorified people there. “ The glory which Thou givest Me I have given them.” II. The connection between this privilege and our relation to God as His children. “ If children, then heirs.” This, of course, implies--1. That none but children will be recognised as heirs, or be allowed to inherit. 2. That all children are heirs. In the arrangements of human society, and it often happens that the estates descend exclusively to the male children, or to the eldest. But this is not the rule which God will adept. “ If children” --it matters not whether sons or daughters--“ then heirs.” Nor will this inheritance lose any value from being distributed among so many. Every man in heaven will feel himself much the happier, because he will know there are so many millions of ransomed spirits who share the same bliss. III. The way in which we are to walk so as to secure the actual bestowment of this privilege. First of all, to become children, we must apply to God in the way of penitence and faith that our sentence of alienation may be reversed. But if children, we are not to conclude that there is no further need of watchfulness or prayer. We are to remember the other clause:--“ If so be,” etc. Not that the sufferings of the saints are--like those of Christ--meritorious. Yet they may be fitly termed “ suffering with Christ” --1. Because a large portion of the suffering of good people comes upon them in consequence of their devotedness to the truth, and cause, and service of Christ. If we would forsake Christ we should then escape much of-- (1) The world’ s reproach.(2) Temptation from Satan.(3) Self-denial.(4) Providential sufferings. “ Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.” 2. If it be endured in the temper and spirit of Christ, who said, “ Not My will, but Thine be done.” The servant is not above his lord. Ought the private soldier to complain of privations or perils to which his general submits? It is not hard or unreasonable that we suffer with Christ before we are glorified, because the subsequent glory will far more than compensate the previous suffering (verse 18). Conclusion: We learn from this subject the extreme desirableness and importance of being found among the regenerated people of God. Many of you have realised these privileges. Then-- 1. Be thankful.2. Be submissive to your worldly lot.3. Be consistent, be heavenly minded.4. Remember what God requires of you in order to your being glorified--that you should suffer with Him. (J. Bunting, D.D.)The heirs of God I. The supposition. “ If children, then heirs.”1. Unquestionably, in a general sense, God is the Father of all mankind. But the New Testament continually speaks of a higher form of paternity and childhood. This men may or may not sustain. If all men, without exception, were the children of God there would be no “ if” about it, just as any hypothetical expression is unknown in heaven; or if all men were so placed that it was impossible for them ever to sustain any relation to God, but the general one of creatures, then, also, there would be no room for question, just as there is none in respect to the brutes that perish, or to the devils and the damned in hell. The possibility of using conditional language, in relation to men, involves the idea that while they may be, in the language of Scripture, “ children of the wicked one,” they may also be sons of God in the highest and most emphatic acceptation. In relation to this subject, we may employ the language, “ Howbeit, that is not first that is spiritual, but that which is natural, and afterwards that which is spiritual.” In neither case, however, does it necessarily follow that the spiritual must succeed the natural. Men may live and never be changed in the spirit of their minds; and they may die, and not rise after the likeness of the Lord’ s glorious body. But if any man is a child of God, then the Scripture teaches that this is his second state, not his first; that he has undergone, or been the subject of, a process by which he has passed from the one to the other. 2. This process is described as being “ born of the Spirit,” “ created anew,” “ quickened,” “ raised from the dead,” etc., and we cannot suppose that this is accomplished by the mechanical agency of any outward rite. It is represented as connected with repentance and faith in Christ. 3. In addition to an actual spiritual birth, we have the frequent use of the word “ adoption,” to illustrate the process by which man passes from his first to his second condition. This word is used in allusion to the reception into a family of a slave or a stranger. In like manner men, who, contemplated as sinners, are strangers, foreigners, and in bondage to the devil, are taken out of this state of distance and degradation, and, by an act of God’ s grace adopted into His family and constituted His sons. 4. And however humbling it may be to think of the necessity in which we stand of adoption and renewal, yet that nature is not to be disparaged, respecting which such things are possible. A brute animal could not be adopted and made a child by man; nor if it were could it be made the subject of human sympathies and affections. And so, unless man, in spite of all his corruption, had within him a nature distinguished by moral and religious capacity, it would be impossible for him to be either adopted by or born of God; and that nature of which this can be said, however ruined now, must have been originally great and God-like. II. The distinguished privilege.1. An heir is one who, by legal or natural right, possesses a title to an inheritance. A stranger may be constituted such, in virtue of the will and deed of another; a child may be such from natural relationship. Both these ideas are employed in Scripture to illustrate the subject. Men, considered as guilty, need pardon or justification, which is a legal as well as merciful act on the part of God, by which the relation of men to law is altered. It is in connection with this act that adoption is more especially to be regarded, and the heirship of the adopted as flowing from that act. Thus Paul speaks in the Epistle to Titus--“ being justified, we are made heirs, according to the hope of eternal life.” As possessing a corrupt nature men need to be regenerated, in virtue of which they become God’ s children, not merely by a legal or declaratory act, but by the positive sanctification of their nature, and then heirship results by way of natural consequence. “ Thou art no more a servant, but a son; and if a son, then an heir.” 2. “ Heirs of God.” It would seem to be impossible to have too high ideas of what may be anticipated by those who are the children and heirs of a Divine Parent; of Him who created and who possesses all things; whose paternal affection is measureless, and who even speaks of Himself as the portion of His people. 3. “ Joint heirs with Christ.” There is something in this expression more than the idea of filial relationship to God. That to which the Christian is heir is not merely the inheritance of a son, but of such a son as Christ is represented to be: “ the only begotten and well-beloved of the Father, in whom He is ever well pleased.” The Church is His body, and whatever glory invests the head, the members participate. Conclusion: From all this we learn--1. The love and power of God.2. The ultimate security of the Church.3. Obligations and motives to obedience.4. Encouragement to all anxious and earnest men, who are seriously inquiring for and seeking after God. (T. Binney). The believer’ s heirship This little word “ if” intimates to us that all men are not children of God. No doubt there is a sense in which His intelligent creatures generally may be regarded as His offspring. But the title “ sons of God” is confined exclusively to those who have been re-created in His image. I. How, then, may we know whether we be the children of God or not?1. By the consciousness we have that we have complied with those conditions of repentance and faith, on the fulfilment of which the privilege is suspended. 2. By believing the testimony of the Word, which declares that all those who thus repent and believe are acknowledged to be the children of God. 3. By considering the fruits of grace in our lives, and then comparing these with the characteristics of sonship which are delineated in the Word of God. 4. By the fact that we have received the Spirit of adoption, whereby we cry, Abba, Father. 5. By the direct witnessing of the Spirit itself, with and to our spirits, that we are the children of God. II. “ if children, then heirs.” The children of the wealthy and noble are the heirs of nobility and wealth. Now, it is not strange that God’ s children should also be heirs; for who is so rich and noble as their Heavenly Father?1. They come into possession of their inheritance, not on the death of their Father (for He can never die), but when they reach their majority. This occurs at different periods of spiritual life, and under varying circumstances of purification and trial; for some are no sooner born of God than they are ready for translation, while others have, like the Captain of their salvation, to “ be made perfect through suffering.” 2. That inheritance is-- (1) A reality. It may not, indeed, consist of tangible tenements, land, silver and gold; but it does consist of all that can gratify the cravings of an immortal spirit. Whether you call heaven a place or a state, it is a possession and an enjoyment-- (2) Vast and grand, surpassing all that earthly potentates have ever coveted or earthly conquerors won. (3) Pure and undefiled, neither acquired by injustice nor retained by wrong. (4) Ensured. Every child of the new birth is born to it; nor is there any man who can rob him of it. (4) Enduring. It fadeth not away. (5) There is this difference, that whereas on earth the portion of each diminishes as the number of heirs is increased, in heaven it is quite the reverse. Have we not, then, a direct interest in seeking to take others with us to glory? III. “ joint heirs with Christ.”1. Our heavenly happiness is to be of the same nature as His. If His consists of transcendent holiness, and dignity, authority, and power, then ours will comprehend the same elements of felicity. 2. Our happiness will be realised in the same state, or place, or sphere as His. Where He is, we shall be also. 3. Our inheritance has been purchased, or procured by the same means as His. By His sufferings, for after these came the glory; and all those sufferings were endured for us. Jesus has conquered for us our inheritance by the conquest of His own. In conclusion:1. Be humble. The heirs of earthly kingdoms are apt to be elated with pride in proportion to the magnitude of their prospective possessions. But with the sons of God, the clearer their views of future glory, the more astounded are they with the greatness of the gift of God; and this proportionally makes them feel their own unworthiness. 2. Be hearty. How much owest thou to thy Lord? How, then, shouldst thou love, praise, own, obey, and serve Him! 3. Be holy. Thou art an heir of glory. How, then, shouldest thou prepare for it? (T. G. Horton.)The Christian’ s heirship I was in a provincial town some time ago, when I was told of a nobleman who for many years worked as a porter in the railway station, because he did not know his true position in the world, till one day a gentleman entered the station, and after saluting him said, “ Sir, may I ask your name?” “ John--,” was the answer. “ I have come to tell you that you are the Earl of--, and entitled to a large estate,” replied the visitor. Do you think that man stood about the station touching his cap for tips any longer? Not he. He took possession of his inheritance at once. That is just what we Christians should do. The joint heirs and their Divine portion Let us-- I. Consider the terms of the will.1. Our right to the Divine heritage stands or falls with Christ’ s right to the same. (1) If He be not truly an heir, neither are we. (a) If there be any flaw in the will, then it is no more valid for Christ than it is for us. (b) Perhaps there may be a suit in law made against the will. But then it is Christ’ s interest that is at stake as well as mine. If Satan bring an accusation against us, that accusation is made against Christ, for we are one with Him. You must enter your suit against the Head if you would attack the members. (c) Yet suppose, after the will has been proved, it shall be found that nothing is left to distribute, or a debt against the estate? Why, if we get nothing, Christ gets nothing; if there should be no heaven for us, there is no heaven for Christ. (d) And then suppose that, though there be something left, yet it be a mere trifle; that heaven should be but inferior joy, such as might be found even in this world. Then saints with little glory means Christ with little. (2) 1 have been dwelling upon the black side in order to bring the bright one out by contrast. Let us revel in that contrast. (a) There is no flaw in God’ s will with regard to Christ, and He has said, “ I will that they whom Thou hast given Me be with Me where I am.” (b) No suit in law can stand against Christ. He has satisfied God’ s law. Who shall accuse the Redeemer? Nor can any creature accuse His saints, nor infringe upon our title so long as His title stands. (c) And there is no fear that the Son of God, the infinitely rich, will have a trifling portion. And “ all things are yours, for ye are Christ’ s, and Christ is God’ s.” 2. If we are joint heirs with Christ, we legally have no inheritance apart from Him. The signature of the one will not avail to alienate the estate, nor can he sell it by his own right, nor have it all at his own separate disposal. You have no right to heaven in yourself; your right lieth in Christ. The promises are yea and amen, but only in Christ Jesus, in whom also we have obtained an inheritance. 3. Christ, as co-heir, has so identified Himself with us, that His rights are not to be viewed apart from ours. Before we leave this point, note what an honour is conferred upon us. To have anything to do with a great man is thought to be a distinguished privilege; but what honour is conferred on the believer to be joint heir with the King of kings I Lift up thine head; think no man’ s princeship worth thy coveting; thou art greater than the greatest, for thou art joint heir with Christ. II. View the estates.1. The inheritance of suffering. (1) Just on the edge of your Father’ s great inheritance lies the swamp of affliction. Now this is yours. If this be not yours, neither are the rest, for they are bequeathed to you in the same will. The same legacy that left peace also left tribulation. No cross, no crown. But, remember, Christ is co-heir with you in this. “ In all their afflictions He was afflicted.” (2) You must also be the heir of persecution. Christ had to be persecuted, and so must you. (3) Another black portion is temptation. In this, too, Christ is your co-heir. “ He was tempted in all points like as we are.” 2. Now let us march joyfully to the other part of the inheritance. As in matters of wills everything should be proven and sworn to, let us have the evidence of God, that cannot lie. (1) As co-heirs with Christ, we are heirs of God (Psalms 16:5; Psalms 63:26). (2) In Romans 4:13 the promise made to the Seed was that He should be heir of the world. “ Ask of Me, and I will give thee the heathen for thine inheritance,” etc. “ The world is ours,” because it is Christ’ s by right of inheritance. There is nothing here below which does not belong to a believer. If he hath wealth, let him use it in his Master’ s service, for it is his. If he hath poverty, poverty is his to help him to be sanctified, and to long for heaven. Whatever happens to him--sickness or health--everything is his here below. “ The meek shall inherit the earth.” (3) In Hebrews 1:2, we are told that God has appointed Christ heir of all things. Then we are heirs of all things conceivable and inconceivable, finite and infinite, human and Divine. Christ’ s property extends to all, and we are co-heirs. (4) Then in James 2:5, we are spoken of as being heirs of the kingdom. Doth Christ call Himself a King? He hath made us kings. Does He sit upon a throne? We shall overcome and sit down with Him upon His throne. Will He judge the nations? The saints shall judge the world. Will He be received with triumph by His Father? So shall we when His Father shall say, “ Well done, good and faithful servant.” Hath He joy? We shall have His joy. Is He everlasting? So shall we be, for because He lives, we shall live also. III. Administer the effects.1. There is one part of the property which we may enjoy at once. Take your cross up and bear it with joy. Resignation takes the weight out of the cross, but a proud spirit that will not bow to God’ s will changes a wooden cross into an iron one. Say, “ I count it to be my joy to be permitted to be a partaker of the sufferings of Christ.” All the sheep of the Great Shepherd are marked with the cross, and this not only in the fleece, but in the flesh. “ If ye be without chastisement whereof all are partakers, then are ye bastards and not sons.” 2. Why cannot we administer also to the blessed part of the testament? (1) If you have faith enough, you may this morning be raised up to sit together in heavenly places with Christ Jesus, (2) God has given Christ the heathen for His inheritance, and the uttermost ends of the earth for His possession, and we are co-heirs with Him. Let us advance to take the property. Some of you can do so by preaching in the streets. Others, by teaching your children in the class. You can say, “ God has given these souls to Christ; I am going to take them in Christ’ s name.” Others, who can do little themselves, can assist by sending forth men to preach the gospel. All that the Church wants to-day is courage and devotion. Let her, then, as Christ’ s queen, claim the earth as hers, and send her heralds forth from sea to sea to bid all men bow before Him, and confess Him to be their King. (C. H. Spurgeon.)The glory of the good They are in a distinguishing sense-- I. The children of God. They have--1. A special resemblance to Him.2. A special affection for Him.3. A special attention from Him. II. The inheritors of all good. (D. Thomas, D.D.)If so be that we suffer with Him, that we may be also glorified together. Suffering with Christ Believers suffer with Christ-- I. In the same cause--that of truth and righteousness. II. For the same end--the glory of God and the good of His Church. III. From the same hand--Satan, their common enemy, and the world. IV. In the same manner, and with the same spirit of patience and resignation. (T. Robinson, D.D.)Suffering with Christ, a condition of glory with Christ I. Sonship with Christ necessarily involves suffering with Him.1. We misapprehend the force of this passage if we suppose it to refer merely to outward calamities, and see in it only that the sorrows of daily life may have in them a sign of our being children of God, and some power to prepare us for the glory that is to come. The text does not merely contain a law for a certain part of life, but for the whole of life. The foundation of it is not that Christ shares in our sufferings; but that we, as Christians, participate in Christ’ s. 2. Do not suppose that I am forgetting the awful sense in which Christ’ s suffering stands as a thing by itself, incapable of, and needing no, repetition. But do not let us forget that the very writers that emphasise this, say to us, “‘ Be planted together in the likeness of His death’ : you are ‘ crucified to the world’ by the Cross of Christ; you are to ‘ fill up that which is behind of the sufferings of Christ.’” He Himself speaks of our drinking of the cup that He drank of, etc. The fact is, that the life of Christ remains to be lived by every Christian, who in like manner has to fight with the world, to stand, by God’ s help, pure in the midst of a world that is full of evil. (1) The sufferings of the Lord were not only those that were wrought upon Calvary. Conceive of that perfect life in the midst of a system full of sin, and ask yourselves whether part of His sufferings did not spring from the contact with it. “ Oh that I had wings like a dove,” etc., must often be the language of those who are like Him in spirit and in consequent sufferings. (2) Another branch of the “ sufferings of Christ” is to be found in that deep and mysterious fact that Christ wrought out His perfect obedience as a man, through temptation and by suffering. There was no sin within Him. “ The Prince of this world cometh, and hath nothing in Me.” But yet, when that dark Power stood by His side, and said, “ If Thou be the Son of God, cast Thyself down,” it was a real temptation, and not a sham one. And though the doing of His Father’ s will was His delight; yet obedience, sustained in the face of temptation and the “ contradiction of sinners,” may well be called suffering. (3) But not only is the life of Christ as a life of suffering a model for us, but His death, besides being an atonement, is a type of the Christian’ s life, which is to be one long and daily dying to sin, to self, to the world. There is the “ old man,” “ the flesh,” “ the old Adam,” your own godless, independent, selfish, proud being. And crucifying, plucking out the right eye, maiming self of the right hand, mortifying the deeds of the body, teach us that there is no growth without sore sorrow. And not until you can say, “ I live, yet not I, but Christ liveth in me,” have you accomplished that to which you are consecrated and vowed by your sonship--“ being conformed unto the likeness of His death,” and “ knowing the fellowship of His sufferings.” On this high level, and not upon the lower one--viz., that Christ will help us to bear afflictions--do we find the true meaning of all that Scripture teaching; which says to us, If you want the power for holy living, have fellowship in that atoning death; and if you want the pattern of holy living, look at that Cross and feel, “ I am crucified to the world by it, and the life that I live in the flesh I live by the faith of the Son of God.” 3. Such considerations, however, do not necessarily exclude the comforting thought, “ In all our affliction He is afflicted.” In some trackless lands, when one friend passes through the pathless forests, he breaks a twig ever and anon as he goes, that those who come after may see the traces of his having been there, and know that they are not out of the road. So when we are journeying through the murky night, and the dark woods of affliction, it is something to find here and there a spray broken, or a leafy stem bent down with the tread of His foot and the brush of His hand as He passed; and to remember that the path He trod He has hallowed, and thus to find lingering fragrances and hidden strengths in the remembrance of Him as “ in all points tempted like as we are,” bearing grief for us, with us, like us. 4. Do not keep these sacred thoughts of Christ’ s companionship in sorrow for the larger trials of life. If the mote in the eye be large enough to annoy you, it is large enough to bring out His sympathy; and if the grief be too small for Him to compassionate and share, it is too small for you to be troubled by it. If you are ashamed to apply that Divine thought, “ Christ bears this grief with me,” to those petty molehills that you magnify into mountains sometimes, think it a shame to stumble over them. But never fear to be too familiar in the thought that Christ is willing to bear, and help me to bear, the most insignificant of daily annoyances. Whether it be a poison from one serpent sting, or from a million of tiny mosquitoes, if there be a smart, go to Him, and He will bear it with you; for if so be that we suffer with Him, He suffers with us. II. This community of suffering is a necessary preparation for the community of glory.1. I name this principally for the sake of putting in a caution. The apostle does not mean that if a son of God have no occasion, by brevity of life or other causes, for passing through the discipline of sorrow, his inheritance would be forfeited. We must always take such passages as this in conjunction with the truth which completes them, that when a man has the love of God in His heart, there and then he is fit for the inheritance. Christian people make vast mistakes sometimes in talking about “ being made meet for the inheritance of the saints in light,” about being “ ripe for glory,” and the like. It is not the discipline that fits, it only develops the fitness. “ God hath made us meet.” That is a past act. The preparedness for heaven comes at the moment--if it be a momentary act--when a man turns to Christ. The one may be dispensed with, the other cannot. A Christian at any period of his Christian experience, if it please God to take him, is fit for the kingdom; yet in His mercy He is leaving you here, training you, disciplining you; and that all the glowing furnaces of fiery trial, and all the cold waters of affliction, are but the preparation through which the rough iron is to be passed before it becomes tempered steel, a shaft in the Master’ s hand. And so learn to look upon all trial as being at once the seal of your sonship, and the means by which God puts it within your power to win a loftier throne, a nobler crown, a closer fellowship with Him “ who hath suffered, being tempted,” and who will receive into His own blessedness and rest them that are tempted. III. That inheritance is the necessary result of the suffering that has gone before. The ground of mere compensation is a low one on which to rest the certainty of future bliss. But the inheritance is sure, because the one cause--union with the Lord--produces both the present result of fellowship in His sorrows, and the future result of joy in His joy, of possession in His possessions. The inheritance is sure, because earth’ s sorrows not merely require to be repaid by its peace, but because they fit us for it, and it would be destructive to all faith in God’ s wisdom not to believe that what He has wrought for us will be given to us. Trials have no meaning, unless they are means to an end. The end is the inheritance; and sorrows here, as well as the Spirit’ s work here, are the earnest of the inheritance. Measure the greatness of the glory by what has preceded it. If a fair measure of the greatness of any result be the length of time taken for getting it ready, we can dimly conceive what that joy must be for which seventy years of strife and sorrow are but a momentary preparation; and what must be the weight of that glory which is the counterpoise and consequence to the afflictions of this lower world. The further the pendulum swings on the one side, the further it goes up on the other. The deeper God plunges the comet into the darkness, the closer does it come to the sun at its nearest distance, and the longer does it stand glowing in the full blaze of the glory from the central orb. So in our revolution, the measure of the distance from the farthest point of our darkest earthly sorrow to the throne may help us to the measure of the closeness of the glory above when we are on the throne: for if so be that we are sons, we must suffer with Him; if so be that we suffer, we must be glorified together! (A. Maclaren, D.D.)Sharing with Christ I. What becomes of good men in the future? They are “ glorified with Christ.” We have here--1. A positive conception of the blessedness of heaven. Elsewhere we are told what heaven is not, rather than what it is. We seem more frequently to have promised to us relief from sufferings--no more sickness, night, curse, nor death--all of which we shrink from as if their absence was enough to make our bliss. But here heaven is presented as “ glorification with Christ.” 2. A striking contrast to those carnal views which unspiritual men hold upon this subject. 3. A heaven already realised--in the person of our Lord. He is already glorified. In the glorifying of Christ, our glorifying is involved. 4. A most consolatory and satisfactory prospect therefore. It is the fellowship, not the place, that makes up our happiness. With Christ fully revealed to us we could be happy anywhere. II. What precedes this blessedness? “ Suffering with Him.” “ To suffer with” is to sympathise (1 Corinthians 12:1-31.).1. Christ’ s sufferings were-- (1) Voluntary.(2) Caused by sin.(3) The result of the contrariety of His pure nature to the depravity of men amongst whom He came to live. 2. We partake of them-- (1) Beneficially. There is a sense in which this is the only way whereby we can be partakers of His suffering--in which, therefore, lie is alone in suffering (Isaiah 63:3). (2) In consequence of our contact with the world. “ As He was, so are we in this world.” They who are like Christ must expect to have His sorrows and His treatment repeated. (3) Non-meritorious. Suffering for Christ as martyrs do is really suffering with Him, and finds its joy in the suffering itself. Only such minds could suffer with Him, and the having such a mind is itself the blessed thing. (P. Strutt.)Suffering in relation to sonship The apostle does not affirm the absolute necessity of much suffering in order to our reaching heaven; for there are souls whose course on earth is short and happy; still less that there is any merit in our suffering; for nothing is plainer than that such a doctrine would be flatly opposed to the whole argument of this Epistle. I. Suffering is a common condition of sonship. Christ never promised His followers in this world anything else but tribulation, save only that in the midst of it all they should enjoy His peace and His Father’ s protection; and all the apostles speak of suffering as the common lot of the saints (1 Peter 4:12-13; 1 Peter 4:16; 1 Thessalonians 1:6; 1 Thessalonians 2:14; 1 Thessalonians 3:4; Hebrews 12:1-29.). In all these passages the same principle is involved which is contained in the text. The cause of our sufferings as Christians is found in the simple fact that we are Christians. II. This affords a test of our sonship--1. In the way of its infliction. If the world persecute us for Christ’ s sake, if it deem us worthy of such distinction, it must be because it is convinced that we are Christians, and therefore we may be comforted by the very malice of our enemies. “ The villain’ s censure is the good man’ s praise.” 2. In the manner in which we endure it. It is only the true saint who can bear reproach with meekness, take joyfully the spoiling of his goods, refuse to avenge himself, love his enemies, and yield the peaceable fruits of righteousness. III. The nature of the believer’ s sufferings. 1. There are many which are not associated with Christ, and which do not result from sympathy with Him. The ungodly are not without their sufferings--the results of sinful folly and excess, or visitations of Divine indignation, and issue in the aggravated impiety of those who endure them. Beside which, how many of our trials and annoyances do we bring on ourselves by our pride and self-will, or by our compliance with evil temptation! 2. Sufferings with Christ are divisible into those which come from men and those which come from God. The former are persecutions; the latter, salutary chastisements. (1) Christ was persecuted, even unto death, and He has warned His disciples to expect the same treatment (Matthew 5:12). We in happy England are exempt from the fiery trial. But let us suppose the case to be otherwise. Could we, if called to it, bear imprisonment and torture, and final execution, for the Lord’ s sake? If so, how is it that we are so soon offended when the least troubles arise in connection with our Christian profession? And yet there are some who are not persecuted for Christ’ s sake. There are tradesmen who lose custom because they will be faithful to conscience. There are artisans who are injured and insulted unceasingly by their fellow-workmen for the same reason. There are wives whose piety brings on them rudest treatment from brutal husbands. But, after all, how light and little does this kind of trial appear in comparison with what our predecessors in the faith have endured. But, such as it is, it is a suffering with Christ, and should be met with calmness and borne with patience, fortitude, and hope. (2) The other class are those which resemble the pangs of Jesus, when it pleased the Father to put Him to grief. “ It became Him,” etc. But there are important points of difference. Both have relation to sin; but while ours are connected with our own sins, His were endured for the sins of others. His sufferings only exert an expiating efficacy. Yet Christ also learned obedience by the things which He suffered, in this respect our sufferings may resemble His. God may try us, as He tried Him, for the simple purpose of teaching us to renounce our own wish and will, and to say, with Christ, “ Father, not my will, but Thine be done.” IV. If we suffer with Christ, we shall also be glorified together. Our afflictions are not for naught. They are like the early processes of the garden, when the soil is broken up and weeded, in order that fair flowers may at length adorn it. They are the quarrying and the chiselling of the marble before the living statue can stand out in symmetrical proportions. They are the tuning of the instruments, without which no harmony can be secured in the ultimate concert. They are the medicine of our convalescence, the drudgery of our education, the spring-pruning of our vine trees, without which we can never be healthy or happy, fit for heaven, or qualified to bring forth fruit whereby our Father may be glorified. Wherefore murmur not and faint not. Thou canst tread no path of hardship which Jesus hath not hallowed by His footsteps. (T. G. Horton.)Suffering attends God’ s children In the text itself there are two general parts considerable--the supposition and the inference. The supposition that is in these words, “ If so be we suffer with Christ.” First, here is the condition of God’ s children considered absolutely. And that is, that it is a state of suffering, “ If so be that we suffer.” Many are the troubles of the righteous. Not to stand upon the proof of that by testimony, which experience does so frequently evidence, we may take some account of it in these particulars. First, there is somewhat for it in their nature, which they have in common with other men (Job 5:7). But, secondly, not only so, but more particularly which is founded in grace, and that holy profession which they bear upon them. First, I say, the malice and hatred of the world. Those whom men hate, they will afflict and disturb, if it lies in their power. Secondly, there is also the goodness of God, and His wise providence towards His servants, which has an influence hereupon likewise. God will have His people here in this world to suffer for divers reasons. As, first, for the trial and exercise of their graces. Secondly, God orders afflictions to His children, thereby to wear off that rust which is in them, and to take away their defilements from them, as it is in Isaiah 27:9. Thirdly, to wean them from the world and an inordinate love of these things here below, and to make them more willing to be gone when He calls for them. Lastly, in Fatherly discipline, to keep His children regular and in good order, and to prevent them from worse things to come (1 Corinthians 11:32). The consideration of this point may be thus far useful to us. First, as it serves to teach us patience under those trials which God at any time in His providence exercises us withal. Secondly, we learn hence also to expect it and to prepare for it. Thirdly, we learn from hence also to take heed of passing rash censure either upon ourselves or other men, occasionally from these conditions. Now the second is, as it is considerable relatively; and that is, that it is a suffering with Christ. “ If we suffer with Him.” This they are called, first, from that mystical union which is betwixt Him and us. As by virtue of this union, that which is His, is ours; so, by virtue of the same union, that which is ours is also His. Secondly, by way of sympathy and compassion, we suffer with Him, and He suffers with us, in a suitableness and correspondency of affection. Thirdly, the sufferings of God’ s children are called the sufferings of Christ, forasmuch as it is He that strengthens them and enables them for to suffer them, and as we suffer by Him. With Him; that is, with His assistance and through His enablement, and by power communicated from Him. The godly have a supply from Christ for the enduring of that which they endure. And their sufferings are in that respect His. Fourthly and lastly, and principally, they are the sufferings of Christ, forasmuch as they are in Christ’ s cause, and for the particular things which He suffered; that is, indeed, for righteousness sake, and the doing of that which is good (thus Psalms 38:20; 1 Peter 3:17-18; Matthew 5:11-12). This teaches also Christians not to rest themselves contented in this, that they suffer, but to observe both how and what they suffer for. What they suffer for as to the cause of their suffering; and how they suffer, as to the manner and carriage of their suffering--each of which have a necessary influence upon this business of suffering with Christ, and are most requisite ingredients to the making and constituting of it. The second is the inference in these words, “ That we may be also glorified together.” First, to look upon this passage according to the exclusive emphasis; and so I say there is this in it: that there is no coming to glory but by suffering. Suffering it is the beaten path to glory, and that common road which all take that come to that end. Now there is a various account which may be given hereof unto us. First, that herein we may be conformable to Christ our Head. Secondly, suffering goes before glory, thereby to set a greater price upon glory itself, and to make it so much the more glorious. Thirdly, that so by this means He may in some manner fit us for glory, and prepare us and dispose us thereunto (Colossians 1:12). But against this may be haply objected that there are divers of the children of God, and such as we have cause to hope well of, who yet have a very quiet and comfortable life, wherein they meet with little sorrow or trouble at all. And how, then, is this so generally true whereof we now speak? To this I answer, that the providence of God is very mysterious in this particular in His different carriage to different of His servants here in this life. And that with some it fareth better than others in this respect. But yet there are none but in some kind or other, at some time or other, in some sense or other, have the experiment of this truth upon them. Sometimes the servants of God are more troubled with inward conflicts than with outward afflictions. Sometimes, again, God afflicts them in others, though not immediately in their own persons, which yet, notwithstanding, according as they improve it, proves an affliction unto them. As Esther mourning for her people and kindred while she was herself in great prosperity; and Nehemiah, for his brethren’ s captivity, when himself was in great favour. But then, further, this is that which all God’ s children do in a manner prepare for, and so dispose themselves as to make account of it. And it is their wisdom so to do. As a man that takes a journey by sea, he may chance to sail, it may be, without storms, in regard of the event; but yet he expects them, and makes account of them, as incident unto him. And so must Christians in this sea of the world. Now the second is that emphasis which is inclusive. “ If we suffer with Him, we shall be also glorified together” ; that is, the one it shall certainly follow upon the other. Wherein, again, there are two things further considerable. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 8:18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory.A sublime comparison Men exaggerate the importance of what is close at hand, and diminish the value of what lies in the far future. Prudence teaches men to free themselves from this tendency. And religion summons men to take into their calculation the distant but not uncertain prospect. I. The sufferings of the present may be severe. Every human being has many pains, troubles, anxieties, to bear. And every Christian has his own especial sufferings. Nothing is gained by concealing these facts. Let every reasonable being “ count the cost” of following Christ. II. The glory of the future is revealed. We need no revelation to make us sensible of the pressure of present pains. But experience and reason fail to make us know the glory which is to be. This is declared to us by inspiration, viz., that when Christ, who is our life, shall appear, we shall appear with Him in glory. That glory consists in the knowledge, favour, and fellowship of the Redeemer. III. The estimate and calculation is that the glory of the future outweighs the sufferings of the present.1. This was the personal conviction of the apostle himself. He was a reasonable man, and he reckoned, etc. He acted upon his persuasion, and throughout his life accepted hardships, braved dangers, endured persecution, animated by the blessed hope of victory and of glory. 2. This has been the principle which has underlain the endurances which have always characterised the Christian life. Who would willingly endure the self-denial and the oppression, the insult, the privation and the martyrdom, except for the sake of the approval of the Divine Master, whose victory and whose throne it is promised that all His faithful followers shall share? (Clerical World.)The present and the future I. The apostle’ s estimate.1. Of this world. A scene of-- (1) Vanity.(2) Bondage.(3) Suffering. 2. Of the world to come. (1) Glory.(2) Liberty.(3) Happiness. II. The effects of this estimate.1. Hope.2. Patience.3. Earnest desire. (J. Lyth, D.D.)Present suffering and future glory I. God’ s suffering sons. Sonship does not exempt from sufferings--sometimes it even causes them--as when we are called to suffer on account of religion, especially in times of persecution. But we need not look for “ some great thing” to bring the text into conformity with daily experience. No sufferings are small that have power to affect the mind. The strife of tongues, the petty persecutions of home, the long continuance of some chronic disease, the anxiety connected with our occupation, may be doing for us what greater trials did for the martyrs. We may be sufferers in the intensity of emotion, even when the instruments of suffering may not be the prison and the stake. The gospel, then, does not imply immunity from suffering. And this fact teaches that suffering to the believer is--1. Good and not evil--like medicine, which may be nauseous to the taste but healing in its effects. 2. Best when least deserved. “ I could have borne it had I merited it,” is the world’ s word. God’ s Word says, “ If the will of God be so, it is better to suffer for well-doing than for evil-doing.” To do wrong is a greater evil than to suffer wrong. 3. Confined to “ this present time.” II. The comparison with future glory. “ I reckon” --as if it were a calm and deliberate mental process. If we allow our feelings to predominate we shall allow our experience of pain to prevail over the revelations of faith. The glory is yet future--it is not yet felt--whilst the suffering is felt. We need to bring into the comparison, in order to feel alleviation, those vast objects in the presence of which all temporal sorrow dwindles. We might compare, e.g., our own sufferings--1. With the far severer sufferings of many of our fellow-Christians who are as dear to God as we are. 2. With our deserts and our deep sense of the evil of sin. 3. With our mercies and alleviations, and be ashamed to think of our ingratitude in permitting one sorrow to blind us to a thousand joys. 4. With the bitter sufferings which our Lord endured, and think of the double honour which is given us on behalf of Christ, not only to believe on Him but to suffer for His sake. 5. But the apostle brings before us the glory that shall be revealed in us, as if he would compare the poor accommodation of the roadside inn where the traveller passes the night, with the enduring blessedness of the home. One day in heaven will repay all the sufferings of earth. (P. Strutt.)Present sufferings and future glory I. Counterbalancing temporal things with eternal, is the way to clear our mistakes, or prevent the delusions of the flesh. The apostle observeth this method here and elsewhere (2 Corinthians 4:17-18). This may be done in four ways. Comparing--1. Temporal good things with eternal good things, that we may draw off our hearts from the one to the other, and so check the delights of sense (Hebrews 10:34; Psalms 16:11; John 5:44). 2. Temporal bad things with eternal bad things; so to defeat the terrors of sense. All the sufferings of the world are but the scratch of a pin to that tribulation that abideth for every soul that doth evil (Luke 12:4-5). 3. Temporal good for eternal evil (Hebrews 11:25). 4. Temporal bad things, with eternal good things (2 Corinthians 4:17). (1) Our sufferings come from men, but our glory from God; now as the agent is, so is the effect; man afflicts as a finite creature, but God rewards as an infinite being; man showeth himself in his wrath, and God in His love (Isaiah 51:12). (2) Our sufferings are earthly, but our glory is heavenly, As the place, is, so is the estate; here both the good and evil is partial, but there both are complete. Here we have the earnest, there the whole bargain; here a taste, there a full feast. (3) Our sufferings are but short, but our glory eternal (1 Peter 1:6; 1 Peter 5:10). (4) As they are short, so they are light (2 Corinthians 4:17). (5) The sufferings are in our mortal bodies, but the glory is both in soul and body. (6) Sufferings do mostly deprive us of those things which are without a man; but this is a glory which shall be revealed in us. (7) Our sufferings dishonour us in the sight of the world, but this glory maketh us amiable in the sight of God. (8) The order is to be considered. As to the wicked, God will turn their glory into shame; so as to the godly, He will turn their shame into glory (John 16:20). II. The comparison, though it be rightly weighed, wilt have no efficacy unless we have faith, or a deep sense of the world to come. It is easy to show how much eternal things exceed temporal; but this taketh no hold of the heart, till there be a firm belief of the glory reserved for God’ s people (Hebrews 11:1; 2 Peter 1:9). III. This faith must be often exercised by serious meditations. For the greatest truths work not, if we do not think of them. Faith showeth us a truth, but consideration is the means to improve it (Luke 14:28-30). IV. There is, besides, need of the assistance of the Holy Spirit. Sense is too strong for reason without faith; and faith cannot do its office without the Spirit. (T. Manton, D.D.)Suffering and glory to be revealed in the good First, of the subject or antecedent: “ The sufferings of this present time.” By sufferings here we are to understand the sufferings of the servants of God more especially. First, to look upon it in the first reference, of the time in order to suffering; and so, I say, there is this in it, that the present time it is a time of affliction. Where we must first of all explain what is here meant by this present time. First, the state of this world it is expressed by the time or season, ὁχωρίς. And so, indeed, it is. It is a time of great opportunity, which God does afford unto us. Those that will be saved hereafter, they must be sanctified now. And therefore accordingly does it concern us to mind this time, and to be sure to be good husbands of it; not to strive or squander it away we care not how, but to have a special regard hereunto. That is the first term of emphasis, the time, or season. The second is, that it is called the present time, which is to be taken in an exclusive sense, as that which shall not be hereafter. It is present, and it is present but for a while. It has a disparagement of transitoriness upon it. The second is of suffering in order to the time. And so there is this in it, that affliction it is only for a season. The suffering of this present time, that is, as much as this moment any suffering; this suffering, which is but of short continuance. Thus we shall find the Scripture to express it (2 Corinthians 4:17; Hebrews 10:37; 1 Peter 1:6; 1 Peter 5:10). These and the like are the expressions whereby the shortness of affliction is set forth unto us. This it serves, first, to put a difference betwixt the children of God and other men. As for wicked and ungodly persons, their sufferings are not only for time present, but as well for time to come, and for that especially. Therefore, secondly, it should keep up their hearts from fainting and sinking under them. The second is the predicate, or consequent, in these words, “ Are not worthy to be compared with the glory that shall be revealed in us.” Wherein we have the state of God’ s people in the world to come set forth under a threefold notion or description. First, from the nature of it; and secondly, from the order of it; and thirdly, from the degree of it. First, here is a description of the future state of the children of God, from the nature of it; and that is of glory to be revealed in them. First, for the matter of it, it is glory. He does not only say it is rest, as He does in another place (2 Thessalonians 1:7). Heaven it does not only consist in the removal of former evils, but in the addition of further comforts. And mark here what this comfort is, for the condition and quality of it, while it is expressed by glory; wherein the Spirit of God seems to labour to satisfy us and to uphold us against the scorn and reproach of affliction. If here now it shall be further demanded what this glory we now speak of is, and wherein it consists. First, in the glorious qualifications which both soul and body together shall be endued withal. The body raised up to the excellencies and perfections of a spirit--a spiritual body--and the soul endued with a great measure of knowledge in all particulars. Secondly, in the glorious company and society which we shall there partake of. Thirdly, in the glorious actions and performances which we shall then be employed in: in sitting upon thrones, judging the world, even angels themselves. And finally, in an universal freedom from whatsoever might cause any annoyance. Secondly, we may here take notice of the dispensation, as it is said to be such as shall be revealed in us. While it is said that it shall be revealed, there are two things implied in this expression. First, its present secrecy. It shall be revealed; therefore as yet it is hid, and so it is. That glory which a Christian shall one day partake of in heaven it is for the present concealed (1 John 3:2). The second is the future discovery, or manifestation, which is here expressed. It is the discovery of it only which is future and has yet to come. It is already in being, so far forth as it is prepared for us, as the Scripture assures us. This glory, which for the present is hid, it shall hereafter be revealed both to the children of God and other men. First, it shall be revealed to God’ s children for their comfort and greater reward. God will now at last make them amends for all their long expectations and dependencies upon Him. Secondly, to wicked men it shall be revealed also for their shame and confusion. There is one word more which is here considerable of us, and that is the subject of this glory--ourselves. It is not only to us, but in us. Glory may be revealed to a man, which himself has no interest in. But the glory of heaven it is such as shall be revealed in us, that is, we shall partake of this glory. This it holds a proportion to our capacity and reception of grace. Look as the children of God. The second is taken from the order of it, or method in which it is dispensed, and that is, in succession to affliction. God’ s children, in regard of that state which happens unto them, have their best still at last. And this it goes before that, Look as it was with Christ Himself, even so it is also with the members of Christ. For Christ Himself--we know how it was with Him--He suffered before He reigned. The harvest is after the seed-time. This is matter of great encouragement and consolation to all true believers in the saddest condition that befalls them. It may be that for the present they may lie under very grievous afflictions. Well, but here is that which may satisfy them: that there is the greater comfort behind, that waits upon them. The third is the measure or degree of it; and that is, glory transcendent to affliction. Present suffering is incomparable to future happiness. First, to show you that it is so. There must needs be an infinite excellency and transcendency of glory above suffering upon this account. First, the reason and argument which God uses and takes from glory to persuade His children to suffering. That can by no means be an argument which is not itself a truth; at least such an argument as the God of truth shall vouchsafe to use. Indeed Satan he many times offers those things for encouragements which have no substance or reality in them. But the Lord He does not do so. He will make good every argument which He presses for the doing of any duty. Secondly, as this may be cleared from God’ s own arguments and reasonings, so also from the saints’ apprehensions and improvements of those arguments. Thirdly, this may be also evinced unto us, even from the principles of superstition itself. We may see what future glory is, in regard of present sufferings, from the voluntary sufferings which many people lay upon themselves. Fourthly, the first-fruits of the Spirit, and the beginnings of glory here in this present life, these are an evidence hereof unto us. Now, further, secondly, we are to consider wherein this disparity and eminency and transcendency does mainly consist, which we may take notice of according to these following explications of it. First, in weight; secondly, in number; and thirdly, in duration. Now the second is the apostle’ s judgment, or determination about it, in this word, I reckon, or make account. The word in the Greek signifies properly to reason, or cast up accounts. And so it is a metaphor either taken from logic or from arithmetic. If we take it from logic, so it is a drawing of the conclusion from the premises; if we take it from arithmetic, so it is by casting up the account to find out the true total sum. First, take it from logic; I reckon, that is, I conclude; so we find the word used in other places, as in Romans 3:28 : “ Therefore we conclude that a man is justified by faith,” etc. It is the same word which is here in the text. And so there is this in it, that a good Christian has the best and perfectest reason. And therefore let all proud wits stoop and veil to this. But, secondly, it may be a metaphor taken from arithmetic; I reckon, that is, I make account. That the receipts do exceed the expenses; the present suffering it comes short of the future glory by infinite degrees. That a Christian is the best accountant. Especially he is so in this point of religion, as to the preferring of glory to suffering. St. Paul had a very great advantage of many others in this particular. First, he had skill; he had a wit and understanding for this purpose. Every one has not the art of arithmetic, especially of this spiritual arithmetic. Secondly, he had experience. He had the trial of both estates, and so was best able to judge of both (2 Corinthians 11:23; 2 Corinthians 12:4). Thirdly, he had the advantage also of practice. The expedite casting up of accounts it is a matter of use, and the facility is contracted by custom. Now St. Paul he had this also, he was used hereunto, and he had done it often again and again. As a man that will be sure of an account, he goes over it the second time, and the third, and if it still proves the same, then he determines it and sets it down for certain. (Thomas Horton, D.D.)Present sufferings and future glory In Hebrews 11:25-26, there is a similar course of reasoning. See how he loads the scales. On the world’ s side, “ pleasures” and “ treasures” ; on Christ’ s side, “ reproaches “ and “ afflictions.” But with the former he throws in “ for a season” ; with the latter he casts in “ with the people of God” ; and in a moment the world kicks the beam. I. The principle which guided the apostle to his conclusion is to bring eternity into every calculation, and to judge of everything as it affects our eternity. Everything has in it an eternity of consequence. There is not a pain, nor a pleasure, a word, nor a thought, which, either directly or indirectly, does not reach out for ever and ever. Now, to an immortal being, the rule and standard of measurement must be eternity. Ask the man on the eve to “ depart, and be with Christ,” what he thinks of the affairs of this present life? and he will answer in the spirit of my text. II. The exact point of the comparison as it stood in the apostle’ s mind. It would have been quite natural to have spoken of “ the glory that should be shown to us,” as of the object which we are all reaching to in heaven; but it was a far higher range of thought when it dwelt on “ the glory that should be shown in heaven in us.” For what is that “ glory” which is to make heaven? Unquestionably the same to which David looked (Psalms 17:15). Perfect reflection of the brightness of God in our person--of the judgment of God in our intellect--of the love of God in our affections--of the will of God in our motives--of the unity of God in the harmony of our whole being. Everything is “ glorious” as it respects or admits Deity. Now every “ suffering” here, of body or of mind, has reference to, and affects that reflection of “ glory.” We Christians are passing through the processes which are essential to our final condition; the school-time, which is preparatory to maturity, or, the furnace, melting the material, making it capable of receiving the impression of its influence. And, if we once admit that, then we hold a chain of reasoning which justifies, nay, reproves, nay, rejoices in every sorrow; and establishes a proportion between the degree of “ the sufferings,” and the degree of “ the glory.” The height of the glory depends upon the attainment of the grace; and the attainment of the grace is according to the elevation of the faith; and the degree of the faith is in proportion to its exercise; and the exercise lays among afflictions. And surely the thought of consummation ought to be sufficient to swallow up all the pain of this present world. What, if the body “ groans, being burdened,” when it is all “ but for a moment,” and eternity will be spent in rapturous ministrations. (J. Vaughan, M.A.)The important calculation I. There can be no comparison between the sufferings of the present time, and the consummated glory of the heavenly world, in respect of nature. Without some resemblance of nature, comparison cannot be instituted at all. We may compare the sun with the moon, or with a star, or even with the flame of a candle; because, however much smaller, these are all luminous objects. But we cannot very well compare the sun to a tree or to a reptile, because of the dissimilarity of nature. So, also, we may institute a comparison, however remote, between the ocean and a lake, or river, or fountain, because water is essential in all; but there cannot well be a comparison between the ocean and a quadruped or a flower. So, as there is no sameness of nature in sufferings and glory, they cannot be compared, unless to point out their dissimilarity be comparison. II. There can be no comparison between present sufferings and future glory, in respect of attendant circumstances.1. One of the circumstances frequently attendant on the sufferings of this life is solitude. 2. It is another circumstance attendant on suffering, that we cannot always see the good which is designed. 3. It may be mentioned as a further circumstance attendant on suffering, that the causes of grief are seldom single. It has grown into a proverb--Misfortunes come in troops! 4. Let us now reflect, that in the time of that “ glory which shall be revealed in us,” this array of sorrow will be for ever passed away! Instead of neglect and solitude, will be the banquet with “ Abraham, Isaac, and Jacob, in the kingdom of heaven” ; “ the innumerable company of angels--the general assembly and church of the first-born--the spirits of just men made perfect” ; and more than all, the beatific vision of the immortal God! Instead of the doubt and obscurity of this mortal state, will be the bright result of things; the visible demonstration how these light and momentary afflictions work out “ a far more exceeding and eternal weight of glory.” Instead of the thousand forms of human woe which crowd the span of life with diversified sorrow, there will be consummated happiness; every form of pleasure which holy and exalted souls can take in. III. It is an unworthy comparison between the sufferings of the present life and the glory of the life to come, in reference to degree. It is a fact in the constitution of man’ s present being, that he cannot endure suffering of any kind beyond a given limit. If pushed beyond that limit, suffering relieves itself. Swooning, and even death itself comes in, to the relief of those whose burden of woe is too great to be borne! Nor should it be forgotten, that in our present being we can no more bear the excess of joy than that of grief. But in the glory which shall be revealed in us, the powers of man shall be, beyond all our present conception, exalted and enlarged. IV. There can be no comparison between the sufferings of the present life and the consummated glory of the heavenly world, in respect of duration. Time may be compared with time, and one finite thing with another thing which is finite; but time cannot be compared with eternity, a thing which is finite with one that is infinite. The sufferings of this present time will have an end. Were every hour of every day crowded with agony, we know the last hour will soon arrive, and the sorrows of earth be no more! But the glory to be revealed in us has no end! The crown of life never fades: the fountains of pure delight never cease to flow. After this illustration of the apostle’ s doctrine, we are justified in using it to the following purposes--1. As a most urgent reason, why we should take care that in all our sorrows we suffer as Christians. 2. The apostle’ s doctrine is certainly a lesson of patience and submission, under those afflictions it may please Almighty God to permit to come upon us. 3. It will not be possible to give full credit to the apostle’ s doctrine, and to lay it seriously to heart, without feeling it a call to live in a constant reference to other and brighter worlds. (J. Bromley.)Present sufferings contrasted with future glory 1. It is a saying as ancient as the oldest book in the Bible that “ man is born to trouble.” And Christians, while they are exposed to various afflictions “ common to man,” have trials, often pungent and severe, peculiar to themselves. But Christians have, also, consolations peculiar to themselves, and proportioned to their sorrows. 2. In the text the apostle represents himself as having instituted a comparison between “ the sufferings of this present time,” and “ the glory that shall be revealed,” with his eye on their respective magnitudes; with the result that “ the sufferings are not worthy to be regarded, in comparison with the glory.” 3. There are two circumstances which confirm and commend the apostle’ s authority on this subject-- (1) The large experience he had received of present afflictions (2 Corinthians 11:1-33.). We are accustomed to attach weight to the opinions of those who have had much experience in the things of which they speak. Yet, with his enlarged experience, Paul declares that the present sufferings of Christians are “ not worthy to be compared with” their future glory. What are our sufferings in comparison with his? If, then, those greater afflictions, much more our smaller trials, vanish in such a contrast. (2) The apostle has been distinguished, perhaps above all other men, by an anticipated experience of the glory of the future state (2 Corinthians 12:1-4). And, looking at both worlds with this connected and enlarged experience, he pronounces the judgment stated in the text. 4. Observe, also, the force of “ the glory that shall be revealed.” The same emphatic expression is used by Peter, in apparent allusion to the words before us (1 Peter 4:1). A small and dim reflection of that glory is all that is at present conveyed by Divine revelation; like the glimmering of those distant suns that irradiate infinite space; an infantine perception proportioned to our infantine faculties. It is a glory that must be revealed; that can be discerned only by its own splendour. In looking at the comparison, therefore, we must take into consideration the disadvantages arising from the one side being matter of experience and clearly discernible, while the other side is matter of faith, and placed beyond the power of human conception. The things that are temporal are seen; the sufferings are present: but the things that are eternal are not seen; the glory is to be revealed. 5. There are, however, certain alleviating circumstances connected with our present sufferings, which render them unworthy to sustain a comparison with that contrasted glory which is free from all deductions. I. They seldom proceed from the highest source of suffering, and hence they are never sufferings of the severest nature. The sufferings of a good man cannot arise from the horrors of a guilty conscience that sees nothing in futurity but an angry God and eternal woe! We can measure our strength in the contemplation of temporal calamities, but not in the prospect of eternal ruin. The Christian, whatever his sufferings, may have peace in his conscience, and their edge is effectually taken off in his experience. They are thus rendered very imperfect. But the future glory is of a nature to fill the soul, to satisfy its highest conceptions, its largest capacities of good. II. They are subject to interruptions and intervals of repose. The storms of adversity do not prevail through the whole period of the most afflicted life; they are relieved by intervals of calm and sunshine (Psalms 125:1-5.). It is because our sufferings are thus interrupted that they become the more conspicuous. Health, for example, is the ordinary state of our being; sickness is an interruption of that state; hence we dwell on a few days or even hours of pain, while we let years of ease and vigour pass unnoticed. But in the heavenly world there is no suspension of good, no intrusion of distress. There will prevail an unbroken continuity of bliss. Who, then, would compare the occasional sufferings of this present time with the enjoyment of undisturbed felicity? III. They are attended by many alleviating circumstances. None touch us at once in all points and put an end to every enjoyment. God attempers His chastisements to our weakness; and, in general, so mingles goodness with severity, as even, amidst our sorrows, to call forth our thanksgivings. If our health and ease is impaired we are often attended by kind friends, and we have all the assistance which the physician’ s art can afford, and, for the support of our hearts, the rich promises of Scripture, and the influences of the Divine Comforter. But in the future state of glory there is no admixture of suffering; it is a state of pure fruition; a scene of unimpaired beatitude. With the perfect nature of that glory, the very imperfect nature of our present sufferings, as modified by many alleviating circumstances, renders them not worthy to be compared. IV. Even when we may be reduced to the greatest possible distress, still we retain hope, which operates with a resisting force against the assaults of adversity. And what a source of joy does this principle open to the Christian! (verse 24; Hebrews 11:1). But in the happiness of heaven there exists no disturbing fear to correspond with the hope that allays the sufferings of time. Once admitted to that bright world, we shall look back on “ the sufferings of this present time,” as on the faint recollection of a vision of the night: they will only serve to enhance our beatitude, to swell our song of praise! V. Present sufferings are proportioned to our present powers of enduring; but the glories of the future world, to another state of faculties, a very different order of capacities. At the resurrection there will take place a great, an inconceivable enlargement of our energies in mind and body, our capacities of action and enjoyment (1 Corinthians 15:1-58.). The body will be “ raised in power,” like that of angels who “ excel in strength.” The eye will be strengthened to behold those beams of Divine effulgence which, were they to be manifested to us now, would blind us with their blaze. The ear will be fitted to receive, the voice to respond, those eternal hallelujah! Every cloud will be dispelled from the mind, every imperfection of its powers removed. What are our limited sufferings, proportioned as they are to our present limited powers, placed in comparison with that ineffable glory, to which powers of a different order are adapted? VI. And note the immeasurable disparity between the duration of temporal afflictions and the duration of celestial glory. If they extended through the whole period of life, and that period were protracted to antediluvian longevity, still they would be lost in less than a moment, in comparison with eternal glories: weighed against that “ exceeding weight,” these light afflictions would appear as the almost invisible motes of the sunbeam. Conclusion:1. Let Christians derive support and encouragement under their various afflictions. When we are ready to be cast down by some pressing burden, let us balance it against an “ eternal weight of glory.” 2. Let others, who may not as yet have turned their attention to eternal realities, be prevailed upon no longer to neglect the great salvation. Who would hesitate between a few years of doubtful enjoyment, invaded by sufferings “ common to man,” and inconceivable happiness prolonged and progressive through infinite duration? (Robert Hall, M.A.)Present suffering and future glory in contrast 1. “ Present time” may mean the sufferings of any one at any time, or of any one during his whole life, or of all persons during their life; or, still again, of all persons consolidated in their experience of one person. 2. “ Glory” is splendour, magnificence. Then, as according to the text, suffering is not to be compared with the glory. They must be placed in contrast, as to their-- I. Origin--the one from sin, the other from God. II. Nature. All suffering is mixed; glory is unmixed. III. Realisation. Suffering comprehensible; glory incomprehensible. IV. Duration. Suffering ends; glory never--it is everlasting. To be like Christ; to be with Christ; to be equal heirs with Christ--this is glory. And yet we cannot travel to the end of such infinite glory. Is there not enough in this view of our text to inspire the Christian with zeal and devotion, and to send the sinner weeping to the Cross? (D. Thomas, D.D.)Present sufferings not to be compared with future glory I. What are the sufferings here intended.1. Those of “ this present time” in the present disordered and fallen state of things. While man was a stranger to sin, he was also a stranger to suffering. But when sin found an entrance it made an opening for suffering. How various are the kinds and degrees of suffering, and how many are the quarters from whence it arises! What faculty of mind, what sense or member of body, what possession, connection, or enjoyment in life, may not become a source of sorrow? We may suffer through fires, inundations, earthquakes, famines, pestilences, inclement seasons. And what is more dreadful than any of them, we may see fields of battle covered with the dead, and resounding with the groans of the dying. Behold the widow, orphan, prisoner, slave. We may “ return and consider all the oppressions done under the sun” (Ecclesiastes 4:1-2), all introduced by sin, that pregnant womb. 2. Now, even in these general sufferings the people of God have more or less their share. But, besides these, they have sufferings peculiar to themselves. They mourn in Zion, sorrow for sins, their own or those of others: they “ deny themselves,” and “ take up their cross,” “ crucify the flesh,” are “ reproached for the name of Christ,” and, in various ways, are made partakers of Christ’ s sufferings. 3. But the apostle spoke more particularly of the Church in that age, when the sufferings of its members were peculiarly aggravated (2 Corinthians 4:8; 1 Corinthians 4:9-13; 2 Corinthians 6:4-5; Romans 8:35; Hebrews 10:32-34; Hebrews 11:36-38). II. What is the glory to be revealed. This cannot be at present fully comprehended (1 John 3:2). It implies, however--1. A perfect state of soul, gloriously enlightened (1 Corinthians 13:12), glorious in holiness (1 John 3:2; Revelation 22:4), in happiness (Revelation 21:3-6; Revelation 22:1-5), in authority, power, and dominion (Luke 22:28-30; James 1:12; Revelation 1:6; Revelation 3:21). 2. A perfect and glorious state of body (Philippians 3:21; 1 Corinthians 15:20; 1 Corinthians 15:43; 1 Corinthians 15:49; 1 Corinthians 15:51; Ephesians 1:19-20; Colossians 3:4; 1 John 3:2). This is justly termed “ the manifestation of the sons of God” (verse 19), and “ the adoption” (verses 23, 29). 3. The being placed in a world of glory, which will far exceed this world. 4. The being admitted into glorious society, even that of patriarchs and prophets, evangelists and apostles, saints and angels. 5. The having free, constant, uninterrupted communion with the Father of glory through the Lord of glory, and by the glorious Spirit. III. How it appears that the sufferings are not to be compared to the glory. Compare--1. The subjects of the suffering and of the glory. Our powers of body and mind are limited. Any great weight of affliction soon crushes the frail body, and causes it to seek repose in death. The narrow capacity of the mind, likewise, cannot admit at once a very large measure of trouble of any kind; one sorrow is wont to displace another. 2. But the glory to be revealed in us will be the glory of an angel. Our vessels will then be wonderfully enlarged, and rendered capable of containing a large measure of felicity and glory. 3. Their nature and design. (1) The sufferings are not designed to be a proper punishment of sin. God only corrects that He may reform and amend. (2) The glory, however, will be a reward proper for an infinite Being to bestow on those whom He acknowledges to be His children (chap. 9:23; Hebrews 11:16). 4. The degree of the one and the other. The sufferings of the present time, however great, are not without any mixture of consolation. But the glory to be revealed will be pure glory and felicity, unmixed with the least alloy of sorrow. 5. The constancy of the one and the other. The sufferings of the present life are seldom, if ever, incessant, but the glory will be incessant, without change, unless for the better. 6. Their duration. The sufferings of the present time are the sufferings of a creature of a day (1 Corinthians 7:29-31). But the glory is that of an immortal being; a being that can die no more either in soul or body. IV. In whom this glory will be revealed; or who have a right to expect it?1. Not in mankind in general, though all be redeemed with the blood of Christ. For a man may “ frustrate the grace of God” (Galatians 2:21). 2. Not in all that profess Christianity. For a man may “ profess to know God, and by works deny Him.” 3. Not in all that are outwardly unblameable. For a man may “ have a name to live and be dead.” 4. But in all that so believe the gospel as to find it “ the power of God unto salvation.” (J. Benson.)The higher heroism--suffering and glory There was an ancient sect who held that the highest virtue was to triumph over pain. The Stoics aimed high; but the road they took was paved with crushed desires, with petrified affections, and strewn with the ashes of distinguished loves. But Christianity does not save us by rendering us incapable of sorrow, but through sorrow, it leads us into the joy of God. Note-- I. The reckoning.1. It is a reckoning, not a full realisation. The apostle does not say, “ I know,” for he had not drained the cup of earthly sorrow, and had but tasted the cup of heavenly joy. But neither does he say, “ I think or conjecture,” for although he knew not the whole, he knew a good deal of both. What he does say lies between the two. “ I reckon” is the language of faith, which accepts its present as the sure ground of a larger experience. 2. It is a reckoning about “ present” suffering. It was then a time of persecution; but the truth of our text is not to be confined to such a time. Are we not apt to exaggerate the sufferings of a time of open persecution, as compared with calmer times? Do we not pass people every day who are suffering more for the sake of principle than ever martyr did? Their death is no less a martyrdom because it is a slow death. The Christian suffers both as a man and a Christian. He does not escape through faith the common lot. And besides, the spiritual nature has sufferings peculiar to itself. It begins in suffering. We have to pass Sinai, and see the terrors of the Lord. There is the struggle of conscience, with sin and unbelief, and the pangs of the new birth. Sanctification is but the deepening and broadening of our conversion, and it is carried on through suffering. The higher a nature rises, it increases in tenderness and sympathy, and while it has to maintain a conflict with evil, the heart must be the home of many great griefs. 3. It is a reckoning about present suffering in connection with future glory. The mere mention of the two cannot but suggest that the former is unworthy of comparison with the latter. The magnanimity of Paul prevents him from dragging his afflictions into comparison with the glory of God. The memory of past hardships is all but swallowed up in the enthusiasm of hope; and in this he follows his Master, “ who, for the joy set before Him, endured the Cross, despising the shame.” II. The ground of the reckoning.1. The grace of God in the heart, since it so reveals God to the soul, so brings down heaven to earth, that the possessor of it can say that his sufferings are not worthy to be compared with the glory that shall be revealed in him. 2. This grace is the root both of the sufferings and the glory. If the two things were really opposed, then some comparison might be made; but this is not the case. Suffering is the first-fruit of grace, glory the last. The one is the fruit of grace in time, the other its fruit in eternity. To have the grace of God in the heart is to have a principle of life there that must come into bitterest conflict with evil. Jesus Christ must needs suffer to enter into His glory. As He was, so are we in this world. We have to “ fill up that which is behind of the sufferings of Christ.” Dwelling in the believer Christ has still to meet the temptations of the devil and the contradictions of sinners. 3. The suffering leads to the glory. Suffering is in no sense the purchase of the glory. The sufferings of Christ have both paid the penalty of all sin, and purchased all blessing; and it would not accord with justice that we should have to pay the same penalty over again in our suffering. Certainly, if present suffering could purchase future glory, it would be a great bargain. Willingly might we undertake a pilgrimage to any shrine--gladly might we give our bosom to the knife, if the gates of Paradise would thereby open to us. But, although our suffering is in no sense the foundation or price of the glory, the one, nevertheless, leads to the other--is a condition of, or contribution to the other, as is stated in the preceding verse. The suffering, then, is not to be compared with the glory, as if the one were a deduction from the other; for the one enhances the other. As the light of the precious stone is brought out by cutting; as the veins of the marble are revealed by polishing; as the storms that fight with the young tree rock it into sturdier strength; so the Christian life is strengthened and beautified by suffering. Conclusion: Should any one standing on the threshold of the Christian life hesitate in view of its sufferings; or having put his hand to the plough, be disposed to look back; let him know that he is not fit for the kingdom of heaven. Those difficulties before which he pauses as great obstacles to his setting out on the way to glory are the very way itself. Who can show us a way to glory of any kind that is not paved with suffering? Is the glory the soldier seeks to be had with ease? Is the prize of fortune the merchant seeks to be had with folded arms? Are the ends on which the student is bent achieved by laying his head on a soft pillow and dreaming of them? One is apt to say there is no royal road to the glory of God; but that would be a great mistake. Suffering is the royal road, for by it the King passed into His glory. (F. Ferguson.)Future glory an encouragement under present sufferings When the sailor encounters heavy weather, one thought cheers him--the ship may roll and pitch in the angry sea, the cold spray may drench him, his work may be hard and perilous, but he can look towards the shore; far away over the vessel’ s bow, far away across the tumbling waves is the shore, the haven where he would be, and for the sake of this, by remembering this, he can bear his present troubles, though the waves of the sea rage horribly It was this feeling of hope which carried the great heroes and discoverers of old through all their trials. When Columbus set forth to discover the new world he could bear the hardships and dangers in his way because he looked towards the shore; and at last, when he beheld the broken sea-weed floating past his ship, and the birds wheeling round him, he knew that his purpose was gained, and that the land which he sought to win lay before him. So I bid you to do; when the waves of affliction swell and roll towards you, when strong under-currents of temptation catch you and sweep you along, when you are weary and faint with buffeting the tide of sin, and sorrow, and frailty, look to the shore, look past the sins and the sorrow, past the noise of the whirlpool of life, past the high tide of accumulated trial, and the low water-mark of despondency and despair--look to the shore, there is peace there, there are flowers there, there is rest there remaining for the people of God. (H. J. W. Buxton, M.A.)How the apostle lifts himself above the sufferings of tim e:--1. Little souls, superficial minds, reckon it as wisdom to argue away the mass of sufferings, or at least to belittle them, to conceal the dark shadows with rosy veils, and to place opposite a longer account of pleasures. But the truth is found in the plaints which are known by all, and which Job expressed (Job 7:1-3). Our apostle likewise gives full expression to the truth. In the phrases, “ earnest expectation “ (verse 19), and “ from the bondage of corruption” (verse 21), he expresses the magnitude of the afflictions, and in the oft-repeated “ creature,” “ whole creation” (verse 22), is expressed its extent, its generality, which knows of no exception. 2. Neither does he treat the origin superficially. It was not so from the beginning, neither was there necessity that it should be so, “ not willingly” (verse 20). The creature was made subject to vanity. It is not a blind, puzzling game of chance concerning which it would be best not to investigate; but the apostle knows and speaks boldly that this woe has a reasonable, just, and Divine cause, “ by reason of Him who hath subjected the same in hope,” i.e., on account of human sin, because the holy God desired to mark sin with the unmistakable mark of misery and enmity to God. 3. But the apostle likewise knows that from the beginning--i.e., in the will of God--this is no unchangeable and eternal relation or condition (“ in hope,” verse 20). Glory, which excludes every woe, is the certain destiny of the Christian, so that the sorrowful condition of the present world appears to him as a prophecy of this destiny. (Compare the “ for” in verse 19). Adoption (verse 23), has undoubtedly and completely taken place . Enjoyment of that which is promised in the testament, afterward the revealed and distributed inheritance (verse 17). Separation from every temporal fetter, also of the mortal body; hence glorious freedom (verse 21, and “ redemption of the body,” verse 23), is the destiny of those who belong to Christ (“ in us,” verse 18, is explained by verse 14); in which destiny all creation shall share (verse 22). This clear aim in view, guaranteed by the “ possession of the first fruits of the Spirit” (verse 23), causes the present sufferings to be only of momentary consequence (verse 18); the Christian longs for heaven (verse 23), and this homesickness is termed the blessedness of hope (verse 24). (Prof. Cosack.)The prospect of future glory 1. This was the reckoning of one who could not mistake--for the text is not merely the opinion of the apostle, but as the declaration of God Himself, for the eternal comfort of His Church. 2. And this leads us to remember how very little is said in Scripture of the glories of the world to come. It seems solemnly determined by our Master that His Church shall walk by faith, not by sight (2 Corinthians 12:4). Those who die come not back again. Doubtless they sometimes wish it (Luke 16:27-30), but it is a vain wish. He tells us, instead, much about the sufferings and trials which await us in this life. There is a great deal said about a cross: much tribulation, the need of purity of heart, and self-denial. These are not the things by which the world induces us to love and serve it. The world keeps pain in the background, and talks of pleasure. Christ keeps pleasure in the background, and talks of pain. And it is not hard to guess why. It is because the world has so little pleasure to offer as a bribe, that it had need to talk much about it; whereas the Lord of glory has so huge an amount of blessedness in store for those who love Him that if He were to reveal the greatness thereof faith would be swallowed up in present certainty and hope in present enjoyment. 3. And yet the solemn silence of Scripture concerning heaven is now and then all but broken. The lips are sometimes opened, as it were, to speak; and, though closed again immediately, enough has escaped to fill the soul with wonder and to make the spirit attentive. The apostle in the text does not describe heaven; but he tells us that something wonderful might be told. Something of the same kind is found in 2 Corinthians 4:17-18, and 1 Corinthians 2:9. We may think as we will, and what we will; and we shall still be far, far behind! To see patriarchs, prophets, apostles, the early Churches, will be much, to be sure; yet will it be as nothing compared to what shall be! So again (and oh, the unspeakably higher privilege!)--so again, the beholding of the face of the Son of Man. Or again, to be shown the providences which watched over our lives; to recognise the hand of Love in every blow which overtook us, every disappointment which afflicted us; yea, to be restored, and that eternally, to everything we had ever loved and lost--these things and more, told over ten thousand times, convey but a feeble picture, a faint image of the blessedness of Heaven! To conclude. The use of these declarations is clearly this--to reconcile good men to present sorrow. There is a bright prospect beyond. (Dean Burgon.)Confident expectation of a perfect kingdom of God I know the obstacles, but I know as well the power behind! I do not see success as yet, but I know that it is coming. So I do not see the cathedral as yet, when I go into the confused quarry-yard and see there the half-wrought stones, the clumsy blocks that are by and by to be decorated capitals. But when at last they are finished in form and brought together, the mighty building rises in the air, an ever-during psalm in rock. I do not see the picture yet, when I look upon the palette with its blotches and stains and lumps of colour. By and by, when the skilful brush of the painter has distributed those colours, I see the radiant beauty of the Madonna, the pathos of the Magdalene; I see the beauty of the landscape spread out upon the canvas, with meadow and hill and winding stream, and the splendours of the sunset crowning the whole. I do not see yet the perfect kingdom of God upon earth, but I see the colours which are to blend in it. I see the already half-chiselled rock out of which it shall be wrought; and I am not going to despond now, when so much already has been accomplished. (R. S. Storrs.) Romans 8:19-23 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.The expectation of the creature The Greek for “ expectation” is one of those admirable words which that language easily forms. It is composed of three elements: κάρα, the head; δοκέωδοκόωδοκέω to wait for, espy; and ἀπό, from, from afar; so “ to wait with the head raised and the eye fixed on that point of the horizon from which the expected object is to come.” What a plastic representation! An artist might make a statue of hope out of this term. The verb “ longeth for” is not less remarkable; it is composed of the simple verb δέχομαι, to receive, and ἐκ, out of the hands of, απο, from, from afar; so “ to receive something from the hands of One who extends it to you from afar.” The substantive and the verb together vividly describe the attitude of the suffering creation, which in its entirety turns, as it were, an impatient look to the expected future. (Prof. Godet.)The expectation of the creature There is a sort of vague, undefinable impression, we think, upon all spirits, of some great evolution of the present system under which we live--some looking towards, as well as longing after immortality--some mysterious but yet powerful sense within every heart of the present as a state of confinement and thraldom; and that yet a day of light and largeness and liberty is coming. We cannot imagine of unbelievers that they have any very precise or perhaps confident anticipation on the subject any more than the world at large had of the advent of our Messiah--though a very general expectation was abroad of the approaching arrival of some great personage upon earth. And, in like manner, there is abroad even now the dim and the distant vision of another advent, of a brighter period that is now obscurely seen or guessed at through the gloom by which humanity is encompassed--a kind of floating anticipation, suggested perhaps by the experimental feeling that there is now the straitness of an oppressed and limited condition; and that we are still among the toils, and the difficulties, and the struggles of an embryo state of existence. It is altogether worthy of remark, and illustrative of our text, that, in like manner as through the various countries of the world, there is a very wide impression of a primeval condition of virtue and blessedness from which we have fallen, so there seems a very wide expectation of the species being at length restored to the same health and harmony and loveliness as before. The vision of a golden age at some remote period of antiquity is not unaccompanied with the vision of a yet splendid and general revival of all things. Even apart from revelation, there floats before the world’ s eye the brilliant perspective of this earth being at length covered with a righteous and regenerated family. This is a topic on which even philosophy has its fascinating dreams; and there are philanthropists in our day who disown Christianity, yet are urged forward to enterprise by the power and the pleasure of an anticipation so beautiful. They do not think of death. They only think of the moral and political glories of a renovated world, and of these glories as unfading. It is an immortality after all that they are picturing. While they look on that gospel which brought life and immortality to light as a fable, still they find that the whole capacity of their spirits is not filled unless they can regale them with the prospect of an immortality of their own. Nothing short of this will satisfy them; and whether you look to those who speculate on the perfectibility of mankind, or those who think in economic theories that they are laying the basis on which might be reared the permanent happiness of nations--you see but the creature spurning at the narrowness of its present condition, and waiting in earnest expectancy for the manifestation of the sons of God. (T. Chalmers, D.D.)The longing of the creature for perfection First, the creature. This is to be taken not in a limited sense, as sometimes it is taken in other places, for the human reasonable creature--that is, for mankind (Mark 16:16)--but in an extended sense. For all these outward and visible things which are in the world besides ourselves--the heavens, and the earth, and the sea, and all that is in them. The whole frame and body of the creation, as the original word carries it here in the text, the creation itself. And so the Syriac and Arabic interpreters translate it “ every creature,” or the “ whole creation.” The second thing is, the earnest expectation of the creature waiting. The word which is here translated “ earnest expectation,” is in the Greek very emphatic, and signifies properly the stretching or putting out of the head with vehement intention, as one that looks out for some special friend, whom he expects and desires should come unto him. According to that which is expressed of the mother of Sisera, waiting for the return of her son (Judges 5:28): she looked out at the window for him, and cried through the lattice. Now in the third place, by the manifestation of the sons of God, we are to understand the day of Christ’ s second coming as the proper time and season wherein the sons of God shall be made manifest. We begin. The party expecting: the creature. It is usual with the Spirit of God in Scripture to fasten upon the unreasonable creatures those expressions which do properly belong to reasonable men. As for example Psalms 96:11; Psalms 98:7; Psalms 89:8; Habakkuk 2:11; Genesis 4:10; James 5:4. And so here now the creature is to expect and to wait earnestly. That the whole course and frame of the creation is so ordered and disposed of by God, as that it carries in it a vehement desire and longing for the future estate of God’ s children. There are three things in this passage which are ascribed to the creature, which are accordingly observable of us. There is expectation, desire, and patience. First, I say, it expects or looks for it. This is spoken metaphorically. First, it is in a state of defectiveness, and so looks to be supplied. The creature hath lost very much of that beauty and vigour and strength which it had in its first beginning, and which God at first did bestow upon it. The present imperfection of the creature shows that it waits for such a time as this is, because every defect calls for some kind of supply and making of it up. Secondly, it is in a state of motion, and so looks to be fixed. When we see a man going up and down, and running from one place to another, now in this corner and then in that, and afterwards again in another, and never at rest, we conclude that certainly there is somewhat which he looks after that he has not yet obtained. Even so is it also here with the creatures. Thus we see how the creature is expressed under a great deal of inconstancy; which shows that it hath not yet attained to its consistent condition which it expects to come unto. As the needle in the mariner’ s compass, which is touched with the loadstone, it is never quiet, but hovers up and down till it be fastened upon the north, which is the place of its proper rest. The second is the creature’ s longing for the time of this manifestation also, as that which it desires may be. This is also signified in the text, in this earnest expectation, which does not only denote a mere wishing, but an express desire and vehement seeking. When we see the earth sometimes to be dried, we say it thirsts and longs for rain; not that it hath such desires in it, which we ourselves are capable of, but because it is in such a condition as does occasion such desires in us. It earnestly longs for the manifestation of the sons of God in another world. But why or whence does it come to do so? What has the creature to do with that? The dumb and unreasonable creature, with the glorious perfection of the saints? Yes, it is very much concerned in it; and that upon a threefold account. First, by way of sympathy and suitableness of affection to us, as in some sort delighting and rejoicing in the good of God’ s people; for as the creatures were made for us, so they do in some manner take part with us, and have impressions upon themselves answerable to those things which happen unto us. That the creature hath some sympathy with us in such things as befall us. And amongst the rest, especially in this--for the perfection and consummation of our happiness, Secondly, and further. Out of respect to itself, for its own consummation likewise. For God in His wisdom and Providence hath so ordered things that the good of His own children shall be the good of everything else. Thirdly, out of respect to the honour and glory of God Himself, which is concerned in it. The third is the creature’ s tarrying or staying; as that which it is content with till it be. The creature, although for the present under manifold evils, yet notwithstanding is patient under this condition. Though it groans, yet it does not complain; but keeps within its own bounds and limits for all that. All the creatures, they still keep their course; they are not sullen, but do that work which is proper to them. And thus have we seen this passage made good in this particular--in looking, in longing, in staying. Now the use of all to ourselves comes to this: First, as a shame and reproach to all carnal and worldly persons. We see here how far they are inferior and below the very creatures themselves. Those which are below them in regard of creation, yet they are above them in regard of affection. These look and long for the second coming and appearance of Christ, which the others do not. Secondly, this serves to strengthen and confirm the faith of Christians themselves. If the creature doth thus wait for the time of the second coming of Christ, why then certainly such a thing as this there is to be expected and looked for by us, forasmuch as this is put into them by God Himself. And the earth is not only to feed us, but also to teach us; and a gracious and spiritual heart will be careful accordingly to improve it. Thirdly, here is an argument also for patience under present sufferings, in hope of future deliverance. While the creatures are patient in their condition, as making account to be one day freed from it, how much more should we be so in ours, and do that from the principles of piety, which they do only from the instincts of nature? The sum of all comes to this: All the creatures wait for their perfection; and why should not we? No creature does as yet attain its end; why should we seek for happiness here below? The second is the thing expected in these. The manifestation of the sons of God, that is, by taking it passively; the time when as the sons of God shall be manifested. For the better opening of this present point, we must know that the manifestation of God’ s children is considerable in a threefold distribution. First, as to their persons. They shall be revealed and manifested here; who are so, and who are not. Here in this present world there is a mixture of one with another; of tares and wheat together; but then there shall be a plain separation and distinction of either. God will put a difference betwixt His jewels and other stones. There is a threefold manifestation Of God’ s children again in reference to their persons. First, a manifestation of them to themselves. Secondly, a manifestation of them to one another. Thirdly, to wicked men. Thus shall there be a manifestation of the children of God in their persons, which is the first explication. Secondly, in their actions. They shall be manifested in these likewise. “ Every man’ s work shall be made manifest” (1 Corinthians 3:13). As the Lord knows their works Himself, so He will cause others to know them also. And secondly, it is also an encouragement to us in secret goodness and the present concealment of worth, or questioning of it. And so as for the actions which men do, so also the cause and interest which they own; they shall be manifested here also. There is a double party and side in the world--God’ s and Satan’ s. Now it shall one day be manifested who has taken the better part, and owned the juster cause, and been on the strongest side, as Christ will then be sure to manifest and discover all his enemies, and those that would not that He should reign over them. Thirdly and lastly, in their condition. They shall be manifested so also. And that especially as a condition of glory. The consideration of all these things laid together--that there is such a time to come wherein the children of God shall be made manifest, and withal that the creature itself does earnestly hope and wait for this time, when it shall be so indeed; it should have this practical influence upon us, even to raise our hearts and affections to it. It was the commendation given to old Simeon, that he waited for the consolation of Israel. And to Joseph of Arimathea, that he waited for the kingdom of God. Let us take in these directions with us. First, be well settled in our judgments, that there is such a state indeed as this is. For that which we do not believe we cannot desire. Secondly, let us be much in the thoughts and meditations of it. Contemplation, it raises affection. We see how it does so in other things, and how much more then in this? Thirdly, let us get our hearts weaned and taken off from the world and the things of it; so long as we do anything more than ordinary admire earth, we cannot very much desire heaven. The worse in such a case as this will make us to neglect the better. Fourthly, let us labour to be purged and freed from sin, both as to the guilt of it and also to the power of it. And, lastly, to all the rest and fruitfulness and activity in goodness. Those who are much in arrear, they do not care to come to an account. (Thomas Horton, D.D.)The expectancy of creation As we read these words there rises before us a vast, majestic vision, the imagery of a whole universe--fields, trees, rivers, clouds and slurs, endless crowds of immortal beings, numberless hosts of creatures without souls--all standing with the head thrust forward, and silently, eagerly, gazing far away for something hoped and longed for, something that is slow, indeed, in coming, but that is sure to come at last. The teaching of the entire passage is-- I. That all creation is in some sense fallen.1. Of course only intelligent and responsible man is capable of falling in the sense which involves guilt; and whatever other creatures may suffer, cannot be regarded as the punishment of their sin. But who does not know what suffering man’ s sin, cruelty, and thoughtlessness, inflict day by day upon dumb animals? And even that conduct which we call vice is always the result of some wrong conduct upon man’ s part. There would be no such thing as a vicious horse if there had not previously been a cruel or injudicious man. 2. But to go into the general question-- (1) Think what millions of innocent lives were cut short by the waters of the Deluge, and what hosts of guiltless creatures have yielded up their lives as sacrifices of sin! Now, we know God cares for oxen. Rely upon it, it was a thought to God when almost all the brute creation perished at the Flood. Rely upon it, He did not overlook the suffering of the beasts with whose blood under the law “ almost all things were purged.” (2) As for the inanimate creation, of course, it cannot suffer consciously. Man can both sin and suffer. The inferior animals can suffer but not sin. And as for the inanimate universe, it can neither sin nor suffer. But it is a mistake to fancy that a thing is perverted from the end contemplated by the Creator only when it knows the fact and suffers from it. The inanimate creation is involved in man’ s fall, according to its nature. You would almost think that Nature is obliged, by man’ s sin, unwillingly to do many things which she would not do if she could help it. The atmosphere is constrained to carry words which are false, impure, profane. Surely that beautiful liquid ether was never made for that! Food is constrained to strengthen for sinful deeds. Is it not hard, so to speak, upon the innocent grain, upon the generous grape, that they should be compelled to yield their energy to the arm of the murderer as readily as to the hand that does the deed of mercy? And since the days of the friar, who stumbled upon that combination of materials, separately innocuous, which hides the battlefield with its sulphureous clouds; think how great a share of human ingenuity has been directly given to wresting from Nature that which shall quench or torture human life. Look at a ship of war! What a grand and imposing spectacle it is! But is it not one great proof that man is fallen? Think of the costly material, skill and industry, that have gone to make that--a grand weapon of destruction: and say if the consequences of man’ s fall do not reach to the oak in the forest, the iron in the mine, the flax in the field, the very air and water! And, not lingering on instances of noble material agencies perverted to evil by man--such, for instance, as the printing-press; think how the whole landscape is often darkened by the brooding cloud of sin. II. Nature is waiting for better days. All things are unconsciously looking forward. There is a vague, dumb sense, that surely better things are coming. All conscious things live in an undefined hope. And wherefore? Simply from some vague, general belief that surely evil will one day die, and the reign of good begin! Why does the man who has got more money than he can ever spend, and no one to leave it to, still save as before: why, but from some shadowy looking-forward, which he does not care to define. Why do most men, when they begin any task, feel eager to get through with it, but for that onward bent that is in all “ the creature” ? And we can discern traces of the same feeling in inferior natures. Why does the poor hack lean to his collar so eagerly, and toil up the steep street overburdened, but from some vague, dull, confused hope that surely all this will end. Goethe has recorded that he could never look on a beautiful summer landscape without feeling as if it were waiting for something, asking for something, which was not there. III. What is the end for which all creation is so earnesly waiting? You who feel a constant craving, believe it, it is no earthly end that will satisfy the longing of your nature! Whenever you have attained one end you see another, and cannot be content till you have reached that: and, that reached, you will see before you another still. The poor man wishes to be rich; the rich man longs for a recognised position in society; the man who has got that thinks how pleased he would be could he obtain a title, fame, nobility. Ah, there is no end of it! Yes, there is more in this than the mere morbid feeling of restless discontent: it is “ the earnest expectation of the creature waiting for the manifestation of the sons of God! “ That is the only end in the universe that shall absolutely satisfy the great craving which is in the centre of man’ s nature--that is the only summit on reaching which you will see no farther summit stretching away beyond. What a blessing it is to be told what it is we really need! But the Christian only knows what shall fully satisfy that longing; we know that “ man’ s chief end is to glorify God, and enjoy Him for ever.” “ Thou madest us for Thyself,” said Augustine, “ and our souls are restless till they find rest in Thee!” (A. K. H. Boyd, D.D.)The hopes and aspirations of the new creature I. The object of the creature’ s earnest expectation.1. Its own “ manifestation” in its true character. It is now “ the creature” subject to vanity, laden with sorrow and corruption. This creature is to be developed. It does not now appear what it is in reality. Some marks of his destination are upon the Christian: he enjoys some foretastes of his inheritance, but nothing in comparison with the glory that shall be revealed in us. 2. A glorious liberty--in opposition to vanity, corruption, and affliction. 3. Bodily resurrection. II. The present condition of the creature.1. It is subject to vanity. “ When a thing neither fills that which contains it, nor supports that which leans upon it, nor yields fruit to him that labours in it, it is a vanity.” 2. In the bondage of corruption. The phrase chiefly refers to the corruption which must actually take possession of the body in the grave; but it may not inaptly describe the state of Christians themselves in the present world. Though the commanding power of sin is destroyed in conversion, yet its relics exist, and impede the child of God, so that he cannot do the things that he would. 3. This is an unwilling subjection. The desires, affections, and purposes of the renewed nature, all rebel against the yoke of sin, and contend for their perfect freedom. III. The temper of mind which the creature exhibits in the mean-time.1. Earnest expectation. Let the ungodly tremble at the thought of Christ’ s approach; but to the saints it will be a day of glory, as well as to their Master: to them the consummation of their brightest hopes, to Him the public display of His victories. The proper state of mind, therefore, in which it should be contemplated is that of expectation and desire. We ought so to live that when we shall be summoned to meet Him we may be able to lift up our heads and say, “ Even so come, Lord Jesus!” 2. This earnest expectation is associated with patient waiting for the event; the principal ground of which is that God Himself has subjected us to the same in hope. A willing acquiescence in His wise arrangements is one of the best proofs of our filial spirit. No doubt it would be far better to wear the crown than to carry the cross; but so long as there is a work for us to perform on earth, and scope is given to glorify God by resignation under toil and suffering, we must be satisfied to endure temptation; knowing that patient continuance in well-doing leads to glory, honour, and immortality. 3. It is impossible that these strong affections of the new creature should be unproductive of practical results. Do you hope to be acknowledged as sons of God then? Show us the evidences of your adoption now. What traces of your heavenly birth and destination should be visible in your dispositions and lives! Christian patience is not a sluggish grace. It has a work to do, a stewardship to occupy, while it is waiting for the Master’ s coming. (D. Katterns.)Creation’ s waiting St. Paul is primarily thinking only of the little Church at Rome, and giving them rules for their duty. And yet, with the mind of a great philosopher--or, rather, with the vision of a great prophet--he is swept beyond the special case before him into the general principle which it involves, and in giving rules to Rome he is led to survey the method of the universe. I. The apostle’ s doctrine.1. This whole creation is not a dead, but a living thing. Its movement is not the movement of machinery, but of life. Instead of a blind, mechanical process, this man sees a universe with a desire of its own, bringing forth at last, through the pains which we now call the struggle for existence, the state of things we see. Instead of a world-factory grinding out with indifference its tides and storms, its plants and animals, and the emotions and ideals of men, he sees a universe working out with expectancy a divinely appointed end. Thus he simply anticipates the philosophers and poets who have seen in Nature a living and purposeful process, manifesting at each step the presence of one comprehensive will. 2. Having reached its present point, for what does creation now wait? The “ revealing of the sons of God.” Without them the universal evolution pauses. The movement of the universe goes its way from the beginning to a certain point under mechanical laws, fit for material things. But at a certain point the elements of evolution become changed. The problem of the universe is no longer to mould and harden a world--it is to unfold and quicken the higher faculties of man; and for this new work of God a new necessity appears--the help of man. God’ s ends are reached, not by such laws as could create or maintain the world, but through His sons. Up to a certain point, things go toward making man what he is; but at that point man takes these things which have moulded him and shapes them to their higher uses. For this reaction of character on circumstance the whole creation waits. Until this occurs, the process that God would fulfil toward the world is retarded. Here is a vessel eager to reach her port, and God’ s winds invite her to move on. But not the fairest wind can bring her on her way unless man does his part. The earnest expectation of the vessel waits until the captain spreads her sails; and then, man working with God, the creation which lay dead and lonely on the sea becomes a thing of life and motion. So it is with all the higher movements of God’ s creation. God may create the best of circumstances, but the whole creation simply groans and labours, like a vessel labouring in a sea, until man spreads her sails to catch God’ s favouring breeze. The patient expectation of the vessel waits for the manifestation of the captain’ s will. II. Let us take this principle, and set it by the side of some of the problems and movements of the modern world.1. Take the forces of Nature. Here, e.g., is electricity. It is a creation of God. The force was always there, eager to serve the wants of man; but God’ s purposes through it could only be worked out by the sons of God. Finally, after ages of a patient creation, the inventor thinks God’ s thoughts after Him, the sons of God are revealed in their relation to Nature, and then the creation moves on into its higher uses, and lights, moves, warms us. And it is awful to consider how many other powers we dwell among without any discernment of their significance and end, while the creation waits for the revealing in its midst of the sons of God. 2. Now turn to the nearer creations--the institutions and affairs of men. Look, e.g., at-- (1) The simplest form of human institutions--the life of the family and the home. Here, in this smallest group of human beings, has been the beginning of all social evolution. In the family, civilisation begins. And its beginnings were natural, inevitable, mechanical. The family group became permanent because it was the group fittest to survive. But is this the end of the evolution of the home? No! A new possibility opens before this primitive institution. It becomes the best symbol of the relation of God to us, and of ourselves to Him. Now, what brings the home into these higher stages of its evolution? Nothing but the revealing in it of the sons of God. Walk along any street to-day, with its row of houses. How far has the evolution of each home proceeded? Within one door the sons of God have revealed themselves, and domestic life is moving straight on to be the complete image of the heavenly world. Here, at the very next door, the evolution has been arrested, and the whole creation groans and travails with the pains of a disordered home. The two houses are alike in outward form, but the one is a home and the other a shelter; the one is a school for immortal souls and the other a pen for domestic animals. Turn to your own home with this thought of its higher intention, and you see with a new clearness your place in it, and its place in the world. You have not been thrown into this place by accident. You are the heir through it of the whole history of man. And now the question lies before you whether that history shall proceed or wait. (2) The larger world of human society. There never was a time when so many minds were so busy with thoughts of a healthier and happier social state. Dreamers and agitators, working men and scholars, poor women and prosperous women--all are looking for some golden age, when there shall be a more even distribution of the good things of life. But suppose the fortunes of the rich laid low, and the poverty of the poor turned to competency; suppose all the mechanical difficulties of such a revolution overcome. Would the evolution of society be complete? Would its new relations work without friction or check? No! We should be at precisely the point where this whole industrial creation would show itself a waiting creation for the revealing of the sons of God. We should be like people who had created the most delicate of engines, and then had only unskilled mechanics to set it at work. People seem to think that if they can only reconstruct the machinery of society, it will run itself. They see that in the lower stages of social evolution machinery does a great deal. They see the State preserving itself by legislation; they see some evils checked and some gain made by law. But the fact is, that at a certain point the movement of society becomes not mechanical, but moral. It is not a question of controlling men, but of calling forth the best in men; and at that point the movement waits, not for new economic laws or social schemes, but for better souls, for higher impulses, for the revealing of the sons of God. You devise the most ingenious system for making all work for the good of all, but you can perpetuate such a system only by making men love one another. Given a competing race of men, and no device of legislation can abolish competition. Given a regenerated race of men, and a new social state of common life and ownership might be maintained; but one must also say, given a regenerated race and a new social state would seem to be superfluous. III. Its personal lesson and law. Why should any one of us try so hard to make the most of himself? Why not abandon himself to passion or indolence?1. There are various answers to this question. (1) “ Because the higher path is the path of happiness.” True. But with the happiness come the conflict and pain; with the new ideals the disappointments; and always there is the pull of animal pleasures dragging one down to other ways of happiness. The search for happiness will not reveal the sons of God. (2) “ Because you are here to save your soul.” True again. For what is a saved soul? It is a healthy, a developed soul--a soul grown up into the stature of Christ, revealed to itself as a son of God. But, after all, this, as a supreme motive of life, is mere self-interest, mere self-culture. 2. Contrast these personal considerations with the reason which St. Paul lays down, and see the tremendous chasm which lies between it and the desire for happiness, or even for salvation itself. What the apostle says is, “ Here is God working out through the long ages His purpose toward the world. He comes to a certain point, and there, by the very necessity of things, His work passes out of the region of natural law and self-acting methods, and has to be done through human beings. Now, suppose any soul fails of its higher capacities and remains stunted and unrevealed: is that merely a personal loss of happiness or of salvation? On the contrary, it is a loss so vast as to make every personal motive shrink into insignificance. It is simply so far the retarding of the perfect and universal work of God.” To be sinning, not against one’ s self, but against the universe; to be a hinderer of God’ s great ends in the world--that is what gives awfulness to every thought of sin. It is, again, some great factory where the looms go weaving with their leaping shuttles the millions of yards of cloth, and then of a sudden one thread breaks, and the loom stops short in its progress, lest the whole intricate work be marred. And then to turn the matter round, think how this thought affects every desire for good. A man looks at his life, and it is a poor, feeble, insignificant thing. He says to himself, “ Of what earthly importance is it that I should struggle thus against the stream of my tendency and taste?” That is the unconscious defence of many a ruined life. For one man who errs by thinking too much of himself, ten fail by not thinking enough of themselves. But now comes the apostle into the midst of this spurious modesty, and says, “ Yes, taken by itself your life is certainly a very insignificant affair; but placed in the universe which God has made, your life becomes of infinite importance. For God has chosen to work out His designs, not in spite of you, but through you; and where you fail, He halts. God needs you.” It is as though you were a lighthouse-keeper. Can any life be more unpraised or insignificant? Why sit through weary nights to keep your flame alive? Because it is not your light--that is the point. You are not its owner; you are its keeper. The great design of the Power you serve takes you thus out of your insignificance, and while you sit there in the shadow of your lonely tower, ship after ship is looking to you across the sea, and many a man thanks God that, while lights which burn for themselves go out, your light will be surely burning. The earnest expectation of many a storm-tossed sailor waits for the revealing of your friendly gleam. The safety of many a life that passes by you in the dark is trusted from night to night to you. (Prof. F. G. Peabody.)The manifestation of true men the supreme want of the world I. True men are the “ sons of God.” What constitutes men such?1. Negatively. (1) Not that they are mere productions of God. All creatures are His productions. (2) Not that they resemble the Divine nature. Man is spiritual, reflective, free, but so are devils. 2. Positively. (1) Moral resemblance; similarity of governing disposition. Love is the ruling element in God. All thus ruled resemble Him, whether men or archangels. (2) Filial devotion. A man may have six male offspring, and not one true son. The grand purpose of the gospel is to give men the disposition of true children. II. These sons of God are to have a glorious manifestation on this earth, “ Waiting for the manifestation.” Glorious--1. In the perfection of their character. The best of God’ s “ sons” on the earth to-day are not perfect. 2. In the vastness of their numbers. These imperfect “ sons of God” are comparatively few. But the manifestation will be one of countless multitudes, each perfect. They are the coming men. III. This glorious “ manifestation of the sons of God” is the supreme want of a suffering world. They are the objects of the “ earnest expectation” of suffering humanity. What is the great want of the teeming millions to-day?1. More churches? Some think so, and ecclesiastical edifices are being multiplied. But the people do not want them, and they are half empty almost everywhere. 2. More converts to conventional Christianity? This does not make true men, but formalists and hypocrites. 3. More official preachers? Preaching there should be, but it should be the preaching of the living man, not of the professional pulpiteer. 4. More religious organisations? No; they with their committees and vested interests are drag-chains on the wheels of spiritual independency and true progress. 5. More Bibles? No, there are millions lying unread and uncared for. What the suffering world profoundly longs for is the advent of true men, “ sons of God.” Such men will be living Bibles, editions of Him who went about doing good. (David Thomas, D.D.)The manifestation of the sons of God I. The sons of God are now hidden.1. How? (1) As to their persons (1 John 3:1). It is not exactly known in the winter, when the roots lie in the earth, what will appear in the spring. (2) As to their life (Colossians 3:3). They are hidden not only in point of security, as maintained by an invisible power; but in point of obscurity. Because the spiritual life is hidden under-- (a) The veil of the natural life; it is a life within a life (Galatians 2:20). (b) The veil of afflictions, outward meanness, and abasement (Hebrews 11:37-38). (c) The veil of reproaches and calumnies (1 Peter 4:6). They are presented in the world as a company of hypocrites (2 Corinthians 6:8). (d) The veil of infirmities, by which they often obscure the glory of that life which they have. (3) As to their privileges, and the glory of their estate. There must be a distinction between earth and heaven. For the present, our glory is-- (a) Spiritual, and maketh no fair show in the flesh, as the image of God is an internal thing (Psalms 45:13). (b) Future. The time of our perfection and blessedness is not yet come, and we cannot for the present judge of it, nor the world imagine what it shall be. 2. From whom? Not from God (2 Timothy 2:19); not from Christ (John 10:14); not from angels (Hebrews 1:14); but-- (1) From the world, as colours from a blind man (1 Corinthians 2:14). (2) In a great measure from ourselves. What with corruptions within, and temptations without, we have much ado to be persuaded that God is our Father, and we His children; our condition being so unsuitable, and our conversations so much beneath our rights and privileges; so that it needeth to be cleared by the Spirit of adoption (verse 16). When that is done, yet the glory intended to be revealed in us is not sufficiently known (1 Corinthians 2:9). 3. Why? (1) Because now is the time of trial, hereafter of recompense. Therefore now is the hiding-time; hereafter is the day of manifestation. If the glory were too sensible, there were no trial, neither of the world, nor of the people of God. (2) God hath chosen this way to advance His glory, that He may perfect His power in our weakness (2 Corinthians 12:9). (3) To wean us from things present to things to come (2 Corinthians 4:18). II. They shall be manifested.1. Their persons shall be known and owned (Revelation 3:5). No more doubt when owned, not by character, but by name. 2. They shall be manifested to themselves, and their glory also revealed to the world by the visible marks of favour Christ will put upon them, when others are rejected (Isaiah 66:5; 2 Thessalonians 1:10). III. This manifestation ought earnestly to be desired and expected by us.1. To this end the apostle mentions the earnest expectation of the creature, and the day principally concerns us (Son 8:14; Revelation 22:20). The saints look for Christ’ s coming (Titus 2:13) by faith and hope; and long for His coming (2 Timothy 4:8) in a way of love. 2. Now His coming must be desired by us with-- (1) Earnestness (2 Corinthians 5:2).(2) Constancy.(3) Patience (1 Thessalonians 1:10). (T. Manton, D.D.)The hope of a fallen world We are told that in these countries where the night lasts for many months the inhabitants, when they conclude that the dayspring is at hand, climb the loftiest mountains, and there wait and watch the first streak of returning day. That streak is the signal for gladness and melody. Such was the attitude of those who “ waited for the consolation of Israel” before the Son of God came, and such ought to be our attitude who look for Christ’ s second coming. Note-- I. The mournful condition of creation since the fall.1. It is in the “ bondage of corruption” through the iniquity of its inhabitant man, The mansion has been spotted and stained by the leprosy of him that dwells in it. Before man fell the whole creation, as it came from God, was “ very good” ; but when man became corrupt and turned the good creatures of God into occasions of sin and idolatry, the whole creation, in a sense, became partaker of the defilement of its rational inhabitants. Drunkenness and debauchery have been made to find their fuel and their food in the good things that God had made for man’ s good and for His own glory. 2. And, being thus enthralled by corruption, it is made “ subject to vanity.” It is a peculiarity in the Divine government that things should partake in each other’ s weal or woe. “ A fruitful land maketh He barren, because of the wickedness of them that dwell therein.” Think of Sodom and Palestine. And what God has thus, in a smaller measure, done in individual instances, He has, in the grand scale, in creation. God brought vanity on His beautiful works, and marred, though He did not wholly deface, the lovely structure He had built and furnished. 3. To complete the dark picture, “ the whole creation travaileth and groaneth in pain together until now.” What a grandeur there is in this personification of the whole visible universe! The Psalmist thus made all nature, animate and vocal, to praise her Creator, and await her Deliverer’ s coming, and it is by a similar bold flight of imagination that the apostle personifies all creation as wearied with the bondage of corruption, mourning through the continual vanity, waiting for the wondrous transformation that is in store for her, and striving after it as a woman drawing near to her delivery longeth for the hour when it shall be said, “ a man is born into the world.” And it is not mere fancy that we may seem at times to hear, in the moaning of the tempest, the roar of the storm, the dashing of the billows, the sounds and the sighings that we may often hearken to from troubled, tempest-tossed nature, to construe these into the “ groaning and travailing of creation,” after that great redemption and deliverance that the Redeemer hath in store for her. 4. Must we not be arrested with the lesson thus taught us? What a fearful thing is sin, that it casts its dark shadow over the whole universe of God! When we make light of sin, let us look around us, as well as look within us, that we may be humbled, and cry, “ God be mericiful to me a sinner!” II. The hope that animates creation in her mournful and fallen state (verse 19).1. That is the great epoch to which creation turns her anxious eye, anticipating her glorious deliverance. For we are hid; “ our life is now hid with Christ in God.” The world knoweth us not, and we sometimes know not one another. But a day of manifestation cometh--a day of public adoption in the presence of the whole intelligent universe, a day of adoption in the day of “ the redemption of the body,” when, invested with the similitude of their glorious Head, they shall stand forth, confessed of all to be the sons of God. Then creation shall find her glorious deliverance. This is that bright epoch foretold by the prophets, the time of the restitution of all things, when the Creator shall say, “ Behold, I make all things new.” 2. Behold the hope of the creature. It shall be “ delivered out of the bondage of corruption into the glorious liberty of the sons of God!” This cannot be annihilation. Would it be deliverance to creation, any compensation for its involuntary suffering, to be blotted out? The very fact that creation has suffered with man is in itself strong presumption that it shall triumph and be exalted with man. And so we look for “ new heavens and a new earth, wherein dwelleth righteousness.” The whole visible creation is anticipating this blessed hope, when, with in its renewed inhabitants, it shall undergo renovation, and shall receive perfection. Conclusion:1. The subject is fitted to alarm every one who is making earth his portion. They that corrupt the creature and defile themselves therewith shall never know the creature’ s promised bliss. 2. For those that profess to be waiting for Christ’ s coming, this contemplation is fitted to impart exalted hope. “ Eye hath not seen,” etc. (Canon Stowell.)The final deliverance of believers I. The period when this state of degradation and suffering shall give place to the full hope which the gospel now sets before them. The day of the second advent of Christ. This, indeed, will be, in some most important respects, a day of “ manifestation” --the manifestation of Him whom the heavens have received, of judgment, of the long-delayed punishment of sinners. But it shall be also the day of “ the manifestation of the sons of God.”1. Of their number, which now we possess no mean of calculating. 2. Of persons whom, perhaps, we never anticipated--for many that are last shall be first, and the first last. 3. Of their virtues, which the world slandered. 4. Of that glory with which they shall be eternally invested. II. The characters under which this hope is presented.1. Deliverance from the bondage of corruption.” See this bondage-- (1) In the weakness of the body. It has lost its strength and perfection.(2) In the diseases of the body.(3) In that moral corruption to which the natural corruption ministers.(4) In the manner in which this law sports with every feeling, care, interest. 2. The contrast to this is “ the glorious liberty of the children of God” -- (1) From the bondage itself, as resulting from the lapse of Adam.(2) From the grave, for Christ opens, and no man shuts.(3) From the grossness of the body, for that which is sown a natural is raised a spiritual body.(4) From irregular appetites, implying perfect liberty from sin.(5) From affliction and suffering, for there shall be no more pain, no more chastening.(6) From death. III. The manner in which the whole subject is heightened. The apostle refers--1. To the groans and expectations of the creature, i.e.,, the whole race of fallen and unrecovered men. The apostle sees before him the multitudes of mankind. He marks their miseries, groans, struggles against their lot, their aspirations after a something unattained. As a powerful intellect at its first dawn aspires after a knowledge of which as yet it has no conception; as an ambitious spirit tends upwards to a height beyond its gaze; as a heathen in his ignorance feels after a God unknown--so will the soul of fallen man wrestle with its bondage and strive for deliverance. It is a mighty power, though bound, and it sighs, and heaves, and tends, though blindly, to the good which it has forfeited. How elevated, then, the Christian’ s hope! It is the hope of mankind. But let us attend to some instances by which this truth may be illustrated. (1) Man feels his miseries more sensibly than any other creature--not only because he reflects, which is itself a heightening of his distress, but because he has a consciousness that he possesses a capacity of perfect bliss. The very poignancy of his misery is in proof of his aspirations after unmingled felicity. (2) Man carries his desires beyond the limits of any present enjoyment. Winged with desire, he hastens to an object; he obtains it; he stops; he finds it not sufficient, and hastens on to another. Onward, and onward still, beyond all that earth can supply. What, then, is the true philosophy of this? A distant, though unapprehended, good attracts us. (3) Man is displacent at the very vices which he indulges. And how are we to account for this? Why, but because the soul aspires for liberty from its moral corruption. (4) Man struggles against disease and death. Life is the object of most passionate desire, and death of equally strong aversion. What is this but a tendency to a state like that which shall be enjoyed at “ the manifestation of the sons of God.” 2. To the revealed hope of the believer, to which all his longings are directed (verse 23). “ They have the first-fruits of the Spirit.” Even this exempts not from the miseries of life, nor is there in them, however glorious they are, anything which can satisfy the vast desire of glory. (1) True, the soul is reconciled to God, but the bondage of corruption still places them in circumstances of temptation. They may sin against God, and they long for the deliverance which shall make sin no longer possible. (2) True, the manifested presence of God is the delight of the soul; but even this, in its full extent, is veiled and hidden. (3) True, there is the glorious attainment of a regenerate nature, but how many imperfections yet remain! (4) True, there is the presence of heavenly graces, but these are like exotic plants, and an unfit soil prevents their full expansion, their flagrancy, and fruitfulness. (5) True, there is heavenly knowledge and sacred converse with God, but the wants of the body demand supply, and hence numberless cares and anxieties. (6) True, there is the communion of saints, but to what interruptions is not this exposed by human mortality! (7) True, religion strengthens your social affections and heightens domestic enjoyment, but from those whom you love you have been, or you must be, severed. (8) True, you are saved from the fear of death, but still there is death, the last enemy, and the struggle with him. Thus do we “ groan within ourselves,” even though we have the hope which alone prevents our sinking in despair. But, while groaning under the pressure of life’ s burdens, we are “ waiting for the adoption,” the glorification of the body, and its establishment in the perfect and everlasting joys of heaven. (R. Watson.)For the creature was made subject to vanity, not willingly, but by reason of Him who hath subjected the same in hope. The vanity of the present state consistent with God’ s perfections I. The gospel gives us assurance of a most excellent and happy state reserved for good men in another life, described in the text by these two characters; of its being the manifestation of the sons of God, and a state of the most glorious liberty.1. Let us consider this future happy state which the gospel describes as the manifestation of the sons of God. Good men are the sons of God upon a double account, viz., of their nature, and of their state; each of which is becoming that high title of the children of God. In respect of that new nature of which they are partakers, they are justly styled the children of God; He being both the Author and the Pattern of it. Are they regenerate or born again? it is of God (1 John 5:1; 1 Peter 1:23; John 3:5). 2. It is farther represented as a state of glorious liberty. This most desirable freedom is indeed begun in the present life; for where the spirit of the Lord is, there is liberty: but then, as long as men continue in this world it is only begun. (1) Since the future state of good men will be so glorious, what reason have they to bear all the sufferings of the present time with a contented mind. (2) Since such is the glory of that future state, in which there shall be a manifestation of the sons of God, it should be a powerful motive with them to hasten more towards it in their desires and preparations. (3) Since such is the honour and privilege of all good men who are now the sons of God, and since such will be their happiness when the time is come for their fuller manifestation, would not one think that all should be desirous of this character, and resolve to do everything which may entitle them to it? Would not one think that the kingdom of heaven should suffer violence, and that all who hear of such a state should be hastening into it in crowds? II. The present state of mankind is a state of vanity, and bondage to corruption.1. In the present life, mankind are subject to many fruitless desires and expectations. 2. The present is a state of suffering. “ Man is born to trouble as the sparks fly upwards.” Who can pretend to reckon up the several sorts of pains and diseases to which the body of man is liable? or the many disagreeable accidents and mournful events to which we are continually exposed, and which so often befall us in the course of life? 3. The present is a state of great moral weakness and disorder. The fall has introduced a sort of anarchy into the human frame: the passions are broke loose, and the mind has not that command over the appetites and inclinations of the animal part which it were to be wished, and which we believe the mind enjoyed in the state of innocence. 4. This is a state which quickly passes away, or, which is the same, out of which we quickly pass by death into another, in every respect almost exceedingly different from the present. III. To this vain and corruptible state, mankind were originally brought into subjection, not by themselves, but by another. By him who subjected the creature to vanity, may be meant either the first man by his transgression, or God for the sin of man; I rather incline to the latter, though the difference is not very material. Such honour had man in his creation, that God subjected to him, or put under his feet, all other things. Such was the unhappy consequence of man’ s offending God, that from henceforth man himself becomes subject to vanity. But how shall we vindicate this dispensation of Divine providence?1. As to the justice of God, the case to any one who rightly considers it is attended with no difficulty at all. This dominion of God, or right to take away what He has given, or to withhold from some of His creatures what He gives to others, is as unquestionable as in the exercise it is uncontrollable. And as the dominion of God or His right to put mankind into what state or circumstances He pleases is indisputable, so He never exercises this supreme dominion of His without good reason. 2. To vindicate the wisdom and goodness of God in this dispensation. (1) In respect of the chief consequences of the fall, God does little more than leave things to produce their natural effects. (2) Supposing God had interposed in a supernatural way, directing and overruling the course of things, so that the posterity of Adam should suffer no inconvenience by his fall; yet in that case it cannot be imagined their condition would have been fixed without their having first gone through a state of probation, which must have been suited to the nature and advantages they would then have enjoyed. There might have been no room for repentance after they had sinned, and the reward of their obedience, if they had persevered to the end, might not have been so great, as the reward of the virtuous now will be. Which being considered, it may be justly questioned whether, on this supposition, the circumstances of mankind upon the whole would have very much exceeded those in which they now are, if at all. (3) If it has pleased God to subject the race of mankind to a state of vanity and corruption, it does, in many respects, better answer the ends of a state of trial. Every virtue, both active and passive, such as self-denial, fortitude, benevolence, charity, compassion, and the like, have now room for exercise, which they would not in a state of perfect ease and tranquillity. (4) God suits His government of man and dealings with him to the state he is now in. If he has given less to the posterity of fallen man than he did to their first parents, He requires less of them. Are we weak? He knows it, and expects no more from us than He hath given us, or, upon our humble application to Him, will give us strength to perform. (5) There is this advantage in the present state as a state of vanity, and corruption, that it carries in it a continual admonition to turn our thoughts and affections towards a better state, and to be more diligent in our preparations for it. (6) We may reasonably conceive God has the rather chosen the present scheme of things, because hereby He has an opportunity of dispensing His justice and bounty in two most remarkable acts of providence which occur in His dealings with mankind: His justice in punishing the sin of the first Adam and all his descendants; His bounty in rewarding the obedience unto death of the second Adam. IV. In this state of vanity, under which the whole moral creation or world of mankind groaneth and travaileth in pain together, the human race has an earnest expectation or desire of a condition more perfect and happy.1. All creatures naturally tend to their perfection, so does the race of mankind in particular; and the future state of the saints in the text, styled the “ manifestation of the sons of God,” importing the highest perfection to which the nature of man can be advanced; with the greatest propriety, men who are reasonable creatures and breathe after immortality may be said to wait for such a state, though they are far from having a distinct idea of it. 2. In proportion as any of the sons of men have improved their rational faculties, and lived up to the light they have enjoyed, this desire of perfection and happiness has been more ardent and more explicit. V. Men have not been without the hope of such a happy alteration in their state, which in the text is expressly assented and promised.1. Mankind have always been possessed with the hope of a better state of things than the present. They have not only desired it, but hoped for it. Now hope implies some degree of belief that the thing desired will come to pass. And such a belief has obtained in all ages. 2. God has given men some ground for this hope, though He was pleased to permit sin, suffering, imperfection. To this effect was the very first promise after the fall. But besides this first promise, God, as the God of nature, the Author of reason, and the Governor of the world by His universal providence, has encouraged men to hope they shall, some time or other, be freed from that vanity and corruption to which, in this mortal state, they are subjected. By the large capacities and faculties of the human soul, to which the things of this world bear no manner of proportion, and which, in our present circumstance, have not an opportunity to unfold and show themselves, God plainly points us to another life, where all who behave well in the state of trial shall attain to much higher degrees of perfection and happiness. III. This hope is raised into assurance by the Christian revelation. Application:1. Let this lead us into proper reflections on the nature of man, and of his present condition, and excite in us affections and purposes suitable to such reflections. 2. Let what we have heard raise our value for the gospel of Christ. We are to be thankful for our natural hopes, but especially for those which we derive from the gospel revelation, which are at once the strongest, the most extensive, and the most satisfying. (H. Grove, M.A.)Subjected--in hope See how all things testify to the Christian’ s hope. I. See the creation itself restless with an otherwise inexplicable longing. It is not often that we have indications in Paul’ s writings either of a painter’ s eye or a poet’ s fancy. We rather conceive of him as one to whom scenery and history, time and space were something less than indifferent. Here, however, we see that he has observed nature--yes, as only poets read her. Paul has seen nature’ s imploring look, and heard her complaining voice, and felt her yearning thought, and sympathised with her confession--of waste, as she brings one seed and one blossom to perfection out of ten thousand--of discord, as she is made to launch her thunderbolts, and to lift her waves, and to let loose her hurricanes--of cruelty, in her ruthless laws of consequence, and which take no account of innocence or penitence. St. Paul is not satisfied with lovely landscapes. He is no tourist of pleasure or fancy. He looks within and beneath, and feels that beauty might be more beautiful, and life more vital, and strength yet more robust, and that in all actual being there is a possible being more satisfactory; so that he must write nature an expectant, not an inheritor--he must claim her testimony as on the side of that gospel which makes hope, not contentment, the attribute of God’ s creature.1. See the very face of nature scarred with tokens of conflict. How unmelodious and often barbarous are the agencies of nature as she heaves in elemental agonies. Is this quite the scene which God pronounced to be very good? Hear the cry of the brute world, itself the prey of man, and, in turn, its own tyrant and murderer. 2. Mark the unrest of a humanity which prides itself upon its position at the top of God’ s handiwork, as it pours the waters of an inexhaustible ambition into the sieve of a perpetual disappointment. Listen to that sigh of thankless satiety which echoes from the pampered child of fashion to that other sigh from the heart of the sorrow-laden. See that fever-stricken village, that battlefield. Is not the creation making confession, in all these manifold utterances, of a condition neither original nor final? Is not the creation travailing as in birth-pangs with a mysterious and compensating future? Can it be that God, the good and the great One, can suffer these blots and stains upon His own work to continue thus for ever? If God be, and be God, every symptom of ruin is a prophecy of reconstruction. Very mysterious, this subjection of the creature to vanity, to the dominion of disappointment, of dissolution, of decay! The word and the thought fills one book of the Old Testament, as it is here summarised in one chapter of the New. And you will see, if you study that Book of Ecclesiastes, how comprehensive is the word here before us. It is the perpetual filling of that which is never full, the ceaseless round of a monotony which has no harmony and no melody. St. Paul instructs us how to deduce a positive from all these negatives. He claims this vanity as an evidence for hope--as a witness to the necessity of the reconstruction which Christ promises to us in His gospel. II. He who thus read “ vanity” as the legend of nature; he who saw even here the record of a fall mysteriously interwoven with the condition of creation incapable of sinning, now calls as his involuntary witness to the Christian expectation the life of man as lived outside Christianity.1. It was with a pitying and compassionate eye that St. Paul looked upon humanity. Could he gaze unmoved upon this great, swarming population “ looking for so much, bringing in so little,” earning its wages only “ to put them into a bag with holes” ? St. Paul saw this great busy earth subjected to vanity by reason of sin; he saw how each generation, each life, sets out, as though it were the only one, full of confidence, full of conceit, on its little race of ambition, passion, interest, only to say at evening, “ Vanity of vanities.” “ Not willingly,” he says. It would not have it so. Not of its free will does it find every effort defeated, or the successful effort turned into bitterness. 2. St. Paul calls this vanity as a witness to the hope. He says, Could these things be if there were no hereafter? Is not this nothingness, this bondage of corruption, proof enough of the true character of this present as a mere birth-pang of the true, the satisfying, the everlasting? Is there not, indeed, in all men, an inward witness to this hope? Who does not wish to leave something, some one behind him? Who has not some vision of a perfection, if not for himself, then for the race? Who that is engaged in business, or philanthropy, who that has framed for himself any idea of a religion, of a God, has not done so in an expectation? These experiences of vanity are the birth-pangs of glory. God has written vanity upon the present that every eye may be directed towards a dawn, of which the only visible streak is the instinct of the longing. Cherish that longing, for it is your hope. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 8:23 Ourselves also, which have the firstfruits of the Spirit … groan within ourselves, waiting for the adoption, to wit, the redemption of our body.The firstfruits of the Spirit I. What they include.1. Pardon.2. Regeneration.3. Communion with God. II. What they inspire.1. Hope.2. Aspiration.3. Patience. III. What they promise.1. Final adoption into the family of heaven.2. The glorification of the body.3. The beatific vision. (J. Lyth, D.D.)The groaning believer If our action upon and relation to the creature cause the creature to be subject to so much travail and pain, so, in return, the creature acts upon us, causing us to groan under a burden which it is hard to bear. The action is reciprocal, and our present life appears, for the time, to be a life of vanity and vexation of spirit, and is only partially mitigated by the prospect of the final redemption. Here, then, we have just the counterpart of the picture presented in Romans 8:22. I. A description of believers. We who have the Spirit as “ the firstfruits,” or “ the earnest” of our inheritance. Take man as man; compare his rich endowments with the shortness of his existance and the vanity of his occupation. And if we pass to the Christian man endowed with the fruits of redemption, what we see of his present life only still more impresses us with a feeling of its vanity. For only look--1. At the endowments he possesses--the firstfruits of the Spirit. Not merely high mental powers, but the rudiments of a Divine nature fitting for communion with a holy God and fellowship with the pure intelligences of heaven. 2. At the expenditure by which these endowments have been secured. The wisdom of God, the work of Christ, and the operations of the Holy Spirit, are all involved in lifting any one up from the level of mere humanity to that of the family of God. 3. At the consciousness of the endowment as already possessed by us--awakening within us aspirations to do the work that angels do, having a desire to depart and be with Jesus--a training that seems to unfit for the low occupations of earthly life. Who has not wished always to be employed in some heavenly service when he has found himself tied down by the necessity of labouring for the bread that perisheth. II. Their present sorrowful condition--“ groan within ourselves.”1. There seems here a kind of retributive action. We have to do with earthly things, and as we have abused them so they seem to press upon us, and so to resent the wrong we have done them. There are sins that God has forgiven, but the effects upon our temporal condition can never be repaired. 2. The discrepancy that seems to exist between the endowment and the service to which it is here devoted. John Howe speaks of a man clothed in scarlet being set to feed swine to express such discrepancy. And, no doubt, if such were the will of God, a loving servant would yield, but then scarlet is not the proper livery for such a service. It may be a discipline for the servant, though it spoil his clothes. 3. It arises from the actual sufferings to be endured, and no affliction for the present seemeth to be joyous, but grievous. We are not Stoics, nor does God wish us to be. 4. There is the liability to temptation and sin. We may, after all, be overtaken by a fault, and whilst we are so exposed we may well groan. 5. There is our proximity to the evil around us. Righteous Lot vexed his soul with the filthy conversation of the wicked. III. Their coming deliverance.1. This is called the adoption, because it will be, not the initiation into the family, but the public inauguration of the heir, on reaching his majority, into the inheritance. 2. It is called the redemption of the body. Redemption is, in Christ, already complete. But in us it is progressive-- (1) “ There is, therefore, now no condemnation.”(2) Death, when the soul is emancipated from all pollution.(3) The resurrection, when the body itself shall be emancipated (Philippians 3:21). The subject teaches a lesson--1. Of patience. It is God’ s order. “ Ye have need of patience, that after ye have suffered the will of God.” 2. Of hope. Look on. “ Seek not your rest here.” (P. Strutt.)The inward groaning of the saints Note-- I. Whereunto The Saints Have Attained.1. “ We have,” not “ we hope sometimes we have,” nor yet “ possibly we may have,” nor we shall have, but “ we have.” True, many things are yet in the future, but we have already a heritage which is the beginning of our eternal portion--“ the firstfruits of the Spirit,” i.e., the first works of the Spirit in our souls--repentance, faith, love. These are called the firstfruits because-- (1) They come first. As the wave-sheaf was the first of the harvest, so the graces which adorn the spiritual life are the first gifts of the Spirit of God in our souls. (2) They were the pledge of the harvest. As soon as the Israelite had plucked the first handful of ripe ears, they were to him so many proofs that the harvest was already come. So, when God gives us “ Faith, hope, charity,” “ whatsoever things are pure, lovely,” etc., these are to us the prognostics of the coming glory. (3) They were always holy to the Lord. The first ears of corn were offered to the Most High, and surely our new nature, with all its powers, must be regarded by us as a consecrated thing. (4) They were not the harvest. No Jew was ever content with them. So, when we get the first works of the Spirit of God, we are not to say,” I have attained, I am already perfect.” Nay, they should but excite an insatiable thirst after more. 2. What the saint has attained will help us to understand why it is that he groans. Having reaped handfuls, we long for sheaves. For the reason that we are saved, we groan for something beyond. Did you hear that groan? It is a traveller lost in the deep snow on the mountain pass. Hear another. The traveller has reached the hospice, is perfectly safe, and is exceedingly grateful to think that he has been rescued; but yet I hear him groan because he has a wife and children down in yonder plain, and the snow is lying so deep that he cannot pursue his journey. Now, the first groan was deep and dreadful; that is the groan of the ungodly man as he perishes; but the second is more the note of desire than of distress. Such is the groan of the believer, who, though rescued and brought into the hospice of Divine mercy, is longing to see his Father’ s face. II. Wherein are believers deficient? In those things for which we groan and wait.1. This body of ours is not delivered. As soon as a man believes in Christ, his soul is translated from death unto life, and the body indeed becomes a temple for the Holy Ghost; but the grace of God makes no change in the body in other respects. The greatest piety cannot preserve a man from growing old, nor deliver his body from corruption, weakness, and dishonour. Nor is this little, for the body has a depressing effect upon the soul, and its appetites have a natural affinity to that which is sinful. The body is redeemed by price, but it has not yet been redeemed by power. Now this is the cause of our groaning. The soul is so married to the body that when it is itself delivered, it sighs to think that its poor friend should still be under the yoke. If you were a free man, and your wife a slave, the more you enjoyed the sweets of freedom, the more would you pine that she should still be in slavery. And so, again, with the saints in heaven. They are free from sin, but a disembodied spirit never can be perfect until it is reunited to its body. They do not groan, but they long with greater intensity than you and I for the “ adoption, to wit, the redemption of the body.” 2. Our adoption is not manifested (cf. verse 19). Among the Romans a man might adopt a child privately; but there was a second adoption, when the child was brought before the authorities, and its ordinary garments were taken off, and the father put on garments suitable to the condition of life in which it was to live. “ Now are we the sons of God, and it doth not yet appear what we shall be; but we know that when He shall appear we shall be like Him” ; that is, God will dress us all as He dresses His eldest Son. Cannot you imagine a child taken from the lowest ranks of society and adopted by a Roman senator, saying to himself, “ I wish the day were come when I shall be publicly revealed, and be robed as becomes my rank.” Happy in what he has received, for that very reason he groans to get the fulness of what is promised him. So it is with us. 3. Our liberty is incomplete. As to our spirits, we have liberty to soar to the heavenly places with Jesus Christ; but as for our bodies, we can only roam about this narrow cell of earth. 4. Our glory is not yet revealed, and that is another subject for sighing. “ The glorious liberty” may be translated, “ The liberty of glory.” We are like warriors fighting for the victory; we share not as yet in the shout of them that triumph. Even up in heaven they have not their full reward. They are waiting till their Lord shall descend from heaven, and the whole of the blood-washed host, wearing their white robes, and bearing their palms of victory, shall march up to their thrones. After this consummation the believing heart is groaning. Let me show you again the difference between a groan and a groan. Go into yonder house: there is a deep, hollow, awful groan. Go to the next house, and there is another much more painful than the first. How are we to judge between them? We will come again in a few days: as we are entering the first house we see weeping faces, a coffin, and a hearse. In the next there is a smiling cherub, and a mother who joys that a man is born into the world. There is all the difference between the groan of death and the groan of life. It is not the pain of death we feel, but the pain of life. We are thankful to have such a groaning. The other night two men working very late were groaning in two very different ways, one of them saying, “ Ah, there’ s a poor Christmas day in store for me.” He had been a drunkard, a spendthrift. Now, his fellow workman also groaned. On being asked why, he said, “ I want to get home to my dear wife and children. I have such a happy house, I do not like to be out of it.” So the Christian has a good Father, a blessed home, and groans to get to it, and there is more joy in the groan of a Christian than in all the mirth of the ungodly. III. What our state of mind is. A Christian’ s experience is like the rainbow, made up of drops of the griefs of earth, and beams of the bliss of heaven.1. “ We groan within ourselves.” It is not the hypocrite’ s groan, who wants people to believe that he is a saint because he is wretched. Our sighs are sacred things. We keep our longings to our Lord. 2. We are “ waiting,” by which I understand that we are not to be petulant, like Jonah or Elijah, when they said, “ Let me die,” nor are we to sit still and look for the end of the day because we are tired of work. We are to groan after perfection, but we are to wait patiently for it, knowing that what the Lord appoints is best. Waiting implies being ready. We are to stand at the door expecting the Beloved to open it and take us away to Himself. 3. We are hoping (verse 24). Conclusion: Here is a test for us all. You may judge of a man by what he groans after. Some men groan after wealth, some because of their great losses or sufferings. But the man that yearns after more holiness, that is the man who is blessed indeed. (C. H. Spurgeon.)Christian experience and aspiration That this passage is a magnificent one few would deny. The complaint we are likely to make of it is that it is too magnificent; that it transports us into an atmosphere which scarcely any one but a saint or apostle can be expected to breathe. We need, we think, not grand anticipations of a future, but some help in combating the petty temptations of each day. But if we look at these words again we perceive that the man who wrote them must have been more, not less, conversant than we are with the sufferings which common men are experiencing. He had shut himself in no cloister. He hears arising from all creation a groan coming from the sense of actual misery; and the clearest, fullest interpretation of these words may be found in our daily walks. The streets of London can tell us more about the sense of them than all the folios of commentators. I. St. Paul tells the Roman Church that he and they were waiting for their adoption, or their full recognition as sons of God. There has been a proclamation to men that God has claimed them, without respect of race or circumstances, as His children in His only-begotten Son. And any message less than this has been powerless to satisfy the necessities of men, and has produced no permanent moral effect upon them. If we use all arguments of fear, all arts of rhetoric to convince men that they ought to take care of their souls, a few may be startled out of a sleep to which they will return again. But the mere part will feel that you are bidding them forget the real earth for the sake of a heaven which they can only dream of. But if we will recur to the old and simple scriptural phraseology of the hearth and home--if we will bear witness to men of a Father who has sent the elder Brother of the household to bring them into it, to endow them with the highest rights of children, we shall find that it can bring forth as clear a response from the men of the nineteenth century as from the men of the first. II. The question how this condition of sonship is consistent with sorrow could be answered by those who believed the Son of God to be the Man of sorrows. In the light of Christ’ s passion all suffering became transfigured. It was the filial token (Hebrews 13:8). But St. Paul did not intend that they should hug pain and sickness, because a deep truth might be learnt from them. He admits them in themselves to be discords and anomalies. He could not bear to contemplate it, if he were not sure that they were no parts of its original order; and that not being parts of it they were to cease. The revelation of the Son of God in weakness and pain and death, had vindicated the title of sons of God for creatures enduring weakness, pain, and death. The revelation of the Son of God in the glory of His Father would reveal them in the glory for which they had been created. III. But the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. Not simply that no sufferings are worthy to be compared with final rewards. The sufferings of the present time are those of the whole creation, of which man is the head, to be excluded from which would be to be excluded from human sympathy, from fellowship with the great Sufferer. So far from being exempt from them, Paul knew more of them than any, but the blessing of the firstfruits of the Spirit; is the possession of a clearer, stronger hope than others. Yet that hope is not a hope for himself, but for his kind. IV. “for the creature was made subject to vanity, not willingly, but by reason of Him who subjected the same.” Here is the apostle’ s explanation of the puzzle which has tormented men ever since evil entered into the universe. That the guilty will be punished is reasonable, in this our consciences acquiesce. But there is a guiltless part of creation which endures misery. How can that be just? St. Paul feels the difficulty, and this is the refuge. The creation has been made subject to vanity; a very fitting phrase to express the apparent frustration of the end for which it has been called into existence. He frankly admits that the bondage which the mere animal undergoes is not its own fault, and that it has a Divine origin. But in doing so he affirms two mighty propositions--1. That the innocent, involuntary creature is made the victim of vanity and death for the sake of that higher being who has broken loose from that will which he was created to serve. 2. That this subjection is temporary, and contains the promise of a future emancipation, when the end for which it was ordained has been accomplished. Less than this such language (verses 20, 21) cannot mean--that all the sufferings to which the earth and those that inhabit it are liable, are permitted and designed for the education of those who bear the nature which the Son of God bore; and that no suffering which contributes to this end is, in the judgment of the All-good and the All-wise, excessive or wasted, not even the sufferings and death of the Innocent, the Holy One. But this end being attained, all the forms of physical evil will also be overcome; the involuntary creation will be delivered from its fetters and its shame; the whole regenerated world, in its primal order and harmony, will offer up its sacrifices, through its High Priest and Restorer, to His Father. V. His teaching, taken fully and literally, involves a renewal of the whole animal creation. If there is to be a restitution of all things, such as God, who cannot lie, promised by His holy prophets since the world began, I cannot understand how that element should be wanting to it. Must the creatures which have ministered to man’ s wants and delights be shut out from the renovation of our race, by whose degeneracy they are so deeply affected? From these thoughts others are nearly inseparable. The idea of a redemption of nature as consequent upon a redemption of man has often dawned upon the man of science and upon the artist. The one has seen that the laws of the universe can only be fully vindicated when the self-will which has set those laws at defiance has been extirpated; the other, from his deep sense of the sympathy between man and the forms which he contemplates, has been certain that such a revelation of loveliness awaits the purified vision as the highest prophet has only guessed of. VI. The redemption of the body which St. Paul waited for, must include the removal of whatever hinders the senses from receiving clear and satisfactory impressions of the world with which they are intended to converse. But there is a more obvious force in the expression. The body is enslaved to disease and pain. These are the signs that Death has rights over the body, and that he will assert his rights. St. Paul says that there is another who has an elder, stronger right over it; that Christ by going into the grave and rising out of it has asserted and made good His right; that He will fully exert it. This redemption St. Paul felt that he was sent to proclaim to men because he was sent to proclaim their sonship to God. And so his teaching assumed a profoundly practical character. Fully believing in this redemption men are never to confess Death as a master. Our homage to Christ, our faith in our Divine sonship, implies that we expect a victory for the body; that it was not made so fearfully and wonderfully for nothing; that it shall at last he made like to the glorious body of Him who will subdue all to Himself. (F. D. Maurice M.A.)The aspirations of a Christian soul It is impossible to deny the splendour of the idea contained in this passage. But we are tempted to question the possibility of ever realising it. We fancy that such lofty yearnings rise too far above the common highways to give us any strength in meeting the temptations and work of the everyday world. Such aspirations might thrill the spirit of an apostle or a lonely saint, but they are too unearthly to be realised by us. We need some more homely teaching to enable us to meet the temptations of their career. But Paul was no solitary saint, and the men to whom he wrote were surrounded by earthly temptations of the fiercest kind. And yet this practical apostle tells those tempted men that both they and he were praying for the redemption of the body, And in our day such aspirations, instead of being too lofty for our common life, are the only safeguards against its prevalent snares. Note-- I. Their nature. In illustrating this we must dwell on the two phrases on which this nature depends. “ Firstfruits” manifestly refers to the Jewish custom of presenting to God the earliest ears of corn or fruit as a thanksgiving and a prayer. The influences of the Spirit therefore are not merely a promise of the future, they are the actual commencements of the golden harvest of eternal glory. The other phrase, “ groaning for the adoption, even so far as unto the redemption of the body,” means that we are adopted now, but that the body in the bondage of corruption stands in the way of the full realisation of our sonship, and therefore “ the firstfruits of the Spirit” are a cry for its perfect deliverance. Note then--1. That the “ firstfruits of the Spirit” are a prayer for perfect adoption. We know that” now we are sons of God” ; but the more we realise that fact, the more profoundly do we feet that the full manifestation has not yet come. Let us illustrate this by looking at three great “ firstfruits of the Spirit,” experimentally. The Spirit reveals to us our adoption-- (1) By revealing the love of God. There are times when we feel that He loves us; and this feeling clothes life in splendour, and brings into the heart the balm and music of heaven, making poverty, toil, sorrow, endurable things. But is not that always a longing, a prayer? The very greatness of that love--the very feebleness of our emotion in responding to it, make us pray to feel it more. (2) By the gift of spiritual power. The sign of a son of God is that he is no more in bondage to the passions and habits of the old life. But are we ever kings over ourselves as supremely as we would be? And there, again, “ the firstfruits of the Spirit” are a longing for a perfected adoption. (3) By the gift of Divine peace. But because that so soon fades, who does not long for the sabbath of eternity? 2. We can now see how these aspirations rise, as Paul says, into a prayer for the redemption of the body. Our present body is the grand hindrance to the attainment of perfect sonship: thought wears out its energies; deep emotion exhausts its vigour; its infirmities, sicknesses, decays, hinder the prayers and aspirations of the soul. And then, above all, the power of the body to perpetuate the influences of past sin renders it a hindrance to the man who feels the firstfruits of the Spirit. And thus it is that we who have the “ firstfruits” must cry for the redemption of the body, because we know that until then we can never reach the love, power, and blessedness, which belong to us as sons of God. II. Their prophetic hopes. We hope--1. For the redeemed body; not for the departure of the present body, but for its redemption. We pray not for the death of our present powers of sight and hearing, but for their purified and intensified life. And now mark the prophetic cries which lie hid in that hope. Because it is a firstfruit of the Spirit, it foretells that every bodily power shall come forth, not crushed, but made stronger and brighter from the touch of death. 2. For the redeemed world. This world with all its beauty is fitted rather for a school of discipline than a home of purified spirits, and hence we hope for another and purer world for our final abode. Now mark again how this hope is prophetic of what shall be. Paul, in the context, affirms that the pain and death of the creature form one loud prophetic wail for redemption, i.e., the whole creation joins the Christian cry for a world in which suffering and evil shall have vanished. III. Their present lessons.1. We need them all. Let a man lower his hopes and limit his aspirings, and he will easily decline into a low spiritual life in which he will be “ like a reed shaken by the wind,” before temptation. Only he who daily claims the whole eternity of hope as his own is guarded against the snares and pollutions of the world. 2. We must live them all. (E. L. Hull, B.A.)Christian privileges and prospects I. The description which is given of Christians by their present privileges. In this chapter we have a remarkable distinction of character. Those in a state of nature are described as in the flesh, aa carnally minded, etc. Those in a state of grace are said to be of the Spirit, to mind the things of the Spirit, to be spiritually-minded, to be led by and to walk in the Spirit.1. Their character, therefore, is formed by the influences of the Spirit (Ezekiel 36:26-27). Our Saviour stated the necessity of being born of the Spirit, and he told His disciples that He would send them the Spirit of truth, etc. The apostle says that we are to “ be washed by the renewing of the Holy Ghost,” etc. By this the earthliness of the affections is refined, and the whole soul is changed into the image of God. “ If any man have not the Spirit of Christ, he is none of His.” 2. Those who have the Spirit are placed in a high and beautiful relationship. They have adoption into the family of God (verse 14-16; Galatians 4:4-6 : 1 John 4:1-2). The heir of God has to remember that much of his good is future, and he must sketch out to himself those prospects where faith will be lost in sight, and hope in endless praise. “ We have the firstfruits of the Spirit.” Whatever blessings the Spirit has bestowed, or whatever characters He has impressed, are pledges of the future possession. Has the Spirit destroyed the love of sin, induced a desire for purity--inspired faith, hope, love? These are all to be regarded as pledges of what you shall be in the future; your heaven begun upon earth. These are the seeds of the harvest of glory; the roots of the future tree of blessedness; the embryo of the perfect man; the outline of the picture which shall be finished in eternity; the first streaks of light; the first gleams of that dawn which shall brighten into the splendour of meridian glory. II. The state of mind in which they are confessed to exist. “ We groan within ourselves,” etc. These emotions are to be considered in connection with similar emotions through the creation. The whole creation is represented as longing for the glorious period when all its misery shall be over, as if in the throes of a new birth. Yes! and man and brute, hills and valleys, earth and ocean, times and seasons, are passing onwards to a glorious deliverance. Yes! and every cloud that darkens, and every affliction that troubles, and every injury which brute sustains from brute, and the rolling of the storm, and the belchings of the volcano, and the commotions of the deep, and the tremblings of the earthquake, are to be all considered as the pangs of nature passing onwards to that end. Oh, when shall these pangs cease! Then the apostle speaks of the children of God, and he declares that they are not in a higher sphere. We are all in this respect in one mass, “ we also groan,” etc.1. Our state of mind is one which involves-- (1) Pungent sorrow on account of present imperfection. (a) Sorrow on account of what we see in the world around us. I look on the world around me; it came from the hand of God; it abounds with beautiful views; but still it affords cause for mourning. Look at its sinfulness. It is a world of wickedness. See its misery. Because there is sin there is sorrow. We witness the groanings of poverty, the wasting of disease, the scorn of contumely, the oppressions of power, etc. (b) Sorrow when we consider our own characters, and our individual experience. Who can say, “ I have made my heart clean, I am free from sin” ? Who has not cause to exclaim with Paul, “ I delight in the law of God, after the inward man; but I see another law in my members,” etc. Again, we are not only sinners but sufferers. We have much to enjoy, but we have also much to endure; and who among you is not ready to say, “ we ourselves groan within ourselves,” and long for wings, “ that we might flee away and be at rest” ? (2) Earnest desire as to the future. “ We wait for the adoption,” etc. Civil adoption was private and public. Now every child of God is adopted privately at the time of conversion; but there is a day appointed for his public adoption when he will be declared as a son of God. We as Christians wait for this. The time when this shall be is not revealed. But the time shall come when all the redeemed shall appear with Christ in glory. 2. The emotion in reference to this fact, “ we wait for it.” We stand like men on the summit of a lofty mountain, taking a transient view of the intermediate landscape and looking to the distant horizon for our intended dwelling. We wait for it, our minds are fixed upon it, our desires are influenced by it. Prove that you wait for it-- (1) By avoiding the pollutions of the world. (2) By refusing to place your affections on the world. “ If ye then be risen with Christ,” etc. (3) By showing in constant and active exertion all the principles of the vocation by which you are called. Are you called to love? then love; are you called to vigilance? then be vigilant; to zeal? then be zealous. (4) By anticipating with joy the time of your departure from the world. (J. Parsons.)The yearning of the good for deliverance 1. That is groaning, which is here again considerable two manner of ways. (1) For the simple passion: we groan. Where that which we may observe from it is this, that even the children of God themselves do groan while they abide here in the world. (2) There are two things especially which are the ground and occasion of this groaning, whereof we now speak, in the children of God; and that is, first, the burden of sin. The stain and defilement of sin. The proneness and inclination to evil which is in the heart. As proneness to evil, so on the other side indisposedness to good. Distraction in duty and weakness and imperfection of performance. The sins of daily incursion, as we commonly call them for distinction sake, in opposition to greater miscarriages; these slips and failings which we fall into before we are aware in every business. 2. Seeing God’ s children do thus groan under their sins, let then all men take heed how they do at any time upbraid therewith them. This serves to confute that opinion which prevails with some kind of people, as if a justified person were exempted from all grief for sin. But secondly, as the servants of God groan under sin in the stain of it, and so far forth as it defiles, so likewise under the guilt of it, and so far forth as it exposes to punishment. The second is taken from misery and the affliction which they meet with here likewise. This proceeds, first, from the consideration of their common nature. Secondly, it proceeds also from grace, forasmuch as they have a real apprehension of deliverance which belongs unto them. This is that which puts them upon groaning to be delivered, because by faith they know that there is One that hears their groans and takes notice of them. Thirdly, it is sometimes also from weakness and want of faith, especially there where it is in the excess and extremity of it. This teaches them accordingly what to expect while they live here below. This world is a vale of tears, wherein the best that are are subject to fighting and groaning. The second is in the additional illustration. And that is in ourselves. Under which phrase and manner of expression we have divers things intimated to us as concerning this sighing and groaning of the children of God, three things especially. First, that it is secret and hidden, it is not always discerned; we groan in ourselves, that is we groan to ourselves. This groaning, it is such as all men are not sensible or apprehensive of nor do take notice of it. That which is done within a man, it is done without the privacy of another, because no man knows the things of a man save the spirit of a man which is within him. This is the dispensation of God’ s children to be mourning and humbling of themselves for the sins and miscarriages of others, while the parties themselves that occasion it are little sensible or apprehensive of it. Thus does many a godly parent groan for the miscarriages of his children. This, it proceeds from a kind of modesty in them, as in all things else as suitable to the principles of religion. They pray in secret, and give in secret, and grieve in secret, The second is hearty and serious. In ourselves, that is from ourselves. The groanings of God’ s children they are not slight, or perfunctory, or superficial; but such as proceed from a deep sense and apprehension of their misery, and the condition in which they are. The third thing implied in this expression is the propriety or peculiarity of their grief. In ourselves, that is by ourselves. We groan within ourselves; that is within our own compass and in our own capacity. We groan not only as beasts do, which are acted only by common sense; nor we do not groan only as men do, which are acted only by natural reason; but we groan moreover as Christians, which are acted by religion and grace, and so have a grief in that respect which is proper unto them. This peculiarity of grief, and so consequently of groaning in God’ s children, is founded in these considerations. First, their peculiarity of employment; they have such businesses wherein they are exercised, as none have but they. Peculiar employments breed peculiar distractions and cumbrances which are attendant upon them, because they have still some miscarriage which these are liable unto, and miscarriage is a cause of grief. Now God’ s children they have other businesses and employments than other men have, and which they seriously give themselves to. Secondly, peculiarity of contentment; every different comfort has a different grief annexed unto it, either in the deprival or straitening of it. The more delights that any man has in any condition, the more crosses is he likewise subject unto from that condition when these delights shall be suspended. The children of God they therefore grieve by themselves because indeed they joy by themselves. Thirdly, peculiarity of design; they have proper and peculiar ends and aims which they propound to themselves. Look, as any men’ s desires are, the more oftentimes are their griefs, because desire and hope disappointed it makes the heart sad. Now God’ s children they have their peculiar desires and aims and ends: as the glory of God, the good of the Church. The crossing of which unto them is an occasion of greater grief in them. Not so neither. For, first of all, as a Christian has peculiar grief, so he has peculiar joy and comfort which attends it. Secondly, this proper grief of a Christian is a cause of greater comfort to him. His joy is not only joined with his sorrow, but flows from it, according to that of the apostle (2 Corinthians 7:1-16; 2 Corinthians 8:1-24; 2 Corinthians 9:1-15; 2 Corinthians 10:1-18). And so now I have done with the first action attributed to believers in this text, and that is groaning, with the amplification of it; “ We ourselves groan within ourselves.” The second thing here attributed to the godly and true Christians is waiting, in these words, “ waiting for the adoption, to wit, the redemption of the body.” Where we have two things exhibited to us. First, it is an expression of their patience. They wait, that is, they stay (2 Corinthians 4:8). The ground hereof is first of all this in the text, because they have received the firstfruits of the Spirit, which though they do not altogether satisfy them, yet they do at least very much qualify them, and occasion this patience to them. Secondly, because they have a spirit of faith whereby they see all those things which do at present befall them working good unto them. The second is earnest expectation. God’ s children they do wait for their redemption, that is they do look and long for it (thus Titus 2:13). First, their present evils and afflictions. They wait because they groan, as it is said before of the creature in verses 19, 20 of this chapter. Secondly, their present feelings and pre-apprehensions. They have received the firstfruits of the Spirit, and these beginnings do so much the more increase these desires in them. Thirdly, love to Christ. They desire it and long for it as a bride does for the coming of her beloved. Lastly, from the condition of a believer in regard of grace, which is here very weak and imperfect. This waiting of the saints thus declared, it is useful to sundry purposes to us: First, for the intent to which it is brought here in the text, and that it is to assure us that there is such a thing indeed as this is, namely, a time for Christian redemption from their present bondage, and enjoyment of a glorious liberty which shall be bestowed upon them. This it does appear from hence because the children of God themselves do desire it. Secondly, here is a discovery of men’ s conditions what they are. Those who are indeed God’ s children, they do not only groan, but wait; not only mourn under present misery, but also pant after future glory, etc. A worldling is all for the present and to have his contentments here; but a Christian is not so satisfied. Thirdly, Let this quicken us to this groaning and heavenly disposition, and make us labour to find it in ourselves. First, for the object propounded, and that is adoption. Adoption in Scripture-language is of a various consideration, and is taken three manner of ways. First, for the adoption of election, whereby God, before ever the foundations of the world were laid, did appoint us, and set us out to be in the number of His sons and daughters. The second is the adoption of vocation, whereby we being effectually called by the preaching of the gospel, and justified by faith, are by the spirit of adoption incorporated into Jesus Christ and confirmed in the inheritance of sons. The third is the adoption of glory, whereby we shall fully at last obtain the glorious inheritance of children together with Christ. The second is the particular exposition, to wit, the redemption of our body. The redemption. This likewise, as well as that other term of adoption, does admit of a different signification, either namely, as taken for the paying and laying down of the price, or else for the receiving of the thing itself for which the price is paid. Of our body. This is expressed, rather than of our souls. First, because our souls are in their actual redemption already before that time. Secondly, it is here said of the body, because all miseries and afflictions in this life are conveyed to the whole man by the body, so that the redemption of the body is in effect the redemption of the whole person. That which we may more particularly observe here is this, that there is a day coming wherein the bodies of all the saints as well as their souls shall be freed from bondage and corruption. Thus it follows upon these special considerations: First, as they are the instruments of a sanctified and regenerate soul, whereunto also they have been companions in duty. Secondly, as members of Christ, who is the Head and redeemed before them; “ Christ is risen from the dead, and become the firstfruits of them that slept” (1 Corinthians 15:20). Thirdly, as they are the temples of the Holy Ghost, who still abides and dwells in them as His own, and accordingly will raise them (Romans 8:11). Lastly, as together with the soul they do make up the whole person which God hath taken into court with Himself (Matthew 22:32). The consideration of this truth is very comfortable to the servants of God. First, in all corporal infirmities and disparagements which are incident to the body here in this life, of sickness and distempers, and restraint and persecution, and the like. Secondly, as to the horror of the grave, and the dreadful apprehensions of that from rottenness and putrefaction, our bodies shall at last be freed from all corruption (Hosea 13:14). (Thomas Horton, D.D.)Adoption still future 1. As embracing the whole man.2. As consisting in absolute deliverance from bondage.3. As including manifestation and public acknowledgment.4. As belonging not merely to individuals, but to the Church as a body. (T. Robinson, D.D.)The redemption of the body I. The Christian is a man gathering “ firstfruits.” The harvest is not come. He looks out upon the beauty of nature, and he sees a “ firstfruit” of a renewed and perfect creation. He has a happy thought, it is a “ firstfruit” of an endless and universal joy. He tastes the delights of a pure affection, it is the “ firstfruit” of a world where all is love. He catches a glimpse of Christ, it is a “ firstfruit” of an eternal presence. He plucks from the tree of truth a holy feeling, it is the “ firstfruit” of the rich abundance of a matured saintliness. To him, everything is a “ firstfruit.” If it is not the full glow of summer yet, it is not winter, “ If the early grapes be so sweet, what shall the vintage be?” II. A man untaught might say, “ surely those who gather firstfruits at least will have an immunity from sorrow?” St. Paul said, “ We which have the firstfruits of the Spirit groan within ourselves.” I do not find that the Church has less suffering than the world without, only I find it more “ inward.” This “ inward groaning,” what is it, and whence? As soon as a man really receives one of the “ firstfruits” of the Holy Ghost, immediately a very great change takes place in that soul. But how with the body? Is it altered? Some little degree of physical refinement may grow out of the spiritual change; but in the main the body is the same. It prompts the same desires, it leads on to the same sins. Sometimes it inflames us, sometimes it drags us. And so it will be to death, the changed soul in the unchanged body, the redeemed in the unredeemed. Now here is all the con-flict. Of all our misery this is the painful element, the inability of the body to carry out the higher aspirations of the soul. Other things may bring the sigh, the tear, but this brings the groan, “ When shall I be holy? When will the contest cease?” “ O wretched man that I am,” etc. So-- III. Because we have the firstfruits of the Spirit, “we groan within ourselves waiting for the adoption, to wit, the redemption of our body.” The moment of death comes, the body and the soul are parted for a while. From that date the redemption of the body begins. It dies, it dissolves, it lies hidden, God works in it as He pleases. Presently, it comes forth; it is another, and yet the same, identical to be known, to be loved, to be embraced, and yet how changed! It is in sweetest harmony with the soul; it is not a whit less spiritual and heavenly than that which once it thwarted. It has taken the image of God; it perfectly reflects Christ. And then, and not till then, its redemption is complete. Hero is the great result of the travail of the believer. Conclusion;1. All you have to do now with the body is to hold it down and keep it under. And that effort will be your “ groaning.” But only” till He comes.” His second advent will perfect the reformation of your body, as His first did your soul. 2. There is probably a very close analogy between the redemption of the soul and that of the body. The seed of life sown in death, the long hidden process, the dying first before there is life indeed, the maintenance of the original character, where, nevertheless, all is new, the likeness to Christ in both, the intention of all to serve, in all the perfect sovereignty of God. 3. The focus of faith and hope to all is the coming of Christ. The groaning soul of the believer, carrying the burden of the flesh, looks there. The emancipated spirits of the departed “ longing to be clothed upon with their house which is from heaven,” look there. Even while they wait in paradise the redemption of that body, still perfect, is going on, and they stretch on with ardent desire for the moment when He shall bring forth the whole man in the integrity of his being. And in those at this moment who lie in the grave, out of our sight, it is that holy, blessed work which is going on. For that reason we gave them up. “ We ourselves groan within ourselves” till we see them again. But we shall see them lovelier than before, but still the same, more ours, more His, the needful absence for the needful work done, no absence more, all ours and all one for ever. Wait on; He hears the groans of the waiting. (J. Vaughan, M.A.)Insufficiencies accessories of beauty Heaven does not take perfect beings and make them more perfect. It takes fallible and incomplete ones, and glorifies them. Even time and the discipline of pain are beforehand in this, turning the very defects of Christians into graces. It is a paradox of art that our glassmakers can only reproduce now the perfection of the ancient “ stained glass” by reproducing its imperfections:--“ Singularly enough, examinations made of the painted windows, so celebrated as works of artistic genius and skill, of the old cathedrals of England and continental Europe, show that their superiority really consists in the inferiority of the glass, its richness in the poverty of its constituents, in the very perfection of its uneven thickness, and in the imperfections of its surface and its body, all covered, as they are, by the accumulating dust of ages, and honey-combed by the corroding effect of time. Like the facets of a diamond or ruby, each little wave and thread and blister becomes, by interference, refraction and reflection of the light which plays upon it, a new source of the gem-like brilliance, harmony, and beauty which distinguish the painted glass of former centuries.” So the inferiorities and insufficiencies of God’ s children become accessories of beauty when the rays of His heavenly glory play upon them. The culture of eternity must complement the trial and wear of this lifetime to bring out every charm that here lay in disguise. Romans 8:24-25 For we are saved by hope. Saved in hope According to our version “ we are saved by hope,” but that is scarcely in accordance with other parts of Holy Scripture. Everywhere we are told that we are saved by faith (Romans 5:1). The original should be rendered “ in hope.” Believers are saved by faith and in hope. At this present moment believers are saved, and in a sense completely. They are entirely saved from the guilt of sin, from its defilement, its reigning power, and its penalty. Yet we are conscious that there is something more than this to be had. There is salvation in a larger sense, which as yet we see not; for at the present moment we find ourselves in this tabernacle, groaning because we are burdened. We have not yet attained, but are pressing on. I. The object of this hope.1. Our own absolute perfection. We have set our faces towards holiness, and by God’ s grace we will never rest till we attain it. 2. The redemption of the body (Romans 8:10-11), to consort with our purified spirit. 3. Our eternal inheritance (Romans 8:17). 4. The glory which shall be revealed in us (Romans 8:18) tells us which is “ a far more exceeding and eternal weight of glory.” 5. “ The glorious liberty of the children of God.” 6. “ The manifestation of the sons of God.” Here we are hidden away in Christ as gems in a casket; by and by we are to be revealed as jewels in a crown. II. The nature of this hope.1. It consists of three things. (1) Our hope of being delivered from sin as to our soul, and infirmity as to our body, arises out of a solemn assurance that it shall be so. This is our belief because Christ is risen and glorified, and we are one with Him. (2) This also we desire at all times, but especially when we get a glimpse of Christ. (3) This desire is accompanied with confident expectation. Thus our hope is not a hazy, groundless wish that things may turn out all right. 2. It is grounded upon the Word of God, the faithfulness of God, and His power to carry out His own promise, and therefore it is a hope most sure and steadfast, which maketh no man ashamed who hath it. 3. It is wrought in us by the Spirit of God. Ungodly men have no such hope. 4. It operates in us in a holy manner. “ He that hath this hope in Him purifieth himself.” It makes us feel that it is a shame for princes of the blood imperial of the skies to dabble in the mire like children of the gutter. III. The anticipatory power of this hope. We obtained the first part of salvation by faith. But, besides this, we have in hope the fuller range of salvation. How is this?1. Hope saw it all secured by the promise of grace. Knowing that the whole of the promise is of equal certainty, hope expected the future mercy as surely as faith enjoyed the present blessing. 2. Hope saw the full harvest in the firstfruits. When the Holy Spirit came to dwell in the body, hope concluded that the body would be delivered as surely as the soul. 3. Hope is so sure about this coming favour that she reckons it as obtained. You get an advice from a merchant beyond sea: he says, “ I have procured the goods you have ordered, and will send them by the next vessel.” The deed is done that makes them yours. So it is with heaven. I have advices from One whom I cannot doubt that He has gone to heaven to prepare a place for me, and that He will come again and receive me to Himself. The apostle is so sure of it that he even triumphs in it (Romans 8:37). IV. The proper sphere of hope. “ Hope that is seen is not hope, for what a man seeth why doth he yet hope for?”1. A Christian’ s real possession is not what he sees. Suppose God prospers him and he has riches: let him be grateful, but let him confess that these are not his treasures. One hour with the Lord Jesus Christ will bring more satisfaction to the believer than the largest measure of wealth. 2. But it is clear that we do not at present enjoy these glorious things for which we hope. The worldling cries, “ Where is your hope?” and we confess that we do not see the objects of our hope. For instance, we could not claim to be altogether perfect, but we believe that we shall be perfected. By no means is our body free from infirmity, yet our firm conviction is that we shall bear the image of the heavenly. 3. Away, then, with judging by what you do, or see, or feel, or are. Rise into the sphere of the things which shall be. When there is no joy in the present, there is an infinite joy in the future. V. The effect of this hope. “ Then do we with patience wait for it.” We wait, but not as criminals for execution, but as a bride for the wedding. The joy is sure to come, therefore do not complain and murmur, as though God had missed His appointment. (C. H. Spurgeon.)Salvation by hope Hope saves inasmuch as-- I. It revives.1. While despondency benumbs, hope sends a thrill of life through every fibre of our being. If, e.g., you tell a sick man that he has no chance of recovery, how rapidly he sinks; but if you tell him there is hope, he revives, the blood circulates through his veins with a vigour which all the medicines in the world cannot inspire. Take the case of Hezekiah (Isaiah 38:1-22.). 2. Transfer this to the spiritual. Look at a man who is struggling with evil around and within him. If you make him believe that it can never be subdued, paralysis and death settle upon his energies. But if, in moments of depression, you meet him with instances of success, and show him that the work must succeed, you inspire him with life. How often hope revived St. Paul we know. The hope of his calling, the hope of salvation, the hope of Israel, the hope of the glory of God, the hope that his work would yet bear fruit, that blessed hope, the glorious reappearing of Christ, in his moments of depression, came to him like inspirations from heaven. Had they had no power, the world would have borne a very different look. It is the same with ourselves. Take the hope of forgiveness, the hope of heaven breathes life into the dullest. And when sorrowing for those we have lost, that which reconciles us to the will of God and sends us back to duty is the hope that they are as the angels. II. It sustains. It is the principal cause of success. In those who watch by the sick this is evident. How it sustains through long nights of weary watching, and enables them to make sacrifice after sacrifice! Without hope, again, who could endure the myriad anxieties of life? Or look at the advocates of an unpopular cause. How hope sustains them! That of St. Paul and his companions is a case in point. To their heart and hand hope gave courage, labour, patience. III. It incites to active endeavour. If we wish to incite children to diligence, we use hope. It incites the student, the workman, the merchant, the soldier, the sailor, the artist, the statesman. Hope, in fact, is the great mover of the human mind. The hope of doing good is the inspiration of our noblest deeds. The hope of subduing our evils, and of being transformed into the image of Christ, incites us to struggle against them. IV. It purifies. “ Every man that hath this hope purifies himself even as He is pure.” Conclusion:1. This hope is Divine, God is the God of hope--its object, its source. The hopes by which men are revived, sustained, or incited, are not their own. They are inspired by the Holy Ghost. And what solidity is here given to our hopes as believers, as citizens of heaven! Their mere existence is a pledge of their reality and truth. 2. The gospel of Christ is a gospel of hope. It does not contradict the soul. Men have always believed that their parentage is Divine. The gospel confirms this: “ Beloved, now are we the sons of God.” They have always believed in immortality. The gospel says, “ In My Father’ s house are many mansions.” They have always believed in the Divine nearness. The message of the gospel is, “ Lo, I am with you alway.” 3. See the necessity for preaching it. Tell men they are the children of the devil, and you do the best you can to make them such. But tell them they are the children of God, and you give them hope. (W. M. Metcalfe.)Salvation by hope The gospel, as the term denotes, is glad tidings to all, not excepting the chiefest of sinners. It is a Divine dispensation of encouragement. Its salvation is a salvation “ by hope.” To understand this doctrine, it will be necessary to begin by considering generally what mankind stand most in need of as a motive and means to that change of heart and life on which salvation depends. And, first, in case of hardened and abandoned sinners. With respect to such men, at least, I believe the impression is almost universal, that what they stand most in need of is, to be thoroughly alarmed by the terrors of the law, by vivid pictures of the judgment to come if they die impenitent. The argument is, that as bad men, through the indurating effects of sin, have become insensible to higher and better motives, they must be moved, if moved at all, by a fear of God’ s indignation and wrath. Sin hardens men, I admit, against a sense of duty and a sense of shame; but it hardens them, if possible, still more against a sense of any spiritual dangers. Howard and Elizabeth Fry, with the men and women who have followed them in their mission to carry the gospel into prisons, are found to have trusted almost exclusively to the power of Christian sympathy, aided by a gentle and kind manner, as a means of subduing those who feared neither God nor man, neither death nor hell. But if this is true of abandoned sinners, how much more so of all such as still have their relentings, whose sin consists, for the most part, in halting between two opinions, having determined that they will become religious at some future day, but not yet. They think it would be harder work for them to be Christians than for most men; that it is beyond their reach, at least for the present; that it would be vanity or presumption in them to make the attempt. Now, I ask, how are these obstacles, all consisting radically in a want of confidence, most likely to be overcome? Clearly as the gospel aims to do it--by inspiring new confidence, by holding out the promise of sympathy and help; by a Divinely authenticated dispensation of encouragement. “ We are saved by hope.” But if I were to stop here, half of my purpose would be left unaccomplished. All will agree, I doubt not, that life without hope from any quarter would be insupportable. Still, some may ask, why look to religion, why look to Christianity for this hope?1. In the first place, the Christian hope is not limited and bounded, like all worldly, irreligious, infidel hopes, by what men can do. Unless we recognise the being, and trust in the presence and agency of a Higher Power, the hour is coming when the soul will be without hope. Despair will take the place of hope. Here also it is of importance to observe that, with persons of reflection and forethought, whatever is seen to end in despair, begins in despair. 2. Another distinction of the Christian hope consists in its not being limited and bounded, as all worldly, irreligious, and infidel hopes must be, by the present life. Almost the entire language of condolence under grief, hardship, and oppression is borrowed from the Bible, and owes its force to the Christian doctrine that “ the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” 3. A third circumstance distinguishing the Christian hope is that, unlike all worldly, irreligious, infidel hopes, it does not profess to measure itself by the real or supposed deserts of the individual, but by the boundless goodness and mercy of the Supreme Disposer. Under the Christian dispensation it is impiety to despair of God’ s mercy on account of our past sins: for this would be to suppose these sins to be greater than His mercy. Of course, when we compare what we are and what we can do with what we hope to receive, we cannot fail to be struck with the infinite disparity; but neither is this just ground for misgivings. What is promised is to be regarded, not as being of the nature of wages for work done, but as being of the nature of a gift on condition of obedience; and in this character as a gift, it takes its proportions, not from our poor earnings, but from the munificence of the Giver. 4. Who, it may be asked in conclusion, does not feel his need of this hope? 5. Again, who would not cultivate this hope? As religious dispositions are not of this world they are not likely to spring up spontaneously under worldly appliances amidst worldly avocations. Religion, religion at least in its highest forms, is a delicate exotic, which must not be expected to grow wild in the fields; it must be nurtured with effort and care; it must be sheltered from all ungenial influences, and surrounded, as far as may be, with the atmosphere, so to speak, of its native heaven. 6. Finally, who would knowingly and willingly disappoint or frustrate this hope? Because a man has hope in Christ it does not follow that this hope is well founded in his case. Our very hope may perish; nay, it will do so, unless we establish it in righteousness, and unless “ we show the same diligence to the full assurance of hope unto the end. (Jas. Walker.)Salvation by hope I. We can trace some illustration of this great general law in our own lives. “ Saved by hope.” Upon how many lives, how many works, might that be written!1. One man is saved by hope from indolence: a poor form of hope it may have been, but it kept the life in him till the worthier motive claimed him. 2. Another is saved by hope from the insanity of self-satisfaction: hope startled him with the challenge of a hero’ s life or the pathos of a hero’ s death, and the snare was broken and he was delivered. 3. Another may have been drifting towards the utter loss of self-respect: drunkenness or impurity may have been quenching all the light out of his soul, but hope came to him--the hope of a noble love--and his chains fell off. Yes, hope is the spur of every effort--the strength of every enterprise--the stay of all endurance. As one may go round a garden after winter and there mark the signs of lingering life, and say, “ Ah! that may come right after all” : so may God look into unnumbered hearts, wintry and dull as death itself, and see the half-conscious germ of hope, and know that there is that whereby they may be saved. Aye, and as in the individual life, so also in the whole race of man, hope wields its saving energy. It is the great impulse of all onward movement: the mainspring of progressive civilisation: the instinct of mankind towards the amendment of every circumstance of life. Any hope that is not sinful is better than no hope at all. St. Paul puts terribly near to one another “ having no hope” and “ without God in the world.” . Even a hope which could never call out all the power that is in a man may yet serve to keep his head above water till better help comes. II. If hope is to have its perfect work, then it must fulfil at least two conditions--it must rest on a sufficient ground, and it must point to a sufficient object.1. The hope that leads us on must not be like a will-o’ -the-wisp, hovering over dangerous ground, and vanishing altogether where we thought we must come up with it. Many such hopes there are: e.g., of a startling career, of brilliant originality, of large but vague philanthropy; hopes, hazy and delusive, corresponding to no solid reality, marking out for us no clear course. 2. Other hopes there are which will direct us definitely enough: the hope of money, of success, of power; we may follow them with confidence, but it is like walking down a street that leads us nowhere; we may reach the end, but only to find it as dull and disappointing as a blank wall. In regard to one such hope, the commonest perhaps of all, the hope of wealth, a working-man said to me once, “ I suppose no one is rich till the day when he’ s got a little more than he has.” His paradox exactly told the truth: the clearest of worldly hopes are at the same time most disappointing. 3. The hope that really saves, and maketh not ashamed, is a hope which points with clearness to an aim which cannot prove inadequate; a hope which will not halt till every power and energy of our life has found its rest, its joy, its perfect and unwearied work. To such a hope hath God begotten us by the resurrection of Christ. It is an infinite enrichment of all human life that we commemorate at Easter; even the gift of one steadfast, serious, sufficient hope. III. There is no department of life which may not be liberated and uplifted by the hope which the risen lord reveals. Some seem to shrink from laying stress upon the future life lest it should be used to disparage or obscure the duties of the present. But was it so when the living hope was freshest and strongest? Who, for instance, in those first Christian days, really made the most of the great trust of this life? The heathen poet, laughing at the idea of being serious when you have but a few years in which to enjoy yourself? The philosopher, inculcating suicide whenever the pains of life outweighed its pleasures? The heathen emperor, leaving the vast duties of his position to plunge more freely into every phase of vice? Or Paul, the slave of Christ? In all the change that came with the faith of Christ few things are more remarkable than the advancement of hope from the place of a weaknes to the power of a great motive for a good life. And we need never fear that a man will grow careless or halfhearted about the concerns of time, because in and through them all he seeks those things which are above. Much rather does the saving hope that firmly rests on Christ’ s resurrection avail, as nothing else avails, to give steadiness and calmness and confidence to every worldly hope which can be pursued in this life.1. What a change, e.g., passes over the hope of the student when, beside the empty tomb, he begins to discern the true vocation of the intellect, the range, the use it may hereafter have. In Christ the human intellect has passed to the sphere of its perfect and unending exercise. 2. But what shall we say about that other sphere of effort where the real crisis of our life must find its issue; how can we measure the moral life the saving power of the Easter hope? Here we renew the experience of the Psalmist, “ I should utterly have fainted; but that I believe verily to see the goodness of the Lord in the land of the living.” 3. Let us see whether the words have not a bearing also upon the life of nations. Is it not to be feared that many cherish less reverently than of old the salutary grace of a true hope? Hope, as we have seen, is essential to the vigour, the harmony, the welfare and happiness of each separate human life. If we were to give up hoping, how would for us the sun be darkened, and desire would fail and purpose falter, and all joy and courage and helpfulness fade out of our life. Must it not be so, in some degree, if the temper, the character, the current literature of a nation begins to discard or trifle with the duty and the strength of hope? Oh! if this be so, then there are two things at least that we can do for England now. Let us see to it that, by the grace of God, we stand sure and steadfast in that only hope which maketh not ashamed, which is nothing else than faith in the omnipotence and in the love of God. And then let us humbly and constantly pray to Him who spanned with an unfailing hope the interval of earth and heaven that He may renew and purify with the knowledge of His truth the heart and thought of England. (Dean Paget.)A saving hope We begin with the first of these parts, viz., the general proposition, “ We are saved by hope.” The present salvation of a Christian lies not so much in possession as it does in expectation. The word “ hope” in Scripture does admit of a double signification, either as it denotes the grace or else the object of hope. Now, here in the text it seems specially to be understood of the latter. First, seeing we are saved by hope, it concerns us to strengthen ourselves in the hope of Christianity in general, namely, that there are such things indeed as a Christian doth hope for. Thus St. Paul speaking of himself (Acts 24:15). This hath divers grounds whereupon it is raised. First, the promise and covenant of God (Isaiah 55:3). Secondly, the oath of God (Hebrews 6:18). Thirdly, Christ Himself in the performance of all His offices. That is another ground of our hope. Christ, He is called the hope of glory (Colossians 1:27). Lastly, the firstfruits of the Spirit, and the beginnings of glory here in this world, which Christians have in their own hearts and consciences, they are great assurances of this hope unto them. But secondly, not only so, but further, we are to strengthen ourselves in our own hope for our particular condition. That as there is such a hope as this is for the thing itself, so that we also have hope of this hope. Forasmuch as we are saved by hope, it concerns us very much to keep up hope alive in ourselves, not only to have it in the ground of it, but also in the discovery. How may we come to do so? First, by conscionable walking and watchfulness over ourselves. The more holiness, still the more hope. These things they run in a circle. Hope, it provokes to holiness, and makes us to walk more warily; and holiness, it encourages hope, and makes us to walk more comfortably (Proverbs 14:32). To this I may add sincerity, and uprightness, and fruitfulness, in our places. “ The hope of the hypocrite shall perish” (Job 8:13). Thirdly, by meditation on the promises, and often looking over our evidences and grounds of hope. And lastly, by frequent prayer. The more that we are acquainted with God, the more shall we hope from Him (Psalms 62:8). Thus should we confirm our hope for our own particular. Yea, further, we should not only nourish and strengthen this hope in ourselves, but be ready likewise to give a reason and an account of it to others (1 Peter 3:15). Lastly, seeing we are saved by hope, as is here in this present Scripture declared unto us. This serves for the just reproof of three sorts of persons: First, desperate, which do exclude themselves from all hope at all. Secondly, presumptuous, which do hope there where there is no ground of hope for them. Thirdly, carnal, which do place their hope in things of the world. First, such persons do plainly offend against this doctrine who are absolutely desperate and hopeless. Forasmuch as we are saved by hope, in what a sad condition are they which do cast themselves out of hope, and do shut up the grace of God against themselves! We see from hence the great aggravation of the sin of despair. It is a trespassing upon the blood of Christ, who hath purchased salvation for us; and it is also a disparagement to the Holy Ghost, whose office is to comfort and to persuade us to come up to Christ’ s terms and conditions. In a word, we overthrow the whole scope and tenour of the gospel, and the rule of God’ s grace in it. Secondly, presumptuous persons, they are also from hence condemned, because we are saved by hope; for as despair is a trespass upon hope on one hand, so is presumption likewise on another. Those therefore that take up a hope of their own making, who, though they walk in sinful courses, yet hope for all that they may come to heaven, do exceedingly deceive themselves. Presumption is one thing, and hope is another. Thirdly, carnal and worldly persons, they come under this censure likewise, from the consideration of this point in hand, that we are saved by hope, which is not such a hope as is founded in the things of the world, but in matters of a higher nature (1 Peter 1:3; Colossians 1:5). It is the condition of many people “ that their portion is only in this world,” as the Psalmist speaks of them (Psalms 17:14). All their happiness it lies here below, and they rest themselves satisfied with it. Give them but their desires here, and take heaven who will. For hope, etc. The second is the particular description of this hope, what it is; which is laid down negatively, by denying it to be of such things as are seen; but does include the affirmative also in it as being of such things as are not seen. The hope of a believer, it is the constant expectation of good things to come. Let us take notice of that. It is not of things visible, but of things invisible (2 Corinthians 4:18; Hebrews 11:1; 2 Corinthians 5:7; Colossians 3:3; 1 John 3:2). The ground hereof is not only the nature of hope itself, which is so in all other things, as looking at things which are future for the object of it; but when we speak of Divine hope, as it is considered under the notion of a grace, and proper to a Christian, so there is a further reason why it should be (to choose) of things not seen. And that is that by this means it may bring the greater glory to God by trusting Him on His bare word. Thus do we by hoping for things invisible. We honour Him so much the more in His power, goodness, and all His attributes. And so likewise it shows us the reason why God’ s children are so much scorned and contemned by men of the world. It is because they are such persons as have their good things only in reversion. Lastly, seeing hope is of things which are not seen. We may here, by the way, take notice of the difference of these two saving graces--faith and hope. While the former is of those things which are present, the latter of those things which are to come; and though the same things happen to be the object of each, yet under a different notion and consideration. As, for example, eternal life: hope looks upon it as a thing which is future, in regard to its remoteness; but faith looks upon it as a thing which is present, in regard to its sureness. The third and last is the adjunct and concomitant of this hope, which follows in these words, “ But if we hope for,” etc., where we may observe and note thus much, that true and right hope indeed, it is accompanied still with patience, and waiting, and quiet resting, and dependence upon God for the things hoped for (Hebrews 10:36). Hope, if it be such as it should be, it hath still patience annexed unto it. This is requisite upon divers grounds. First, the ground which is intimated here in the text, because we hope for that which we see not. Forasmuch as the object of hope is invisible, the companion of hope must be patience. Especially if we shall add, moreover, that they are things of special worth, and which do move the appetite to them. Here, now, there is required patience so much the more, for men to be some time without those things which they have no need of, nor no great desire towards them, this is no patience or forbearance at all. Secondly, this hope of a Christian had need have patience to be joined with it, not only from the distance of the object, not only for that the time is long, but also for that the way is troublesome and dangerous and full of annoyance. If a man have never so brave a palace or stately dwelling which he is to come unto, yet if he have a great way before be comes thither, his patience will be exercised about it. But now, further, if as the way is long, so it be also dirty and subject to thieves, here the life will be still so much the worse, and the greater patience required in it (Acts 14:22). Thirdly, things contrary to our hope, these likewise do call for our patience. And those are our own corruptions, and the assaults and temptations of Satan, whereby he labours to discourage us. Soldiers had need of patience, that they may go through those several hardships and encounters which they shall meet withal. The contradictions of sinners and the discouragements which arise from wicked men. These made up another consideration for the necessity of this patience likewise. Lastly, patience is very justly and properly required as an attendant upon hope, because hope in the nature of it breeds patience. The more we hope, the more patient we either are, or at least have cause to be, in that regard. Those that have nothing to sustain them, it is no wonder that they should be impatient (Hebrews 6:19). Now, the application of this point to ourselves may be reduced to these two improvements: First, as a just censure of many people for their defect in this particular, who are many times out of patience when any evil does at any time befal them, or that anything does fall cross to them, from whence they are ready to complain and murmur even against God Himself. This impatience of Christians not walking worthy of their hope does discover itself upon sundry occasions. First, in ease of wants, when they have not presently that which others have or which themselves have a mind to. Secondly, in ease of delays and procrastinations. Thirdly, in ease of distress or any particular trouble and affliction. This is another discovery of this impatience. This impatience, besides that disparagement which it casts upon our Christian hope and profession, is very prejudicial to us in sundry regards. First, it increases our misery and adds to the affliction which is upon us. This it does two manner of ways. In respect of the condition itself, as it provokes God oftentimes to multiply afflictions upon us. Impatience under loss provokes God to the sending of greater. A burden in our condition from the affliction, and a burden upon our spirit from the distemper, and both together do very much press upon us. Secondly, impatience, it puts men upon the taking of indirect courses and the use of unlawful means. Thirdly, this impatience it does disturb all good performances in any way or kind whatsoever. No man can serve God so cheerfully who has this distemper prevailing upon him. Therefore, for a second use of this point, let this serve to stir us up, as a proof of our faith, and the hope which is in us, to labour for this spirit of patience, which is here commended unto us. First, for the encouragements, take notice of them, as, namely, first of all, that here in the text, “ The earnest expectation of the creature, waiting,” etc. The creature, though it groans, yet it waits; let not us be worse than that. Secondly, the practice of the saints, and of such persons as have received the firstfruits of the spirit, who are said here also to practise this patience (James 5:10). Thirdly, the practice of all other men besides in other things as to their particular concernments: the merchant in his way, the soldier in his, the husbandman in his, as it is also there expressed in James 5:7. Fourthly, the practice of God Himself. How patient is He towards us, and waiting for us! These and the like are arguments, and encouragements, and inducements for it. There are also helps and conducements to it for the obtaining of it. As--First, prayer and supplication. Secondly, study the promises, and dwell more upon the attributes of God. Thirdly, reflect upon former experiences. “ Experience breeds patience” (Romans 5:4). Fourthly, let us set before us future glory, and therein imitate Christ Himself upon the like occasions (Hebrews 12:2). (Thomas Horton, D.D.)Salvation by hope 1. This is a very strong expression. But not more so than some others. It is described as one of three cardinal virtues of the Christian character (1 Corinthians 13:13); as the great object of God’ s gift to us of His Holy Word (chap. 14:4); as an attribute to God Himself as its Author, and as the end of prayer for other graces (chap. 15:13). 2. Such is the place of hope in the Christian system. Its real place in ours is one widely different. Who ever speaks or thinks of the duty of hope? Who ever prays for hope as a necessary part of the Christian character? Who is ever ashamed of being without hope? To be desponding, to be filled with religious fears and doubtings, is by some regarded as almost a sign of grace. And by most Christians hope is regarded rather as one of those late and precarious attainments, or even as a matter of temperament, which belongs only to those to whom it comes naturally. I. What is hope?1. In general it is the anticipation of a pleasant future. (1) It admits of degrees. Like fear, its opposite, like faith, its next of kin, hope is capable of every shade of variety, from the first faint glimmering of a possibility, to fulness of persuasion and conviction. (2) It is progressive. The cherishing of the thought that a certain thing is possible, tends to form the idea that the possible is probable, and that the probable is certain, 2. And now what is Christian hope? It, too, is the expectation of a pleasant future. But the Christian’ s pleasant future has to do mainly with things inward, and with the time after death. But do not suppose that it is therefore less real, less sensible, or less practical. Nothing surely is so real as that which is absolutely imperishable. Nothing is so sensible as to see things as they are, refusing to be put off with things as they seem. Nothing is so practical as the making a vigorous daily effort to be that which we shall certainly one day rejoice to be, or else vainly wish that we had been. The pleasant future of the Christian is a time when he will be quite holy, when he will so have the mastery over his own rebellious will, as to be entirely in harmony with the will of God. No more struggles therefore, but quietness, peace, and rest for him in God, with Christ, with all the good, for ever. This is a faint glimpse of his far future. And his near future is like it; pleasant in proportion as it is like it. II. Its difficulties.1. One of these arises from the observation of the world around us. The Christian sees vast tracks of land still heathen or Mahometan; worst of all, some in which Christ was once known, but which have relapsed into darkness. He sees, too, that superstition has laid its hand upon a large portion of Christendom itself, and that even a perfectly pure faith is no safeguard against a predominantly worldly or sinful life. Now all this is deeply discouraging. 2. Then he turns within. Alas, there chiefly he finds hope difficult. His individual life is by no means all sunshine. How often does he pray, and no answer seems to come! Nay, how often does he pray without praying, striving in vain to summon his own heart to the offices of praise and devotion! How often, yet again, has he heartily prayed, and risen from it refreshed and hopeful, and then, almost before the heavenly radiance has faded from his heart and brow, some little trifling temptation comes across him, and he has fallen! These things sadly overcloud hope. III. Its encouragements. In general it must rest entirely on God; His character, His revealed intentions and relations. Some of the most elementary of all His revelations are felt in times of despondency to be the most available. Such is the thought of--1. His holiness; a holy God must desire that we should be holy; and that is what we wish to be, though so far from it. 2. His power; what the holiness of God desires His power can effect. 3. His mercy; a God of love cannot but, if holiness and happiness be one, design to help through their difficulties, and save from their sins, those who in His name and strength are facing them like men. 4. Creation. Do we suppose that a God of infinite knowledge created and endowed man with such gifts only to discard him? IV. Its uses.1. It stimulates exertion. I know nothing in the world so indolent as despondency, nothing so paralysing as discouragement. But what can we not do with a prize in view? One victory, ever so small, gained over self contains within it the germ not of a second victory only, but of all victory. “ Experience worketh hope, and hope maketh not ashamed.” 2. It inspires charity. “ Charity hopeth all things.” He who hopes for himself, in spite of many discouragements about himself, may well hope also for another, in spite of many discouragements about another. He who knows in detail what God’ s forbearance and longsuffering have been towards himself, will not limit God’ s forbearance and longsuffering in cases of which he knows not the details. We hope, and therefore we labour. Conclusion: 1. Hope itself has limits. We are in a day of grace; but every day has its night. When that night comes hope ends; either perfected in enjoyment, or annihilated in despair. 2. The way to hope is through humility. It does not come from ignorance of ourselves, but from that deep self-knowledge which drives us for refuge to God only. 3. It has Christ Himself, not only for its basis, but for its object. “ The Lord Jesus Christ, who is our hope.” (Dean Vaughan.)Salvation by hope 1. Hope is not simple foresight or expectation, because the foresight and the expectation may be of mischief. We never hope for misery, for mistakes, but for victory, coronation, love, and joy. So hope has this peculiarity, that it is sweet-minded and sweet-eyed. It draws pictures. It fills the future with delights. And then, having created them, it brings them near, and appropriates them. The greatest and most needed architect is Hope; and it builds with the flimsiest material--the fancy. 2. The Christian religion stands contrasted with all others by the hope that is in it. He who represents the Christian faith in any other light than that of joyous hopefulness, misrepresents it. In the Old Testament day there was a certain element of hope; but it was undeveloped. The Jews lived mostly in the present. They said, “ This do, and live.” They pointed to the round of duties which belonged to each day, saying, “ Perform these, and God shall be well pleased.” The Christian faith is for ever looking forward, and cheering men, by the perpetual vision of the future. The contrast of the Christian faith with the faiths of the heathen is still greater. They were mostly religions of fear. 3. Hope is a distinct and peculiar faculty, and exists in different degrees in different persons. Some live by the power of conscience. Duty is their watchword. Some live by the power of caution, constant anxiety. Others are cheerful and expectant. There are many who, if you bend them down to the ground, break short off at the stump. There are others who, like the young hickory, the moment the pressure is removed, spring back again. Yesterday was disastrous; but to-day has come. To-day is dark; but it will clear off before tomorrow. This has miscarried; but no matter, begin again. Hope is a charming trait in men. There is something very admirable in conscientiousness; in the acceptance of unwelcome duty which it carries with it. There is also in fear much that is to be admired. It carries with it great activity and intense provocation. But, after all, commend me to the sweetness and the inspiration of hope. 4. Hope has its own peculiar dangers. (1) The whole generation of what are called schemers are children of hope. They are not balanced by suitable caution, but they are pioneers of success. If you are starting in an unknown channel, you are not glad of any mishap to him that goes ahead of you; but if he run upon a sandbank he is a buoy for you, and you do not go there. The men who go ahead, however, often scheme, laying the foundation for valuable results, though they do not reap them. The inventor, in his day, received nothing from his invention; but that invention bore fruit in another man’ s hand a little later. Let me, therefore, speak an encouraging word for the men who drift through society, and are said to be “ rolling stones that gather no moss.” Fortunate are we in the hopefulness of these precursors of society. Blessed is the society that is full of hopeful men. (2) But there is a disease of hope; there is such a thing as perverted hopefulness. It is hope, in one or other of its perverted forms, that leads men into all manner of gambling. Unperverted hopefulness is specially needed-- I. By all those who endeavour to create the fabric of Christian character. Yon are called, not to a toilsome and burdensome life, unalleviated by promise or cheer. You are called to a higher manhood, to a nobler spiritual ideal, and you find your way beset and obstructed on every side--hope. But God will wait for you, and be gentle with you. Ply, therefore, every instrumentality, and do not give up in despair, saying, “ There is no use in attempting to be a Christian.” II. By those who are appointed to poverty. When a man is poor, having been rich, or without having tasted of riches, and finds himself perpetually at variance with his circumstances, he needs indeed the light of hope. Now, in ten thousand ways, if men have poverty, they may rise above it by the sense of hope. You are not poor, except among men. Is not your Father infinitely rich? This is not your home. Do you suppose a traveller at a caravansary thinks the cold, desolate building in which he rests is his home? III. By those who are in the struggles of daily duty. This man is thrown out of business. Sickness befalls another man, and destroys his prospects. What to do they do not know. Some are overthrown by their own mistakes; but they are quite as likely to be overthrown by their connection with friends and neighbours. But, whatever the cause, if it comes to them in mid-life, or late in life, it is most unfortunate, unless they are versatile, fruitful of resources, and hopeful in disposition. If despondency be superinduced upon disaster, in the case of any man, woe be to that man! When you are checked in your career, begin again. Do not let go of manhood and courage. The inward man is better than the outward man. Hold on. Many and many a man carries himself over the critical point by hopefulness. But do you say, “ I am too old to hope” ? Do you say, “ I have, constitutionally, too little hope” ? Then open your heart to God. Draw near to Him in His great providential relations. “ I will not let a sparrow fall to the ground without My notice, and are not you of much more value than many sparrows? If you, being evil, know how to give good gifts to your children,” etc.. IV. By those whose mind becomes gloomy through morbid conditions of the body; as where men find themselves entirely shut up from all the sources of ordinary enjoyment. While there are kinds of sickness that are quite compatible with the exercise of Christian feeling, there are other kinds which carry such distemperature that it is very difficult for a man under their influence to maintain hopefulness. But whatever your condition may be, do the best you can; and do not think that it is a part of the prerogative of sickness to bemoan one’ s state, and pity one’ s self. As much as possible, look away from yourself toward God. I have never seen insects that, if they fell into the water, did not attempt to fly out again as soon as possible. V. By the aged. It is a very painful thing to see a matron who has lived in toil go back over her experience. One has died; another has died; another remains. Would to God he had died also! Poverty comes in, with disappointment. She is seventy. This woman, whose life has been a heroism, goes, it may be, to the poor-house. And it is sad enough. But cheer up. It may be that you have laid up more than you think. You have built no house; there are thousands of things that men rejoice in here that you have not; but you do not know how many comfortable words you have dropped as you have gone along; how your kindness has thrown radiance on the paths of others; how much good you have done with your faith; how much you have lightened the burdens of your fellow-men by the example of your life. When you go hence, one, and another, and another, whom you have directly or indirectly helped in their trouble, will throng the gate of heaven with gratitude. You will be surprised to learn how many know you that you do not know. There is a life not far beyond where the silver cords broken here shall be brought together again. (H. W. Beecher.)Hope Let us look at hope. I. In its relation to home and pressing work.1. The nurse and loving friend who watch by the sick say, “ While there is life there is hope.” It is curious to see how God, who puts us here as mere strangers and pilgrims, mere grubs, about to burst into the beauty of the heavenly life, should implant in us a keen and obstinate love of life such as we see it here. But so it is. We cannot bear the idea of being dead, and fly for medical help directly there is danger to health. No doubt this is right. Jesus raised bodies to toil a few years more, to die a few years later. 2. But God reverses the saw of the nurse and says, “ While there is hope there is life.” When we can look onward in our work, and believe in progress, then we work with life. Even the sluggard is inspired by results. Thorwaldsen was once found deeply dejected, if not in tears. On being asked why, he confessed that he was satisfied with the work he had in hand; that he accepted this satisfaction, which he had never felt before, as a sign that his powers were decreasing, that he had no higher aim, that the turning moment of his decline had come. So it is in the commonest handicraft. He who hopes to see shoes made better will always work with a reserve of energy and enjoyment. But the moment a man loses heart, i.e., hope, his value is diminished in the labour market; he is merely writhing in the clutch of death, and unless rekindled by the fire of God, will before long disappear vauquished. Hope is the sun, and when it sets the night creeps on from place to place in the soul. II. In its higher aspects. The constant looking forward to victory is the secret of the Christian life.1. Life in the Psalms is the confidence of help, David rises before us inspired, irresistible, when he looks beyond the years of guilt and persecution. When he had eaten and was full, when his course was nearly done, there was much in his history we do not like to dwell on. 2. When we turn to the New Testament our eyes are drawn at once to Jesus. In the judgment hall He looks beyond the mob, the scourge, the shame, and thinks aloud, “ Hereafter ye shall see the Son of Man sitting at the right hand of God.” More or less this spirit inspires all true disciples. Hope is the true elixir which confers perpetual renovation. III. A mysterious incoming Spirit is the Giver of this hope. “ We have received the firstfruits of the Spirit … for we are saved by hope.” Have we realised the existence of such a Spirit? or do we look for mere spiritual luxuries which will help us to say a “ Nunc dimittis” ? Do we look merely to a calm, comfortable ending of all desires, or to a growing power to take in the things of God? (Harry Jones, M.A.)Hope is evidenced--1. By the mother of it--faith.2. By the daughter of it--patience.3. By the companion of it--love. (Elnathan Parr, B.D.)Hope or sunshine You have all experienced the difference between a sunny and a foggy morning. When you have risen and beheld the sun shining in its strength, have you not felt an irrepressible emotion of joy? But when the fog has begloomed your atmosphere a shadow has been cast over your very mercies.1. There is a foggy side morally over which broods “ blackness of darkness” ; where hope refuses to take root; where all happiness is evanescent or imaginary. This foggy side is owing to sin. Upon it, we admit, there are clouds which promise much, but they have no water; trees, but they bear no fruit--“ having no hope, and without God in the world.” 2. From this fog there is a way of escape. Just as your lungs were not framed for fogs, so your spirits were not framed for moral gloom. God is light, and coming to Him, instead of darkness earth shall smile with the foretastes of heaven. 3. Let us, then, turn to the sunny side. The hope of the Christian respects-- I. That which is good. And this in common with the world. No man hopes for sickness, failure, misery, death, but the opposite. All men hope good for themselves, even the worst, which shows that God has lodged in the common heart a buoyant hope. Hence hope is opposed to fear. But all hope and no fear would not do. We fear evil while we hope for good. Noah feared as well as hoped when he built the ark, nevertheless, excessive fear kills hope, and unfits man for duty. How delightful to feel that we hope for nothing but good for ourselves and others! This is to be in sympathy with the mind of God. II. That which is future. “ Hope that is seen is not hope.” Here is a vast difference between the good and the godless man, who is all for the present. Well may our hope respect the future when we consider the promises relating thereto. There may be hope in heaven. How do we know that God will not give us another revelation and roll of promises, and enter more fully into the details of eternity. Anyhow, if we have hope only in this life, if it do not carry us beyond, we are of all men the most miserable. III. That which is possible. Worldlings often hope for the impossible--without any foundation for what they wish. Hence their “ expectation is cut off.” But the Christian says, “ All things are possible to God,” and therefore to him that believeth in God. If God has said a thing we may confidently expect it. IV. Trials and triumphs. Every grace is tried in this world of trials; so hope. David, looking at the foggy side, said, “ I shall one day perish.” Looking on the sunny side he exclaimed, “ Hope thou in God, for I shall yet praise Him.” So Abraham, “ in hope believed against hope, and became the father of many nations.” “ Experience worketh hope,” for having gone through six trials we may confidently expect victory in the seventh. Consequently “ hope maketh not ashamed.” The worldling is often ashamed because of the failure of his hopes; but the Christian’ s hope moderated by the Divine promises cannot fail. V. The supply of all temporal needs: light in darkness, strength in weakness, sufficiency in indigence, ballast in prosperity. VI. A glorious resurrection. When the wicked man comes to die there is an end of all his hopes, but “ the righteous hath hope in his death,” because Christ hath abolished death, etc. Hence, when bereaved, “ we sorrow not as those who have no hope.” VII. Everlasting life. (Mortlock Daniell.)Hope, its power and usefulness We are saved by means of faith, and on the principle of hope. The land we are to possess is chiefly one of promise. We have a wilderness to pass through with its trials, dangers, and temptations. Salvation on the condition of hope is advantageous. A state of waiting is one of moral worth, and helpful in the spiritual life. It tends to produce and develop the active qualities of endurance and fortitude, and the passive qualities of patience and resignation; and it also fits us to appreciate and form a right estimate of the blessings in prospect. In daily life we see that the prize in the future frequently makes a man what he is; and when his wishes are realised, and his ambition satisfied--in fact, when hope has found its accomplishment and ceased to exist--the same individual has not been unknown to deteriorate. The knowledge that the reward is ours at the end of the course, and would be forfeited or lessened by failure on our part, tends to call out our latent powers, stimulate our efforts, and produce states and habits of the soul which otherwise, without a miracle, could hardly exist. (C. Neil, M.A.)Hope and faith Hope is closely allied to, but is distinct from faith. By faith we believe the promises made to us by God; by hope we expect to receive the good things which God has promised: so that faith hath properly for its object the promise, and hope for its object the thing promised, and the execution of the promise. Faith regards its object as present, but hope regards it as future. Faith precedes hope, and is its foundation. We hope for life eternal, because we believe the promises which God has made respecting it; and if we believe these promises, we must expect their effect. Hope looks to eternal life as that which is future in regard to its remoteness; but in regard to its certainty, faith looks to it as a thing that is present. “ Hope,” says the apostle, “ maketh not ashamed” ; and he declares that “ we rejoice in hope of the glory of God.” Thus he ascribes to it the same certainty as to faith; and in the Epistle to the Hebrews he speaks of “ the full assurance of hope.” Faith and hope are virtues of this life, which will have no place in the life that is to come. “ Now abideth faith, hope, and love.” Faith and hope will cease; and in this respect love is the greatest, as love will abide for ever. (R. Haldane.)Hope’ s outlook A captain in a prayer-meeting recently, by way of testimony, said that when, many years since, he crossed the old ocean, he was much in the habit, from day to day, of looking over the ship’ s side, particularly near the prow, and watching the staunch and noble vessel as she steadily and irresistibly ploughed her way through the waves. Just under the bowsprit, and serving the purpose of a figure-head, was the image of a human face. This face to him came to be invested with a wondrous interest. Whatever the hour, whether by night or by day; whatever the weather, whether in sunshine or in storm, that face seemed ever steadfastly looking forward to port. Sometimes fearful tempests would prevail. Great surges would rise, and, for a time completely submerge the face of his friend. But as soon as the wrathful billow subsided, and the vessel recovered from its lurch, on looking again over the ship’ s side, there, notwithstanding the fearful shock sustained, the placid face of his friend was to be seen still, as heretofore, faithfully, steadfastly looking out for port. “ And so,” he exclaimed, his countenance meantime radiant with the light of the Christian’ s hope, and of spiritual joy, “ and so I humbly trust it is in my own case. Yea, whatever the trials of the past, notwithstanding all the toils and disappointments of the present, by the grace of God I am still looking out for port, and not long hence I am anticipating a joyful, triumphant, abundant entrance therein.” Hope the boon of man Oh, blessed hope! sole boon of man, whereby on his strait prison walls are painted beautiful, far-stretching landscapes, and into the night of very death itself is shed holiest dawn, Thou art to all an indefeasible condition and possession in this God’ s world. To the wise, a sacred Constantine’ s banner, written on the eternal skies, under which they shall conquer, for the battle itself is victory! To the foolish some secular mirage or shadow of still waters painted on the parched earth, whereby, at least, their dusky pilgrimage, if devious, becomes cheerfuller, becomes possible! (Thomas Carlyle.)Christian hope I. The objects it contemplates.1. The raised body.2. A perfectly holy nature.3. Blessed society.4. The vision of God. II. From what it saves us.1. Immoderate sorrow in affliction.2. Earthly-mindedness.3. Slothfulness. III. By what it is sustained.1. Meditation on God.2. Communion with Him.3. Union with Christ.4. The exercise of itself. (J. Leifchild, D.D.) Romans 8:26-27 Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought. God’ s sympathies with man’ s infirmities I. What is meant by infirmities. There is a wide difference between an infirmity and a sin. Sin is the deliberate choice of wrong. A man’ s failure to comply with a Divine command is not always a sin. The failure may arise from inherent weakness or ignorance.1. Men and women come into life with physical infirmities. Some are born blind, some deaf, some consumptive, and it is impossible for them to wholly overcome their physical defects. They may do something in this direction, but they will never be the men and women they would have been had they been better born. 2. Some are born with mental infirmities; some with less or poorer brain than others. Go into a public school and look at the heads and faces of the children. It does not follow that the scholar at the foot of the class is less industrious or less ambitious than the one at the head. 3. So people come into life with moral infirmities, and they are no more responsible for being born with these than for being born with physical or mental infirmities. “ The creature,” Paul says, “ was made subject to vanity, not willingly.” It is as though we came into life with a protest against our nature and surroundings. There are hereditary moral diseases as well as physical. It is their infirmity, and not their sin. Some are not only badly born, but born under conditions that are not favourable to growth in goodness. Man’ s physical nature demands certain conditions for its full perfect development. He will never grow to man’ s stature unless he has appropriate food, warmth, clothing, exercise, etc. As the foot of the Chinese girl is cramped by circumstances over which she has no control, and as the flat-headed Indian’ s child has its head flattened by the board put on it by its ignorant parents, so the moral nature of millions is dwarfed and starved because they are born and reared under adverse influences. Here is a little one beginning life in a den of vice. By precept and example it is taught the decalogue of the devil. Its first steps in life are on the burning pavement of hell. It grows up through the formative periods of childhood under immoral influences. Thousands are thus born and reared. Is their immorality their sin? I say it is their infirmity. You might as well blame the bruised reed for bending before the hurricane, as to blame these people for falling under the sweeping tides of temptation. There are thousands of fallen men and women who have done what they never intended to do. They were deceived. They were “ overtaken in a fault.” II. What are the feelings and attitude of God toward this infirm mass? There are a multitude of passages which clearly reveal God’ s sympathies with man’ s infirmities (Psalms 73:36; Psalms 103:13-14). I would not preach so as to lead men to excuse themselves for their wrong-doing, or lessen their sense of responsibility. The knowledge of the sympathy of the Divine Spirit for you should quicken you to seek a higher, holier, nobler life. There may be much against you. The conditions of your birth, early education, or habits, may be against you. But do not forget that God is for you, And if God be for you, who or what can be against you? III. We must take advantage of the sympathy and help of God to remedy their moral defects and infirmities. The fact that a man has been born morally infirm is no excuse for remaining so, any more than being born poor is an excuse for continuing in poverty. Men born with physical defects seek, by the aid of medical science and skill, to remedy these defects. We overcome the obstructions of Nature. We convert the forest into a fruitful field and make even the desert blossom as the rose. What we do in the physical realm we may do in the moral. As a matter of fact, we all begin life at zero. The child in its mother’ s arms is nothing more than “ a little bundle of possibilities.” It has no original mathematics, philosophy, poetry, or anything else. It has undeveloped capacities for knowledge, but that is all. They are latent, and must be exercised and trained. So it is with our moral and spiritual faculties. They are there in embryo, and must be developed by exercise. By the grace of God you may overcome all natural inherent weaknesses, and attain unto the stature of a perfect man in Christ Jesus. Moses in his early life was rash, hot-tempered, and violent, but by the grace of God he became the meekest among men. Peter, by nature, was impulsive, vacillating, but by the grace of Christ he developed self-control, and became as steadfast as a rock. The heart of Mary Magdalene was once the home of seven devils, but by the love of Christ it was cleansed, and became the home of the Holy Ghost. Saul of Tarsus was brought up in the narrowest school of the narrowest sect of religionists, but by the grace and truth of Christ he became a leader in liberal Christian theology. Such transformations of character are possible to-day. There is a gospel for all of us in this short text, “ The Spirit also helpeth our infirmities.” There is encouragement for the worst man to go to God for help. The Divine Spirit can enlighten the darkest soul, cleanse the foulest heart, ennoble the lowest life. (J. B. Silcox.)The sympathy of the Divine Spirit 1. Everybody loves to see a great nature that devotes itself to those beneath him. We expect that those who are drawn together by affinity will be devoted to each other. We should expect that if one Lord Bacon were in conference with another, they would sit together and commune all through the live-long night. But to see a man whose head is a vital encyclopaedia, take care, not of children that reward his pains, but of children that are dullards--to see him patiently continuing this labour of love from week to week, working the child along, until he succeeds in getting something into him, is divine. 2. “ Likewise the Spirit also helpeth our” --what? Our high aspirations? Our noblest dreams? Our grandest purposes? Yes; but that is not it. “ The Spirit helpeth our infirmities.” 3. What do we understand by infirmity here? Feebleness of the whole economy by which we are to come into knowledge, and through knowledge into virtue, and through virtue into vital godliness--this is the general meaning of infirmity. The attempt to maintain a spiritual life in this world is an attempt against great adversarial powers. It is no small thing for a man borne into a fleshly body, connected with the material world, and beat in upon by ten thousand biasing and sympathising influences which come from the body of human society, to lift himself out from all that is low and carnal into an atmosphere where he can see clearly, and understand, and maintain vigilance, persevering unto the end. And God is not indifferent to the task and tax which one undertakes when, with so many obstacles to contend against, he endeavours to live a life of obedience. He sympathises with the poor and the feeble. Let us specialise some of the spheres of sympathy in which the Spirit of God acts with reference to us. I. All our bodily weaknesses and sicknesses, and the infelicities that arise from them--men who are in health, are very hard and uncharitable about. Many with whom you have to do disappoint you. Many let fly casual words which irritate you. But if you knew out of what utter weakness these things often come, methinks it would excite in you, as doubtless it does in God, a spirit of pity, rather than of blame. God has sympathy for those who suffer from over-exertion, hunger, thirst, cold, and various wants, or who in despondency are led to do wrong. Society may disregard them, but there is one Heart that never ceases to compassionate them. II. All the cares or trials which arise from our condition of temporal life have also the sympathy of the Spirit. Men feel that when they go into business they go away from religion. But God made the secular experiences of life to be a means of grace. God made us merchants, and mechanics, and toilers in every way. To work is not the curse. To drudge is. To work is a part of the blessing of our organisation, and of the organisation of society, Intellectual, social, and moral education inheres in that. And our religion is to go with it, And so all the burdens which make men so tired of life are infirmities. They are a part of that constitution of things which God recognises, and which draws the heart of God continually toward men in all helpfulness. III. God also sympathises with us in all our domestic infirmities. I have noticed that if two violinists play together, although before they came upon the platform they tuned their instruments, no sooner do they get ready to strike off than they try their instruments again. And by the time they have played one or two pieces there is such divergence between the instruments that they require to be again tuned. But the violin of the musician has not one-fifth as many strings as the human violin has, and it is not half as sensitive to the changes of the weather, and does not need to be screwed up or down half so often. And you cannot keep this little mechanical instrument in tune except with great pains. And do you suppose you can take two instruments, each having fifty strings, more susceptible even than those of a violin, and have them in tune one with another, in the midst of the many and powerful influences which are constantly tending to produce discord between them? A man that knows how to take his mind with all its sensibilities, and bring it into tune with Divine love, and who knows how to carry it harmoniously through all the hours of the day, so that it shall all the time be in tune with other minds, has very little to learn before it goes to heaven. Now, our business in life is to try to keep this fiddle of ours so that it shall be at peace, first with its own self, and then with others. The hardest thing for us to do is first to live right within ourselves, and then to live right with each other. Now, in this great conflict, where is so much rasping, it is a comfort to me to hear God say, by His brooding Spirit, “ I help in those respects your infirmities.” IV. The sympathy of God is with the hidden and superior trials of the nobler parts of our souls.1. There are a great many poetic natures who are subject to extreme variations; who are all flush and hopeful in one hour, and all drooping and empty in another. God sympathises with our moods, with the ever-shifting shades of transient and poetic feeling--which are said to be “ imaginary,” as if the imagination were not a fact as much as any other fact in life. 2. Then there are those who are living in a perpetual discontent of this life. They cannot cease to take an interest in it. But there are times when there comes to them such a sense of its littleness that they seem to be as so many ants or worms. The whole economy of life oftentimes seems to be one of such vanity and vexation of spirit that a man is almost willing to lay down his burden. One is tempted, under such circumstances, to doubt himself, to doubt his friends, to doubt everybody and everything. And where this feeling of contempt for one’ s fellow-men is accompanied by a sense of one’ s own worthlessness, the whole world is good for nothing. In such moods a man is ashamed of himself. Nevertheless, there is a Spirit that helps our infirmity; and that by love brings us back to reason, and to charity, and to peace. 3. Then there are moods in which annihilation reigns. There are times when men of a sensitive nature seem to lose their hold on life. They fall off from the interest of the human race, and from everything. And these arid, desert experiences God understands, pities, and helps. 4. Then there are those moments of intense yearning which turn all common feelings pale--those fears lest truth shall have been a fable--those hours of unspeakable anguish in which men seem to be letting go of all that is most sacred in the past. They are afraid to express their doubts, because there is nothing less sympathised with than doubt; but they may be in a state in which God is preparing them, by suffering, to lead men out of their troubles. God broods over them still. So do not let go of faith and trust. Keep the avenue open between you and God. Conclusion: In view of the truths thus opened, I remark--1. That the administrative power of the moral world is love--not power, and not penalty. 2. That cases of the longest delayed repentance are not without hope. The man that has been the worst in life has encouragement to repent and turn to God. 3. That this sympathy of God is not given as a reward of man’ s own well-doing or of his victory in the struggles which he has been called to wage. There is an impression that Christ is a premium giver, and that He says, “ If you will work and acquire a capital, then I will help you.” No; there is given you a capital to begin with. “ Work out your own salvation … for it is God which worketh in you.” (H. W. Beecher.)The transformation of hope 1. There is none in heaven or earth nearer to us than the Holy Spirit; yet there is none whose presence is more deeply hidden. Most mysterious is the manner of His Eternal Being. Fatherhood and Sonship we may in some measure realise; but no earthly relation symbolises the procession of the Holy Ghost. And not less inscrutable is the manner of His presence and work in the human soul. Unseen because He is so near, unrecognised for very intimacy, there is no depth of personality whither He will not come; and even the soul which He purifies and strengthens may only discern Him in its own new purity and strength. The bodily eye can never see in its simplicity the light whereby it sees all else; and the Spirit of Truth is Himself hidden from the soul which owes its sight to His illumination. 2. But though He be hidden, though we cannot tell whence He cometh and whither He goeth, we may watch and forward and pray for His work, in others and in ourselves; we may discover and estimate the unearthly impulses and attractions which He exercises, as astronomers can be sure of the presence and influence of some unseen star, by the new force which breaks in on the order of the heavens. 3. Already the Spirit itself beareth witness with our spirit that we are the children of God. Yet this is but the beginning--it doth not yet appear what we shall be. For if we be children, then are we heirs: heirs of God, and joint heirs with Christ, with whom we shall be also glorified together. On this consummation the apostle’ s gaze is now fixed; and from this there streams back a light which changes the whole aspect of the present life. How shall we direct the course whose end we cannot see? What shall we long for, when we see nothing which can satisfy us? “ We know not what we should pray for as we ought.” We know not, for it doth not yet appear what we shall be. Not from the blunders of men, but from the inconceivable height of their destiny does the apostle learn how hard it is to pray aright; and his solution of the difficulty is proportionally different. There is a grace which takes the place of knowledge, and brings the will and the aspirations of men into a mysterious harmony with the unseen: a grace which lifts the desires of the human heart above all that this fragment of the universe can offer, and orders its impulses according to a truly universal law; a grace which leads us on when knowledge falters, and will lead when knowledge shall vanish away; a grace which is His gift alone--the grace of hope. 4. By hope we were saved; and prayer is the voice of hope. That same Spirit whose presence disturbs the completeness of this life by the revelation and earnest of eternity, is ever ready to guide the vague craving of our hearts towards His home and ours. Prisoners we must be for a while; but by His help we may be prisoners of hope. He, who comes from the very heart of heaven, He who brings that flush and warmth of Divine joy which can make even the summer of this world seem faint and poor, He can take our restless, bewildered hearts back along the path which He has traversed, to His throne, who made us for Himself, in whom alone we can rest. Not by timid hints of prudent caution, but by the unflagging impulse of an insatiable hope does” He teach us what we should pray for as we ought. Then only are we in true accord with the world around us, when we, like it, are pressing towards an unseen end, chafing in hope under the bondage of corruption, judging the present and the visible in the light of the glory which shall be revealed. Then only are we living with the whole energy of our manhood when we rise in obedience to the hope that is in us, and trust the guidance of our prayers to the mind of the Spirit. There is a melody in our life, but we shall never catch its rhythm, or enter into its subtle harmonies, till we learn to listen for those higher notes which are: the complement of its imperfection, the resolution of its discords. 5. Therefore let us ever glorify Him who came to help our infirmities by raising our weary and uncertain desires to the only source and end of hope. And let us pray Him never to leave us, but evermore to point our gaze and guide our prayers towards the glory of our unseen goal. May He help us to pray for the world, that through all its changes and losses and strife it may be brought to the attainment of its earnest expectation, the fulfilment of His purpose who created it in love: for the Church, that when all hope is fulfilled by the glorious appearing of her Saviour Christ, she may be arrayed in the righteousness of saints, and the Spirit and the Bride say, “ Come.” And lastly, let us watch and strive and pray for ourselves, that no deceitfulness of sin, disappointment, failure, dulness, may break the courage which God gives us, or drag down to earth the effort which His Holy Spirit stirs and guides. In proportion to the saving power of hope are the forces which assail it. Every year we live, the grasp of custom grows firmer upon us, and we find it harder to move with freedom among the thickening hindrances of social life; every year we are tempted afresh to take the ordinary expectation of our fellow-men as the guide of our aspirations, and to think that we may wisely rest when we have found a pleasant background for a life not painfully laborious. There is none in whom the grace of hope is not beset by the easy hopelessness of self-satisfaction. But to some there come fiercer trials than these: the open invitation of sin which is, common enough to call itself general; the lying whispers of temptation. These are antagonists of hope from which only the strength of the Holy Ghost can rescue our hindered souls. He can, He will so rescue and sustain all who seek His presence and listen for His voice; and none can utterly faint who look for the goodness of the Lord in the land of the living; for if we hope for that we see not, then do we with patience wait for it. (Dean Paget.)Divine help for spiritual infirmities First, the patient with his disease, and that is Christians under infirmities. Secondly, the physician with his care, and that is, the Spirit helping these infirmities. First, to speak of the former, here’ s the patient with his disease: St. Paul and the rest of believers lying under infirmities. The best Christians have their infirmities and weaknesses. This is true according to a double sense and notion of the word, whether we take it in a moral sense, or a physical. Now, in both of these considerations are the best of Christians subject to infirmities. First, for spiritual or moral infirmities; the infirmities of sin and of soul, God’ s children they have their infirmities here. First, in matter of judgment; a great deal of weakness here. The best of God’ s servants, they have been sometimes under great mistakes, and fallen into strange kind of errors and fond conceits. There’ s hardly any great wit, but it hath some kind of extravagancy with it. Secondly, in point of affection. A great deal of weakness here also; weakness of mind in strength of passion, and that in all the kinds and varieties of it. Thirdly, in point of practice and daily converse. A great deal of weakness and infirmity is there here also, discovering of itself in them upon several occasions, invincible infirmities, and such as they do not easily quit or free themselves from. Infirmities of age and sickness; infirmities of sex and condition; infirmities of temper and natural constitution; infirmities of custom and use, and the like. First, whence it is so for the thing itself. And here there is this brief account which may be given of it: First, the general corruption of nature, which is in part remaining still even in the servants of God themselves. Infirmities are nothing else but branches of the first sin that was committed in the world. Secondly, as from the corruption of nature, so likewise from the imperfection of grace. Thirdly, the assaults of Satan; conflicts with them. To which we may justly add, sometimes Christians own neglect of themselves. Now further, secondly, for the ground of it on God’ s part, as to His permission of it, we may take it thus: First, hereby to humble them and to keep down pride in them, to show them what they are of themselves, and what need they have of continual succour and supply from Him, and to be dependant upon His free grace. Secondly, as to prevent pride in themselves, so to prevent also in others an over-willing opinion of them, at least that they may not idolise them and set too high a price upon them, and so have the faith of our Lord Jesus Christ in respect of persons. Thirdly, God suffers infirmities in His children for the greater manifestation of His own power and strength in those infirmities. Lastly, God orders these His infirmities to His servants as matters of trial and exercise to them in their Christian course. The consideration of this point may be variously improved by us. First, as a very good direction for the regulating of our Christian converse and communion with one another in the world. Namely, with a great deal of tenderness and condescension and meekness of spirit. Secondly, it teaches us also to take heed of addicting ourselves absolutely to any men’ s practice or example. But yet thirdly, this is no ground of excuse to any persons in their wilful miscarriages. First, they are much distinguished in the matter and nature of them for the things themselves. Iniquities, they are grosser abominations, whereas infirmities are lighter miscarriages. Secondly, they are distinguished from the person and principle from whence they proceed. The former, they are the results of the strength of corruption; the latter, they are the effects only of the weakness and imperfection of grace. Thirdly, they are distinguished from the carriage of them, and manner of acting. Infirmities, they proceed with much reluctancy and opposition against them. The second is, as they may be taken physically for the infirmities of mind and body together, and referring to affliction. Their bodies are houses of clay, and their spirits they have a vanity upon them, and therefore it cannot be strange that themselves should be weak and infirm. And then again, as they have frail bodies for the matter of them, so they have sinful souls for the demerit. And it is these which do deserve and occasion these evils to them. The weakness of corruption will breed the weakness of affliction, and sinful bodies will be diseased. This should teach us not to be offended when these things fall out so to be, nor to be dismayed at them. And so now I have done with the first branch of this proposition before us: and that is, the patient, together with the disease, Christians under infirmities, our infirmities. The second is the physician together with the cure, and that is the Spirit helping our infirmities. The spirit may be taken two manner of ways, as it is elsewhere in Scripture; either first, for our own spirit, the spirit of man. Or secondly, for the Holy Spirit, the Spirit of God. Now it is true in some sense of either, that it does help our infirmities. First, it is true in some sense of our own spirit, according to that of Solomon, “ The spirit of man will sustain his infirmities” (Proverbs 18:14). “ A merry heart does good like a medicine” (Proverbs 17:22). And a man’ s reason, it does sometimes help his passion. But secondly, not to trouble you with impertinencies. This is not that which is to be understood here in this place. The Spirit here in the text is not our own spirit, but the Spirit of God, who is here by a special emphasis called the Spirit. The word here also which is translated “ help” is likewise very emphatical, which is an expression taken from two persons or more, which are to lift up some heavy burden and do mutually help one another by standing at each end of the burden, one over against the other. Or if ye will, from nurses which, attending sick persons, do stay them and lift them up in their beds, being ready of themselves to fail and faint away. Even thus does the Spirit of God with His servants in their manifold infirmities; He does co-operate and concur with them, and sustain them, and hold them up. Whilst it is said here in this place that the Spirit helpeth our infirmities, we are to take those infirmities in the full latitude and extent of them. First, we may take it of moral and sinful infirmities. The Spirit of God helps us here, not to them--take heed of that--but in them, and from them, and about them, and in reference to them. And so His help to this purpose may be ranked into two sorts: First, that help which He gives us against corruptions, for the avoiding of them. First, the Spirit helps our infirmities; that is, He overawes our temptations and removes our corruptions from us. Grace, it corrects nature and takes away the distempers of it. The Spirit of God, wherever He comes, He makes a change in that soul and fits it for His own residence and abode in it. The consideration hereof should teach us to give up ourselves to His gracious guidance and governance of us, and influence upon us. Secondly, He helps us also in our infirmities by giving us strength unto duty. So that the Spirit helps our infirmities so far forth as He assists our prayers. First, by His gracious acceptance. The Spirit helps our infirmities thus by bearing with us in what is done by us, notwithstanding the infirmities which are in us. Acceptance of endeavour is a great help of infirmity. As David says of himself, “ The Lord hath heard my supplication; the Lord will accept my prayer” (Psalms 6:9). Thus does He help our infirmities in reference to His gracious acceptance. Secondly, by His gracious assistance. He helps them here also. “ When I am weak, then am I strong,” (2 Corinthians 12:10). “ And I can do all things through Christ that strengthens us” (Philippians 4:10). There’ s a double weakness or infirmity upon us which is considerable in us in point of duty. First, in our indispositions to duty, by provoking us and exciting us hereunto, and putting us upon it. But secondly, in our insufficiency in duty, the Spirit helps our infirmities here likewise; where we flag and are apt to fail in the performance, He does there strengthen us in it. This, for the use of it, serves first of all as a matter of great comfort and encouragement to the servants of God in those duties which are undertaken by them, that they have so strong and able as helper as this to go along with them. In great difficulties men love to have great assistance. Secondly, it serves by way of direction. The Spirit helpeth our infirmities, that is, it is His work and office to do it, though for such a particular time and season He may suspend the actual performance, which is to be inquired into by us. And we are to be humbled in ourselves for His occasional withdrawings from us. Thirdly, it teaches us not to go forth in our own strength in any duty which we take in hand, but to fetch strength and power from the Spirit, and to depend upon Him for His assistance. Lastly, in all our performances where we find ourselves to be at any time anything more enlarged than other, let us acknowledge this work of the Spirit in His assistance of us, and be thankful to Him for it. “ Not unto us, O Lord, not unto us, but unto Thy name we give the praise.” Now, secondly, it holds good also as to the infirmities of trouble and affliction. The Spirit of God does help the children of God even in those infirmities likewise. Thus Psalms 94:17-18. Now the Spirit of God is active in us to this purpose, upon a various account. First, by virtue of His office, and that work which does more properly and peculiarly belong unto Him (John 14:26; 2 Corinthians 7:6; Romans 15:5). Secondly, His promise, by virtue of that also, Thirdly, from His nature, He helps us because He pities us. Lastly, taking this Spirit more particularly for the Spirit of Christ, from the similitude and likeness of condition. He helps our infirmities as having taken our infirmities upon Him. Now, if it shall be further demanded by what ways and in what manner this is done, we may take it briefly in these following particulars. First, by His counsel, directing us what to do and how to carry ourselves in such conditions. Secondly, as the Spirit helps by His counsel, so also by His comfort. Thirdly, the Spirit helps by His assistance and particular relief in our particular condition. Lastly, the Spirit helps our infirmities by His intercession which He makes in our hearts, as it is here expressed in the text. First, seeing the Spirit helps our infirmities, it concerns us therefore to be very careful how we carry ourselves towards this Spirit, and in a special manner to take heed of grieving of Him. Secondly, where we are at any time enabled, or see any others enabled before us, to endure any afflictions whatsoever without fainting and sinking under it. Let us see here to whom to acknowledge it and to give the glory of it; and that is to the Spirit of God alone, who alone is herein helpful to us. Thirdly, we see here the advantage and privilege of the servants of God in all the infirmities which are incident to them, whether moral or natural. (Thomas Horton, D.D.)Prayer aided by the Divine Spirit We begin with the first of these parts, viz., the defect or infirmity--“ We know not what to pray for,” etc. Now, there is a threefold impotency or defect. First, in reference to the very performance itself. God’ s people are sometimes in that condition, as they cannot set themselves seriously to such a duty as this is, but are very indisposed hereunto. And there are divers causes of this obstruction to them. As, first, distempers of body, and the infirmities which arise from that. When the body is out of frame, it puts the soul out of frame also, and indisposes it to that which is good. Secondly, from distraction of mind and perplexity of spirit. This does likewise very much disturb them in this particular. Thirdly, from some special corruption and inordinate passion which surprises them. This does very much hinder them likewise. Lastly, too much interest and involution in worldly affairs. This, if it be not the better heeded and more carefully looked into, it will very much take off the mind from such a business as this is. It will take up the time as to the undertaking of the performance, and it will take off the heart as to the managing of it. If Christians were more careful to pray when they might, they would be more able to pray when they should; but when they willingly or carelessly withdraw from it, they are sometimes unwillingly and against their minds obstructed in it. Secondly, where it is at any time thus with us, we should accordingly be affected in it. First, to be humbled for it. Secondly, to inquire into the cause and occasion of it, and to examine from whence it proceeds. Thirdly, not to lie down under them, but to strive to overcome them all we can. As we are required sometimes to eat against stomach, for the better strengthening of nature, so we are required to pray against stomach also, for the strengthening of grace. The second is of ignorance, in reference to the matter of it. “ We know not what we should pray for.” First, in asking things which are absolutely sinful and unlawful. They know not what they should pray for in this. Secondly, in asking things which are unseasonable. There is a miscarriage in this also. There are some things which do well at one time which do not so well at another. Everything is beneficial at its season. Thirdly, in asking things which are unsuitable and inconvenient for us; at least which are very uncertain and under very much hazard. We know not oftentimes what to ask, because we know not many times what it is which is worth the asking. For that which we may judge to be very desirable, it may in conclusion prove the quite contrary. The consideration of this point may be thus far useful to us. First, as from hence to satisfy us in the denial of those petitions which are sometimes made by us. Secondly, forasmuch as of ourselves, we know not what to pray for, we should therefore beg of God to direct us, and to suggest such things unto us as are fittest to be prayed for by us. It is a great matter to know what to pray for, and that which is exceeding profitable and beneficial to us. Thirdly, this teaches us to ask nothing absolutely, but with submission to the will of God. Forasmuch as we may mistake. The third is in the manner or carriage of it; how, and as we ought. This is another thing which Christians are sometimes apt to fail in. And so now I have done with the first part of the text, which is the defect or infirmity itself here mentioned in these words, “ For we know not what we should pray for as we ought.” The second is the happy supply of this defect in these words, “ But the Spirit itself maketh intercession for us, with groanings which cannot be uttered.” First, for the assistance itself. “ The Spirit maketh intercession for us.” There is a two-fold intercession for us which we read of in Scripture. The one is the intercession of Christ Himself; and the other is the intercession of the Spirit of Christ. The former of these we read of in verse 34, speaking of Christ, who also maketh intercession for us. The latter we have here in this verse which we have now in hand. The one is an intercession for us, as it is a speaking in our behalf; and the other is an intercession in us, as it is an enabling of us to speak ourselves. The Holy Ghost Himself makes intercession for us, so far forth as He helps us to pray (Matthew 10:20; Zechariah 12:10; Galatians 4:6). In these and the like places of Scripture, is the Holy Ghost set forth unto us as the helper and promoter of our prayers, and as one that makes intercession for us. Now, this we may conceive Him to do by divers operations. First, by sanctifying of our persons and putting us into such a capacity, as from whence we may with boldness draw nigh to the throne of grace. The wise man tells us, “ That the sacrifice of the wicked is an abomination to the Lord, and that the prayer of the upright [only] is His delight” (Proverbs 15:8). Secondly, by putting our hearts into a praying and begging frame. For though a man may be a true child of God, yet he may not be always in a praying temper. Therefore the Holy Ghost prepares the heart for this performance (Psalms 10:17). Thirdly, by suggesting to us what at any time we shall pray for. Fourthly, by stirring up such graces in us as are requisite to the performance of prayer in a right and holy manner. This may serve to teach us how to make our addresses to God in prayer upon all occasions, namely, so as desiring the help of His Spirit in those performances. “ Praying always, with all prayer and supplication in the Spirit,” as it is in Ephesians 6:18. And again, “ Praying in the Holy Ghost,” as it is in the Epistle of Jude and verse 20. And so much may suffice to have spoken of the first particular in this passage, which is the help or assistance itself, which is here vouchsafed, “ The Spirit itself making intercession for us.” The second is the conveyances of it to us, or the manner wherein it is effected. And that is in these words, “ With groanings which cannot be uttered.” By groanings, here in this place, we are not only, as I conceive, to understand secret complaints which do proceed from bitterness of Spirit in us, although these principally and especially; but by groanings we are here as well to understand any other secret workings of the heart towards God in converse and communion with Him. That which we may observe from hence is this, that there may be prayer sometimes, there where yet there is not speech or vocal expression. A man may cry mightily to God even there where sometimes he utters, as to the outward hearing of it, never a word. This, for the use of it, is first of all a very great comfort to all the true children of God as concerns their communion with Him, where they are hindered or at any time denied the opportunity of outward expression. First, it is very satisfactory m a weakness and defect of parts, and such and such gifts. Secondly, it is also comfortable in all afflictions and distresses. Last of all, in the multitude of business and variety of occasions in the day, which take men up, that still they may have converse with the Lord in these frequent ejaculations towards Him. But yet this must also be warily and cautiously taken by us. That we abuse not such a point as this is to sluggishness and neglect. Though this working of the heart in groans and sighs in some cases may be prayer, yet we are not to content ourselves with this alone where we have further ability and opportunity afforded unto us. Prayer is another kind of business than the world thinks it, or takes it to he. It is one thing to talk to God, and it is another thing to pray to Him, which is here in the text expressed by “ groaning which cannot be uttered.” Where again we must further take heed that we be not mistaken neither. There is a double groaning or sighing which a man is capable of in prayer; the one as a work of nature, and the other as a work of grace. (Thomas Horton, D.D.)Our infirmities helped I. The predominant characteristic of the Christian is prayer. This is clear from the preceding context, and from the nature of the ease. What is past is for rest and praise--not for prayer and on-reaching.1. All true believers are praying men. This is and must be a universal characteristic. 2. Prayer must be essentially our own. Another man’ s hunger is not my hunger, even when both of us are hungry alike. And so another man’ s prayer or yearning are not mine. II. The success of prayer is hindered by our infirmities. Everything that deadens hope or that makes us contented to be as we are, will hinder prayer.1. Infirmities of flesh. “ The spirit indeed is wilting, but the flesh is weak.” 2. Infirmities of our faith. “ O thou of little faith, wherefore didst thou doubt?” (Psalms 77:10). 3. Infirmities of conscience. These arise from the spirit of bondage and lead to timidity and superstition. 4. Infirmities of judgment. The judgments we form of Divine truth will exert a considerable influence over our character. And it is here that our weakness often appears. 5. Infirmities of temper. We all know how irascibility interferes with the calmness of prayer and spoils our devotion. III. The Spirit is our great helper, both in the offering of prayer and in the success of it.1. Our longings are often of a vague and indefinite character. Our religious feelings are often earnest and real, yet shapeless and indeterminate; and so our prayers, which are but our endeavours to utter what we feel, are often nothing better than a groan. We want clear light. Is not this the case supposed in our text? 2. There is One concerned in this endeavour of ours. In this wordless and unutterable longing of the soul there is One who is helping us. 3. Though we do not understand, yet He that searcheth the heart does. We ask for what, if suddenly given, would surprise us, but the Spirit means all that. When I ask “ to be what God would have me be,” should I become so at once, how wonderful would be the reality--beyond what I thought when I prayed! And so “ Thy kingdom come.” Truly I mean it; but have I a conception of its meaning and compass? The Spirit means it, and “ he that,” etc. (P. Strutt.)The Spirit helping our infirmities I. The Christian infirmities in prayer. The word means weakness, sickness, and intimates debility in our moral constitution. The diseases of our nature once produced moral death. In the process of regeneration our recovery commences; but the condition of the patient is that of great infirmity; this is seen especially in the duty of prayer. His spirit is faint, his desires are languid, his efforts are feeble. This infirmity appears--1. In our ignorance of the proper subject of prayer. “ We know not what to pray for.” “ Lord, teach us to pray.” This appears in our supplication-- (1) For the blessings of providence. We are mercifully permitted to make these the subject of prayer (Philippians 4:6). But who knoweth what is good for man? The events of Providence form a system of moral discipline by which God would train us for His service on earth, and prepare us for the enjoyment of His presence in heaven. Now in what danger are we, by our prayers, of interfering with God’ s plans, and of asking what may be injurious to us, and deprecating what may be good to us. God gave Israel their desire, but He sent leanness into their souls. St. Paul, smarting under the anguish of the thorn in the flesh, prayed thrice that it might depart from him; but God knew better than His servant did what was good for him. (2) Spiritual blessings. The Word of God presents us with an almost infinite variety of topics for prayer. But how often none of these are present to the mind; how often the thoughts are distracted! 2. Our want of the proper spirit of prayer. “ We know not what to pray for as we ought.” We ought to pray-- (1) With the profoundest reverence, But how often we come under the influence of feelings, light, careless, undevout! (2) With the deepest humility. But how often do we pray with a heart cold--aye, proud, impenitent, insensible. (3) With the greatest importunity; for the blessings we seek are of great magnitude--the evils we deprecate are of the greatest duration. But how often do our feelings almost expire through our weakness! (4) In faith, for “ he that cometh to God must believe that He is,” etc., and in the power of, and in reliance on, Christ. But how often do we question these, and thus expect but seldom the blessings we supplicate! (5) With infinite perseverance, knowing that it will come, though the blessing be delayed. But how often do we grow weary and faint in our minds! II. The gracious succours, which, in the performance of this duty, the Christian derives from the agency of the Holy Spirit. He “ helpeth our infirmities,” He bears them with us. He does not intend to supersede human agency, but to excite, invigorate, encourage. He will not work without you, you cannot work without Him; but you are to be co-workers. He “ maketh intercession for us,” by helping us to make intercession for ourselves (verse 15; cf. Galatians 4:6). The Spirit helpeth our infirmities by--1. Exciting us to prayer. Subduing our natural repugnance, convincing us of the advantages and efficacy of prayer, and implanting within us those affections which dispose us to pray. 2. Impressing us in prayer with an affecting consciousness of our wants. Our fervour will be in proportion to our sense of want. It is part of the Spirit’ s office to produce an urgent conviction of want. If evils are concealed, the Spirit shows man to himself, and places before him attractive in array those blessings adapted to the supply of his wants. 3. Imparting to us importunity in prayer “ with groanings which cannot be uttered.” It was thus that the cruelties endured by the Israelites could not be told in words, but it is said their groanings reached the ears and pierced the heart of God. It was thus that David said, “ Lord … my groaning is not hid from Thee,” and that Christ “ groaned in spirit, and was troubled.” So the whole creation is represented as groaning. And Christians “ groan within themselves, groan being burdened,” till mortality is swallowed up of life. The Christian’ s life is a conflict; and often his sorrows and desires are too big for utterance; there is a feeling, deep, complicated, unutterable, which God only can understand. And He understandeth it, because He knoweth the mind of that Spirit, which maketh intercession for the saints with groanings which cannot be uttered. 4. Presenting to the mind encouraging views of the mediation of Christ in prayer. He helps our infirmities by enabling us to plead the blood, and to rely on the sacrifice of the Son of God. 5. Inspiring us with confidence in the Divine promises. 6. Making the duty exceedingly delightful to us. When we pray without the Spirit our prayers are formal, lifeless, insipid, a drudgery. But if we pray under His direction, we engage in the most delightful exercise. The scene of prayer becomes the gate of heaven. 7. Securing the success of our prayers. There is an inseparable oneness between the mind of the Spirit and the will of the Father. If you pray for things which are not according to the will of God, the Holy Spirit does not authorise it, because God cannot deny Himself. But if you are under His agency, you are sure to attain what you pray for. (J. Bowers.)The Spirit helping our infirmities I. The Holy Spirit strengthens and bears us up in our weaknesses and troubles, that we may not faint under them.1. It is a great infirmity if a Christian should faint in the day of trouble (Proverbs 24:10). Partly because there is so little reason for a Christian’ s fainting. Who should be more undisturbed than he who hath God for his God, Christ for his Saviour, and the Spirit for his Comforter, and heaven for his portion? Partly because there is so much help from God (Psalms 138:3) and partly because of the mischiefs which follow this fainting. There is a twofold fainting. (1) That which causeth great trouble and dejection of spirit (Hebrews 12:3). Now this is a great evil in a child of God; for the spirit of a man, or natural courage, will go far as to the sustaining of foreign evils (Proverbs 18:14). Therefore a Christian, with all his faith and hope, should strive against it (Psalms 77:7-10). (2) That which causeth dejection and falling off from God. This worse becometh the children of God (Revelation 2:3; Galatians 6:9). 2. In this weakness, if we are left to ourselves, we cannot support ourselves. This appeareth partly because they that have but a light tincture of the Spirit give up at the first assault (Matthew 13:21), and partly because the most resolved, if not duly possessed with a sense of their own weakness, soon miscarry, if not in whole, yet in part; witness Peter (Matthew 26:33-35). 3. When we cannot support ourselves through our weakness, the Spirit helpeth us (Ephesians 3:16; 1 Peter 1:5; 1 Corinthians 10:13). 4. They that rouse themselves, and use all means, are in a nearer capacity to receive influences from the Spirit than others (Psalms 27:14; Psalms 31:24). II. Prayer is one special means by which the Holy Spirit helpeth God’ s children in their troubles.1. Troubles are sent, not to drive us from God, but to draw us to Him (Psalms 50:15). 2. Prayer is a special means to ease the heart of our burdensome cares and fears (Philippians 4:6). 3. It is a special means of acknowledging God-- (1) As the fountain of our strength and support (1 Peter 5:10).(2) As the author of our deliverance (2 Timothy 4:18). III. The prayers of the godly come from God’ s Spirit. Note--1. The manner in which the Spirit concurreth to the prayers of the faithful. First, there is the spirit of a man, for the Holy Ghost makes use of our understandings for the actuating of our will and affections; He bloweth up the fire, though it be our hearts that burn within us. Secondly, the new nature in a Christian is more immediately and vigorously operative in prayer than in most other duties; and the exercise of faith, love, and hope in prayer doth flow from the renewed soul as the proper inward and vital principle of these actions; so that we, and not the Spirit of God, are said to repent, believe, and pray. More distinctly the Holy Ghost-- (1) Directs and orders our requests so as they may suit with our great end, which is the enjoyment of God. (2) He quickens our desires in prayers.(3) He encourages us to come to God as a Father (chap. 8:15; Galatians 4:6). (a) Childlike confidence (Luke 11:13. (b) Childlike reverence (Malachi 1:6; 1 Peter 1:17). 2. The necessity of this help. (1) The order and economy of the Divine persons showeth it. God is our reconciled God and Father, to whom we come; Christ the Mediator, through whom we come, and the Spirit our Guide, by whom we come (Ephesians 2:18). (2) That prayer may carry proportion with other duties. (3) Because of our impotency (Corinthians 12:3). (4) With respect to acceptance (verse 27). 3. Cautions against some abuses and mistakes in prayer. (1) This is not so to be understood as if the matter of prayer were immediately to be inspired by the Holy Ghost. (2) Nor as if we should never pray till the Spirit moveth us. (3) Nor as if because we have not such freedom of words as may give vent to spiritual affections, we have not the spirit of prayer. There may be a great extravagance of words, without faith, or feeling, or spiritual affections. (4) Nor as if all that pray graciously had the Spirit in a like measure, or the same persons always in the same measure (John 3:7). (5) Gifts are more necessary when we join with others, and are their mouth to God; but the spirit of prayer is of most use when we are alone. (T. Manton, D.D.)The Spirit’ s help in prayer Whatever of good is found in us is the result of a Divine influence. So our Bibles teach us; but the same truth has been affirmed by men who never saw the Bible. “ Never did man attain to true greatness,” writes Cicero, in one place, “ without being the subject of a Divine inspiration,” whilst another of the ancient philosophers says, “ There is a holy Spirit which dwelleth within us--as we treat Him, so He treateth us, and He it is from whom every good man receiveth both honourable and upright purposes.” How these heathens came by this knowledge, except as part of some traditional and half-preserved revelation, it seems hard to explain. Consider-- I. The infirmities which the text speaks of as being so great a hindrance to prayer. The word describes a sickness or positive disease in the moral system, incapacitating us for the employments which, in a healthy frame of spirit, would be our privilege and delight.1. Ignorance, unskilledness in not knowing how to order our prayer before God, or to bring our spirit to an adequate appreciation of the work in which we are about to engage. The Divine Being must be felt to be present as an actual personal subsistence--a power willing to be sought, inclined to hearken, able to relieve, mighty to save. The formalist is at no effort to conceive of the presence of such a being while he is praying. The terminating object of his prayer is the prayer itself, and he does not look behind it. But the moment feelings of needed help and desired peace enter into our prayer, those perfunctory performances no longer satisfy us, we must be brought into near converse with God. That this difficulty discourages many in their first attempt at prayer will be readily admitted. “ Teach us what we shall say unto God,” says Elihu, “ for we cannot order our speech by reason of darkness.” Whilst Job himself exclaims, “ O that I knew where I might find Him,” etc. Indeed, we may not hesitate to include a regard to this form of infirmity as being among the contemplated ends of our Divine Lord’ s incarnation. 2. Mistaken desires, hurtful and unwise choices in regard to what will make for our true happiness. Sometimes we pray for things positively hurtful to us, as when the Israelites prayed for meat in the wilderness; sometimes for things not wrong in themselves, but yet wrong because in an unsubmissive spirit, as when Rebecca said, “ God, give me children, or else I die.” We ask for medicines to be taken away which are working heaven’ s kindest cures, and we desire change in our outward lot which can only encompass us with new dangers and snares. 3. Unfixed and unworthy thoughts. The apostle prayed for the Corinthians--“ That we may attend on the Lord without distraction,” which describes a mind divided and rent by a multitude of contending thoughts, each demanding our fixed and earnest heed, all attended to in turn, but none appeased. And the apostle’ s prayer is, that God’ s footstool may never be made the place of such unseemly strife, but in that awful presence the heart may be at unity in itself, having one care to absorb, one errand to fulfil, one presence to realise, one voice to hear. II. In what way the influence of the Holy Spirit may be said to help us against them.1. He “ helpeth,” an expression which describes the joint bearing with the person helped, of a burden pressing upon both. The burden is not taken off, but there is a sustaining hand underneath which lightens the grievance of the pressure. The text therefore promises not a removed burden, but an ability to bear; not the supersession of your own exertions and means, but a gracious throwing in of the Holy Spirit’ s succours to make those means effectual. 2. He “ maketh intercession for us.” He is said to do that which He enables us to do. He is the source, and strength, and food of our whole devotional life. He moulds us into the praying frame; He suggests to us praying thoughts; He forms in us the praying habit. 3. He “ maketh intercession for us with groanings which cannot be uttered.” (D. Moore, M.A.)The help of the Spirit I. An equality of ignorance. “ We know not.” There are many questions that bring people to this equality. A child may ask a question that a philosopher cannot answer. So Paul was sometimes as ignorant of the will of God concerning him as the weakest disciple. II. An equality of help. Our infirmities. Literally, the Spirit lifts “ with” us, not for us; our weak effort is made available by His might. A boy is trying to row a heavy boat: he is powerless to lift the oars, his father comes behind, and lays one hand on each oar, and rows with him. III. A common medium by which our desires are put in harmony with the will of God. “ Groanings which cannot be uttered.” The cry of the infant is interpreted by its mother, the sigh of the sick man is as good as words to the nurse, so the groaning (Psalms 102:5) and the weeping (Psalms 6:8) are voices in the ear of God. (W. Harris). Our ignorance as to legitimate subjects for prayer Pythagoras forbade his disciples to pray for themselves, because they knew not what was expedient. Socrates more wisely taught his disciples to pray simply for good things, the gods knowing best what sort of things are good. But better illustrations are found in Paul’ s own expression (Philippians 1:22; Philippians 1:3); and in that of our Lord (John 12:27-28). (Archdeacon Gifford.)Prayer--for help to pray In Dr. Ryland’ s memoir of Andrew Fuller is the following anecdote. At a conference at Soham, a friend of slender abilities being asked to pray, knelt down, and Mr. Fuller and the company with him, when he found himself so embarrassed:, that, whispering to Mr. Fuller, he said, “ I do not know how to go on.” Mr. Fuller replied in a whisper, “ Tell the Lord so.” The rest of the company did not hear what passed between them, but the man, taking Mr. Fuller’ s advice, began to confess his not knowing how to pray as he ought to pray, begging to be taught to pray, and so proceeded in prayer to the satisfaction of all the company. (C. H. Spurgeon.)The help of the Divine Spirit I go into the studio of my friend the artist, and he makes the outline. I recognise the likeness to some extent as my friend’ s, but it is not perfect. He takes his pencil, and, as he gazes upon the countenance he wishes to express, he applies the pencil, and by degrees, by touch after touch, the likeness comes out, until at last, when finished, it is perfected so far as it may be perfected, and I say it is the perfect likeness of my friend. So the Holy Spirit has been sitting on your hearts, and, I humbly trust, on mine. There is Jesus, the great example. Here is my heart. The rude outlines have been already formed. I have been adopted into the family. I bear a family likeness; I can be recognised as something like the blessed Saviour, be it ever so little, but the Holy Spirit is changing, transforming, touching this part and that, making me a little more loving and more meek, more self-denying, more active, until by and by I shall be brought into His likeness; it shall be said: “ It is enough” ; and then, released from mortality, I shall mount up as on wings of eagles; I shall see Him in glory. (H. W. Beecher.)Encouragements to prayer for the weak and oppressed Consider-- I. The discouragements that weak believers experience in their attempts to pray. We do not now refer to the many external discouragements. A devotional spirit may be restrained and destroyed from worldly associations, a multiplicity of engagements, but the apostle calls on us to notice those internal discouragements that arise from “ our infirmities.” Even the apostles were not exempt from the infirmities which are found--1. In the matter of our prayers. “ We know not what to pray for.” This arises-- (1) From ignorance.(2) From a moral destitution.(3) From a want of suitable dispositions of mind. 2. In the manner of our prayers. We know not how to pray as we ought. So confused, unconnected, and incoherent, are our prayers. If our petitions are not immediately answered, we are unwilling to wait any longer. “ We knock at mercy’ s door and run away.” There is oftentimes much pride and selfishness mixed with our prayers. Sometimes the desire of a present indulgence makes us forgetful of duties, an attention to which would yield us more solid and lasting enjoyment. Sometimes the dread of a present evil leads to the use of arguments and expressions unsuited to our true character and condition. II. The encouragement we have to seek Divine assistance in this important duty. In reference to this promise of the Spirit’ s intercession and help. Observe--1. That it does not render the exercise of the mind unnecessary (1 Corinthians 14:15). We are not dealt with as automatons in religion. 2. Neither does it render nugatory the intercession of Christ (verse 34). Both are necessary. There is a material difference in their intercession. Christ pleads and procures our reconciliation and pardon, without us; the Spirit co-operates to the same end by His gracious influences within us. Christ by His all-sufficient merits intercedes for His people now in heaven; the Spirit is engaged in applying the benefits of His death to our hearts here on earth. 3. But the promise is designed to teach us that the agency of the Spirit in prayer is indispensable. It is called the Spirit of grace and supplication, and we are exhorted to pray in the Holy Ghost. And our Saviour shows that we cannot rightly perform the duty without it (Luke 11:10-13). III. The use we should make of this subject. It should serve--1. To quicken the indolent.2. To encourage the timid.3. To alarm the presumptuous. (Essex Congregational Remembrancer.)But the Spirit itself maketh intercession for us with groanings that cannot be uttered. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 8:28 And we know that all things work together for good to them that love God. All things work together for good to them that love God I. It is abundantly obvious of many a single adversity--that a great and permanent good may come out of it. This is often verified, as when the disease brought on by intemperance has germinated; and the loss by a daring speculation has checked the adventurer, and turned him into the way of safe though moderate prosperity. Apart from Christianity, man has often found that it was good for him to have been afflicted--that, under the severe but salutary discipline, wisdom has been increased, and character strengthened, and the rough independence of human wilfulness tamed, and many asperities of temper have been worn away. And so of many an infliction on the man who is a candidate for the world above. The overthrow of his fortune has given him a strong practical set for eternity; the death of his child has weaned him from all idolatry; the tempests of life have fastened him more steadfastly to the hold of religious principle. He is made perfect by sufferings. II. These adverse visitations do not always come singly. The apostle supposes the concurrence of two or more events, all verging towards the good of him to whom they have befallen. It has often been said that misfortunes seldom come by themselves; and it is the compounding of one evil thing with another that aggravates so much the distress of each of them. And when we are lost in the bewilderments of a history that we cannot scan, and entangled among the mazes of a labyrinth that we cannot unravel, it is well to be told that all is ordered and that all worketh for good. III. Important consequences emanate from one event which in itself is insignificant, insomuch that the colour and direction of your whole futurity have turned on what, apart from this mighty bearing, would have been the veriest trifle in the world. It is thus that the great drama of a nation’ s politics may hinge on the veriest bagatelle. The pursuers of Mahomet were turned away from the mouth of the cave in which he had the moment before taken shelter by the flight of a bird from one of the shrubs that grew at its entry. This bird changed the destiny of the world. And therefore it is well that all things are under the control of God who maketh all things work together for good unto those who love Him. Is not the fact that what is most minute often gives rise to what is most momentous, an argument for the doctrine of a providence that reaches even to the least? Should God let go one small ligament in the vast and complicated machinery of the world, it might all run into utter divergency from the purpose of the mind that formed it. IV. How am i to be assured of my interest in the declaration of the text?1. The promise here is not unto all in the general, but to those who love God. Now I may not be sure that I love Him. I may desire to love Him; but to desire is one thing and to do is another. Now it does not follow that you are altogether destitute of love to God because it stirs so languidly within you that you are not able very distinctly or decidedly to recognise it. Your very desire to love Him is a good symptom; your very grief that you love Him not bodes favourably for you. Where there is an honest wish for affection, there is in fact the embryo of affection itself, struggling for a growth and an establishment in the aspiring bosom. Meanwhile it is most desirable that the germ should expand. And the question is, How shall this be brought about? Never by looking to oneself, but by looking unto the Saviour. 2. They who love God are described by another characteristic. They are the “ called” --i.e., those who have felt the power of the call upon their hearts, and have complied with it accordingly. It is only upon our entertaining the call of the gospel and consenting thereunto that there ensues a transition of the heart to the love of God. Anterior to this, the thought of God stood associated with feelings of jealousy and insecurity and alarm. A sense of guilt has alienated us from God. It is this which stands as a wall of iron between heaven and earth. And the only way by which this else impregnable barrier can be scaled, and we can draw nigh in affection to the Father, is by accepting the only authentic offer that He ever held out to us of reconciliation. It is by beholding Him in the face of Christ. (T. Chalmers, D.D.)All things work together for good to them that love God I. The end to be accomplished The “ good” here spoken of does not apply to our health, ease, or fortune, but to our eternal interest. Who does not see that afflictions have a beneficial tendency? They bring us to reflection; they quicken prayer; they wean us from the world, etc. But even spiritual good is not the highest reference. “ Good” looks to heaven and points to eternity (2 Corinthians 4:17). II. The means which are to accomplish this end. “ All things,” as the subject-matter in hand, and by the context. The apostle is here speaking of afflictions: and of those that will ultimately be beneficial are--1. The trials of those who are called to bear the cross for Christ’ s sake. Those losses that you may now be called to endure for the sake of religious principle will inevitably enrich the inheritance which grace has prepared for you above all things. If you suffer with Christ, you shall reign with Him. 2. The ordinary calamities which we are all more or less called to endure. The painful sickness, borne with unmurmuring resignation; the loss of property, submitted to with the knowledge that we have a higher treasure the departure of friends, whom we have given up without rebellion to the will of Him who had a better right to them than ourselves--all the trials of life enter within the compass of this delightful expression. 3. But observe the words, “ work together.” The believer’ s history is not an unconnected series of events; they form a perfect scheme. His life, death, infancy, old age, all enter into the one grand scheme which Providence is causing to produce his spiritual benefit. How many influences strive, even in reference to our temporal comforts, to promote our enjoyment in this world. The sun, the moon, the stars, the elements; food, raiment, habitation, etc. And so it is with respect to our spiritual welfare. How many aids, instruments, influences, are perpetually provided to promote our spiritual welfare? The Deity--Father, Son, and Holy Ghost; angels, patriarchs, etc.; the Bible, the Sabbath, the fellowship of the saints--all concurring to promote our spiritual welfare. The believer, looking at the scheme of providence, is not unlike an individual surveying some complicated piece of machinery, where the manufacturer himself stands by holding in his hand the articles which this mechanism has produced, and saying to the spectator, “ See these apparently contradictory movements; hear this noise and confusion: you cannot tell the design, perhaps, of one of the wheels, much less enter into the combination of the whole; but I can, and here are the results of these various movements.” So does God speak to His people, surveying the mechanism of providence, the wheels of which are so varied, and in some of its movements so apparently contradictory. III. The certainty with which we may calculate upon the production of this end by these means. “ We know.” It is not a mere conjecture; an opinion; it is a declaration of absolute certainty. We have the promise of a God that cannot lie; and we have the power of a God who can do all things that He wills to accomplish His promise. IV. The inferences from this subject.1. What is true in reference to the individual Christian must, of course, be true in reference to the Church at large. “ Christ is exalted to be head over all things to His Church.” The rise and fall of empires, the setting up and the pulling down of monarchies, the progress of arms, of commerce, of arts, the collision of human passions and human interests that is perpetually going forward--all these things are working together for good to the Church. 2. The unspeakable value of that sacred volume which contains such a discovery as this. Who could have made it but God Himself? Who that looks abroad upon the chequered scene of human affairs can presume to tell whether good or evil preponderates? And even if they could advance so far as to pronounce a decision, that good now preponderates, yet who, without some infallible oracle to determine the question, can declare whether ultimately good or evil will prevail? But the Bible comes in, and sets the matter at rest, and tells us that “ all things work together for good,” etc. Nay, without the Bible who can tell us what good is, or how it is to be obtained? 3. The necessity of faith, to rise to the standard of our privileges, and receive that abundance of consolation which God has provided for us. (J. Angell James.)All things working together for good to them that love God I. The explanation of the text.1. The nature of the privilege. (1) The extent--“ All things,” as limited by the context, which speaketh of the afflictions of the saints. (a) All manner of trials for righteousness’ sake. Stripes are painful to flesh, but occasion greater joy to the soul (Acts 16:1-40.). Spoiling of goods stirreth up serious reflections on a more enduring substance (Hebrews 10:34). So banishment; every place is alike near to heaven, and the whole earth is the Lord’ s (Revelation 1:9). Death doth but hasten our glory (2 Corinthians 5:1). (b) Ordinary afflictions. Many times we are best when we are weakest, and the pains of the body invigorate the inward man (2 Corinthians 4:16). In heaven you shall have everlasting ease. (c) Though prosperity be not formally expressed in this place, yet it is virtually included. For God keepeth off, or bringeth on the cross as it worketh for our good (Son 4:6). It is a threatening to them that do not love God that their prosperity tendeth to their hurt (Psalms 69:22). The sanctifying of their prosperity is included in a Christian’ s charter (1 Corinthians 3:21-23). (2) The manner of bringing it about--“ They work together.” Take anything single and apart, and it seemeth to be against us. We cannot understand God’ s providence till He hath done His work; He is an impatient spectator that cannot tarry till the last act, wherein all errors are reconciled (John 13:6-7). God knoweth what He is a-doing with you, when you know not (Jeremiah 29:11). When we apprehend nothing but ruin, God may be designing to us the choicest mercies (Psalms 31:22). (3) The end and issue--“ For good.” (a) Sometimes to good temporal, or our better preservation during our service (Genesis 50:20). Many of us, whose hearts are set upon some worldly thing, have cause to say we had suffered more if we had suffered less. In the story of Joseph there is a notable scheme of Providence. (b) Spiritual good. So all affliction is made up and recompensed to the soul; it afflicts the body, but bettereth the heart (Psalms 119:71). We lose nothing but our rust by scouring. (c) Eternal good. Heaven will make us complete amends for all that we suffer here (2 Corinthians 4:17). 2. The certainty of this--“ We know.” Not by an uncertain and fallible conjecture, but upon sure grounds. What are they? (1) The promise of God, by which He hath secured the salvation of His people, notwithstanding their troubles (Hebrews 6:17-18). (2) The experiences of the saints, who have found it so (Psalms 119:67; Philippians 1:19). (3) From the nature of the thing. Two considerations enforce it-- (a) All things are at God’ s disposal, and force to serve Him. (b) His special care over His people (Isaiah 49:15; Zechariah 2:8; 1 Corinthians 10:13). II. A more general state of the case.1. This good is not to be determined by our fancies and conceits, but by the wisdom of God; for God knoweth what is better for us than we do for ourselves. Should the shepherd or the sheep choose his pastures? the child be governed by his own fancy or the father’ s discretion? the sick man by his own appetite or the physician’ s skill? It is necessary sometimes that God should displease His people for their advantage (John 16:6-7). Peter said, “ Master, it is good for us to be here” ; but little thought what work God had to do by him elsewhere. 2. Good is to be determined by its respect to the chief good or true happiness which consists not in outward comforts, but our acceptance with God; other things are but appendages to our felicity (Matthew 6:33). 3. This good is not always the good of the body, or of outward prosperity; and therefore our condition is not to be determined by the interest of the flesh, but the welfare of our soul. 4. It is not good presently enjoyed and felt, but waited for; and therefore our condition must not be determined by sense, but faith (Hebrews 12:11). 5. A particular good must give way to a general good, and our personal benefit to the glory of God and the advancement of Christ’ s kingdom (Philippians 1:24). 6. In bringing about this good we must not be idle spectators, but assist under God. 7. If it be true of particular persons, it is much more true of the Church; all is for good (Psalms 76:10). (T. Manton, D.D.)The co-working of Providence We begin with the first of these parts, viz., the proposition itself, “ All things work together for good,” etc., wherein again we have two branches more. For the first, the subject, it is “ all things “ ; all things whatsoever they be, they do work together for the good of God’ s people. All things indefinitely. It is a very large and comprehensive word, and so makes for the greater comfort and encouragement of all believers. First, “ all things” in an universality of subsistence, and within the compass of being. There’ s nothing which can be said to be, but what it is it is one way or other advantageous to those which are God’ s people. First, for God Himself, who is the Being of beings, the uncreated being. There is nothing of Him but it makes for the good of His children. All the attributes of God, all the offices of Christ, all the gifts and graces of the Spirit, they still make for the good of them that belong to Him. Secondly, for created being, that is all of it for our good likewise. There is not any of all the creatures but they are in their several kinds and capacities subservient to the good of the Church and of every member of it. But secondly, “ all things” in an universality of dispensation and under the notion of working. All occurrences, and events, and stations, and conditions, whether good, or bad, or indifferent, whatever is done and disposed in the world. The second branch of the proposition is the predicate or consequent in these words, “ Work together for good to them that love God.” Wherein, again, we have three particulars more. For the first, the improvement itself, it is this: that they “ work together.” Where there are two things distinctly and separately considerable of us--first, their simple operation. Secondly, their additional co-operation. First, I say, here is their operation: all things, whatsoever they be, they do work for the good of God’ s children. It is not said, That all things are good, for they are not. Besides many sins and temptations, there are many crosses and afflictions which God’ s children are sometimes exercised withal, that in their own nature are evil, and so to be accounted. But work to good that they do. And there is good which comes out of them, even then where there is not good in them, as immediate unto them. “ No affliction is joyous, but grievous,” etc. (Hebrews 12:11). Again, they “ work for good” here is a farther note of their activity: it had been well if it had been said, They turn to good, they are ordered and disposed to good, and the like. But the Holy Ghost does not content Himself with so narrow an expression as that is, but carries it a little further. If He had said, They prove to be good, that had been a word of casualty, and might have seemed to make it a mere accident and matter of chance. If He had said they are wrought to good: that had been a word of compulsion, and might have implied some kind of enforcement and constraint hereunto. But now He says rather they “ work to good,” which is an expression of freeness, and forwardness and spontaneity and does denote that particular aptitude and disposition and inclination which is to be found in every creature as subordinate to the good of the Church. The second is their additional conjunction and co-operation--“ they work together.” And here again there are three things especially observable. First, their efficacy in working: things which work together, they work with a great deal of strength; and that which is defective in one, it is supplied and made up by the other. Weak things, when they are joined together, they are enabled to do great matters. The second is their unity in working: things that work together they work with a great deal of cheerfulness and alacrity and agreement in their performance. Co-operation, it implies conspiration. The third is their concomitancy and connection, and subordination in working. And this again, it may be taken three manner of ways. There is a threefold co-operation or working together of all things for the good of God’ s children, which is here pertinently considerable of us--First, they work together with God. Secondly, they work together with us. Thirdly, they work together one with another. This is done especially according to these following observations--First, by labouring for a clear and upright conscience. Secondly, by prayer and calling upon God (1 Timothy 4:4; 2 Corinthians 1:11). Thirdly, by studying the providence of God and observing Him in all His dealings with us, we should take notice of the things themselves, and take notice of our own hearts in them, how far forth they are affected with them, that so we may receive good and benefit from them. God has made to such and such conditions; this will suck and draw virtue out of them, and make a happy improvement of them; and all things work together for us so they work together with us. And that’ s the second co-operation. Thirdly, they work together; that is, they work together one with another. If we take any passage of Providence singly and alone by itself, perhaps we may not so easily see how it does indeed work for our good. But take it now in its complication and connection with many more, and then we shall see it abundantly. The second is the effect or end of this improvement, and that is here expressed to be for good. Here is no good set down, so as to declare what it is, only indefinitely and in the general. First, for temporal good; God sometimes does His servants good in this, by those things which at the first appearance seem opposite and contrary hereunto. As Joseph when his brethren sold him into Egypt. Secondly, for spiritual good, so all things work for good to them however. Every passage of providence to those who are the children of God, it serves to draw them nearer to God, and to perfect their communion with Him. Thirdly, for eternal good which is the main good of all. That’ s the second thing here considerable, to wit, the end or effect of this improvement, and that is good, The third and last is the persons who are more especially interested in it, and they are the children of God, who are here described from a double qualification. The one of their Christian affection, “ to them that love God,” and the other of their effectual vocation,” to them which are the called according to His purpose.” And so there is this in it, that God’ s children, and they alone, have all things working to them for their good. There is none that have interest in the privilege but those only that do partake of the condition. As for other people, they are so far from having all things to work for their good as that they rather work the quite contrary, for their greatest evil. God Himself being an enemy to them, everything else is an enemy with Him, and all the creatures are ready to rise up in arms against them. The Word of God is a savour of death to them, the sacraments they are occasions of judgment. Prayer it becomes an abomination; there is a snare, and a trap, and a stumbling-block in all their comforts. Everything is the worse for them, and they for it. The second is the manner of enunciation, or declaration of this proposition in these words, “ we know it,” which is an expression of great confirmation; it is not a matter of guess only, or conjecture, but of certainty and assurance. This knowledge of a believer, it may be reduced to a threefold head of conveyance--first, we know it by revelation. Secondly, we know it by reason; and thirdly, we know it by experience. There is very great reason for it. First, that which we have here in the text, the eternal purpose of God Himself. Whatsoever is done in the world, it is subservient to God’ s decree, and tends to the filling of that. Now, this is that which God hath purposed, and ordained, and appointed aforehand, even to bring His children to perfect happiness and salvation at last. Secondly, God’ s affection and the love which He bears to believers, this makes for it also. Especially, if we shall further add His omnipotence and almighty power, that He does whatsoever He pleases both in heaven and earth. Thirdly, the covenant of grace, that does likewise make much for this purpose. Fourthly, the mystical union which is betwixt Christ and every true believer. And now for the improvement and application of all this to ourselves. First, here’ s ground of patience and contentment in every condition. Again, as this makes for patience in the present condition, so also for hope for time to come. Again further, we may carry on this truth not only to the comfort of such and such Christians in particular, but also of the whole Church in general, by taking the words in the text, not distributively only, but collectively. But secondly, it may serve further to rectify us and to set us right in our judgments and opinions, and that especially in three particulars--First, of God Himself. Secondly, of the children of God. Thirdly, of religion and Christianity. First, it may teach us to have good conceits of God Himself, and to think rightly and soberly of Him. Whilst God has good thoughts for us, we should have good thoughts of Him, and justify Him in His proceedings in the world. There are certain intricacies and perplexities in providence which are not presently discerned or apprehended; there are the wheels moving within the wheels, as it is in Ezekiel, and we must be content to stay God’ s leisure for the opening and unfolding of them to us. Secondly, to have good thoughts also of the children of God, and to think rightly of them; here is that which may make us in love with the state of God’ s people, and to set a high price upon them: “ Happy art thou, O Israel: who is like unto thee, O people saved by the Lord” (Deuteronomy 33:29). Thirdly, it should make us to think well of religion and Christianity itself, which does carry so much comfort and consolation in the bowels of it, and more than any other mystery or profession whatsoever besides; there is no such sweetness to be found anywhere as in the principles of Christianity improved and lived up to in the power of them. (Thomas Horton, D.D.)All things working together for good to them that love God A lighted taper inserted into a phial of one kind of gas will burn with the utmost brilliancy and beauty; in another phial, charged with a different kind of gas, that same taper will become extinguished in offensive smoke, and in a third it would produce an instantaneous and violent explosion. So the same calamity--sickness, bereavement, commercial disaster--will awaken in one man a slumbering conscience, will drive another to distraction, and a third it will draw nearer to God than ever; so that, whilst it is literally and undeniably true that the same calamities come alike upon the good and evil, it is a transparent fallacy to infer that the same ulterior results will follow in both cases. It is a fallacy to maintain that a curse may not remain a curse, or be transformed into a blessing, according as it is accepted as a salutary discipline or rebelled against as an arbitrary infliction. It is on the temper of the recipient that the result depends, and whether or not all things, good or ill, concur to his advantage. Does it not depend upon the use you make of anything, whether it becomes to you a blessing or a curse? Beneath the petals of a graceful and familiar flower is secreted a sedative poison, of such quality that it will frequently steep a man in such a slumber as only the last trumpet can awake him from. This you at once recognise as opium. You cannot cause water to boil for the most ordinary culinary purpose, but you disengage an element most formidable, the most irresistible power of expansion. This is steam. No summer passes over you, but you see the lightning tear the sky across as if it were a scroll of paper. This is electricity. These three agents, electricity, steam, and poison, to the mind of an untutored savage, are nothing but instruments of death. But a man of science in that deadly narcotic detects the principle of morphine; he compounds it with suitable ingredients, and converts it into one of the most inestimable and indispensable preparations in the pharmacopoeia. From death he extracts life. In steam he snatches, as it were, from the hand of Nature one of her most gigantic powers, and compels it to become the most obedient and the most versatile of his servants. Nay, the very lightning he enlists and disciplines into an obedient recruit. And in such wise is all this true of all these forces and many more, that while to the uncultured savage they are agents of death and objects of terror, they are working together for the comfort and benefit of him who has learned how to use them. Such is a faint illustration of the way in which the same occurrence may act with diametrically opposite results upon the practical Christian and upon the man who lives without God in the world. In the godless exciting rebellion and hardness of heart, and in the Christian pointing to filial submission, confiding holiness, and life eternal; forasmuch as all things--all things--work together for the good of them that are true to God. (W. H. Brookfield, M.A.)The affection and vocation of the godly We begin with the first of these branches, viz., of that description which is here made of the children of God, as taken from their Christian affection, of those that love God. In these, and many like places, are God’ s children described by this character of their special love and affection to God. The reason of it is this--First, because this is the most excellent qualification of all others. It is that which the Scripture prefers above all other graces; though they all have their dignity in them, yet love it goes beyond them all, being such as shall last and continue, whilst the other ceases in regard of the exercise and authority of them. Secondly, it is an affection of the greatest influence and extent. It is that which, wherever it is, sets the wheels of the soul ageing for the doing of other things. He that loves God, he will stick at nothing else which God commands or requires at his hands (1 John 5:3). Thirdly, it is that also whereby we most resemble God Himself and become likest to Him. This the apostle John signifies in 1 John 4:16. Lastly, it is that which is most proper to all those relations wherein the faithful stand unto God as the friends of Christ, as the members of Christ, as the spouse of Christ. For the better opening of this point it may not be amiss for us to consider wherein this our love of God does consist, and what is the nature and working of it. Now for this it does especially consist in these three particulars--First, in our estimation of Him, a high prizing and valuing of those excellencies and perfections which are in Him. And this prizing and esteeming of Him, it does show itself farther in such effects as flow from it. First, in parting with anything for Him; love, it is a self-denying affection. Secondly, in zeal for Him, and maintaining and defending of Him upon all occasions. Love it is a vindictive affection, and is ready upon all occasions to take the part of the party beloved. Thirdly, this prizing of God as a testimony of our love to Him will show itself in a proportionable estimation both of ourselves and of every one else in reference to Him. Secondly, in a special longing and desire of soul after Him: love it is a desire of union. Thirdly, in special delight and complacency, and contentment in Him; where there is love, this is a great deal of satisfaction from the company and fellowship and society one of another (Psalms 73:25). Seeing God’ s children are thus described from their loving of God, we see what cause we all of us have to make good this character in ourselves, and to be provoked to this heavenly affection. First, as to arguments for it take notice of these--First, goodness, that is one incentive to love; it is the ground of all that love which we bear to the creature because we apprehend some special good and excellency in it. Secondly, beauty, that is another thing in the object of love. It must have some kind of attractiveness and enticing with it, now this is also in God. Thirdly, propinquity and nearness of relation, that also calls for love. It is so betwixt man and man, or at least should be so. Lastly, His love to us; love it begets love again (Psalms 116:1; Psalms 18:1-2). Now further, for the directions and helps to it, take notice of these--First, to beg it of God, there is none that can love God truly but such persons as He enables to do so. Secondly, get our hearts weaned from a loving and admiring of the world. Thirdly, labour to be like God, and to have His image stamped upon us; love, it is founded in likeness, there is somewhat suitable which draws the affection. And so now I have done with the first branch of the description of God’ s children, and of such persons as have an interest in the privilege above mentioned, of all things working to their good, as taken from their Christian affection in these words, “ To them that love God.” The second is from their effectual vocation, in these words, “ To them that are the called according to His purpose.” Wherein again we have two branches more. We begin with the first, their condition, such as are called--those who “ are God’ s children” are such persons as are effectually called, take notice of that. First, for the calling itself to show you what it is. Now this it may be briefly thus described and declared unto us: calling, it is a work of God’ s Spirit, whereby, in the use of the means, He does effectually draw the elect from ignorance and unbelief, to true knowledge and faith in Christ, this is the calling which is here spoken of. There is a double calling which is mentioned in Scripture: the one is general in the publishing of the gospel; the other is special, which belongs only to the elect. And this latter is that which we have here in this text, which are “ called according to His purpose.” First, as to the former, the parts whereof this special and peculiar calling does consist, they are again twofold--First, God’ s invitation. And secondly, man’ s acceptation. The second thing considerable to this calling is (as the parts whereof it consists so) the terms from which and to which it does proceed. And these according to the language of Scripture are sin and grace: from that miserable and wretched condition in which all men are by nature to the happy estate and condition of the children of God (Acts 26:18). The consideration of this point is thus far useful to us, as it serves to set forth the excellency and all-sufficiency of the grace of God in conversion. And so as an argument of greater power, so also of greater favour and goodness in God towards us. The second is the person calling, and that is God Himself; it is He to whom this work does properly and principally belong. “ No man cometh unto Me,” says Christ,” except the Father which hath sent Me draw him” (John 6:44; so Acts 2:39). This it serves, first of all to inform us, that religion is not mere imagination, or a business of man’ s devising. No, but that it is such as God Himself has invited and called us to. It is also very comfortable as to the perfection and consummation of grace in us, “ that He who hath begun a good work in us will perfect it,” etc., as it is in Philippians 1:6. Lastly, seeing it is God that calls us, we should therefore be careful to lead a godly and holy life and conversation, answerable to the nature of Him who hath thus called us. The third is the manner, and means, and time of calling, both how and when it is performed. First, for the manner how, or the means by which, this is in an ordinary course by the preaching and publishing of the gospel (Romans 10:17). Therefore this teaches us accordingly to honour this ordinance of God and to set highly by it. Another thing considerable as to this calling is the time and season of it when it is that men are made partakers of this blessing; now for this we find it to be a thing unlimited and undetermined, there is no set or appointed time for it, but some are called at one time, and some are called at another, as it pleases God in His providence to dispose it. Beloved, it is a dangerous thing to neglect the present seasons of grace and effectual vocation, because if we do so we know not whether we may ever enjoy them again. The fourth and last thing here considerable is the persons who are the subjects of this call. Therefore let none either engross this mercy or despair of it. Let none engross it to themselves as if it belonged to none but unto them; nor let none despair of it for themselves as if it did not belong to them at all. Those who are themselves effectually called they will have a high esteem and account both of their calling itself, as also of all other persons who are partakers of the same calling with them. The second is the ground of this condition, as also of the privilege annexed unto it, and that is the purpose and good pleasure and decree of God “ according to His purpose.” First, this calling here spoken of it is absolute and independent. It is according to God’ s purpose, not according to our desert, thus 2 Timothy 1:9. This must needs be so; because we see by plain experience that those who might be thought most of all to deserve it are many times excluded from it, whilst others are taken in. The publicans and harlots went into the kingdom of heaven before the Pharisees (Matthew 21:31). Therefore let us from hence learn to abhor all doctrine of merit. Let us give God the whole glory of all. Our calling is absolute. Secondly, it is also unchangeable as the purpose itself, from whence it proceeds; the gifts and calling of God are without repentance. Lastly, we see here the ground of the universal happiness of God’ s children, and in particular the certainty of the privilege above mentioned of “ all things working to their good.” (Thomas Horton, D.D.)All things work together for good 1. With what ease the writers of the Bible give expression to the mightiest and most astonishing statements! Not, however, because the apparent impossibilities--which stand in the very teeth of their verification--are either ignored or overlooked. “ The sufferings of this present time” ; “ the subjection of the creature to the bondage of corruption” ; “ the groaning and travailing in pain of the whole creation” ; the anguish of man’ s inner and deeper experience; are all painfully vivid to the apostle’ s eye. Nevertheless, in the midst of “ tribulation, distress, persecution, famine, nakedness, peril, and sword,” he is bold to assert, “ We know that all things work together for good to them that love God.” 2. Who of us can join in this language in the face of the world’ s sin and woe? Some there may be who are able contentedly to meet the dark mysteries of Providence with “ whatever is best” --a conviction, perhaps, that grew up out of the reverent trust and experience of their childhood. But this is seldom left undisturbed; and, once disturbed, we may regain confidence; but it will be as different from our early confidence as Joseph’ s, when he stood before his brethren in Egypt, was different from that he enjoyed when he wore his coat of many colours. 3. This certitude of the apostle was the rational conviction, confirmed by an ample experience, established by a faith in the Christian verities, and made immovable by the visions of a heart disciplined by trial, and purified by affliction? And this is a certitude open to us all, if we seek it. Let us contemplate the source of its light, that our reason be not confounded at the confidence of our heart. I. All things are at work, and subject to constant change. Our hedges and fields retain not their beauty, and our summer’ s light and heat decline. The very earth grows old, and the heavens are not what they were. And among the sons of men there is no one abiding. And what are the records of history but the chronicle of the successive ages of the world’ s experience. And within the little sphere of our own existence, incessant change allows no rest to either thought, affection, or will. And what an air of sadness all this gives to our life! It begets our earliest sorrows. And, as years wear on, a feeling of insecurity steals over us which denies us peace. But the heart refuses life without hope, and this ceaseless change arouses the mind to the discovery of some other ground of confidence. And our text speaks of this restless action, not only as a constant working, but as a working together. Let us see what difference this makes. II. All things work together. The addition of this one word alters everything. It introduces design where all seemed aimless; order where all seemed chaos. For instance, winter is seen to have a necessary place and work in relation to summer; night to day; deserts to fruitful fields; the mountains to the valleys. In short, the earth is one, and made up of contradictory elements. The year is one, and requires all the seasons. The day is one, and composed of morning, noon, and evening. In like manner, the course of history is made up of all the forms of human life and every variety of experience, so that conflicting events, and the most incongruous elements, are made to work together in subordination to the one purpose. And so with the little circle of our personal experience. And these three--nature, history, and individual experience--are one. They are but spheres of co-operative agencies carrying out the one purpose which runs through all ages. III. To what purpose, to what end do all things work together? “ For good.” This is a necessary deduction. If all things “ work together,” then good must be the result. Evil elements cannot be combined; they are antagonistic to each other. When wicked men combine, it is found necessary to set up the principles of goodness. There must be “ honesty among thieves,” truth among liars, or their devices have no chance. The principles recognised among them as necessary for their co-operation are antagonistic to the ends for which they combine. The light by which they go astray is light from heaven. And it is the power of this admitted but opposed light which explodes every plot and makes it simply impossible for a course of combined wickedness to perpetuate itself. But the working together of all things implies nothing less than the presence of infinite goodness, in the very elements of things as well as in their embodied purpose; wisdom, which, as the eye of goodness, sees the end from the beginning and knows how to reach it; and power, the moral energy of both goodness and wisdom, which subordinates everything to the one purpose. This preordained purpose will only be fully revealed in the end; in the way there will be much of human arbitrariness, which will tend to hide it. The way, however, of goodness carries its security, for the attainment of its end, in its own moral power. This co-operation of all things for God’ s purpose is a Divine chemistry. For as in a mixture of chemical elements, while the process of combination is going on, you may be utterly at a loss to know what the result will be, until, the last element being added, it is made manifest; so is it with the providence of God. Let us habituate ourselves, however, to regard providence as carried on by the personal power of God’ s presence, a power, therefore, of quickening as well as of combining elements; of intensifying as well as of moderating their action; a power of new beginnings as well as of terminating forces and agencies long in exercise. It is what, and more than what, the will of man is to his whole body as well as to every separate part. God is not an exhausted Deity, neither is He under bondage to the forces which He has conferred upon His creatures. With Him there ever remains an infinite reserve of ways and means by which to “ do according to His will.” IV. But, if all things work together for good, then also for the best. God’ s mind can only purpose the best in relation to the creature concerned. And to reach His end, He has but one way, and that is the best. That one absolutely perfect, highest, and best end is seen in His only-begotten Son, who is at once Son of man and Son of God; “ of whom, through whom, and to whom, are all things,” and for whose central glory man’ s redemption was purposed from eternity, but reserved for accomplishment till, “ the fulness of time,” that He might “ gather up all things in One,” and in that One for ever unite His glory and our salvation. V. But for whom will this co-operation of all things work out its highest good? “ For those who love God,” The highest good can only be received by rightly directed affections. As it proceeds from the love of the Creator, it can only be received by the love of the creature. For, just as a piece of mechanism, cunningly devised to weave a pattern of marvellous beauty, may require a thread of a given quality and texture to receive its design, so the highest purpose of the Divine love, to be wrought out by the co-operation of all things, can only be taken up by, and embodied in, the affections of His children. For, as His purpose is spiritual, it requires spiritual embodiment; as it is holy, it requires holiness; as it is free, it requires to be chosen; as it is merciful, it requires vessels of mercy; as it is personal, it requires personality; as it is social, it requires a society of individuals; as it is not only from, but of God, it requires godliness; and, as it is an all-embracing unity--a rich, full, and lasting oneness of Being--to which God freely gives Himself, it requires in those who partake of it the exercise of the love. (W. Pulsford, D.D.)All things working together for good I. “all things.” For there is a sense in which a human being is related to everything. He is related supremely to God, and by that relationship he touches the whole universe. But, probably, the “ all things” here meant are those which more nearly and constantly affect men. Now there is a very great difference in the number, variety, and importance of these things in different individual cases. “ All things” that can enter into an infant’ s little life are few and simple compared with those of a man. The affairs of a savage are few compared with those of a civilised man. II. “ All things work.” “ All things are full of labour.” The ceaseless movement of all things, from stars to atoms, would, if we could really see it all, be perfectly appalling. On the stillest day, and in the most sequestered scene, streams of life are rushing on through their courses. Not only the earth, the waters, the air, but the very rocks are alive. What is thus true in nature is just as true in human life; not only when man’ s thought is busy about them, and his own hand upon them, but often almost as much when the man rests and sleeps. We speak of busy time. It is not time that is busy. ‘ Tis men who live, and move, and have being. ‘ Tis “ things” that “ work.” Thought, and impulse, and act, and habit, and plan, and purpose--these are the great working powers. They all work: and always. We divide life into active and passive, into busy and quiet. But things are working as rapidly, and to effects as certain in the one time as the other. Things are troubled and perplexed at night: you can make nothing of them. You go to sleep, and in the morning they are clearer. It is just the same as if you had been thinking of them, and unravelling them all the night. They have been “ working” while you have been sleeping. The same kind of process takes place through a series of days sometimes. Gradually a dark prospect clears, or a bright one darkens. The crooked becomes straight, or the straight becomes crooked. Nor can you tell any sufficient reason for the change. III. “ All things work together.” That explains the changes that take place, and the progress that is sometimes made very quickly. You have seen horses pulling a heavy load up a hill, and suddenly brought to a stand, and then moving on again, simply by the addition of an animal to the team. So a man is overmatched sometimes by the weight and pressure of the things he has to do, when--a new circumstance, a new “ thing” is born, and as it were instantly yokes itself into harness with the rest, and the object is attained. But the working together of things is yet more than this. In some chemical experiments it happens that each separate substance becomes something else, and all a compound--a new thing, which has mysteriously composed itself out of the whole. The bosom of Providence is the great moral crucible in which things work together. The innumerable things that mingle in that crucible, if taken separately, would be seen working to diverse results; but the one master-influence now rules the whole process, and so combines the specific elements as to perpetuate and increase its own sway. “ All things work together,” not in an aimless and capricious manner, as though a stream should one day flow seawards, and the next back towards its fountain, but in one volume, along one channel, in one direction, towards one end. This gives life an awful character. The sum of the influences tend to good, or to evil. Life in some instances may seem an equipoise, but it is not. Only a practised eye can tell which way a sluggish stream in a meadow is flowing, yet no one who has seen the stream enter the meadow, or leave it, can doubt that it is in motion there. Not for long does any human life flow as through meadow land. IV. Now, the greatest question is this, “ Of what character is the supreme influence of all the things that work together in my life?” The question is not difficult to answer, if only the right method be taken. Must, then, a man analyse, weigh, and describe all the “ things” which hake for him the one grand life-influence! Must he search the bosom of Providence? How utterly vain were the effort! But, happily, there is no need to make it. The true test is far simpler and easier. It is this, Is there love to God? All things work together for good to them that love God. The question is not, “ Am I strong enough to vanquish the forces of life?” because no man will ever be. To all there is at last the grand defeat. Nor is it, “ Am I wise and politic enough to foresee and prepare?” because every man is overmatched, at one time or other, bier, of course, “ Am I good enough to change everything into good?” --for, still, alas! when He who alone is good looks down, there is but the old sad case, that “ none doeth good.” But the question is this and none other, “ Do I love God, whose whole delight is to overcome evil with good?” What, or rather whom we love, and how much, will tell far more regarding our real character than anything else; will, therefore, also tell what moral position we occupy in relation to all outward things. If we love God, “ all things work together for our good.” Quite clearly, then, the one grand solicitude with us should be the cultivation of this Divine affection of love to God. If this be in perpetual action, how need we give place and time and thought to other cares? All is well. Those working “ things,” the strength and pressure of which we never could resist, the mystery of which we never could fathom--let them work together and enter into all possible combinations, they can produce nothing but good to us. Does the storm blow? Love Him who “ maketh the storm a calm,” and who, in storm and calm alike, will keep you safely within the sure haven of His care. Is it night? Love Him to whom “ the darkness and the light are both alike,” but who, knowing well that they are not alike to us, has promised that weeping and night shall pass away together, and that joy shall come in the morning. Are you in pain? Love Him who, although He is “ the ever-blessed God,” suffered once for us, and still has the touch of all our pain on the nerve of His own infinite sympathy, and who writes over the portals of the happy gates, “ There shall be no more pain.” Are you poor? Love Him who, to sanctify poverty, was born among the beasts, lived with the poor. Can you go up and stand beside Him, and complain that He has left you poor? (A. Raleigh, D.D.)All things working for good I. The believer’ s character.1. Love to God is his grand distinctive feature. The creeds of Christians may differ in minor shades, their ecclesiastical relations may vary--yet in this one particular there is an essential unity. They love one God and Father; and this truth--like those sundered rays of light returning to the sun, approximate to each other--forms the great assimilating principle by which all harmonise. The regeneration through which they have passed has effected this great change. Once they were at enmity with God. But now they love Him. (1) As revealed in Christ. Who, as he has realised the preciousness of the Saviour, has not felt the kindling of a fervent love to Him who, when He had no greater gift, commended His love to us by the gift of His dear Son? (2) In His paternal character. The Spirit of adoption takes captive their hearts, and they love God with a child’ s fervent, adoring, confiding affection. (3) For all His conduct, for the wisdom, faithfulness, holiness of His procedure--for what He withholds as for what He grants. Of the source of this feeling let us not lose sight, “ We love Him because He first loved us.” 2. “ Who are the called according to His purpose” (Romans 1:6-7). What a glorious vocation is this! To have heard the Holy Spirit’ s voice, to have felt the Saviour’ s love, to have listened to a Father’ s persuasive assurance, called to be God’ s holy ones--sons; this were a vocation worthy indeed of God, and demanding in return our supremest, deepest affection! The principle upon which this call proceeds is said to be, “ according to His purpose.” It excludes all idea of merit on the part of the called (2 Timothy 1:9). Has this call reached you? Ministers, the gospel, providences, conscience have called you, but has the Spirit called you with an inward and effectual vocation from death to life, from sin to holiness, from the world to Christ, from self to God? II. The privilege which appertains to this character.1. “ All things” under the righteous government of God must necessarily be a working out of good. “ Thou art good, and doest good.” In Him there is no evil, and consequently nothing can proceed from Him that tendeth to evil. The passage supposes something antagonistic to the well-being of the believer in God’ s conduct at times. And yet, to no single truth does the Church bear a stronger testimony than to this, that the darkest epochs of her history have ever been those from which her brightest lustre has arisen. But let us pass to individuals. Shall we take the most painful circumstances in the history of the child of God? The Word declares that these circumstances are all conspiring, and all working together, for his good. Take tribulation as the starting-point (Romans 5:3-5). The Bible is rich in illustrations of this. Take, e.g. the cases of Jacob (Genesis 42:36), and Joseph (Genesis 50:20). 2. Observe the unity of operation. They “ work together.” Seldom does affliction come alone. Storm rises upon storm, cloud on cloud. Trace the wisdom and love of God in ordaining your path to heaven through “ much tribulation.” Single, the good they are charged to convey were but partially accomplished. It is the compounding of the ingredients in the recipe that constitutes its sanative power. Extract any one ingredient, and you impair the others and destroy the whole. It is the combination of sound, the harmony of many, and often discordant notes, that constitute music. Oh, how imperfectly are we aware of a plurality of trial, to wake from our lips the sweetest anthem of thanksgiving to God! Thus it is that the most deeply tried believers are the most skilful and the most melodious choristers in God’ s Church. They sing the sweetest on earth, and they sing the loudest in heaven, who are passing through, and who have come out of “ great tribulation.” 3. It is a present working. It says not that all things have worked or shall work, though this is certain. But it says that all things do now work together for good. The operation may be as invisible and noiseless as the leaven fomenting in the meal, and yet not less certain and effectual. And whether the good be immediate or remote, it matters little; sooner or later it will accomplish its benign and heaven-sent mission. 4. Its certainty. We know it, because God has said it, because others have testified to it, best of all, because we have experienced it ourselves. The shape it may assume, the end to which it may be subservient, we cannot tell. God’ s glory is secured by it, and that end accomplished, we are sure it must be good. Will it not be a good, if your present adversity results in the dethronement of some worshipped idol--in the endearing of Christ to your soul--in the closer conformity of your mind to God’ s image--in the purification of your heart--in your more thorough meetness for heaven? (O. Winslow, D.D.)All things working for good All things, whether in nature, providence, or grace, work together for good to God’ s people. I. The persons.1. Those who love God. By those who hate God, even blessings are turned into a curse.2. “ Who are the called according to His purpose.” II. The object.1. To purify from sin (Malachi 3:3).2. To promote growth in grace.3. To prepare for heaven. III. The means.1. Afflictions. 2. Chastisements (Hebrews 12:6). Job was chastised in love and elevated in character to a height he had never otherwise attained. 3. Persecutions. These drive the soul nearer to God. They show who are the genuine professors. Joseph was persecuted, but great good was accomplished thereby (Genesis 50:20). 4. Special providences. These are the turning-points in our lives. How wonderful that I am here rather than elsewhere! There is all the world to choose from; and yet Peoria is my home both by invitation and selection. Paul, on his journey from Iconium to Troas, was minded to labour in the regions of Bithynia, but “ the Spirit suffered” him not, for He had other work for him to do in the greater centres of the world’ s civilisation (Acts 16:7). IV. The time.1. This is present. God’ s children do not have to wait for the blessing. Loving God, all things are received from His hand as means to an end; and enjoying His love, afflictions are tempered, and blessings are not misapplied. Many misquote this text and read it in the future, as if it were only “ will work together. “ 2. The future (2 Corinthians 4:17). V. Encouragements.1. To courage (Hebrews 12:13).2. To faith (2 Corinthians 4:18).3. To hope (Hebrews 6:18-20).4. To love (Romans 8:35-39). It is the love of God (both His love to us and our love to Him) that changes all things, whether good or untoward, into blessings. Oh, the bountiful alchemy of love! (Homiletic Review.)All things working together for good I. The fact, “ We know,” etc. Note--1. The good determined: being “ conformed to the image of God’ s Son.” Each believing man is as a block of marble, hewn out of the great quarry of unregenerated humanity, and appointed to be dressed and formed according to the Divine ideal. The image of the living Christ, as portrayed in the holy Gospels, supplies the model. And the work to be accomplished is that of breaking off unshapely angles, polishing down all rough projections, chiselling out the life-like features, and cleansing away all obscuring dust, till the human subject, “ changed into the same image, from glory to glory,” stands out at last, a living likeness of the living Lord. No doubt the final result will be blessedness, lordship, and glory. But the work which has now to be effected is that of securing in us a likeness to the Lord. In the external manifestations of our life we must be brought to be like Jesus, who went about doing good; and therefore are we said to be the “ workmanship” of God (Ephesians 2:10). But the work of new creation penetrates below the surface, and enters into the very spirit and life of the man (Ephesians 4:22-24). 2. The workers employed by the Divine Artist. “ All things,” i.e., all the influences of present lot; all the influences of-- (1) The objective creation. (2) The perpetually changing events of Providence, both prosperous and adverse, whether as specially affecting only the individual, or also the family, the Church, the nation, or the world. (3) Which proceed from good and from wicked men. (4) The invisible world, which come streaming down from glorified saints, angelic hosts, and from the ever-blessed God. (5) The world beneath. There is nothing neutral in the mighty process; and nothing but whose influence, blended with all others, is made to contribute something towards the accomplishment of the predestinated result. 3. On whose behalf the “ good” is being wrought. Those only who “ love God, who are the called according to His purpose” ; namely, to justify, sanctify, and glorify all them who believe in Christ. For the called ones are those who have adopted the Christian vocation as their own, and have therefore become not only called, but also chosen and faithful. For them the call has become effectual. They have fallen into the line of the Divine purpose, and are therefore being helped along that line by all these harmonised converging forces. The action of the external forces themselves would never produce the desired result. Their influence upon others does but serve to make moral scars and deformity. Just as the deadly nightshade concocts its poison from the very same soil and atmosphere from which the wheat-plant provides us bread, and other plants our honey. 4. The ultimately resulting good is the consequent, not of any single influence, but of all the influences together. This does not, indeed, denote that they work either simultaneously or in perfect and understood agreement amongst themselves. They are oftentimes all unconscious of the service which they render. First one and then another comes near and does the work for which he is specially adapted. Or perchance a whole host of the workers are busily engaged at once, so as to become simultaneous helpers. So, too, it is in other departments of God’ s works. How many and complicated the forces and influences which must contribute to the growth and perfection of the plant or animal! And how innumerable and varied those by which the infant is developed to manhood! And yet every one produces some lasting impression, and supplies its contribution, with all the others, towards the final product. And thus it is in the formation of Christian character. II. The ground of the fact, and of our knowledge of it. “ For (i.e., because that)whom He did foreknow,” etc.. Observe--1. That God Himself predestinated this result; namely, that those who were foreknown as believing the gospel, and as becoming obedient to its call, should he conformed to the image of His Son. 2. That He who predetermined this result has also provided the means for its accomplishment. 3. That which He can He will do to bring the pre-ordained result to its consummation. It is not only that the “ purpose” is “ His own,” formed “ according to His own good pleasure,” and “ given us in Christ Jesus before the world began” (Ephesians 1:9-10; Ephesians 3:8-12; 2 Timothy 1:9); and therefore a thing never to be abandoned; but one, in respect to the working out of which He has given the strongest assurance. For its accomplishment “ He spared not His own Son,” etc. Nay; in and with Christ, those “ all things” have been already given (1 Corinthians 3:21-23). And, therefore, the apostle, projecting himself forward to the time when the great work of redeeming love shall have been completed, and giving that which is its history in every individual case, affirms that “ whom He did predestinate, them He also … glorified.” Conclusion: Learn a lesson of--1. Earnest diligence in the cultivation of the inner spiritual life. This is the true philosopher’ s stone, by whose alchemic power everything may be transmuted into gold. Power over our own outward worldly condition we have but very little (Jeremiah 10:23). Evil may come, and, if our hearts are not right with God, all things will but serve to intensify our selfishness, impatience, etc., making us to become more than ever vessels of wrath fitted for destruction. But, if we love God, we shall find a helping hand in everything. 2. Patient submission to God’ s arrangements. Let us remember ever that His providence has to do with all things. Did He choose to do so, He could make our course of life, in all respects, prosperous and pleasant. But if trials, perplexities, and sufferings come, it must be because that these things are needed and good (James 1:2-4). 3. Joyful and triumphant confidence in God. This is that which is specially indicated by the apostle (verses 31-39). (W. Tyson.)All things working for good You have probably seen a large and complicated piece of machinery in full play. The parts, as you noticed, were very various--various in size and shape, various in the material of which they were made. There were wood and leather, and iron and brass; there were cranks and levers, and pistons and pulleys, and wheels great and small, with other instruments of which both the construction and the use were strange to you. And besides the difference of material, you observed a difference of movement among the parts. There was contrariety and opposition. The wheels whirled round in opposite directions; the chains seemed placed on purpose to resist each other. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 8:29 For whom He did foreknow, He also did predestinate to be conformed to the image of His Son. Foreknowledge and predestination The “ for” bears on the previous verse. All things must turn to the good of them that are called according to God’ s eternal plan, because, once foreknown, He has determined to bring them to the glorious consummation of perfect likeness to His Son. The decree of predestination is founded on the act of foreknowledge. In what respect did God foreknow them? Obviously not as being one day to exist. For the foreknowledge in that case would apply to all men, and the apostle would not have said “ whom He foreknew.” Neither is it as future saved and glorified ones that He foreknew them; for this is the object of the decree of predestination of which Paul goes on to speak; and this object cannot at the same time be that of the foreknowledge. There is but one answer: foreknown as sure to fulfil the condition of salvation, viz., faith; so: foreknown as His by faith. The act of knowing, like that of seeing, supposes an object perceived. It is not the act that creates the object, but the object which determines the act. And the same is the case with Divine prevision or foreknowledge: for in the case of God who lives above-time foreseeing is seeing; knowing what shall be is knowing what to Him already is. And therefore it is the believer’ s faith which, as a future act, but in His sight already existing, which determines His foreknowledge. This faith does not exist because God sees it; He sees it because it will come into being at a given moment, in time. We thus get at the thought of the apostle: whom God knew beforehand as certain to believe, whose faith He beheld eternally, He designated, predestinated, as the objects of a grand decree, to wit, that He will not abandon them till He has brought them to the perfect likeness of His own Son. Will in God is neither arbitrary nor blind; it is based on a principle of light, on knowledge. In relation to the man whose faith God foresees, He decrees salvation and glory. The predestination of which Paul speaks is not a predestination to faith, but a predestination to glory, founded on the prevision of faith. Faith is in a sense the work of God; but it contains a factor, in virtue of which it reacts on God, as an object reacts on the mind which takes cognizance of it; this is the free adherence of man to the solicitation of God. Here is the element which distinguishes the act of foreknowledge from that of predestination, and because of which the former logically precedes the latter. (Prof. Godet.)The believer’ s conformity to Christ There is a threefold conformity which a believer is said to have to Christ--of holiness, of suffering, of glory. First, of holiness and sanctification. Every true child of God he is predestinated to be conformed to the image of Christ, that is, to be holy as He was holy. And this again to a double purpose. First, in affection and disposition, to be carried by the same spirit. “ Let the same mind be in you which was in Christ Jesus” (Philippians 2:5; Romans 8:9). Again, secondly, in life and conversation; we must be like to Him in this also (1 John 2:6). When we say that we are to be like Christ, and to do that which He did, this is rightly to be understood by us, and in that sense wherein it is spoken; namely, as to those kind of actions alone which are imitable by us, and which it lies in our way to follow, and to conform unto, and to take Him for our ensample. There are three sorts of actions of Christ’ s which are mentioned in Scripture. First, His work of mediation. Secondly, His working of miracles. And thirdly, His works of obedience, and conformity to the law of God in all those moral actions which came from Him. The two former of these they are wholly beyond our imitation. God will Himself one day make a serious search and inquiry here into. He will ask concerning every man whose image and superscription he hath upon him, whether the image of Christ, or the image of Satan. And according as it is in this respect with him, so shall be also his future condition. Men may possibly sometimes herein deceive others, and oftentimes do so. While it is said here, that we are predestinated to be conformed to the image of Christ; and that this in one sense is meant of holiness; then we see here what I formerly hinted, that our sanctification is a special fruit and effect of our election, and that which the Lord does mainly and chiefly intend to us in His choosing of us. The second conformity, in which believers stand to Christ, is a conformity of suffering and of affliction. This was another image of His whereby He was made known to the world. And this in all the particular explications of it; as, first, in the cause of suffering, we are conformable in this, for as Christ suffered for righteousness sake (1 Peter 2:21-22). Secondly, as in the cause of suffering, so also in the kind of suffering, there is a conformity to Christ’ s image in this also. Kind for kind, reproach, disgrace, hatred, outward violence, and death itself in the worst circumstances of it. Thirdly, in the manner of suffering. There is in Christians, and so ought to be likewise a conformity to Christ in this also. To suffer with the same spirit as we find Him to have done. The consideration of this point may be thus far useful to us. First, as it may serve to inform us of the state and condition of a Christian what it is. Therefore secondly, this teaches us all to prepare and to provide for suffering. Thirdly, we have hence also a ground of patience and comfort in afflictions, which do at any time fall upon us, that they are not such things as do come to us by chance, but by special order and dispensation from God. The third and last, is a conformity in glory. This is another kind of correspondency which the Scripture does sometimes intimate and declare unto us, that we shall be changed into the same image with Christ from glory to glory (2 Corinthians 3:18). “ And as we have born the image of the earthly, so we shall also bear the image of the heavenly” (1 Corinthians 15:49). It is said in John 17:22, “ The glory which Thou hast given Me, I have given them.” This is grounded, first of all upon the forementioned union which believers have with Christ; as from thence they conform to Him in His sufferings, so also in His glory. Secondly, we have the praise of Christ to this purpose, “ Ye which have been with Me in My temptations, ye shall be with Me in My kingdom” (Luke 22:30). Thirdly, we have for this also the prayer of Christ (John 17:24). As the promise of Christ is most infallible, so the prayer of Christ is most effectual; and as Christ is sure to perform whatever He hath made tender of to us, so He is sure also to obtain whatever He hath requested for us. God the Father will hear His Son in all His petitions; “ I know,” says He, “ that Thou hearest Me always” (John 11:42). And so in this petition especially, amongst and above all the rest. The use of this point to ourselves comes to this--First, as matter of comfort and satisfaction to us in all those troubles and afflictions which do at any time befall us, and our conformity to Christ in suffering. Secondly, this may serve also to put a lustre and splendour upon the saints and servants of God in the midst of all those disparagements and contempts which are cast upon them. Thirdly, we should also hence labour to be fitted for this glorious condition of conformity to Christ in glory. The third and last is the limitation of this conformity here mentioned, and that is in these words, “ That He might be the first-born among many brethren.” First, to take notice of their relation; the saints, and such as are true Christians, they are all of them brethren. First, brethren to Christ; they are His brethren, thus in Hebrews 2:11-12. First, as partaking of the same nature. Secondly, as partaking of the same Father. Thirdly, as partaking of the same Spirit, etc. Secondly, they are brethren also, as being so one to another (1 Thessalonians 5:26-27; 1 John 3:16). This they are said to be upon a various account. First, as of the same profession and of the same heavenly calling. Secondly, of the same family and household; the family of heaven, the household of faith. Thirdly, having the same inheritance allotted unto them. The third and last particular is their order; to wit, in reference to Christ, and that is, they are younger brethren,” that He might be the first-born amongst them; and herein especially does consist the limitation of the saints for their conformity to Christ’ s image. It is still with this reservation, that He is the chief and principal. Christ He is the first-born amongst many brethren, take notice of that. Christ is the first-born; that is, the Chief. First, in point of holiness; He is the first-born in this explication, and that in a twofold respect. First, in regard of capacity, as He hath a greater measure of holiness in Himself than any of His brethren. Secondly, in regard of conveyance, as He is the spring and fountain, and deriver of holiness unto them. Secondly, in point of suffering. It holds there also that Christ hath the precedency and priority afore any other besides. This seems in a special manner to be here intended. That the sufferings of Christ, they were greater than all the sufferings of any of the saints. First, they were greater subjective, in regard of the eminency of the person that did undergo them, as being no other than the Son of God Himself, the Lord of glory. Secondly, those sufferings of Christ, they were greater, also extensive, in regard of things which He suffered in, as to all kinds and particulars; not only in His body, in all the parts and members thereof, but also in His soul, as to all the powers and faculties thereof. Thirdly, greater intensive in regard of the exquisiteness of the pains and torments themselves which He suffered; it is said, “ It pleased the Lord to bruise Him (Isaiah 53:10). The third and last is in point of glory; Christ has the pre-eminence here likewise. We are predestinated to be conformed to the image of the Son of God in this particular amongst the rest; but yet still so as we must give Him leave to go before us, and to have the precedency of us; upon which account He is called not only the Author, but also the Captain of their salvation (Hebrews 2:10). First, Christ as the Head of the Church hath the pre-eminence of dignity and power, and of all here in this life. The first-born in ancient time had the precedency in this particular. The excellency of dignity, and the excellency of power, as it is in Genesis 49:3. They were princes and priests in their families. Secondly, for the life to come; Christ He hath the pre-eminence of the saints here also, being the great Heir of eternal glory. It is true they are made conformable to His image in glory; but it is to the truth of His image, not to the transcendency; they are partakers with Him of the same glory in kind, but not of the same glory in degree. Therefore accordingly it should teach us to give all honour and glory unto Him, as standing in this relation to us, and we to Him, as members under this Head, as subjects under this Lord, as younger brethren under this First-born. (Thomas Horton, D.D.)The object of predestination--conformity to Christ It is a sad circumstance that a large number of professing Christians completely overlook that in which our salvation chiefly consists. Those of whom we speak say, “ To be forgiven is to be saved--to be justified is to be saved.” But to be forgiven is only a part of salvation, to be justified is only a part of salvation. God teaches us that redemption consists, not merely in being accounted righteous, but in being made righteous. We are told by the Apostle Paul that Christians are predestinated to be conformed to the image of God’ s Son. God’ s provision for renewing man contemplates likeness to Christ. This provision consists of the atonement and the ministrations of the Holy Ghost. Christian truth has its centre and substance in Christ; and the Holy Ghost in His revelations to us, reveal chiefly Christ. Such contact must produce correspondence and likeness. No nobler pattern could be present to God. Look, for a moment, simply at the human nature of Christ. There, in that human nature, all is goodness. We will carry these remarks a little further, and say that conformity to a less perfect pattern would not exhaust those capacities of the human soul which God gave to that soul when He created it, or satisfy the thirsts awakened in the human spirit, when that spirit is reconciled to God. The heart of man is capable of being made a complete likeness of God. Oh, how you sin against yourselves when you degrade yourselves--when you act as though you were sent into this world simply to eat, and drink, and put on raiment! We remark, further, that all under the Christian dispensation, who seek renewal into God’ s image, make Christ their Example. Now, in this real human life Christ sets us an example. He hereby shows what humanity in close connection with God can be. The end and tendency of all Divine dispensations, since the Fall, have been to fix the attention of mankind on Christ. Now, while the thoughts of renewed men are frequently occupied with their Saviour, their hearts are warm towards Him. Cold metal will not take the mould; you may try to drive it into the mould, but you cannot; or, if you get it into the mould by powerful hammers, it will not take the form of the mould even then; it will come out as an unshapen lump; but metal liquified will run into any shape. Just so the soul of man in contact with Christ. When that soul is fused by the power of love, it immediately takes the likeness of the Saviour. If we could only raise our eyes above the level of the Church, and fix them upon the Saviour, there would be an improvement in our character, and in our style of life immediately. The image becomes an essential part of the individual. It is in the core of his nature. It is a substantial likeness wrought into the material of the inner self. Now let us, for a moment, dwell on the fact that this likeness is visible. God, of course, sees it. The angels see it--renewed men see it, the ungodly sometimes see it. All may see it. Not if you take your microscope and magnify a mote until it seem a beam, and a beam so large that nought beside is visible!--you will not see it then. If you apply your microscope to some one of your faults, you will not then see the likeness of Christ. You must look at yourselves as a whole, if you would judge of that which is being done for you. Or, to use another illustration, you will not see the likeness of Christ, if you take your dissecting knife, and, cutting out some plague spot of the flesh, examine it as though that dull, foul lump were the whole body--of course, you will not see the Divine workmanship in your character then, Nor will you be able to see it if you look for the stature and strength of manhood, where you can expect to find only the form and the feebleness of infancy? But if you know what to look for, where to look for it, and when, then the image of God, in the regenerated man, may be seen by you; seen, if you be regenerated, in your own heart, and seen in others, if they too be born again. Let me remind you that the delineation of God’ s image is progressive. “ We all with open face, beholding, as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord.” They are born again to possess this image, and as they grow up into it, it expands and becomes perfected. (S. Martin.)Predestination The apostle is not here describing a chain of causes and effects, but simply showing the method in which God works; the order in which the several branches of salvation constantly follow each other. This will be clear if we survey the work of God in the salvation of men-- I. Forward.1. God foreknew all who would believe--i.e., speaking after the manner of men, for properly there is neither fore or after knowledge in God. All time, or rather all eternity, is present to Him at once. But we must not think that things are because He knows them, any more than the sun shines because I see it. Men are as free in believing or not believing as if God did not know it at all. 2. Whom God foreknew He “ predestinated,” etc. i.e. God decrees from everlasting that all who believe in the Son of His love shall be conformed to His image. Accordingly all who believe in Christ receive “ the end of their faith, the salvation of their souls,” and this in virtue of the unchangeable decree, “ He that believeth shall be saved,” etc. 3. Whom He predestinated He also called--outwardly by His Word, inwardly by His Spirit. 4. Whom He called He justified--i.e., here, made just. He executed the decree, “ conforming them to the image of His Son,” or sanctified them. 5. Whom He justified He glorified. “ Having made them meet to be partakers of the inheritance of the saints,” He “ gives them the kingdom prepared for them.” II. Backward.1. Take your stand with “ the multitude which no man can number,” and you will find none who was not sanctified before he was glorified. 2. Take a view of the sanctified on earth and you will find all were first called. 3. Who are they that are thus called but those whom God had predestinated to be conformed to the image of Christ, “ for God calls none, but according to the counsel of His will.” 4. All God predestinated He foreknew. He saw them as believers, and as such predestinated them to salvation according to the eternal decree. “ He that believeth shall be saved.” Conclusion: God sees and knows from everlasting to everlasting through one eternal now. Yet in condescension to our weakness He speaks after the manner of men of His purpose, counsel, plan, foreknowledge. (John Wesley, M.A.)Predestination I. In relation to man. What is the design of God in predestination? “ Conformity to the image of His Son.” To make a little Jesus Christ of a man--that is what God does. What God predestines to do for man is what man, left to himself, does not and never will wish for. No unconverted man, no lost soul, no devil wishes to be like Christ. To wish to be good is itself a kind of goodness, and to wish to be like Jesus Christ is in some degree to resemble Him. Observe--1. There is nothing here about a predestination of men to eternal misery. Our text speaks of nothing but good for man. 2. Predestination has reference to character rather than condition. It is not a plan by which men are to be made happy hereafter irrespectively of their inward nature and disposition. 3. The predestination of God includes all the laws, processes, means, and instruments by which the result is secured, as adapted to the constitution of the mind, the will, and the affections, to be renewed and sanctified. In His providential dealings the plan of God includes not only the end, but the means. The man who only takes a part of God’ s plan might sit down in the corner of the field, and there reason, “ If a crop of corn is to grow here, it will grow; therefore I will lie down and leave the matter to God.” But the man who has a firmer faith in predestination will say, “ If a crop of corn is to grow here, I must labour because labour is comprehended in God’ s scheme.” Therefore the man who contents himself with saying, “ If I am to be saved I shall be saved,” is only half a believer in predestination. The thorough believer in it will “ give all diligence to make his calling and election sure, and work out his own salvation, because it is God that worketh in him.” 4. The only evidence of personal predestination is in the attainment of the end proclaimed--Conformity to Christ. You may hold the doctrine of election and yet be none of the elect. You may be a drunkard, etc., and that is no part of God’ s purpose. You may even reject the doctrine, and yet be yourself an exemplification of it--God’ s workmanship. II. In relation to God.1. It is God who works salvation in those who are saved. It is not that we have nothing to do and are to abandon ourselves to the current of events, but that the first and efficient Author of our salvation is God. 2. What God works in time is the effect of His eternal purpose. As the act of election is the act of God, so it is not done without forethought and design. The whole universe is formed, and all its parts organised after the purpose of God, planned by infinite wisdom and regulated by infinite power. Now, if this be so in regard to the fall of a sparrow, the numbering of the hairs of our head, etc., how much more in the building of the spiritual kingdom and temple of God! If the framework of the scaffold has been so wisely formed, how much more the palace to which it is subordinate! What it was right for Him to do, it was right for Him to purpose to do. Conclusion: The Divine predestination-- 1. Wears towards men only an aspect of love. Its sole object is to make men like Christ. 2. Respects the accomplishment of a work of grace, which without would never be accomplished at all. 3. The only satisfactory mark of our interest in it is our conformity to Christ. 4. In the experience of salvation let this doctrine have its proper place. There is predestination in the entire process. But the use of means comes before attainment of the end. The first appeal of God to us is to believe on the Lord Jesus Christ. Let us begin with that. Leave out for the present the perplexing question, “ Am I one of the elect?” Our election must manifest itself by our growing conformity to Christ. The purpose of God is to be read in the work of God. And if this evidence appear, let it humble and awaken gratitude in you. (P. Strutt.)Predestination is to mark out beforehand especially in one’ s mind. Only in Ephesians 1:5; Ephesians 1:11; Acts 4:28; 1 Corinthians 2:7. It is more definite than “ purpose.” A parent who before his child is old enough for a trade, chooses a trade for him, predestines the boy. He marks out beforehand a path in which he designs him to go. So God from eternity resolved that believers should be made like His Son. Foreordination is simply a purpose, and by no means implies the inevitable accomplishment of the purpose. The boy marked out for one trade may enter another. But it might be thought that what God foreordained must in every case be realised. But God has thought fit that the accomplishment of His own purposes shall depend upon man’ s faith. Hence Paul solemnly warns his readers that, unless they continue in faith, they will, although foreordained to glory, be cut off (Romans 11:21-22). So in Jeremiah 18:7-12, God expressly declares that the accomplishment of His purpose of blessing to Israel depends upon Israel’ s conduct. The doctrine of predestination is thus consistent with the teaching that salvation depends upon each man’ s own faith (Romans 9:32; Romans 11:22 f); with the teaching that God is using means to lead all men to repentance (Romans 2:4); and with the universality of the purpose of redemption (Romans 5:18). (Prof. Beet.)Glorious predestination I. Our conformity to Christ is the sacred object of predestination. We are to be conformed to Him--1. As to nature. It is not possible for us to be Divine, yet we are made “ partakers of the Divine nature.” We cannot be precisely as God is, yet as we have borne the image of the earthy we shall also bear the image of the heavenly. The new birth as surely stamps us with the image of Christ as our first birth impressed us with a resemblance to the fathers of our flesh. 2. As to relationship. Our Lord is the Son of God; and truly now are we the sons of God. As Christ’ s Sonship was attested at His baptism by the voice from heaven and the Holy Ghost, so the voice of God in the Word has testified to us our Heavenly Father’ s love; and the Holy Spirit has borne witness with our spirits that we are the children of God. 3. In our actions. As a Son Christ served His Father, and you could see the nature of God in His sympathy with and exact imitation of God; and so we are to speak the truth, for God is true; love, for God is love. Moreover, Christ wrought miracles of mercy towards men, which proved Him to be the Son of God. And our Lord has told us that greater works than His own shall we do. 4. In our experience. (1) Of suffering. “ Though He were a Son, yet learned He obedience by the things which He suffered.” And if we “ be without chastisement then are we bastards, and not sons.” (2) In relation to men. “ He came unto His own, and His own received Him not,” and so we have to “ go forth unto Him without the camp, bearing His reproach.” (3) With regard to Satan. You know how thrice he assailed Him with those temptations which are most likely to be attractive to poor humanity, but Jesus overcame them all. We are predestinated to he conformed to Christ in that respect. (4) As to all evil, our Lord’ s entire life was one perpetual battle. And we are to be holy, harmless, undefiled and separate from sinners. 5. As to character. He was consecrated to God; so are we to be. He went about His Father’ s business; so should we ever be occupied. Towards man He was all love; it becomes us to be the same. 6. As to our inheritance, for He is heir of all things, and what less are we heirs of, since all things are ours? II. Predestination is the impelling force towards this conformity.1. It is the will of God that conforms us to Christ’ s image rather than our own will. It is our will now, but it was God’ s will when it was not our will, and it only became according to our will when God made us willing in the day of its power. 2. It is rather God’ s work than our work. We are to work with God in the matter of our becoming like to Christ. We are not to be passive like wood or marble; we are to be prayerful, watchful, fervent, etc., but still the work is God’ s. 3. Therefore all the glory must be unto God and not to us. It is a great honour to any man to be like Christ; and we must lay all our honours at His dear feet, who hath, according to His abundant mercy, predestinated us to be conformed to the image of His Son. III. The ultimate end of all this is Christ. “ That He might be the first-born.”1. God predestinates us to be like Jesus that He might be the first of a new order of beings, nearer to God than any other. There is no kinship between Jesus and angels. 2. The object of grace is that there may be some in heaven with whom Christ can hold brotherly converse. “ Many brethren” --not that He might be the firstborn among many, but among “ many brethren,” who should be like Himself. No doubt, however, the text means that these will for ever love and honour Christ Himself. We love Jesus now, and how will we, when we get to heaven, love and adore Him as our dear Elder Brother with whom we shall be on terms of the closest familiarity and most reverent obedience. 3. God was so well pleased with His Son, and saw such beauties in Him, that He determined to multiply His image. The face of Jesus is more lovely to God than all the worlds; therefore doth the Father will to have His Son’ s beauty reflected in ten thousand mirrors in saints made like to Him. Conclusion: Keep your model before you. You see what you are predestinated to be; aim at it every day. Above all, commune much with Christ. Communion is the fountain of conformity. They said of Achilles, that when he was a child they fed him upon lion’ s marrow, and so made him brave; and of Nero, that he was suckled by a woman of a ferocious nature. If we take our nutriment from the world, we shall be worldly; but, if we live upon Christ and dwell in Him, our conformity with Him shall be accomplished, and we shall be recognised as brethren of that blessed family of which Jesus Christ is the firstborn. (C. H. Spurgeon.)Conformity to Christ predestinated I. The nature of this conformity with respect to--1. His sonship.2. His moral character.3. His offices.4. His suffering and humiliation.5. His glory. II. The act of God in pursuance of that end. Predestination is an act agreeable--1. To God’ s nature.2. To the analogy of nature.3. To the conduct of His providence in Christ. Conclusion: Predestination--1. Affords no comfort to those who are not conformed to Christ.2. Does not destroy the voluntary character of human actions, nor involve force or compulsion. (Biblical Museum.)Conformity to Christ I. Wherein this conformity consists.1. In afflictions (Isaiah 53:3). This must be expected by us (John 15:20). He calls us to no harder lot than He Himself endured. 2. In righteousness and holiness (Philippians 2:5; Matthew 11:29). (1) This is the end of conformity to Him in our afflictions (Hebrews 12:10).(2) This is the way to conformity to Him in glory (2 Corinthians 3:18).(3) This is a sign of our communion with Christ (1 John 2:6).(4) This will give us boldness in the judgment (1 John 4:17). 3. In felicity and glory. Conformity to Christ showeth us not only what we should do, but what we may expect. As to-- (1) The body (Philippians 3:21).(2) The soul (1 Corinthians 15:4; 1 John 3:2; Psalms 17:15). II. Why this is the distinction between the elect and others.1. This suiteth with God’ s design of recovering man out of his lapsed estate, by setting up a pattern of holiness and happiness in our nature. (1) Our primitive glory was God’ s image (Genesis 1:26). (2) When this glory was lost none was fit to restore it but the Son of God made man; for thereby the glory of the Father was again visible in Him in our nature (Colossians 1:18; Hebrews 1:3). Therefore all the heirs of promise are predestinated to be conformed to the image of His Son, or to God appearing in their nature. 2. Because they are all called after Christ’ s name--Christians. Now all that are called after Christ’ s name should be framed after His image, otherwise they will be called Christians to the disgrace of Christ. Surely, then, we ought to live as if another Christ were come into the world (2 Timothy 2:19). 3. Because all that are elected by God and redeemed by Christ are sealed by the Spirit (Ephesians 1:15; Ephesians 4:30; 2 Corinthians 1:22). What is this but the image of Christ impressed upon the soul by His Spirit? 4. Because Christ was an example. It is a great advantage not only to have a rule, but a pattern, because man is so prone to imitate. (1) By this example our pattern is the more complete. There are some graces wherein we cannot be said to resemble God, as in humility, patience, obedience. But in these we have pattern from Christ (Matthew 11:29; Hebrews 5:8; 1 Peter 1:21). (2) It shows that a holy life is possible to those who are renewed by grace. (3) It shows what will be the issue and success of a life spent in patience and holiness (1 Peter 1:21). Conclusion: The use is-- 1. For information. (1) What little hopes they have to get to heaven who are not like Christ. (a) In holiness. (b) In patience and courage under sufferings. (2) How we should know whether we have the true holiness, viz., when we are such as Christ was in the world. Some content themselves that they are not as other men (Luke 18:11). It is a sorry plea, when we have nothing to bear up our confidence but the badness of others. Others look no higher than the people who are in reputation for goodness among whom they live; whereas we are to be “ holy as He is holy” (1 Peter 1:15; 1 John 3:3). 2. For direction. Now for directions. (1) The foundation is laid in the new birth. The Son of God was conceived by the operation of the Holy Ghost; so are we born of water and the Spirit. (2) When we are dedicated to God, the Holy Ghost is the same to Christians that He was to Christ, a guide and comforter. (3) There is a conformity of life necessary, that we be such as Christ was-- (a) To God, seeking His glory (John 8:50); pleasing God (verse 29); obeying His will (John 6:38); delighting in converse with Him. (b) To man, subject to His natural parents (Luke 2:51); to rulers (Matthew 17:27); good to all (Acts 10:38); humble to inferiors (John 13:3-4). (4) Eye your pattern much (Hebrews 12:2). Examine what proportion there is between the copy and the transcript. (5) Shame yourselves for coming short (Hebrews 3:12-14). (6) Use the means of communion with Him, especially the Lord’ s Supper. (T. Manton, D.D.)Conformity to Christ I. What is that image of His son to which God designs His people shall be conformed? His moral image; it being impossible that any creature, however exalted, can ever possess His natural perfections. “ God created man in His own image.” But, alas! by his fall he lost the image of his Maker. But it is the purpose of God to restore His people to their original rectitude; and in the character of the man Christ Jesus we behold the perfect pattern after which they shall be formed--viz., love to God, benevolence toward man, holiness, etc. Perfect conformity, of course, is not attainable in this world. It is the object of every good man’ s pursuit, but none reach it till they see the Saviour as He is. There are two things especially which the Holy Spirit does in those who are conformed to the likeness of Christ.1. He enlightens the understanding to discern the beauties and excellences of the Saviour. Ancient philosophers used to say that if virtue was embodied every one would be in love with her. But every excellence adorned the character of our Lord, yet He was despised and rejected of men. But under the Spirit’ s illumination we shall readily admit that “ He is fairer than the children of men,” “ chief among ten thousand and altogether lovely.” 2. He produces love to those excellences in Christ, which He discovers to the mind. And “ beholding the glory of Christ, we are changed into the same image, from glory to glory, as by the Spirit of the Lord.” II. By what means is conformity to Christ promoted?1. The Scriptures, which portray Christ’ s image. 2. Gospel ordinances, such as preaching and the Lord’ s Supper, and private duties, such as self-examination, prayer, etc. 3. The constant influences of the Holy Spirit. 4. Sanctified afflictions. III. What ends has God in view in effecting this transformation?1. To manifest the power and riches of His grace. 2. The honour of Christ. The purchase of His blood shall be presented before the throne, “ not having spot, or wrinkle, or any such thing.” 3. The happiness of the saved. (Essex Congregational Remembrancer.)True conformity By the “ Image of Christ,” is here meant the moral character of Christ. And what a character was that! Goethe says, “ I esteem the four Gospels to be thoroughly genuine, for there shines forth from them the reflected splendour of a sublimity proceeding from the person of Christ, and of as Divine a kind as was ever manifest upon earth!” Rousseau confesses, “ If the life and death of Socrates are those of a sage, the life and death of Jesus are those of a God.” And, to quote only the words of J. S. Mill, “ Whatever else may be taken from us by rational criticism, Christ is still left a unique figure, not more unlike all His precursors than all His followers: a Divine person, a standard of excellence and a model for imitation; available even to the absolute unbeliever, and can never be lost to humanity.” In the entire conformity to the character of Christ, there is-- I. The complete satisfaction of the human soul. In all moral existences there is an ideal character. The cause of moral misery is discordance with this ideal. The character of Christ is this ideal. Souls can conceive and desire nothing higher. Only as men approximate to it they grow in power, rise in dignity, and abound in satisfaction. II. Harmony with the human race. The human race is sadly divided; it is severed into numerous contending sections. The human house is divided against itself and cannot stand. The human body has not only its limbs amputated, but they are rattling one against the other, and all against itself. It writhes with anguish. A re-union is essential to its health, and peace, and vigour. But what can unite men together? Universal conformity to rituals or doctrines? Such conformity would be no union. Universal conformity to the image of Christ would unite the race. Let all men be Christ-like, and all men will love one another. When all men become Christ-like, and not before then, will all contentions cease, all men embrace each other as brethren and be “ gathered together” in Christ as members to one body directed by one will. If you would divide men, preach doctrines, and policies, and ceremonies. If you would unite them, preach Christ. III. The grand purpose of the gospel. What is this? To give men theological knowledge and material civilisation? It does this, but does something infinitely grander: it gives men the character of Christ. It is to create us anew in Christ Jesus in good works, and to inspire us with the spirit of Christ, without which we are none of His. Where Christ’ s gospel does not do this, it does nothing. The testing question is--Are we like Christ? IV. The supreme duty of life. This, the grandest, is also the most practical.1. We are made by imitation.2. Christ is the most imitable of all examples--the most-- (1) Admirable;(2) Transparent;(3) Unchanging;(4) Intimate. He is always with us. (D. Thomas, D.D.)Portraits of Christ There is no surer sign of littleness than slavish imitation; yet this is not the case when the models are perfect. No artist is accused of a want of originality because he studies Greek sculpture or the works of Michael Angelo or of Raphael. It is even so with the imitation of Christ. To imitate other men is weakness; to copy Christ is strength. He who should imitate Him the most nearly, would be the most original man upon earth. If I should exhort you to imitate any one else, I should have a difficult task with sensible men. There is not a single biography about which you could say, “ I will re-live this man’ s life precisely as he lived.” There is but one model which a man can accept as his copy in every jot and tittle. I. In what sense is a believer to be conformed to the image of Christ?1. Negatively. (1) Not as a penny bears the superscription of the Queen. There is something more required of us than having in some dark corner the name of Jesus tattooed into the skin of our profession. (2) Nor is a cold morality conformity to the image of Christ. A statue may present the very image of a statesman or warrior, but it is dumb, and blind, and motionless. We are not to be mere dead pictures of Christ; we are to be like Him as living men. (3) Nor is it enough to act publicly as Christ would have acted. Some are ever asking, “ Would Christ have done this” or “ that?” And then they answer it according to their own fancies. They see some Christian man who is not bound by the “ touch not, taste not, handle not,” of the old Mosaic spirit, and they cry over him, “ Would Christ have done such a thing?” If he laughs or keeps a carriage, “ Ah,” they say, “ did Christ ever do so?” And so they think that by putting on a face that is more marred than that of any man, they shall become the very image of Christ Jesus. You might put on a garment without seam, put sandals on your feet, and you might even ride through the streets of Jerusalem upon “ a colt the foal of an ass” ; but this imitation is not to be in mere externals. 2. Positively. We are to be conformed to the image of Christ. (1) In character. (a) In humility: “ though He was rich, yet for our sakes became poor.” (b) In diligence: in the Father’ s business. (c) In love. (d) In devotion and prayerfulness. But who can describe the whole? We can but say that whereas one man is admirable for his faith, another for his patience, another for his courage, and another for his affection, He is altogether lovely!(2) In suffering. If we are ever conformed to Christ, we must bear His cross. (3) In glory. If we be cross bearers we shall be crown wearers. II. Why should we be transformed as unto the image of Christ? Well may we desire to bear the image of Christ, because--1. It is that which we lost in Eden. If Eden were a sorrowful loss, and if it be desirable to obtain its paradise again, surely the image of God must be desirable first and foremost of all. 2. It is the ultimate end of God’ s decree. I do not read that the saints are predestinated to paradise, but to be conformed to the image of His dear Son, that He may be the first-born among many brethren. 3. It is the Spirit’ s great work in us. When we are regenerated, the new man is put into us; and the new man is renewed in the image of Christ Jesus. The moment that a sinner believes, there is put into him the first germ of a perfect Christ; it needs but that it should be nourished by the Spirit, and it will grow into the perfect stature of a man in Christ. 4. It is our highest glory on earth, and our crowning privilege above. What more glorious for a man than to be like Christ? III. Is it possible? “ I have tried,” says one, “ to make myself like Christ, and I cannot.” Indeed, thou canst not. This is art which excels all art. Why, the most wondrous painters, who have never failed before, always fail in the portrait of Christ. They cannot paint the chief among ten thousand, the altogether lovely. Orators, before whose eloquence men have been swayed as the waves are tossed by the wind, have confessed their inability to reach the excellences of Christ. Divinest poets have been compelled to lay down their harps, and relinquish all hope ever to sing the song of songs concerning this fairest Solomon. And must it not be a vastly harder task for a man to be made like Christ? Indeed, if this were our work, it were impracticable, and we might dissuade you from the task. But it is not your work, it is God’ s work. It was God who predestined us to be conformed to the image of His Son; and God who made the decree will fulfil it Himself. But wherein lies the hardness of our being made like Christ? It lies--1. In the material to be worked upon. “ Oh,” saith one, “ there is never a possibility of making an image of Christ out of me. I am but a rough hewn stone of the quarry; friable, unworkable; the chisel will only blunt its edge upon me.” But what matters the material when you know the great artificer? To Him all things are possible. 2. In the world we live in. “ How can I be like Christ?” saith another. “ If you would build a monastery, and let us all live as Christian brethren together, it might be possible; but I have to mix with men that blaspheme; and my business is so trying to the temper. And then our trade has so many temptations in it. We get one touch, as it were, put into the picture on a Sunday, and we think we shall be like Christ one day; but the devil puts six black touches in during the week, and spoils the whole; it is not possible we should ever be like Christ.” But God says it shall be done. Of course Satan will do his best to stay God’ s decrees; but what shall become of anything that stands in the way of God’ s decree? 3. In the perfection of the image. “ If it were to be like David, Josiah, or some of the ancient saints, I might think it possible; but to be like Christ, who is without spot or blemish, I cannot hope it. It were presumption for such a fallen worm as I, to hope to be like Christ.” And did you know it, that while you were thus speaking, you were really getting the thing you thought to be impossible? When you bowed before that image overawed, do you know it was because you began to be made like it? When I come to love the image of Christ, it is because I have some measure of likeness to it. And if you as believers will look much at Christ, you will grow like Him. (C. H. Spurgeon.)Conformity to Christ The Christian life is the only life that will ever be completed. Apart from Christ the life of man is a broken pillar, the race of men an unfinished pyramid. One by one in sight of eternity all human ideals fall short, one by one before the open grave all human hopes dissolve. The Laureate sees a moment’ s light in Nature’ s jealousy for the Type; but that, too, vanishes. “ So careful of the type,” but noFrom scarified cliff and quarried stoneShe cries, “ A thousand types are gone;I care for nothing, all shall go.”All shall go? No; one Type remains. “ Whom He did foreknow He also did predestinate to be conformed to the image of His Son.” And “ when Christ who is our life shall appear, then shall ye also appear with Him in glory.” (H. Drummond.)The glorious exemplar A celebrated philosopher of antiquity, who was nearly contemporary with Christ, but who could have known nothing of what was going on in Judaea, and who, alas! did not always “ reck his own rede “ --wrote thus to a younger friend, as a precept for a worthy life: “ Some good man must be singled out and kept ever before our eyes, that we may live as if he were looking on, and do everything as if he could see it.” Let us borrow the spirit, if not the exact letter, of that precept, and address it to our young men. Keep ever in your mind and before your mind’ s eye the loftiest standard of character. You have it, we need not say, supremely and unapproachably, in Him who spake as never young man spake, and lived as never man lived, and who died for the sins of the world. That character stands apart and alone. The image of Christ It has been said by some one, suppose the sun in the heavens, which enlightens, warms, and fructifies everything, were a rational being that could see everything within the reach of its beams, it would then behold its own image in every sea, in every river, in every lake, and in every brook--nay, it would even see itself reflected on the loftiest mountains of ice; and would it not, in the abundance of its joy at such glorious radiance, forgetting itself, embrace all these oceans, seas, and rivers, nay, the very glaciers, in its arms, and delight over them? Thus Jesus Christ, the Sun of Righteousness, beholds His image and Divine work in every renewed soul as in a polished mirror. (J. Krummacher.)Likeness to Christ Upon the occasion of Voltaire’ s visit to England in the last century he became acquainted with the saintly life and devoted labours of Fletcher of Madeley, of whom he remarked, “ This is the true likeness and character of Jesus Christ.” God’ s means of conforming us to Christ A Christian friend calling upon a poor old woman in Scotland expressed sorrow at seeing her suffer so much pain. “ Oh,” said Jeanie, “ its just an answer to prayer. Ye see, I’ ve long prayed to be conformed to the image of Christ; and, since this is the means, I’ ve naething to do wi’ the choosin’ o’ them. That’ s the end I seek. It is ours to aim at meetness for His presence, and to leave it to His wisdom to take His ain way wi’ us. I would rather suffer than sin any day.” “ Developing” the image I was in the photographer’ s dark little closet. He had in his hand the little plate of glass that in the camera had been exposed to the light and had caught upon its sensitive surface an image. But there was no appearance of an image. There was nothing but a cloudy surface. “ If there’ s an image there?” said the photographer, half inquiringly. But it must be “ developed,” he told me. He poured upon a glass the chemical solution, and in a moment what a weird change! Out of the cloud I saw the outlines of a face stealing, breaking its way through all obscuring shadows, growing clearer and clearer, till in a moment the artist took the plate to a window, and there it was most plainly, the picture of a face. Developing the image! I have often thought of it in its spiritual significance. God’ s work inhuman souls will vary. In all His children there is the same positive fact of the receiving of Christ’ s image upon the sensitive surface of their hearts. In some that likeness comes at once to the front of a man’ s life. You see it in the very look. You hear it in the voice. You almost feel it in the grasp of the hand, so warm, true, and sympathising. Best of all you see it in his life, a life flaming in its consecration from the very start. There is Christ, you say. To-day I plead for the souls where a work of grace has begun, and yet it may be very imperfect. You believe something is there, and yet faith may be perplexed at times when it would affirm that work. There are inconsistencies in the life, and you sometimes doubt if the Lord’ s mark is upon the soul. Still you can but feel that the person has come in contact with Christ, has caught His image, and, though that image is under a cloud, it only needs to be developed. I plead for these souls. I ask for patience in their behalf. Let us be willing to wait, just as God waits for the first faint tint of dawn to kindle into the flaming glory of sunrise, for a seed to expand into a shoot, for your soul and mine, so wayward and capricious, to slowly, slowly come round to a place at His feet. Thomas Erskine said, “ If we are faithful and patient, we shall have the life God taught to us and nourished in us. But we are in such a hurry; we think something must be done immediately.” We may apply these wise words to our dealings with others, and so have patience with their imperfections. (E. A. Rand.)The model and the facsimile I. The transcendent model. The Word of God declares that all His reconciled children are to be conformed to the image of His Son. The life of Jesus was a plan of God. A sculpture once, on being asked why he smiled on a rough block of marble which was taken into his studio, replied, “ Because I see an angel in it and I am going to liberate her.” Well, when God looked upon us, though we were ugly with sin, yet in the fulness of His love He saw in us the image of His Son. Men sometimes despair of human nature, but our Heavenly Father keeps on working, and in due time His reconciled children shall be conformed to the transcendent Model. The strokes of the spiritual chisel may cut deep at times, but it is a part of the plan to make you perfect. We are not told the features of God’ s Son, but of this we may feel assured, that the face of Jesus was lovely. Attracted by the love which shone in His face, little children climbed His knee, and fallen men and erring women gave up their sins and became His disciples. We are not, however, to be conformed to the image of His face; but to be transformed to the spirit of His life. The same rudder that directed the spirit which made His life Divine is also to directs ours. Consider--1. His perfect life. We cannot suggest the least improvement in it, and there are no flaws or stains to wish to betaken away.2. His submission to the will of God.3. His true worship of God. His life was one psalm of the love of God.4. His consecration to God.5. His unselfishness. Though He was rich, for our sakes He became poor.6. His cross. We have never heard of any but Jesus who was willing not only to bear the penalty of others, but the guilt of their sins? II. The inestimable privilege of being conformed to the image of Christ. When He was transfigured, He was so surpassingly beautiful that the disciples cried, “ Master, it is good for us to be here!” When the sun goes down on a dark and dull evening, it sometimes lights up the clouds just above your head, and makes them golden with beauty. It is like the time when Stephen the martyr was being stoned to death. While he knelt on the ground, he looked up into the heavens and cried, “ I see Jesus standing on the right hand of God.” And the light from heaven shone with such splendour upon his face that it was like that of an angel. And when we see Jesus, we shall be like Him. We shall not be made into His image like--1. A picture, which a painter desires above all things be placed in a right light. Some people can only exhibit holy charity in the house of prayer; but the reconciled children of God are to be conformed to the image of Jesus on the Exchange, in the factory, and the street. We do not need to be put into a particular light. 2. A statue. When we look at the figure of Wellington, who can imagine that grim statue ever crying, “ Up Guards, and at ‘ em” ? We are to have life and vigour. 3. An actor, when he is on the stage, feels for the moment that he is really the man he is representing; but eventually goes home a common man. But the true Christian does not wear a seamless robe and sandals; he is a living embodiment of Christ. (W. Birch.)The true ideal of manhood I. Christ is the grand ideal of manhood. “ The image of His Son.” Not the corporeal nor the mental image, but the moral character. This is--1. A perfect ideal. (1) He was without blemish. “ He did no sin.” His judge could find no fault in Him; and He challenged His enemies to convince Him of sin. (2) He possessed every virtue, grace, lofty aspiration. There have been men who have had many virtues, but they have been associated with many salient imperfections. Socrates, a model in some respects, was so inconsistent that, having spent his life in exposing popular superstitions, his last request was that a bird might be sacrificed to Esculapius. Cicero and Seneca had many virtues; but the one was infected with vanity, and the other was mean-spirited and greedy to a fault. So with the best of the old Hebrew men; and even apostles had their faults. But you cannot put your hand on a single flaw in Christ’ s character, nor point to an excellence that did not dwell in Him. (3) Not only had He all virtues, but all His virtues were harmonious. There is in Him an exquisite balancing of the passive and the active, the masculine and the feminine virtues. He is indignant, but never boisterous; tender, but never weak; resolute, but never obstinate; condescending, but never familiar. 2. It is a soul-approving Ideal. By the laws of man’ s moral constitution he is bound to approve of this Ideal. A man wants a mansion; the architect gives him a plan so accordant with his own taste that he is bound to accept it. Another man wants something cut in marble; the sculptor presents an object that comes up to his loftiest ideas, and he is bound to accept it. So man wants a model character; and God gives him an Ideal that meets his highest conceptions of the morally beautiful, and he is bound to accept Him. And all men alike. There are ideals in architecture, painting, poetry, costume, which some may admire, but others loathe. But here is an Ideal that commends itself to the deepest soul of every man. It fits every soul--no soul too small for it, no one too large. It is literally “ the Desire of all nations,” that for which humanity has been hungering through all ages and lands. 3. It is a universally attainable Ideal. A man may give an ideal of painting, and to practical men, and they may say it is too difficult to work out; but not so with this Ideal of character. The most imitable character is that which is-- (1) The most admirable. We imitate only what we admire. (2) The most transparent. There are characters so misty that you cannot discern the principles that rule them; these you cannot imitate. (3) The most unchangeable. A fickle character would be beyond your imitation. Christ answers in the highest degree all these conditions. II. Man’ s conformity to this ideal is God’ s predestination. Whom did He foreknow? Not some men, but all men; not some things, but all things. The idea is, that all the men He foreknew He ordained to have one grand Ideal of character to aim at and to conform to. God has predestinated that all men, to have health, must attend to certain conditions; that all men shall commence their existence in infancy, shall go on through the various stages, and in the end go back to dust. And likewise God has foreordained that all men shall form their character after the Ideal of excellence embodied in Christ. This is the grand purpose of God in relation to humanity. Conclusion: Learn from this--1. The transcendent value of the four Gospels. In other parts of the Bible you are brought into the presence of legislators, historians, prophets, apostles. But here you are brought into the presence of Christ Himself. Elsewhere you have scattered star-beams; but here you have the Sun Himself. 2. The grand work of the Christian preacher. To exhibit Christ, who is the Chief among ten thousand, and the altogether lovely, and to urge men to love Him. (D. Thomas, D.D.)God, in the moral restoration of man This passage has been the battleground of Calvinism and Arminianism. The best way to get a clear idea of such controverted passages, is to ignore the conflicting opinions that they have started, and study them in the light of common sense, the light of their context, the light of the general scope of biblical teaching, and in humble dependence upon the Spirit for help. If we look at these verses in this way we shall see nothing that is not found in connection with every other Divine operation. Any work which an intelligent being has accomplished--whether it be in husbandry, architecture, legislation, or science--always implies an executive agency, a presiding plan, and a previous knowledge on which the plan is based. These three things we have in the text concerning God, in the work of man’ s restoration. The result comes out of the agency; the agency comes out of the plan; the plan comes out of a previous knowledge. We infer-- I. That man’ s restoration is the result of God’ s agency. God--1. Calls-- (1) By the admonitions of conscience;(2) By the events of history;(3) By the ministry of His word;(4) By the strivings of His Spirit. He calls sometimes through the thundering voice of law, and sometimes through the melting accents of love. 2. Justifies. Justification is a forensic term, but it does not convey forensic ideas. An accused person in the court of human judicature is justified when the verdict of “ Not guilty” is returned; and he may be pronounced “ Not guilty” on three different grounds-- (1) Actual innocence. (2) Regretted accident. He might have committed the act, but contrary to wish. (3) Judicial ignorance, or failure on the part of the judge and jury to get at all the evidence. But no man, before God, could be pronounced “ Not guilty” on any of these grounds. All that evangelical justification means is, that God treats the guilty as if they had never sinned--overlooking the past. 3. Glorifies. Man’ s body, intellect, character, and condition, are now inglorious. God will glorify the whole. “ We shall be like Him.” II. That God’ s agency is governed by a plan. Some beings act from instinct, impulse, habit; but God acts from plan.1. What is this plan? It is to save men. (1) By assimilating them to the image of Christ. “ He also did predestinate,” etc.; that they should be governed by the same principles that govern Him; animated by His Spirit; consecrated to the same great cause for which He gave His life. (2) By subjugating them to the authority of Christ. “ That He might be the first-born among many brethren!” 2. Now, Paul would have referred God’ s agency in any other department to an eternal plan. As a pious man, he would refer everything that was good to God; and as an intelligent man, he would refer everything to the plan of God. Had he been writing on agriculture, he would have traced every blade and flower and plant that grew to the predestination of God. But he was writing of man’ s salvation, and it was only to his purpose to refer it to predestination in connection with that. Predestination is not a dream of the schoolmen, or a dogma of Calvin, but an eternal law of the universe. III. That God’ s plan is founded on a thorough foreknowledge of the saved. “ Whom He did foreknow” does not refer to all creatures, although God does foreknow all creatures. Nor does it refer to mankind in general, although God does foreknow all that shall happen to all men. But it refers to those spoken of in the preceding verse, and the whole chapter, as loving Him, as being His sons, etc. Note, in relation to this foreknowledge--(1) That it does not interfere with the free agency of the good. A. might have such a thorough knowledge of B.’ s temperament and tendencies, that he might predict with certainty that B. would, under certain circumstances, adopt a certain line of action; yet if B. knew not the knowledge of A., he could not by any possibility have any influence upon his conduct. The fact, in like manner, that God knows all about me, all that I shall ever do, has no necessary influence upon my line of action. The conduct of the Jews at the crucifixion of Christ is an illustration. (2) That it is a ground of security for the good. We often form plans from partial knowledge, and no sooner endeavour to carry them out than circumstances, never foreseen, baffle us; so that we are obliged to abandon our projects. But not so with God. His plan is based upon a thorough knowledge of all future contingencies. (D. Thomas, D. D.) Romans 8:30 Moreover, whom He did predestinate, them He also called. The golden chain This consists of several links. The middle portion of it hangs down to earth, and comes into the view of men; but the ends of it are fastened to the two eternities and are both hidden. Note:-- I. The unbroken succession of steps in the accomplishment of the original purpose of God. Calling and justification are the principal links, but not all the links; they are sufficient, however, to show that between the eternity of purpose and the eternity of glorification there is no flaw or fracture. We gather from this view of the subject that to get possession of any one link is to get all the links--the unseen as well as the seen--and consequently the whole chain. “ Calling” carries with it “ justification” and glorification on the one hand, and predestination on the other. II. The co-extensive uniformity of its successive realisations. Every link of the chain is equally comprehensive in the space it covers. The same subjects are handed over at every stage of the progress to the stage that follows. There is no reduction of the number as the process goes on; and if we leave out all intermediate steps, we may say, “ Whom He did foreknow, them He also glorified.” Any two terms of the series may be brought into an equation, and if we wish to satisfy ourselves of our predestination, or of our salvation hereafter, then we have only to be clear about our interest in the calling, or in the justification. The unknown quantity may thus be determined by the known, because they are equivalents. Observe that “ glorified,” like all the other expressions, is in the past tense. And this is used to express the certain and inseparable connection between the different progressive steps in the enumeration, or because what God has determined to do may be said to be done already. There is no tense to express the activity of God, with whom past, present, and future are an eternal now. But besides this, in Christ our salvation is always complete (Ephesians 2:5-6). III. How entirely from beginning to end the whole work is attributed to God! Man acts no part. He is merely the subject. If we turn, however, to Romans 10:14, we have another chain which also begins with God and ends in glory; but there the aspect is human. Both are important. God works by instruments, but the success of the instruments are in His hands. Both these passages require to be taken together, in order to furnish a complete account of the process of salvation. Conclusion: Do not permit yourselves to be bewildered by the deep things of God’ s eternal purpose and decrees. Rather seek to strike into the line of salvation at the calling of God. God calls you to believe on Christ, and if “ you call upon the name of the Lord you shall be saved,” and only as you make your calling sure do you make your election sure. (P. Strutt.)Predestination and calling The book of God’ s decrees is closed against the curiosity of man. “ The lion of the tribe of Judah ‘ only’ hath prevailed to open the book and break the seven seals thereof.” How then am I to know whether I am predestinated or no? Until this question be answered my heart cannot rest. The answer is that God has published that page of the sacred decree whereon the character of the predestinated is recorded in His Word: “ Whom He did predestinate, them He also called.” And if thou be called, it follows as a natural inference thou art predestinated. There are two kinds of callings. The first is the general call, which is given to every one that heareth the Word (Matthew; Isaiah 55:1; Proverbs 8:4); but the call of the text is personal. It is one that is heard and obeyed. Note:-- I. Illustrations of the call.1. It is precisely similar to the case of Lazarus. The sinner is dead in sin. Sovereign mercy comes and cries, “ Come forth!” and that man lives. “ Well,” cries one, “ but what are the words which Christ uses when He calls a sinner from death?” Why, any words. There came unto this hall a man to whom the simple reading of the hymn, “ Jesus, lover of my soul,” was the means of his quickening. He said within himself, “ Does Jesus love me? then I must love Him.” 2. While the sinner is dead in sin, he is alive enough to oppose God, as we see in the case of Saul of Tarsus. Let Peter say, “ Saul, why dost thou oppose Christ? The time shall come when thou shalt yet be His disciple,” and Saul would laugh him to scorn. But when Christ dealt with him, he fell to the ground, and in a few days the persecutor becomes the preacher. 3. The effectual call may be illustrated in its sovereignty by the case of Zaccheus. There were many better men in the city than he. Why call him? Simply because the call of God comes to unworthy sinners. 4. To illustrate this call in its effects, take the case of Abraham. What a trial to Abraham’ s faith when he had to leave all that was so dear to him, and go he knew not whither! And yet God had a goodly land for him, and intended greatly to bless him. 5. When effectual calling comes to a man, at first he may not know it. You remember the case of Samuel, who mistook God’ s voice for Eli’ s. II. And now as a matter of examination let each man judge himself by certain characteristics of the calling. It is--1. A holy Calling (2 Timothy 1:9). If you are living in sin, you are not called. 2. A high calling (Philippians 3:13-14). Has then your calling lifted up your heart and set it upon things above? 3. A heavenly calling (Hebrews 3:1). Is thy calling a call to heaven as well as from heaven? 4. A call, not to the righteous, but to sinners. 5. A call out of darkness into God’ s marvellous light (1 Peter 2:9). 6. A call to liberty (Galatians 5:15). 7. A call to the fellowship of Christ (1 Corinthians 1:9). III. Consolation.1. If I am called, then I am predestinated, there is no doubt about it. The scheme of salvation is like the chain which we see at horse-ferries, fixed into one staple on this side of the river, and into another at the other side, but the greater part of the Chain is under water. You only see it as the boat moves on, and as the chain is drawn out of the water by the force that propels the boat. I can see that part of the chain, which is named “ calling,” but blessed be God, that is joined to the side that is called “ election,” and to the side called “ glorification.” 2. If a man be called, he will certainly be saved at last (Romans 11:29). (C. H. Spurgeon.)Called of God I. The nature of this calling. There are two calls of God.1. The outward call of the gospel. “ Many are called, but few are chosen.” To know how ineffectual this often is, I need only look around me. How many sat here ten, twenty, forty years ago, and here they still sit, quite unaffected (Ezekiel 33:31-32). 2. An inward and effectual call. By this call the sinner’ s heart becomes softened, his mind enlightened, his will subdued. While others play about the net of the gospel, he enters into it, and is saved thereby. The outward call often brings men into the profession of Christ; the inward call always brings men into the possession of Christ. It is a call-- (1) From sin to holiness.(2) From the world to Christ.(3) From danger to glory. II. The means by which this is effected.1. The operations of God’ s providence. (1) Everything in nature God makes to speak; the heavens declare His glory, the firmament showeth forth His handiwork. (2) Then there is the voice of conscience, and God makes this a means of effectual calling, by making it speak so loud that the man cannot resist. (3) Sometimes He employs the voice of affliction. “ Hear ye the rod, and Him that hath appointed it.” 2. The preaching of the gospel. 3. The influences of the Holy Spirit. Ministers knock at the door of men’ s hearts, but the Spirit keeps the key; and He unlocks the door and enters in. III. The properties of this calling.1. It is a powerful call. The Turkish ambassador wished to see Mahomet the second’ s scimitar, by which it was said he had accomplished such wonderful exploits; when he showed it to him, he said, “ I don’ t see anything different in it from others.” And he immediately replied, “ The virtue of the weapon depends upon the strength of my arm, and the wisdom and the power with which I have used it.” It is precisely so with the gospel. In this call nothing less than “ the arm of the Lord” will do. Must not that be mighty which conquers the proud heart, subdues the stubborn will, and enlightens the dark understanding? 2. A heavenly call (Hebrews 3:1). 3. “ A high calling” (Philippians 3:14). 4. An immutable calling (Romans 11:29). Conclusion: Admire and magnify--1. The exceeding grace of God towards you in-- (1) The freeness of this call.(2) The honour of this call. 2. Take pains clearly to ascertain your calling. Two things certify it. He who is called of God-- (1) Responds to God’ s call.(2) Is deaf to other calls. And further, shall I not say, pity such as are uncalled? 3. Those who feel you are still uncalled, see the misery of your condition. It is said that the cure is half effected when the physician or the patient knows what causes the disease. (1) Put yourselves in the way to be called. The same feet that carry you to the theatre, and to places of wretchedness, can bring you to the house of God. (2) Beg of God to call you effectually. (J. Sherman.)The folly of exclusively regarding predestination Did you ever hear of a certain Ludovic, an Italian philosopher, who had imbibed the idea of predestination to the exclusion of every other truth? He could see nothing but fate, and thought religious activity useless. A physician who attended him during his sickness, a godly man, desiring to convince him of his error, said to him as he stood by his bedside, “ I shall not send you any medicine, I shall not attend to you; in fact, I shall not call any more, because if you are to live you will live, and if you are to die you will die; and therefore it is of no use my attending to you” He went his way, but in the watches of the night, Ludovic, who had been the slave of a notion, turned it over and saw the folly of it: he saw that there were other truths besides predestination, and he acted like a sane man. As God accomplishes the healing of the sick by the use of medicines, He usually accomplishes also the saving of souls by the means of grace; and as I, not knowing whether I am elected to be healed or not, yet go to the physician, so I, not knowing whether I am elect to be saved or not, yet will go to Jesus as He bids me go, and put my trust in Him, and I hope I shall be accepted in Him. (C. H. Spurgeon.)Seeking and election go together There was wit and wisdom, and a whole volume of thought in the old negro’ s reply to Governor Vance, who asked him, “ Well, now, Joe, do you really believe in this election of God that you speak of?” “ Indeed I do, Massa Vance,” was the serious reply. “ Well, do you think I am elected to be saved?” “ Scasly know, Massa; but I never heard of any one being ‘ lected who wasn’ t a candidate.” And there is the point--humble seeking and election to grace go together. Whom He called, them He also justified. Of the benefits of effectual calling I. In this life.1. There are three leading benefits which Christians partake of here. (1) They are all justified (Romans 8:1). (2) They are all adopted children of God (Ephesians 1:5). They are brought out of the devil’ s family, and made members of the blood-royal of heaven (Ephesians 3:15). (3) They are all sanctified (1 Corinthians 1:30; 1 Thessalonians 4:7). 2. There are other benefits which accompany or flow from these. For these come not alone, but each of them is the opening of a treasure to the called, the striking up of a fountain, that runs out in many streams (Ephesians 1:3). (1) Reconciliation with God (Romans 5:1). (2) Access to God, as children to a Father (Ephesians 3:12). The war being ended, and peace concluded, the communication betwixt heaven and earth is opened. (3) Freedom from the slavery of sin and Satan (John 8:32). (4) A right to eternal life (Romans 8:17; Acts 20:32; 2 Corinthians 5:1). II. In the life to come. These are comprehended in one word, “ glorification.” At death the converted soul is received into heaven; at the last day his body will be gloriously raised, and both soul and body made perfectly happy for ever (2 Thessalonians 2:14).III. Uses. 1. Of information. This doctrine lets us see-- (1) That the gospel is the best news that ever was heard in the world, and the most excellent offer that ever was made to poor sinners (Ephesians 3:8). (2) That God deals very liberally and kindly with His people that answer His call. They get much in hand, and yet far more in hope (Psalms 84:11), and they can never be shaken out of their privileges (Romans 11:29; Hebrews 12:28). (3) Whatever men lose by complying with and following the gospel-call, they are gainers (Philippians 3:8). He was a wise merchant that sold all to buy the pearl of great price. 2. Of exhortation. (1) To unconverted sinners. Comply with the gospel-call. (a) While ye do not, ye have no part or lot in these benefits. Ye are not justified; the sentence of condemnation is standing in force against you (Galatians 3:10; John 3:1-36.). Ye are none of God’ s children, but of the devil’ s (John 8:44). Ye are not sanctified. A form of godliness ye may have, but the power of it ye are strangers to. (b) If ye will come to Christ on His call, ye shall partake of all these benefits. If your sins were never so great and many, they shall be pardoned (Isaiah 55:7), Ye shall be the children of God through Jesus Christ (John 1:12). Ye shall be made holy (1 Corinthians 6:11). (2) To converted sinners that have answered the call. Labour to know your great privileges for time and eternity (2 Peter 1:10). 2. Be thankful for these privileges (1 John 3:1). 3. Walk worthy of the vocation, that is, humbly, holily, heavenly, contentedly, patiently, and cheerfully, in hopes of the glory that is to be revealed. (T. Boston, D.D.)Whom He justified, them He also glorified.--Justification and glory I. Justification is--1. An act of God passed upon a person needing it, consequently upon a person who could not justify himself. The guiltless need no justification; they have it already. “ He justifies.” 2. The result of sovereign grace. “ By the works of the law shall no flesh living be justified.” I cannot earn justification. 3. Has for its matter and means the righteousness of Jesus Christ, set forth in His vicarious obedience, both in life and death. Obedience alone can justify, and where can we have it but in Jesus our substitute? 4. The practical way of its application is by faith. It is not by repenting that we are justified, but by believing. 5. An instantaneous act. Sanctification needs a whole life, justification needs no appreciable time. The sinner looks to Christ, his sin is gone in a moment. Sanctification, moreover, progresses or declines; but justification is complete. 6. An infallible act. “ It is God that justifieth” ; where, then, can there be a mistake? 7. An irreversible act. Once justified you shall never be condemned. 8. It is generally attended with such a flood of joy, that I think you must know it, Bunyan’ s pilgrim did not lose the burden off his back and not know it; but as soon as it was gone, he gave three great leaps for joy, and went on his way singing. II. Glory. How that golden word has been debased in the coinage of human speech. It has come to mean the glitter of war’ s helmet, and the noise of the crowd’ s hurrahs. “ Whom He justified, them He also glorified.” They follow close together. A little stream divides them, but the apostle says nothing about it, so we will not say anything. Death is not worth thinking of, it is swallowed up in victory. There is--1. The glory which disembodied spirits are enjoying now. The moment that the soul leaves the body, the justified soul is in glory. Romanism holds that some of the best saints go to heaven when they die; but that the great mass of inferior saints must undergo purgation. But the dying thief was no eminent saint. The only good deed that we ever read of his doing was when he claimed Christ as Lord, and rebuked his fellow-thief for slandering the Saviour. Yet, hear the words, “ To-day shalt thou be with Me in paradise.” Nor is this the only instance. We find, when Lazarus died, that he was carried by angels into Abraham’ s bosom. Stephen expected the Lord Jesus to receive his spirit, and the apostle Paul was in a strait betwixt two, being willing “ to depart and to be with Christ.” In Ephesians 3:15, the apostle mentions the whole family as being in heaven and earth, but he speaks of none of the Lord’ s people being in limbo. Those whom we are bidden to follow, in Hebrews 6:12, are now inheriting the promises. Let the voice of God decide the case for ever (Revelation 14:13). The glory of paradise was that God walked there in the cool of the evening with His creatures; and the glory of heaven is, that “ they need no candle, neither light of the sun, for the Lord God giveth them light,” and the days of their mourning shall be ended. 2. The resurrection glory which they will enjoy when soul and body shall be reunited. This will be a joyful meeting. Soul and body often quarrel here; but they are always loath to part, which proves how true is the wedlock between them; but what a happy meeting it will be when there will be no more jars between this husband and wife, when the soul and body shall be merged together in the perfection of union. Then, whatever may be the splendour of Christ will be the splendour of His people. III. The connection between justification and glory.1. A justified person has in him the bud of glory. What is glory? (1) It is a state of perfect peace. “ Therefore, being justified, we have peace with God through Jesus Christ our Lord.” (2) It is a state of rest. “ We, which have believed, do enter into rest.” (3) It is a state of safety. When sin is pardoned, I am secure. (4) It is a state of nearness to God; He hath made us nigh by the blood of His Son. (5) It is communion with Christ. But we have already boldness and access through Jesus. Inside the acorn there is the whole oak, and within justification there is heaven, with all its light, life, love, joy, and security. Glory is begun below. 2. Justification is a claim to glorification. He that is right in the eye of the law, has a claim to the protection and smile of the law. 3. Justification would be but a very sorry gift of God, if it did not involve glory. (C. H. Spurgeon.) Romans 8:31 What shall we then say to these things?If God be for us, who can be against us? If God be for us none can be effectually against us First, here’ s the supposition “ If God be for us.” This “ if” is not an if of doubting or ambiguity, but rather of certainty and assurance. That God is, indeed, for all true believers, cannot be denied (Psalms 46:7; Psalms 124:1; Psalms 118:6-7). There are two manner of ways especially wherein God may be said to be for His servants: First, by way of allowance, God is so far said to be with His people, as He does own them and approve of them. And this again extends itself to three particulars more, wherein it is considerable: First, the persons of His servants, God is for them (Psalms 147:10-11; Malachi 3:16). Secondly, He is for them in their principles; the doctrines, and truths, and graces which are eminent in them, and whereby they are acted and moved. These God does own them in and approve them for; whatever is of God’ s planting, it is of God’ s owning; He will maintain His own work. Thirdly, He is for them also in their practices and actions. The ways of good men as good, and as living in the power of religion, are so far forth allowed of by God. He that in these things serveth Christ is acceptable to God and approved of men, as the apostle speaks in Romans 14:18. Secondly, God is for all true believers, not only by way of allowance, but also by way of assistance; not only to own them, but to help them, and to be useful to them for their greatest advantage. The ground hereof is laid in two particulars: First, in regard of His interest which He has in them, as they do belong unto Him; interest it does engage affection, and so consequently endeavour and assistance. Secondly, there is not only his relation, but also His covenant; persons who are confederates, they are assistant one to another. For answer hereunto we must say thus much, that God is indeed with His servants, but with these qualifications:--First, in His own time. Secondly, in His own manner. Thirdly, upon His own terms and conditions we must take in that also. And that is of faith, and repentance, and new obedience, and close walking with Him, as we may see (2 Chronicles 15:2). It holds also as to engagement; if God be with us it concerns us to be with Him, and to carry ourselves answerably towards Him we should own Him, and all that is His; it is that which He both requires and expects from us. There are two things in the world which God is especially interested in, and whatever is done for them He counts as done to Himself, His truth, and His children; goodness itself, and those who are good. Now, therefore, when we own these, and are for them, we own Him, and shall have the reward of it bestowed upon us. The second is the inference, or that which is deduced from it, in these words, “ Who can be against us?” Who can be against us? What a strange question is this? Who rather cannot be against? There’ s none who are so likely or ready to have any against them than those who are most for God, or God for them. Let any men look after religion, and they shall be sure to have enough against them. First, who can be against us? That is, who can be rationally against us? It is not so much what any are de facto, but what they are de jure, not what they are in the thing itself, but what they ought to be, and what is fitting for them. Secondly, who can be against us? That is, who can be against us effectually. All the enmity of men, it is a limited and confined enmity, because their hearts, and hands, and affections, and endeavours, are all at God’ s disposing. First, Satan, the great and grand enemy of all, he shall not prevail against us. Secondly, evil men who are subservient and instrumental to Satan, they shall not prevail neither in all their attempts and endeavours in the Church. Now there is a threefold ground whereupon this truth does proceed and may be made good to us: First, from God’ s omnipotency. Secondly, from God’ s immutability; therefore those whom God is for can have none to prevail against them, because those whom He is truly for He is for them for ever. Thirdly, from God’ s eternity; He is one who ever continues, therefore those whom He is for, they are sure to have none against them. The third and last may be this, Who can be against us? That is, who can be safely against us? who can be against us with any convenience, or peace, or comfort, or contentment to themselves. (Thos. Horton, D.D.)God for us “ These things.” The only question as to the meaning of this expression is, whether it covers the whole Epistle, or is to be confined to this chapter or to the immediately preceding verses. In any case the emphasis of the appeal must be chiefly on the last--things which are so much above the reach of the carnal mind, and so likely to produce a feeling of wonder or revolt. There the things are; they cannot be reasoned away. “ We can do nothing against the truth, but for the truth. I. The fact. The world will have much to say against the doctrines of grace. “ But if God be for us,” then we can afford to have the world against us. The plan of mercy which determines the way of salvation may surpass all human wisdom and experience, but if it be God’ s plan it will take effect. The method of grace by which the sinner’ s heart is renewed may surpass the carnal judgment. Yet if it be God’ s method it will work His purpose in spite of man’ s ridicule and unbelief. The subserviency of Providence to the purposes of redemption will work itself out, though men may be blind to the issue. Now let us apply this to our--1. Doctrinal opinions. God is for us when our views are in accordance with the Scripture. Reason, experience, received opinions, learning and wisdom, may seem to be against us, but God is more than all. “ Let God be true and every man a liar.” 2. The interest and safety of attainments and privileges of the believer’ s state. The world has much to say upon the subject of the work of grace. There are some who resolve the facts of Christian experience into disease or deception. According to our view this work of grace is God’ s most beautiful and costly work. Now, if we are indeed God’ s workmanship, if what we call the work of grace be indeed the work of the Holy Spirit, then we may say in the view of the world’ s contumely and scorn, “ If God be for us, who then can be against us?” 3. The believer’ s safety. The text does not imply the absence of danger and opposition. Both Scripture and experience teach us the contrary. The meaning is that nothing shall prevail against us (2 Chronicles 32:7-8). 4. The interest which believers have in the plan of Providence. According to the teaching of the apostle, the entire administration of this present world is determined in the interest of Christ and His Church. Yet how strangely does it appear to be contradicted by the facts around us. How often is the cause of slavery and tyranny seen to triumph over the cause of freedom or piety! But faith, when asked, What shall we say to these things? is still ready with its reply, “ If God be for us, who can be against us?” II. Its influence. It will produce--1. An independence, in matters of conscience and religion, of human authority. Independence of man is necessary to a thorough dependence on God (Acts 4:19). Thus Luther, “ Here I stand, I cannot recant; I rest on the Word of God. Let God see to it.” 2. A spirit of patience under the pressure of trial. If God is with us, on our side, why should we faint in our minds? 3. Confidence of the final triumph of the Christian’ s interest, and the clearing up of all the dark clouds that rest upon the ways of God. Iniquity shall not always prevail. (P. Strutt.)God is for us I. The question supposes the existence of a combined and powerful hostility to the Christian. The Bible declares this, observation confirms it, and experience demonstrates it. The believer may be compares to an individual who has thrown off allegiance to his king, has disowned his country, and refuses obedience to its laws, yet continues to dwell in the land he had renounced, and hard by the sovereign he has foresworn.1. Satan is against us. All his force, malice, subtlety, and skill, and all his myrmidons are marshalled in opposition to the interests of the child of God. 2. The world, too, is against us. It will never forgive the act by which we broke from it. Nor can it forget that the life of the Christian is a constant and solemn rebuke of it (John 15:18-19). 3. Our own heart is against us. II. But God is for us. It was this assurance that calmed the fears and strengthened the faith of Abraham (Genesis 15:1); Isaac (Genesis 26:24); Elisha’ s servant (2 Kings 6:15-16); David (Psalms 27:1); Jeremiah (Jeremiah 1:17-19); and Paul (Acts 18:9-10). And Christ’ s last words were, “ Lo, I am with you alway; even unto the end.”1. God must be on the side of His people since He has, in an everlasting covenant, made Himself over to be their God. There is nothing in God, in His dealings, or in His providences, but what is on the side of His people. 2. Not the Father only, but the Son of God is also on our side. Has He not amply proved it? Who, when there was no eye to pity, and no arm to Save, undertook our cause, and embarked all His grace and glory in our salvation? 3. And so of the Holy Spirit. Who quickened us when we were dead; taught us when we were ignorant, comforted us when we were distressed? III. It may then well be asked, “who can be against us?” The law cannot, for the Law-fulfiller has magnified and made it honourable. Justice cannot, for Jesus has met its demands, and His resurrection is a full discharge of all its claims; nor sin, nor Satan, nor men, nor suffering, nor death, since the condemnation of sin is removed, and Satan is vanquished, and the ungodly are restrained, and suffering works for good, and the sting of death is taken away. We will fear nothing, therefore, but the disobedience that grieves and the sin that offends God. Fearing this, we need fear nothing else (Isaiah 41:10). Conclusion:1. The subject, if most consolatory to the Christian, is, in its converse, a solemn one to the unregenerate. It is an awful thing not to have God for us. And if God is not for us there is no neutral course--He must be against us. 2. Would we always have God for us? then let us aim to be for God. God deals with us His creatures by an equitable rule (Leviticus 26:27-28). (O. Winslow, D.D.)God for us I. How God is for us.1. Because He hath predestinated His people to be conformed to the image of His own dear Son. “ No weapon which is formed against thee shall prosper,” etc. 2. He has called us. When Abraham left the land of his forefathers and went forth, not knowing whither he went, he was quite safe, because God had called him. 3. He has justified us. All the people of God are wrapped about with the righteousness of Christ, and God regards them with the same affection as that wherewith He loves His only-begotten Son. 4. He hath also glorified us, “ for He hath raised us up together, and made us sit together in heavenly places in Christ Jesus.” He will also glorify us, for He hath prepared a kingdom for us from the foundation of the world. But though this brings in the context, I cannot bring out the depth of the meaning of how God is for us. He was for us before the worlds; He was for us, or else He would never have given His Son. He has been for us in many struggles--how could we have held on until now had it not been so? He is for us with all the omnipotence of His love and with all His boundless wisdom. II. Who are against us?1. Man. How man has struggled against man! We do not in this age feel the cruelty of man to the same extent as the Reformers did, but in many cases we are misrepresented, slandered, abused, ridiculed for truth’ s sake. Well did Jesus say, “ Beware of men.” “ Behold I send you forth as sheep in the midst of wolves.” But what are they all? Suppose every man were against you, you might say, as Athanasius did, “ I have truth on my side, and therefore against the world I stand.” Of what use was the malice of men against Martin Luther? Men are only puppets moved by God’ s hand; therefore be not afraid of them. Latimer greatly displeased Henry VIII. by his boldness in a sermon, and was ordered to make an apology on the following Sabbath. After reading his text he began:--“ Hugh Latimer dost thou know before whom thou art this day to speak? To the king’ s most excellent majesty, who can take away thy life; therefore, take heed that thou speakest not a word that may displease; but then consider well, Hugh, from whence thou comest; upon whose message thou art sent! Even by the mighty God! who is all-present, and who beholdeth all thy ways, and who is able to cast thy soul into hell! Therefore, take care that thou deliverest thy message faithfully.” He then proceeded with the same sermon, but with more energy. Such courage should all God’ s children show when they have to do with man. Modesty is very becoming, but an ambassador of God must recollect there are other virtues besides modesty. 2. The world. This world is like a great field covered with brambles and thorns and thistles, and the Christian is continually in danger of rending his garments or cutting his feet. Luther used to say there was no love lost between him and the world, for the world hated him and he hated it no less. Care little for this world, but think much of the world to come. This poor quicksand, get off it lest it swallow thee up; but yonder rock of ages, build thou on it, and thou shalt never suffer loss. 3. The flesh, the worst of the three. We should never need to fear man nor the world if we had not this to contend with. Some have an irritable temper, others a covetous disposition. Some have to fight against levity, others against pride or despondency. But despite all this we shall one day be found without fault before the throne of God. 4. The devil. He knows our weak points, he understands how to cover up the hook with the bait; and how to take one this way and the other the opposite. But what matters the devil when we have this text. The devil is mighty, but God is almighty. III. Who are not against us.1. God the Father. He cannot be against His own children. 2. God the Son. How sweetly He has been for us! The Cross says, “ Christ is for you,” and to-day the tenor of His plea before the throne is, “ I am for you.” When He shall come a second time the trumpet will ring out, “ Christ is for you.” 3. The Holy Spirit as the Comforter, the Illuminator, the giver of life. 4. The holy angels, who are our ministers. 5. The law of God, once our enemy, is now our friend. Conclusion:--1. There is an opposite to all this. If God be against you, who can be for you? 2. But if God be for you, you ought to be for God. If God has espoused your cause, ought you not to espouse His? (C. H. Spurgeon.)With God enough The inscription on the front of Downing Hall, North Wales, translated, runs thus, “ Without God, without all; with God, enough.” The apostle’ s challenge I. Its strength This consists in the grounds on which it rests.1. The all-sufficiency of God.2. The covenant relationship of God to His people. “ If God be for us.”3. The demonstrations of love which God has already given (verse 32).4. God’ s acquittal and acceptance of His people, as the moral Governor of men (verse 33).5. The completeness of Christ’ s mediatorial work (verse 34). II. Its Spirit. This will be illustrated if we contemplate--1. The circumstances under which the words are uttered. This is the language of a man who says, “ For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.”2. The boldness of his defiance (verses 38, 39).3. The objects of his defiance. Death, life, angels, etc.4. The influence it exerts. It leads to patience in suffering, and cheerfulness in doing, the will of God. (T. Ely.)The safety of the saints There are two ways in which a man may be deprived, against his will, of his privileges and possessions--by the lawless violence of the oppressor, or by legal forfeiture for his offences. And, if these two ways are effectually provided against, there is nothing to fear. Our apostle seems to have an eye to this, and shows us that the child of God has nothing to fear from-- I. Violence. Let us look at--1. The premises of his argument. From which we gather-- (1) That God is a Friend. “ If God be for us.” It is something to have a friend at all, i.e., one who would help us if he could: but the believer’ s friend is the mighty God. (2) What sort of a friend God has been. “ He spared not His own Son,” etc. See what a length His friendship carried Him I (3) What sort of a friend God will be. The future may be judged of from the past. “ He spared not His own Son; how then shall He not with Him also freely give us all things!” 2. The conclusion--“ Who can be against us?” But here occurs a difficulty. “ God is for us.” Most true. “ None can be against us.” Is that a necessary consequence? Then, again, a conclusion, though illogical, might yet be a truth. Is that the case here? “ None can be against us.” Why, our apostle himself speaks of “ many adversaries.” The seeming difficulty is unreal. (1) The true idea is that the friendship of God shall so completely protect us from all our enemies, that our interests shall be as secure as if our enemies had no existence. You know what desperate attempts were made by Satan to ruin Job; but God was for Job, and he was not ruined. For the same reason he was foiled in the case of Peter, and his messenger in the case of Paul. (2) But sometimes the mere tone of a denial implies an affirmation of the contrary. Had we heard the apostle, his exulting tone would have conveyed the meaning (verse 28). “ Who can help being for us, when God is for us?” God was for Joseph, and so were his unnatural brethren. God was for the Church; and so were the princes of the world when they slew the Lord of glory! God is for the believer; and so is Satan, who but tries his faith. God is for the dying saint; and so is death, which hastens his translation to Paradise. II. Legal process before the bar of God.1. The first step in a legal process is to produce a charge; and so the apostle inquires, “ Who shall lay anything,” etc. What! have not many things, in all ages, been alleged against the righteous? No doubt. But-- (1) Irrelevant charges will not do. Sometimes, e.g., the accusation has been that they have kept God’ s laws and proclaimed His truth. But such charges are irrelevant. They make that an offence which is a duty. (2) Nor will false charges do. Elijah was called a troubler of Israel. But the troubler of Israel was the prophet’ s accuser. Drunkenness was imputed to the apostles, when they were under the influence of the Holy Ghost. Disloyalty and sedition are hackneyed imputations. And so is hypocrisy. Such charges may be safely despised by the Christian. They are relevant, indeed; but they are false, and God will not listen to them. (3) Has the child of God, then, no sins? Ah, he will never deny it. What then becomes of the text? Stay; it asks, “ Who” is to bring the charge? Is a fellow-sinner competent to undertake the task? No. There must be clean hands, in the first place, and a commission and warrant, in the second; and a fellow-sinner has neither the one nor the other. None but God can do it, and He never will; for they are God’ s elect. Their names would not have been written in heaven if God was going to appear against them. 2. The next stage is that of the verdict--Guilty, or not guilty. The apostle has already shown that there can be no charge; but, if there were one, the believer will not be convicted of it. “ It is God that justifieth: who is he that condemneth?” etc. “ There is no condemnation to them that are in Christ Jesus.” (1) They cannot be condemned, when nothing is laid to their charge. But then God is just, and justice demands the punishment of sin. The charge was made, but Christ bore it. For God made Him to be sin for us who knew no sin, that we might be made the righteousness of God in Him. (2) But what if no punishment followed? Was God to turn His wrath upon His own Son? Yes, “ it is Christ that died” --died in thy room to expiate thy sins. (3) But was the punishment adequate--the expiation complete? If not, the believer may tremble still--he is not beyond the reach of condemnation. Christ “ is risen again.” But He would not be risen if He had not given justice every jot and tittle of its due. (4) But can we be sure that the sacrifice of Christ was accepted? The circumstance that the Son acted by the Father’ s commandment, shows that the sacrifice, if in itself complete and sufficient, must have been well-pleasing and acceptable; and to prove it beyond all doubt, Paul says, “ Who is even at the right hand of God.” (5) But we have not yet reached the end of the believer’ s guarantees, “ Who also maketh intercession for us.” Ye must all appear before the judgment-seat of Christ. And if we are ever condemned, it is Christ that will do it. But an advocate never condemns his own clients. And the apostle announces the happy issue of his advocacy when he tells us, “ It is God that justifieth.” 3. When a criminal process succeeds there is execution. Suppose the believer condemned, all that remained would be to inflict the punishment. Yes: but there would be an insurmountable obstacle. “ Who shall separate us from the love of Christ?” The believer’ s confidence has no cause to be shaken, unless he can be separated from Christ’ s love. In order to this-- (1) You must prove that love to be nothing but a dream. But surely Christ’ s death is sufficient to prove its reality. (2) That love must be made to cease. It is not uncommon for the human love to fade. But Christ’ s love is everlasting. “ Can a woman forget her sucking child,” etc. (3) One way remains. Who shall prevail against the believer in spite of Christ’ s love? Love can do little, however great it may be in itself, if it has not corresponding power at its back. But the love of Christ has omnipotence at its command. “ Shall tribulation, or distress,” etc., separate? Nay. For (a) They are temporary evils. (b) The worst they can do is to separate the body from the soul for a season; but that is the indispensable and immediate preliminary to the full enjoying of the benefits of Christ’ s love, and therefore not a step towards our separation from it! Like the puny insects which mutilate themselves by striking with their stings, they are incapable of hurting us again. (c) The whole action and influence of these evils will be overruled for our good. Therefore, “ in all these things we are more than conquerors, through Him that loved us.” (Andrew Gray.)The presence of God a source of courage Why should I fear? Is man stronger than God? I go up to the Soudan alone, with an infinite Almighty God to direct and guide me, and am glad to so trust Him as to fear nothing; and indeed to feel sure of success. (General Gordon.)Christian courage Chrysostom before the Roman emperor was a beautiful example of Christian courage. The emperor threatened him with banishment if he still remained a Christian. Chrysostom replied, “ Thou canst not, for the world is my Father’ s house; thou canst not banish me.” “ But I will slay thee,” said the emperor. “ Nay, but thou canst not,” said the noble champion of the faith again; “ for my life is hid with Christ in God.” “ I will take away thy treasures.” “ Nay, but thou canst not,” was the retort; “ for, in the first place, I have none that thou knowest of. My treasure is in heaven, and my heart is there.” “ But I will drive thee away from man, and thou shalt have no friend left.” “ Nay, and that thou canst not,” once more said the faithful witness; “ for I have a Friend in heaven, from whom thou canst not separate me. I defy thee; there is nothing thou canst do to hurt me.” The mightiness of God When the army of Antigonus went into battle his soldiers were very much discouraged, and they rushed up to the general and said to him, “ Don’ t you see we have few forces, and they have so many more?” and the soldiers were affrighted at the smallness of their number and the greatness of the enemy. Antigonus, their commander, straightened himself up and said with indignation and vehemence, “ How many do you reckon me to be?” And when we see the vast armies arrayed against the cause of sobriety, it may sometimes be very discouraging, but I ask you, in making up your estimate of the forces of righteousness, I ask you how many do you reckon the Lord God Almighty to be? He is our Commander. The Lord of Hosts is His name. I have the best authority for saying that the chariots of God are twenty thousand, and the mountains are full of them. Romans 8:32 He that spared not His own Son. God’ s great gift the security for His other gifts Note that-- I. God hath already given the very greatest thing to set my salvation agoing, viz., what every parent who had but one beloved son would surely feel the greatest of his treasures. In human transactions the pledge is but a minute proportion of the complete performance, and yet there is a distinct hope awakened of the entire fulfilment, from the token that has thus been put into your hands. But in this transaction the pledge is more valuable to the Giver than all that He hath pledged Himself for. We may, indeed, feel that the joys of eternity may be of greater value than all the firstfruits and tokens in the shape of grace and growing meetness, here. But God feels that He has already given what to Himself was of the greatest value. II. The deep and mysterious suffering incurred at this first and greatest step in our salvation is now over. The travail of Christ’ s soul hath already gone by; and now He has only to see of the fruit of this travail and be satisfied. When He set forth from glory on our world’ s restoration, He had persecution and cruel martyrdom before Him; but what He thus originated with pain, He has only now to prosecute in peace and triumph to its consummation. Will the Father who spared not His own Son a deep humiliation to commence the enterprise of our recovery now refuse to magnify Him, and bring the enterprise of Him who is the Captain of this glorious warfare to its most honourable termination? III. All which God hath done in the work of our redemption has been done entirely of free will. It was not because He owed it to us, but because His own heart was set upon it. This makes it a wholly different ease from that of a debtor who, after having made payment of so much, would like to get off from his obligation for the remainder. There is nought of this kind to stint the liberality of God. When He did give up His Son, it was because He so loved the world. It was because of God’ s longing desire after the world that He gave up His Son unto the sacrifice; ands after the sacrifice has been gone through, He will not turn round upon His own favourite object, and recede from the world which He has done so much to save. That force of affection which bore down the obstacle that stood in its way will now bear onward with accelerated speed to the accomplishment of all the good that it is set upon. To do otherwise would be throwing away the purchase after the purchase-money had been given for it; and well may we be assured that after God has freely given such a price for our salvation, He will freely give all things necessary to make good that salvation. IV. When He gave up His Son, it was on behalf of sinners with whom at the time He was at variance. It was at the period when a blow had been inflicted on the dignity of His government, and a sore outrage laid on Heaven’ s high throne by the defiance of creatures whom its power could annihilate or sweep away. Now the state of matters is altered. The breach has been healed. The debt has been paid. And if God in the season of guilt gave up His Son, will He cease from giving now in the season of atonement? If, when nought ascended from the world but a smoke of abomination, the price of its redemption was freely surrendered, will there be no movement of grace now that there arises the incense of a sweet-smelling savour? And if in our state of condemnation, then, He delivered Him up for us all, is not the assurance doubly sure that, in our state of acceptance now, He will with Him freely give us all things? V. He gave up His Son at a time when mercy was closed in as it were by the other attributes of His nature--when it had not yet found a way through justice and holiness of truth, and when it had to struggle against an obstacle high as the dignity of Heaven’ s throne. It was in fact on very purpose to open an avenue through this else impassable barrier that Christ went forth. And is not the inference as resistless as it is animating--that the same mercy which forced a passage for itself through all those difficulties will, now that they are cleared away, burst forth in freest exuberance among all those for whom it scaled the mountain of separation. He who gave His Son while Justice was yet unappeased, will freely give all things now that Justice is satisfied. Conclusion: But this subject is inexhaustible. It is not the preciousness of Christ as being Himself a gift that the text leads me to expatiate on. It is the goodness of it as a pledge of other gifts. There are other securities for this than those on which I have insisted that might well cause the believer to rejoice in it as in a treasure the whole value of which is inestimable. For will God stamp dishonour on this His own great enterprise, and leave unfinished that which He hath so laboriously begun? Will He hold forth the economy of grace as an impotent abortion to the scorn of His enemies? Never was foundation more surely laid, nor can we tell how many those unshaken props are by which it upholds the confidence of a believer. (T. Chalmers, D.D.)The logic of redeeming love First, to speak as it is expressed in the negative, “ He spared not His own Son.” First, take it in the first notion, as a word of bounty in reference to us; He did not spare Him, that is, He did not withhold Him; He was not unwilling to part with Him, or sparing to give Him. Now, for the better amplifying of this great gift to us, and the great love of God to us in it. We may take notice of it briefly in the several gradations of it, wherein it is considerable of us. First, for the kind of it. It was a Son: He spared not Him. There is many an one in the world that would be loth to part with a servant, such as he might be, but a son, that is somewhat more. There are a great many who could be content sometimes to spare many other things besides, so that you will be content to spare their children, or to let them to spare themselves. You know how it was with old Jacob, how loth he was to part with his son Benjamin. Secondly, for the propriety of it. As it was His Son which He did not spare, so it was His own Son too. He spared not Him. We see how all men are generally very indulgent of what belongs to themselves. Nurses and guardians and overseers are very often remiss and careless enough of other men’ s children which are committed to them, but their own are more indulged by them. His own Son--how so? Namely, by eternal and inexpressible generation, being of the same” substance with the Father, begotten of Him before all worlds.” Thirdly, it was His only Son likewise; it was the only begotten of the Father (John 1:14). This is a farther amplification of it to us, where there is store and choice and variety; it is not so hard or difficult a matter as otherwise to part with some one, but to part with an only son, that is a great matter indeed. Lastly, it was His dear Son, the Son of His love, as He is called in Colossians 1:13. Now what does all this teach us but to labour to work ourselves to the like disposition of spirit to God again? That we from henceforth should think nothing too good or too dear for Him. What can they spare for God that cannot spare Him a little time and opportunity for serving Him? It is a word of severity, and refers to Christ. He did not spare Him, that is, He did not favour Him; He did not spare to punish or to afflict Him. First, in His body, He did not spare Him. Secondly, in His name, He did not spare Him. Thirdly, in His soul, He did not spare Him. The reason of it was this, because He did not look upon Him in His person, but rather in His office, so far forth as He bare the burthen of our sins and transgressions upon Him. Therefore let us own this perfect satisfaction of Christ to the justice of His Father, and His Father’ s general and universal punishing of Him, and not sparing Him at all. First, as it is a word of bounty, He did not spare to give Him. And secondly, as it is a word of severity, He did not spare to punish Him. Now the second is laid down in the affirmative or positive expression, which is in a sort included in the former: “ But delivered Him up for us all.” First, for the action itself--“ He delivered Him up” (Romans 4:25). There were three sorts of persons which had a hand in the delivering up of Christ. First, God delivered up His Son. Secondly, Christ delivered up Himself. Thirdly, Judas delivered up his Master. Now that which we have here exhibited to us is the former of these deliverings, to wit, God’ s delivering up of His Son--“ He spared Him not, but delivered Him up.” This He might be said to do two manner of ways especially. First, in regard of His eternal purpose and counsel. Secondly, in regard of His ordering and disposing of it in the fulness of time. But what did God deliver up this His Son unto? To the treachery of Judas, to the injustice of Pilate, to the malice of the Jews, to reproaches, and what not? The second is the persons it refers to, and who are more particularly concerned in it--“ For us all.” The second is the inference or improvement of this premised propitiation, in these words, “ How shall He not with Him also freely give us all things?” First, take it simply and absolutely, as it lies in itself, and so there is this in it, that God will with Christ give all things freely to those who are true believers. There is here laid down a special privilege which does belong to the children of God. Wherein again there are three distinct particulars considerable. First, for the gift itself. This is here expressed to be all things (Psalms 84:11). The second is the foundation of this gift, and that is, Christ with Him, while it is said here, “ with Him.” This may be taken three manner of ways. First, by way of eminency: “ All things with Him, that is, all things in Him, as involved and implied. Secondly, by way of concomitancy: “ All things with Him,” that is, all things to Him, as added and subjoined. Thirdly, by way of conveyance: “ All things with Him,” that is, all things by Him, and through Him, and for Him, as dispensed and transmitted. The third is the manner or circumstance of donation; and that in our English translation is here expressed to be freely, “ He will freely give us all things.” This is somewhat, but yet not all, which is intended here in the text; the Greek word signifies two things especially, not only to give freely, but also to give favourably. First, He gives us all things freely; to take it as it is here in our translation, as God gives us Christ Himself, so He gives us all things else freely with Christ. And when it is said freely, we are to take it in the full extent of freeness, freely without our desire, and freely without our desert; of His own accord, and upon His mere grace. But then if we take freely in the latitude of our English idiom and propriety, so there is still somewhat more in it. Freely, that is, largely and plentifully, without diminution. “ He giveth us all things richly to enjoy” (1 Timothy 6:17). And freely, that is, readily and cheerfully, without restraint, not grudging, not repenting, not upbraiding. He gives us all things gratuitously. But then secondly, He gives to believers all things graciously, that is also, I say, here implied in the word in the text. When we say that God gives all things to His children favourably or graciously, there are two things in it; first, favourably, as to the principle. He gives them favourably, as to the principle, by intending favour to them in them, and giving them for that end. And He gives them favourably as to the effect, by making them favours, and doing them real good by them. Now further, secondly, we may look upon it in its connection and argumentatively, as inferred by rational consequence from that which went before. If God hath not spared His Son, but delivered Him up for us, we may well conclude that He will bestow all things else freely upon us. This is the main scope of the text, and the argument holds good upon a twofold ground. First, from the quality and condition of the persons, by comparing of them. If God had so much favour for us when we were enemies, how much more has He now that we are friends? Secondly, from the nature and condition of the gift itself. He that would give His Son will not stick to give anything else, because He that would give the greater will not stick to give the less. First, to make sure of the ground and conclusion itself, seeing our having of all things else does thus depend upon our having of Christ, and in a manner follows from it. Secondly, as we should make sure of the ground, so we should be also careful to make the improvement, and thus to reason and argue within ourselves, as the Apostle Paul here sets us an example. Here is that which may convince them of that diffidence and distrustfulness which is in them, and make them to be ashamed, as it were, of it. What, has God given thee the greater, and dost thou think that He will deny thee the less? Has He given thee heaven, and dost thou think that He will deny thee the earth? Has He given thee eternal things, and dost thou think that He will deny thee temporal? (Thomas Horton, D.D.)God’ s great and best gift to the world I. The purport of the apostle’ s assertion. It includes three capital points of Christian theology, viz. 1. That we are obnoxious to the punishment of death. “ He delivered Him for us” ; so then we ought to have been delivered up, that is, to penal suffering. This penalty pre-supposes transgression. 2. That “ the kindness and love of God our Saviour toward man has appeared” in the provision of a Divine Substitute. “ So God loved the world that He gave His only begotten Son,” etc. And having “ given Him” for this purpose, He “ spared Him not” from suffering. Not by any means that our Saviour suffered the identical punishment due to us; but its equivalent, inasmuch as the divinity of the sufferer stamped the suffering with infinite magnitude. He made “ a full perfect and sufficient sacrifice, oblation and satisfaction for the sins of the whole world,” in virtue of which avenging justice can now no longer pursue, and redeeming mercy may honourably pardon the penitent sinner. 3. That the efficacy of the sin-offering is co-extensive with the range or influence of the sin. “ For us all.” There is no limitation in the grace of God, nor of the expiatory effect of the Saviour’ s sufferings, to any particular number of persons, any more than to any particular number or description of sins. If Christ died only for all believers, then sin has only affected all believers. No man’ s sins are more atoned for than another man’ s. The atonement in itself saves no man, and Christ by His death laid God’ s way open to save everybody; but it did not necessitate the salvation of anybody; it must be apprehended by faith, or else no salvation will follow. Fear not, thou vilest of the vile! thou art as much an object of God’ s love and of Christ’ s redemption as was St. Paul. Look unto Him and be saved, even from the “ ends of the earth.” II. The objects of His anticipation. Why limit His meaning here again? He means literally what He says--“ all things.” There is nothing to prevent God’ s bestowing all things we need or can receive.1. Not strictly all temporal gratifications. Many of them are unessential, and some of them prejudicial. But whatever of this world’ s good shall subserve our convenience, and comport with that providential discipline by which our Heavenly Father is training us, we are entitled to expect. “ No good thing will He withhold,” etc. “ Godliness is profitable for all things,” even in regard to the present life, and shall give us the true enjoyment and use of all the good things which the providence of God bestows. We shall make more of them, we shall get more out of them; a religious poor man enjoys a great deal more than an irreligious rich man. 2. If these earthly blessings abound, they shall be a thousandfold enhanced, and if they are scanty, their absence shall be ten thousand times supplied to us by the better gifts of God’ s grace--reconciliation, adoption, communion with a reconciled God, power over sin, heavenly dignity, peace in tribulation, composure in death. 3. The blessings of immortality--including the resurrection and glorification of the body, a crown, a kingdom, a joyous reunion with our old companions, and, above all, a view of the Lamb in His own light, and an eternity spent in His praise. 4. All this is ours, “ freely.” (1) Without reluctance, as to the disposition with which the boon originates.(2) Without restriction, as to the persons on whom it is conferred.(3) Without recompense, or purchase, or desert. III. The force of the argument. “ With Him.” It seems to refer to the gift of Christ--1. As the signal and practical intimation of God’ s perfect preparedness to “ give us all things.” “ God is love,” and no sooner had He called into existence objects on which He could exercise His affections, than the gushings of His heart flowed forth in streams of beneficence. But sin, alas! interposed; and if He had so pleased, sin might irremediably have cut off all desirable communication. But He “ willed to have mercy” ; and reached out His arms so far as to remove the obstruction. “ Christ put away sin by the sacrifice of Himself” on the Cross, so that it no longer after that necessitated the exclusion of any creature from God’ s blessing. 2. As Himself intrinsically beyond all comparison more valuable than all things else. Having conferred the greater blessing, can He withhold the less? What “ good thing” is so good in our estimation as that we dare not now claim it in the view of Christ! Has He given His Son? why should He not give His Spirit? why should He not communicate Himself to our souls? 3. As the intentional procuring cause of “ all things.” Christ has “obtained eternal redemption for us,” with all its rich and varied benefits. Then not only may we, but we ought to expect them. We dishonour Christ by mistrust of the power of His saving merit. We forget how solemnly the Father is bound to the Son by covenant faithfulness; we forget how dear His own Son is to Him, and that even had He no interest in our welfare, yet He is sure to look favourably upon those who are interested in His Son. Conclusion: Learn--1. That the love of God the Father should be recognised as the source of our salvation and all our blessings. 2. That we cannot present a more effectual or successful plea to God in prayer, than an appeal to His past mercies in Christ. 3. That Christ, especially in His atoning character, is “ all in all.” Sinner! embrace His atonement; for without it you can receive nothing. Believer! cleave to it; for with it you may receive “ all things.” (W. M. Bunting.)The gift that brings all gifts We have here an allusion to the narrative of Abraham’ s offering up of Isaac. The same word which is employed in the Septuagint for “ withheld” is employed here. Consider-- I. This mysterious act of Divine surrender. The analogy seems to suggest to us that something corresponding to the pain and loss that shadowed the patriarch’ s heart flitted across the Divine mind when the Father sent the Son to be the Saviour of the world. Not merely to give, but to give up, is the highest crown and glory of love. And notice--1. How the reality of the surrender is emphasised by the closeness of the bond which knits together the Father and the Son. As of Abraham, so in this lofty example the Son is the only Son. This cannot be any mere equivalent for a Messiah, or for a man who was like God in purity of nature. For the force of the analogy and the emphasis of that word “ His own” point to a uniqueness of relation and unparalleled closeness of intimacy. “ Having one Son, His well-beloved, He sent Him.” 2. How the greatness of the surrender is made more emphatic by the negative and the positive. “ He spared not, but delivered Him up.” 3. How the tenderness and the beneficence that were the sole motive of the surrender are lifted into light in “ for us all.” One great throb of love to the whole of humanity led to that transcendent surrender of God’ s unspeakable gift. 4. How this mysterious act is grasped by the apostle as the illuminating fact as to the whole Divine nature. We are accustomed to speak of Christ’ s life of unselfishness and His death of beneficence as being the revelation of the love of God as well as of Christ, because we believe that “ God was in Christ reconciling the world,” and that “ He that hath seen Christ hath seen the Father.” But my text bids us see the great demonstration of God’ s love because the Father’ s will, conceived of as distinct from, and yet harmonious with, the will of the Son, gives Him up for us. II. The power of this Divine surrender to bring with it all other gifts.1. The question requires for its answer only the belief in the unchangeableness of the Divine heart, and the uniformity of the Divine purpose. These recognised the conclusion follows. “ With Him He will freely give us all things.” Because-- (1) The greater gift implies the less. We do not expect that a man that hands over £1,000,000 to another to help him, will stick at a farthing afterwards. If you give a diamond you may well give a box to keep it in. There is a beautiful contrast between the manners of giving. The expression “ freely give” implies a grace and a pleasantness in the act. God gives in Christ what we may reverently say it was something like pain to give. Will He not give the lesser which it is His joy to communicate? (2) The purpose of the greater gift cannot be attained without the bestowment of the lesser. He does not miscalculate His resources. Men build palaces and are bankrupt before the roof is on. God lays His plans with the knowledge of His powers, and having bestowed this large gift, is not going to have it bestowed in vain for want of some smaller ones to follow it up. Christ puts the same argument to us, beginning only at the other end of the process. “ It is your Father’ s good pleasure to give you the kingdom. Do you think He will not give you bread and water on the road to it?” That is not God’ s way. He that hath begun a good work will also perfect the same, and when He gave us His Son, He bound Himself to give as every blessing which was needed to make that Son’ s work complete. (3) Everything is included and possessed in Christ when we receive Him. “ With Him” Christ is as it were a great cornucopia, out of which will pour with magic affluence all manner of supplies according as we require. This fountain flows with milk, wine, and water, as men need. Everything is given us when Christ is given to us, because Christ is the Heir of all things, and we possess all things in Him; as some poor village maiden married to a prince in disguise, who on the morrow of her wedding finds that she is mistress of a kingdom. 2. And so just as that great gift is the illuminating fact in reference to the Divine heart, so is it the interpreting fact in reference to the Divine dealings. Only when we keep firm hold of Christ as the gift of God and the Explainer of all that God does, can we face the darkness, the perplexities, the torturing questions that harasses men’ s minds as they look upon the mysteries of human misery. That gift makes anything believable rather than that He should spare not His own Son, and then counterwork His own act by sending the world anything but good. III. Some practical issues from these thoughts, in reference to our own belief and conduct.1. Let us correct our estimates of the relative importance of the two sets of gifts. On the one side stands the solitary Christ; on the other side all the things that vulgar estimation recognises to be good are lumped together into an “ also.” They are but the golden dust that may be filed off from the great ingot. They are secondary; He is the primary. What an inversion of our notions of good! Do you degrade all the world’ s wealth, pleasantness, etc., into an “ also” ? Do you live as if you did? Which do you hunger for most, and labour for hardest? “ Seek ye first the kingdom,” and the King, and all “ these things shall be added unto you.” 2. Let these thoughts teach us that sorrow too is one of the gifts of the Christ. “ Tribulation, distress,” etc., are some of the “ all things.” And looking upon all, Paul says, “ They all work together for good” ; and in them all we may be more than conquerors. It would be a poor, shabby issue of such a great gift if it were only to be followed by the sweetnesses and prosperity of this world. But the point here is, inasmuch as He gives us all things, let us take all the things that come to us as being as distinctly the gifts of His love, as is the gift of Christ Himself. The diurnal revolution of the earth brings the joyful sunrise and the pathetic sunset. The annual revolution whirls us through the balmy summer and the biting winter. God’ s purpose is one. His methods vary. The road goes straight to its goal; but it sometimes runs in tunnels, and sometimes by sunny glades. God’ s purpose is always love. His withdrawals are gifts. And sorrow is not the least of the benefits which come to us through the Man of Sorrows. 3. Let these thoughts teach us to live by a very quiet and peaceful faith. We find it a great deal easier to trust God for heaven than for earth. Many a man will venture his soul into God’ s hands, who would hesitate to venture to-morrow’ s food there. Why? Is it not because we want the less more really than we want the greater; that we can put ourselves off with faith for the one, and desire something more solid to grasp for the other? Live in the calm confidence that God gives all things; and gives us for to-morrow as for eternity; for earth as for heaven. 4. Make you quite sure that you have taken the great gift of God. He gives it to all the world, but they only have it who accept it by faith. (A. Maclaren, D.D.)The unspeakable gift Fear naturally follows guilt. When a breach has taken place the hardest to be won is always the offender. It is hard to believe that he whom I have provoked will forgive me, but how much harder is it to believe that he will be my greatest friend! For friendship does not necessarily succeed reconciliation, nor munificence forgiveness. It is no easy thing for a sinner to place his “ faith and hope in God.” But--1. It is necessary. We shall never go to Him till we can see that “ He is ready to forgive.” 2. It is attainable. He has caused His goodness to pass before us, and the despairing soul reasons itself into light and comfort from the text. Note-- I. A wonderful fact. There are marvellous displays of God’ s power, wisdom, truth, holiness; but the miracle before us is a miracle of love. To magnify this goodness observe--1. The boon He did not withhold. He “ spared not His own Son.” How many things could you resign before you spared a child! How unwilling was Jacob to spare Benjamin though he had many children; how unwilling David to give up even a rebellious Absalom! History mentions a poor family in Germany who were ready to perish in the time of famine. The husband proposed to the wife to sell one of their children for bread. At length she consents. But which of them shall it be? The eldest was named, but he was the beginning of their strength. The second was the living image of his father. In the third the features of the mother breathed. The last was the child of their old age. And so they consented to starve together rather than sacrifice one. What was the severest trial of Abraham’ s regard for God? “ Now I know that thou fearest Me, see that thou hast not withheld thy son, thine only son from Me,” How dignified was God’ s Son (Hebrews 1:5-6). How dear was God’ s Son! The Son of His love; who always did the things that pleased Him; in Him His soul delighted! Yet He “ spared not His own Son.” 2. The state into which He surrendered Him. He “ delivered Him up.” To what? To a world that disowned Him. To a people that abhorred Him, though prepared by miracles, and ordinances, and prophecies, to receive Him (John 1:11). To obscurity and indigence, He was born in a stable, and through life “ He had not where to lay His head.” To infamy and scorn. To pain and anguish. To be betrayed by Judas; to be denied by Peter; to be forsaken of all. To Caiaphas and Herod--who set Him at nought; to Pilate--who condemned Him; to the Romans--who crucified Him. Surely here is love for which we want a name! Especially when we consider-- 3. Those for whose advantage He was given. Not angels; but men. Not men only; but sinners. Not sinners humbled under a sense of our misery, and applying for mercy; but sinners regardless of their deliverance, and abusing the Divine goodness. To love parents, children, friends, is just and natural. To do good to strangers is humane. To relieve the poor and needy is kind and generous. But to love our enemies is Divine. And not for a few of these rebels, but for “ all.” II. The inference.1. The way in which He communicates His favours--“ freely.” If the blessings are great, they are equally gracious: and we are invited to come and “ take of the water of life freely.” 2. The extent of His liberality--“ all things” --pardon, to remove our guilt; strength, to aid us in duty; consolation in distress; guidance in perplexity; heaven, and supplies for the wilderness on this side of it. The grant has only one limitation--the goodness of the things conferred; of this God only is the Judge, and therefore with Him the determination must be left. 3. The reasonableness of our most enlarged expectation. “ How shall He not with Him.” (1) He was designed to prepare the way for the communication of all the blessings we need. Sin had stopped the effusion of the Divine goodness, but He came to remove every obstruction, and to render the exercise of Divine favour consistent with the honour of Divine government. And now, if we go to God there is nothing to hinder His mercy. (2) He is superior to every other blessing. You are sometimes dismayed at the thought of your demerit; but if your demerit restrained the Divine goodness, the Saviour would never have appeared. You are sometimes dismayed at the greatness of the blessing you ask; but if the greatness of the blessing restrained the Divine goodness, He would have denied giving His own Son. What God has already given is infinitely more precious than anything we can in future implore. (3) Yea, He is in reality every other blessing; and we have all with Him. Conclusion: The subject should-- 1. Inspire you with encouragement. Never entertain any harsh and gloomy notions of God. 2. Impose upon you submission. Is anything denied you that seems desirable? He distinguishes between your welfare and your wishes. The blessing is not withheld from a want of power or love. 3. Inflame you with gratitude. “ What shall I render?” etc. (W. Jay.)Our Father’ s beneficence The text is an epitome of Christianity. It is history declaring the most glorious fact, and logic deducing the most precious assurance. The history and the logic are alike Divine, for the writer “ spake as he was moved by the Holy Ghost.”1. God is a benefactor. He made everything and pronounced it good; He manages everything, and His management is good. He gives us all things richly to enjoy. 2. Believers are His special beneficiaries. His tender mercy is over all His works, but His delights are with those who know and love Him. Here the Father speaks to His family only, that with faith they may adhere to Him more closely; that with hope they may rejoice in Him more ardently; and that with love they may serve Him more adequately. The text teaches us that God’ s beneficence is-- I. Perfect. The gifts of God are twofold--the gift of His Son and the gift of all things; and this beneficence is perfect because it is most ample and comprehensive. The first of these gifts is unmistakable; but the other is not thus definite. It is not to be taken absolutely, because God does not endow His children equally and absolutely. And yet there is a most important sense in which God bestows all things on His people.1. About all things spiritual there can be no controversy. God gives all these to all His children alike. He feeds them all with the same milk of the Word and the same strong meat of truth, He pours upon them all the same Spirit, kindles and maintains in them all the same Divine life, leads them in the same way, to the same heaven. If we have not, it is either because we ask not or because we ask amiss. All things are for us, and it is our own fault if we do not possess them--mercy to pardon us, grace to help us, etc. 2. All things secular are to be understood in consonance with all things spiritual, The secularities that subserve our spiritual life our Heavenly Father bestows; all else He with holds or takes away. “ No good thing will He withhold from them that walk uprightly.” Good is a relative term. What is good for one man may not be good for another, or for the same man in different circumstances. We must leave the interpretation of the text in specific cases to its Author. He alone can justly determine what is good. II. Certain. The gift of God’ s Son assures us of the gift of all things, because of--1. Their comparative magnitude. The gifts of God vary, but one among all stands pre-eminent. This is an infinite gift, because the Son of God is an infinite being; and it is the greatest of all possible gifts because it is God Himself. This gift throws every other gift into shade. When the sun rises he casts the stars into oblivion. And can such a gift be conferred, and minor ones denied? May we call the ocean ours, and yet be forbidden to drink of the brook by the way? 2. Their close connection. The gift is related to the gifts-- (1) as means to ends. The gift of God’ s Son is the beneficence of sacrifice, the gift of all things is the beneficence of sufficiency, and the former is the means of the latter. (2) As co-essential means. The gift of God’ s Son is the means of salvation; but salvation itself is a means, it is the means of God’ s glory and of eternal life. The holy is a means of the holiest, the life below is a means of the life above. The gift and each and all of the gifts are links of the golden chain that draws us up to the throne of God. 3. The Giver’ s motive and manner. To give freely is to give lovingly and readily, or from a loving motive and in a ready manner. (J. G. Manly.)All with Christ In order to grasp the argument we must understand that Paul is speaking to believers in the midst of a groaning world whose hope needed to be sustained by the strongest evidence. It was not enough to speak of God’ s purpose, and promise, so a more triumphant argument was used. God has already done so much that all that remains to be done is nothing in comparison. As a pledge to us that the great scheme of redemption shall not be defeated, God has Himself embarked in it so vast an investment that failure would not only be disastrous to us, but would involve a Divine bankruptcy--omnipotence baffled, external purpose defeated, an infinite outlay of Divine love thrown away. Let us look-- I. At our present standing place between the past and the future.1. The past--“ God hath not spared His own Son, but given Him up for us all.” “ For us all” suggests a collective interest, and not merely an individual share in the great transaction. If at times the soundness of redemption is felt to arise from a personal appropriation of its benefits, yet there is peculiar consolation in the view of it which embraces the entire Church of the firstborn. 2. That which is to come is the gift of “ all things” which are to “ work together for good to them that love God” (see also 1 Corinthians 2:21). Not only shall existing agencies, however adverse, be pressed into the service of redemption; but fresh agencies shall be brought forward at their appointed time to complete the work. We may therefore hail every fresh discovery in science, etc., as only another helper of God’ s work. “ The earth shall help the woman,” and all the wealth of nations shall flow into the city of God. 3. Our position on this line of redemption is between the past and the future. The one gift is ours, the second gift not yet. The extent of our realisations as compared with the extent of our hopes leaves much to be accomplished. II. The pledge which is thus furnished. We are not left to the bare power or willingness or promise of God to finish the work; we have in the past gift an advanced security as to the triumphant result. I know of no text that is better adapted to give a material guarantee of the final emancipation of the sons of God. As we contemplate the Cross of Christ we may adopt the sentiment of Manoah’ s wife (Judges 13:23). In arguing from the past to the future we mark--1. That, as a Divine work, the greatest thing is done already. In looking along the line of redemption we see that the crisis of it is past. To us the benefits of salvation widen and grow in value, but to God the most valuable thing has been introduced into the process. 2. The sufferings of Christ. He was not spared. And now God hath exalted Him to His own right hand to perfect the work. And we may observe-- (1) That one part of His mediatorial work cost Him much more than the other. “ We are reconciled by His death, and we are saved by His life.” One part cost Him tears, agony, and blood; the other is carried on amidst the joy of His exaltation. (2) That the most costly part is that which is past and finished, and the less costly part of it is that which is to come. (3) That the connection between the two is that the finishing of the salvation is the very fruit of all He endured. If God spared Him not, shall He not let Him see of the travail of His soul and be satisfied? 3. The grace which pervades the entire plan of redemption. It was not because He owed it to us, but because His own heart was set upon it. And shall the love which gave us Christ begin to measure out niggard bestowments when the greatest triumph is about to be realised in peopling heaven with redeemed souls? 4. The objects of Divine mercy. What has been done in the past was done whilst we were yet enemies. But we are now sons. Shall God do so much for His enemies, and then begin to withhold His hand? In conclusion: Our subject-- 1. Affords the strongest possible assurance of the completion of God’ s great plans. The Cross and the empty grave are pledges that the issue shall be triumphant, and that all things shall serve that end. 2. Shows who they are who are the real beneficiaries of God, whom all things serve. With Christ, not without Him, are all things ours. (P. Strutt.)All things with Christ I. The important fact asserted.1. “ He spared not His own Son,” etc. Man, made upright, lost the indwelling of the Holy Ghost, and then became corrupt and could not extricate himself. God’ s mercy found remedy--He determined to give His Son. “ Spare” has two senses. (1) He did not keep Him back; there was no obligation in God thus to give us Jesus. Herein is love, etc. (2) He did not excuse Him from suffering. The Divine nature could not suffer, but gave efficacy. 2. It was God that delivered Him up; whatever was done by Judas or Pilate was done by permission. 3. “ For us” --not our remote advantage merely, as in resurrection, but in our stead--that we might not perish (Isaiah 53:1-12.). 4. “ For us all.” Not some men of all countries, but “ for every man.” II. The inference deduced from it. “ All things” necessary and salutary.1. All the comforts of this life which it is safe and proper we should enjoy. God has the prerogative of knowing what is best for us. He can best cater for us. Be thankful that He deigns to do this. Connect even our temporal blessings with the atonement of the Lord Jesus. 2. Chiefly spiritual blessings. The interrogation here is an assertion; to suppose the contrary would be ridiculous. Three positions may support this inference. (1) If He gave His Son to enemies what will He give to us who have thrown our arms away (chap. 5.)? (2) He gave Him unsought, and even undesired. The first step to man’ s recovery was taken in God. (3) He gave us His best gift. His own Son--a Divine person. If a creature, the apostle would have magnified the greatness of the purchase with the small price. He has no such other gift. Omnipotence is limited here; we can ask no blessing adequate to this: hence what is the pardon of sins to God? Nay, He delights in it. Why, then, should He withhold inferior blessings? We are warranted to ask till we think of some gift greater than Jesus. 3. He will freely give us all things. No regard to merit or worthiness in the receiver. As He had no such regard when He gave His Son, so He yet acts freely--pardons, sanctifies, saves to heaven freely. (J. Summerfield, A.M.)All things with Christ It is a joint gift, so to speak, to which God has pledged Himself through the scheme of redemption--the gift of all things with Christ, but of nothing without Christ. If you will take Christ you may be sure of everything besides; but if you refuse Christ there is no promise of anything. There is perhaps no passage of Scripture which sets before you the love of God more overpoweringly than it is set in our text; not one which grounds on this love a more powerful argument why we should expect large things from the benevolence of our Maker; and yet is this very passage so constructed as to force on our attention that God has no mercy whatsoever for the sinful except through His Son. And this peculiarity in the text ought also to furnish a rule as to what may be lawful in Christian desires, and the subject of the Christian’ s prayers. Is the thing one with which Christ may be joined? The promise is that God will give me all things with Christ; but such a promise excludes whatsoever is not in harmony with Christ. Who can fail to see how chastening an influence would be exerted on our wishes and prayers if the exclusiveness as well as the comprehensiveness of a promise were borne diligently in mind? Tell me that all things are promised, and I might ask for riches, and pleasures, and honours; but tell me that all things are promised with Christ, and I shall be ashamed to solicit what would not combine well with Christ. But note yet again that God gives nothing to His people with which He does not at the same time give Christ. He may give riches, but He gives Christ with the riches, so that, sanctified by the Redeemer, they shall be employed to His glory. He may give sources of earthly happiness, but He gives Christ with them to make them doubly sweet, and yet to prevent their drawing off the affections from heavenly joys. He may give trouble, but He gives Christ to enlighten darkness, to hush disquietude. The Christian shall find nothing precious in which he does not find Christ. (H. Melvill, B.D.)All things with Christ If you were in prison, and the clemency of legal authority should pronounce your pardon, and the messenger who brought it to your cell should find you a cripple would you not expect that the same clemency would also reach its aid to the crippled limbs? If it would furnish no such aid as you lifted your hopeless eye to the opened door, you would execrate the misnamed mercy that had pardoned you! You would ask, Why torment me with an offer impossible for me to accept? There is a Holy Spirit for you as well as a crucified Christ. If you were an undutiful son whose profligacy had plunged you into misery, and the fatherly affection which you had abused should follow you still, and not only send you a message of forgiveness, but sacrifice the most valuable of his possessions that you might be free to return, could you have any thought that the same affection, when you had worked your way back to the door of the paternal mansion and stood there in want, would refuse a morsel of bread to your hungry lips? (I. S. Spencer, D.D.)All things with Christ The greater ever includes the less. If an estate is bequeathed to me and becomes my own, I have complete possession alike of the whole and of its parts. I can thin the timber, or fell it and realise the gain. I can dig out the minerals and sell them, or build with them, or smelt them as I please. He who transfers to me his garden, conveys to me not only the plot of ground encircled by the fence, but its fruit-trees, shrubs, and flowers. He who spares not his own purse, but delivers it up for me, a free and loving gift, how shall he not with it freely give therewith the gold that it contains? But this is what I read concerning my Saviour: “ It hath pleased the Father that in Him should all fulness dwell.” Then “ all the fulness” describes the extent of my resources, and Jesus says, “ My joy shall remain in you, and your joy shall be full.” I read of my Saviour, given for me, that “ the Father hath committed all things into His hand” ; then these, too, are mine; and Paul positively says so in as many words--“ all things are yours, for ye are Christ’ s, and Christ is God’ s; having nothing, and yet possessing all things.” I read of Him that “ all power is given unto Me in heaven and in earth.” And I read also that “ He giveth strength” to His people, and that we are to be “ strong in the Lord and in the power of His might.” No wonder with such omnipotent resources that Paul says, “ I can do all things through Christ strengthening me.” No wonder that with the Lord for his Shepherd, David says, “ I shall not want.” Do not minify the lot of your inheritance. Cultivate large views as to the extent of your resources. Live near to God, strong in your loyalty to Jesus, and boldly draw even in the hardest times on the Bank of Faith. That can never fail, however great the run upon it; as long as God’ s exchequer endures your cheques will never be returned; your allowances during the days of your earthly minority shall be on a scale commensurate with the royal wealth of the King, your Father, and when the shadow of death on time’ s dial announces the attainment of your majority, then shall you come into full possession of your estate, the inheritance of those who are heirs of God and joint heirs with Jesus Christ. God “ spared not His own Son,” but that did not lesson His resources. Human resources grow less and less in proportion as the outgoings from them are more and more. But it is far otherwise with the resources of the Christian whose whole fortune is invested in the love of God. He gave Himself, and yet hath all to give. The glorious sun, how little it feels the mighty drain on its resources! What oceans of glowing, light it hath poured forth since the day when God said, “ Let light be” ! What a vast and wide succession of autumn fields he has nursed and ripened into rich and golden corn; what mountains of ice he has thawed; what untold snows he has melted into beneficent and fertile streams; what generations of luscious fruits and blooming flowers he hath matured and painted in fair colours; what magical changes he hath wrought in the blue heavens above and on the green earth beneath since the day when God first hung His brilliant lamp among the stars and charged His mighty reservoir with glorious power! And yet His glowing furnace has never cooled, neither is His natural strength abated; and to-day it shines abroad in pristine glory, true symbol of the exhaustless bounty of its God. So is it with the Sun of Righteousness. He who spared not Himself, but delivered Himself up to pour out His whole Divine soul to kindle life and light, to conquer death and darkness and open heaven to the human race, how shall He not, how can He help, impelled for ever by the same love, lifting up: my soul, lightening my burden, succouring my spirit, soothing my sorrows, cheering my heart, and drying my tears? He must and will. “ His love is as great as His power, and neither knows measure nor end. (J. Jackson Wray.)The death of Christ and its consequences I. How the death of Christ is here expressed.1. Negatively--“ He spared not His own Son.” (1) God’ s act. There is a twofold not-sparing. (a) In a way of impartial justice (2 Peter 2:4-5). No clemency, but deserved punishment. So God spared not Christ when He took upon Him to satisfy for our sins (Zechariah 13:7). (b) In a way of eminent and free bounty. We are sparing of those things which are most precious to us; but upon great occasions we part with them (John 3:16). (2) The object--“ His own Son” not an adopted son, but only-begotten. What dearer to parents than their children? But God’ s love to Christ is not to be measured by an ordinary standard. Let us consider what might have moved God to spare His Son. (a) The incomparable worth and excellency of His person (Philippians 2:6). (b) The singular and infinite love between God and Christ (Colossians 1:13). The Father loved Him dearly; and we are chary of what we tenderly love (John 1:18; Proverbs 8:30). (c) No equal or advantageous exchange. What could God gain that might be an equal recompense for the death of Christ? Now no man doth give much for what is but little esteemed; but God gave His own Son to recover the perishing world. 2. Positively--“ But delivered Him up for us all.” Mark-- (1) The person who--“ God.” This word is used of several agents: Judas (John 19:11), Pilate (John 19:16), the high-priests (Matthew 27:2), the people (Matthew 20:19); yea, Christ delivered up Himself (Romans 4:25); here, “ God delivered Him.” One word is used, but the act proceeded from several causes; the people delivered Him out of ignorance and inconsiderate zeal, Judas out of covetousness and treachery, the high-priests out of malice and envy, Pilate out of a faulty compliance with the humours of the people, Christ out of obedience to God, God Himself to show His infinite love for us. It is for our comfort to observe that it is God’ s act. The law which condemneth us is the law of God; the wrath and punishment which we fear is the wrath of God; and the fountain of all the blessings we expect is the favour of God; and God delivered Christ up for us all, to assure our comfort, peace, and hope. (2) The act--“ He delivered Him up,” not only to be made flesh for us (John 1:14), which was a state at the greatest distance from His nature, who was a pure spirit. But God, who is a spirit, was made flesh that He might be nearer to us, and took a mother upon earth that we might have a Father in heaven. But also made sin for us (2 Corinthians 5:21; Romans 8:3) and a curse for us (Galatians 3:13). (3) The persons for whom--for the cursed race of fallen Adam, who had no strength to do anything for themselves. II. God having laid this foundation, let us see what a superstructure of grace is built thereon, and He doth “ freely give us all things.”1. All good things are the gift of God (James 1:17); and whatever God giveth, He giveth freely, for there can be no pre-obligation upon Him (chap. 11:35). But here the chief thing considerable is the largeness of the gift. Both the creature and the Creator, from God to the poorest thing in the world, through Jesus Christ all is ours (Revelation 21:7). 2. This “ all things” reacheth to heaven and earth (1 Timothy 4:8). 3. This “ all things” concerneth the whole man-- (1) The body (Matthew 6:33). He that hath any place or office hath the perquisites of the place or office. (2) The soul (2 Peter 1:2). 4. All things that are for our real advantage, of what nature soever they be (1 Corinthians 3:21; Psalms 84:11). III. The strength and the force of the inference. This broad and ample foundation will support the building.1. The giving of Christ is a sign and pledge of His great love to us. And what will not love, and great love, do for those whom it loveth (John 3:16; 1 John 4:10)? 2. Christ is the greatest and most precious gift; and surely God, that hath given so great a benefit, will He stick at lesser things? He that hath given a pound, will He not give a farthing? Hath He given Christ, and will He not give pardon to cancel our defects, and grace to do our duty? comfort to support us in our afflictions? supplies to maintain and protect us during our services? and finally, will He not reward us after we have served Him? Reconciliation by His death is propounded as a more difficult thing than salvation by His life (Romans 5:10). 3. It is a gift in order to other things; and therefore He will complete that gift. Christ came to purchase all manner of benefits--the favour, the image, the everlasting fruition of the glory of God. Now, will God by an antecedent bounty lay the foundation so deep, and withhold the consequent bounty? Shall so great a price be paid and we obtain nothing? 4. The giving of Christ showeth how freely God will give all things to us: He gave Christ unasked, and unsought too. IV. Who have an interest in Christ: and may reason thus within themselves--“ Shall He not also together with Him give us all things?”1. Those to whom God giveth Christ. We read sometimes of Christ given for us, and sometimes of Christ given to us. The one speaketh the love of God to lost man, the other God’ s love to us in particular (Galatians 1:10; Revelation 1:5). The first gift is Christ (John 5:12; Hebrews 3:14; 2 Corinthians 13:5). We do not live in the body till we be united to the head; nor till we have Christ, do we receive the saving effects of His grace; clear that once, and shall He not with Him give us all things? God offereth Him to all, but He giveth Him to you when you believe. 2. Those that give up themselves to Christ (1 Corinthians 3:22). If you be to Christ what Christ was to God, a dedicated servant, ever to do the things that please Him; when you enter into covenant with Him, and devote yourselves to His use and service. If you be sincere and hearty in this, you need not doubt a plentiful allowance. (T. Manton, D.D.)On the passion I. The person delivered. “ His own Son.” This, though we make it the first step, yet indeed is the top of the ladder, from which the light of His countenance shineth upon us, and showeth that He loved us as His own Son; nay, more. In this manifestation of His love He appeareth rather a Father to us than to Him. He will rob Himself to enrich us; and, to make us His children, deliver up His own Son.1. A strange contemplation it is. Can God delight to make His own Son a sacrifice who would not suffer Abraham to offer up his? Or might He not have taken an angel for His Son, as He did a ram for Isaac? It was His will to deliver Him; and this cleareth all doubts. If God will do anything, we have but one word left us for answer, “ Amen!” “ Let it be done!” He might not have done it. He might, without impairing of His justice, have kept Him still in His bosom; but as “ of His own will He begat us with the word of truth” (James 1:18), so He delivered up His own Son because He would.” For as in the creation God might have made man by His “ word” alone, yet wrought him out of the earth; so, in the great work of our redemption, He did not send a Moses or an angel, but “ delivered up His own Son,” and so gave a price infinitely above that which He bought. He was pleased to pay dear for His affection to us. How should this flame of God’ s love kindle love in us! That benefit is great which preventeth our prayers; that is greater which is above our hope; that is yet greater that exceedeth our desires: but how great is that which over-runneth our opinion, yea, swalloweth it up! Certainly, had not God revealed His will, we could not have desired it, but our prayers would have been blasphemy; our hope, madness; our wish, sacrilege; and our opinion, impiety. 2. And now if any ask, “ What moved His will?” surely no loveliness in the object. In it there was nothing but loath-someness, and such enmity as might make Him rather send down fire and brimstone than His Son. That which moved Him was in Himself, His compassion. He loved us “ in our blood” ; and loving us, He bid us “ live” (Ezekiel 16:6); and, that we might live, “ delivered up His own Son” to death. Mercy is all our plea, and it was all His motive; and wrought in Him a will, a cheerful will. II. The delivery. Delivered He was--1. Into the virgin’ s womb. That was a strange descent; and even then, at His birth, began His passion. Here He was made an object for the malice of men and the rage of the devil to work on. 2. Being born, what was His whole life but delivery from sorrow to sorrow? What creature was there to whom He was not delivered? Delivered He was to the angels; “ to keep Him,” you will say, “ in all His ways” (Psalms 91:11). But what need had He of angels who was Lord of the angels? He was delivered to Joseph and Mary, to whom “ He was subject” and obedient (Luke 2:51). Delivered He was to an occupation and trade. He was delivered from Annas to Caiaphas, from Caiaphas to Pilate, from Pilate to Herod, and from Herod to Pilate again, and from Pilate to the Cross. He was delivered to the devil himself, and to the power of darkness. He was delivered in His body, and in His soul. Delivered He was to envy, which delivered Him (Matthew 27:18); to treachery, which betrayed Him; to malice, which scourged Him; to pride, which scorned Him; to contempt, which spat upon Him; to all those furious passions which turn men into devils. 3. He was delivered not only to their passions, but to His own also, which as man He carried about with Him (John 12:27; Luke 22:44; Matthew 26:37-38). Trouble, vexation, agony, heaviness, and sorrow were the bitter ingredients which filled up His cup so full that He made it His prayer to have it taken out of His hand (Mark 14:36). He who as God could have commanded a legion of angels, as man had need of one to comfort Him. 4. Can the Son of God be delivered further? Delivered He was--not to despair, for that was impossible; nor to the torments of hell, which could never seize on His innocent soul; but to the wrath of God (Psalms 102:3-4; Psalms 22:15), the terriblest thing in the world; the sting of sin, which is the sting of death. It were impiety to think that the blessed martyrs were more patient than Christ. Yet who of all that noble army ever cried out they were forsaken? Their torture was their triumph; their afflictions were their melody. But what speak we of martyrs? Divers sinners have been delivered up to afflictions and crosses, nay, to the anger of God; but never yet any so delivered as Christ. God, in His approaches of justice toward the sinner to correct him, may seem to go, like the consuls of Rome, with His rods and His axes carried before Him. Many sinners have felt His rods. But Christ was struck, as it were, with His axe. Others have trembled under His wrath, but Christ was even “ consumed by the stroke of His hand” (Psalms 39:10). I mention not the shame or the torment of the Cross; for the thieves endured the same. But His soul was crucified more than His body, and His heart had sharper nails to pierce it than His hands or His feet. 5. But to rise one step more. “ He delivered, and in a manner forsook Him” ; denied relief, withdrew comfort, stood, as it were, afar off, and let him fight it out unto death (Isaiah 63:5; Psalms 18:41; Matthew 27:46). (1) There now hangeth His sacred body on the Cross, not so much afflicted with His passion as His soul was wounded with compassion; with compassion on His mother, on His disciples, on the Jews, on the temple, on all mankind; bearing the burden of all; delivered to a sense of their sins who feel them not, and to a sense of theirs who groan under them; delivered up to all the sorrows which all men have felt, or shall feel to the time He shall come again in glory. (2) The last delivery was of His soul into His Father’ s hands. Who can fathom this depth? No tongue, neither of men nor angels, is able to express it. The most powerful eloquence is the threnody of a broken heart; for there Christ’ s death speaketh itself, and the virtue and power of it reflecteth back again upon Him, and reacheth Him at the right hand of God, where His wounds are open, His merits vocal, interceding for us to the end of the world. III. The persons for whom.1. “ For us.” A contemplation full of comfort, but not so easy to digest. Why for us? And we must go out of the world to find the reason. It was “ the love” of God “ to mankind” (Titus 3:4). And what was in mankind but enmity, sin, and deformity? which are no proper motives to draw on love. “ For us” men, then, and “ for us” sinners, was Christ delivered (Isaiah 53:5). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 8:33-34 Who shall lay anything to the charge of God’ s elect? The justification of the elect First, to take it emphatically, God does indeed justify His elect. This is that which we have declared in Romans 8:30 of this chapter. The second is as it may be taken exclusively, “ It is God that justifies,” that is, there is none that justifies besides God; none have anything to do to absolve and acquit a sinner from guilt but God alone, thus chap. 3:26. And the reason of it is clear, because it is God alone against whom the sin is committed; namely, in reference to future condemnation, and the judgment of another world, it is God alone that condemns, and therefore it is God alone that justifies. Again, it is God only that knows the heart and understands what is in man, and so alone can forgive; yea, it is He alone who is without sin Himself, and so alone can discharge us of it. First, it is done freely, without anything in us as meritorious or deserving of it. “ Being justified freely by His grace” (Romans 3:24). Secondly, it is God that justifies, therefore we are justified fully--fully without imperfection, and fully without reservation; all the works of God are perfect. No; while it is God that justifies, we are justified from all things (Acts 13:39). Thirdly, it is God that justifies, therefore we are justified truly, and so as we may rest satisfied and quieted in this justification. If our justifying were from anything of our own, we could not have that assurance of it in regard of our weakness and imperfection. But, secondly, there is a use which may be also made of it by us as taking it exclusively, and that is, as to the removing of all other persons besides from it. As--First, it is God that justifies, and therefore not we ourselves. It is laid to the charge of the Pharisees that they were such as justified themselves (Luke 16:15; Luke 10:29). Secondly, it is God that justifies, therefore not friends or Christian acquaintance. Thirdly, it is God that justifies, therefore not ministers or pastors of the Church. The ministers have a commission for the laying open of the sweet promises of the gospel, and the mercy of God in Christ, to all such persons as are willing to leave their sins. In brief, this is the advantage which is considerable in ministerial absolution, that where a minister does upon good grounds declare such a person to be pardoned and justified in the sight of God, this action of his shall be so far forth effectual to such a person as to the settling and quieting of his conscience, which before could have no rest in itself. And in this sense is not only declarative but likewise operative; not to the forgiveness of sins absolutely, but as to the evidences of it, and in that regard of greater use and availment than is always apprehended as being the ordinance of God which He has sanctified and allowed of for such a purpose as that is. The second is the conclusion which is enforced from it, and that, to make it more significant, is propounded by way of question, “ Who shall lay anything to the charge of God’ s elect?” First, “ Who shall lay anything to the charge of God’ s elect?” That is, who can do it? It is impossible; it is impossible that God’ s elect, who are justified by God, should have any charge laid unto them. First, there is nothing to accuse them of, there is no ground or matter of accusation in the elect and justified of God. There is enough to be found in them, but there is nothing to be charged upon them. Secondly, there is nobody to accuse them to, or to receive any accusation against them: “ If God be for us, who can be against us?” And so, if God justify us, who can accuse us, as having a fit person to lay the charge before (thus Isaiah 1:8-9). There is no higher court of justice than the tribunal and judgment of God Himself. We see in the affairs of men that that which is done in a higher court it cannot be nullified in a lower. Thirdly, there is nobody to make or frame the accusation, that is, who can do it with any success or hope to prevail in it. Secondly, Who shall? that is, Who may? It is that which is unwarrantable, and there are two things also in this. First, it is a pragmatical business for any to accuse those whom God does acquit, they meddle with that which they have nothing to do withal, for God He is both the Creditor and the Judge, and so where He does justify what has any to do to condemn? But then also, secondly, it is injurious for any to accuse any man whom the law has already absolved; it is in itself matter of accusation and is liable to exception. Thirdly and lastly, Who shall? that is, Who dare? It is unsafe and dangerous. And so there is a great deal of rashness and presumption in it. For a man to lay any false accusation upon the meanest subject in a kingdom, it were that which he were answerable for. They accuse God’ s elect, who are His choice and peculiar people, His favourites, and such as He esteems of, and therefore it concerns them to take heed herein what they do. We know how God took up Aaron and Miriam for their charging and accusing of Moses and speaking reproachfully of him. “ How were ye not afraid (says He) to speak against My servant Moses” (Numbers 12:8). (Thomas Horton, D.D.)Elect, God’ s vindication of His Who? The devil will try, but will he succeed? Methinks that at the last assize of the world the Great Judge of all will ask the question, and methinks I can see Satan come forward to give his evidence against them, which at the outset appears strong and overwhelming. But I see the Great Advocate for the defence, whose name is “ Wonderful, Counsellor, the Mighty God,” begin to cross-examine him:--“ What is your name?” “ Satan.” “ Yes, but you have a few aliases, have you not?” “ Yes.” “ What are they?” “ The Serpent.” “ Again?” “ The Devil.” “ Again?” “ Accuser of the brethren.” “ So it seems. Where do you dwell?” “ Hell is the centre of my operations.” “ And what is your occupation?” “ Well,--” “ Speak out that heaven and earth may hear!” “ Walking about in the earth, seeking whom I may devour.” “ So it appears. Were you ever in heaven?” “ Yes; there! commenced my existence.” “ Yes; and were you driven out for pride, ambition, and rebellion against the Supreme authority, for lying and other evils?” “ Those were the charges against me.” “ And proved, I believe?” “ Yes, I suppose.” “ So it seems. Have you not done all you can against God’ s elect, and do you not bear them the greatest animosity?” “ Well, I cannot deny that.” “ That is my case, my Lord,” says the Great Advocate.” “ Justified!” exclaims the Great Judge. “ Who shall lay anything to the charge of God’ s elect? The devil will try, but he will never succeed. He is a biassed witness with a broken character whose word has no weight in the court of heaven.” (E. Williams.)Elect, how chosen “ The elect are whosoever will,” Beecher once said; “ the non- elect are whosoever won’ t.” Election: how to be regarded and determined Let your first act be an act of reliance upon Christ for pardon; let this act be so repeated by you day after day, as to ripen into a habit of reliance, and then shall we confidently look for the marks and evidences of your regeneration. And these marks may at length so multiply upon you--they might so brighten that you shall begin to suspect, nay, further, to guess, nay, further still, to be assured, and to read the full assurance that you are indeed one of the elect of God. If you are wise you do not meddle with the doctrine of election at the outset, whatever comfort or establishment of heart you may draw from it in the ulterior stages of your spiritual progress. When you go forth on the career of Christianity you look at the free offer of the gospel. You perceive it to be addressed to you, as well as to others. You yield a compliance therewith. You enter into peace with God in obedience to His own call, whereby He now beseeches you to be reconciled to Him. It were great presumption indeed for you to start with the assurance that your name is in the book of God’ s decrees, which He keeps beside Himself in heaven; but no presumption at all to set out with the assurance that you are spoken to in that book of God’ s declarations, which He circulates through the world. The “ look unto Me all” and the “ come unto Me all” and the “ whosoever will let him come” --these are sayings in which one and all of the human family have most obvious interest. You presume nothing when you presume upon the honesty of these sayings. And if, furthermore, you proceed upon them, and forthwith enter upon that walk by which they who receive Christ, and receive along with Him power to become the children of God, separate themselves from the world; and pray for grace that you may be upheld and carried forward therein, and combine a life of activity with a life of prayer, then, and after perhaps many months of successful perseverance, you may talk of your election, because now you can read it, not in the book of life that is in heaven, but in the book of your own history upon earth. Even the apostle went no higher than this when judging of the state of his own converts. Their election was to him not a thing of presumption, but a thing of inference--drawn, not from what he guessed, but from what he saw--brought, not from those third heavens which he had at one time visited, but lying palpably before him (1 Thessalonians 1:4-7). (T. Chalmers, D.D.)It is God that Justifieth. Justification I. What is justification? It consists--1. In the pardon of all our sins (Romans 4:6-7). God, in justifying His people against the imputations of the world, doth bring forth their righteousness as the noon-day; but in justifying them against the accusations brought before His own tribunal, doth not vindicate our innocency, but show His own mercy in a free discharge of all our sins. 2. In accepting us as righteous in Christ, who died for our sins to reconcile us unto God; and therefore sometimes He is said to be “ made righteousness to us” (1 Corinthians 1:30), and we are said to be “ made the righteousness of God in Him” (2 Corinthians 5:21). II. How many ways doth God justify? By way of--1. Constitution, i.e., by his gospel-grant, or the new covenant in the blood of Christ, by which we know whom, and upon what terms, God will pardon and justify--namely, all such as repent and believe the gospel. We may know the true way of justification by its opposition to the false way (Acts 13:38-39). 2. Estimation, whereby God doth account them righteous who fulfil the terms of the gospel, and actually convey to them the fruits of Christ’ s death (1 Corinthians 6:11). 3. Sentence. This is in part done here, when God interpreteth our righteousness and sincerity (Job 33:23-24); but more solemnly at the last day (Acts 3:10; Matthew 12:36-37). 4. Execution. This is in part done here, as God taketh off the penalties and fruits of sin, and giveth us many blessings as the pledge of His love, and above all, the gift of the Holy Spirit, whereby He sanctifieth us. But more fully at the last day, when we enter into everlasting glory (Matthew 25:46). III. How it can stand with the wisdom, justices and holiness of God, to justify a sinner. It is a great crime to take the unrighteous to be righteous, and against the word of God (Proverbs 24:24; Proverbs 17:15).1. Christ’ s ransom maketh it reconcilable with God’ s justice, and the honour of His law and government (Job 33:24; Romans 3:25). There is full satisfaction given to God’ s wronged justice. 2. His covenant reconcileth it with His wisdom. God is not mistaken in judging us righteous when we are not; for we are constituted righteous, and then deemed and pronounced so (Romans 5:19). 3. Conversion reconcileth it with His holiness; for a sinner as a sinner is not justified, but a penitent believer. IV. Why no charge or accusation can lie against them whom God justifieth.1. Because God is the supreme law-giver, to appoint the terms and conditions upon which we shall be justified, and when He hath stated them, and declared His will, who shall reverse it or rebuke it? (Hebrews 6:17-18). 2. Because the promise of justification is built upon Christ’ s everlasting merit and satisfaction, and therefore it will hold good for ever (Hebrews 10:14). 3. Because it is conveyed by the solemnity of a covenant (1 John 1:9; 2 Timothy 4:8). 4. When we believe, God, as the supreme judge, actually determineth our right, so that a believer is rectus in curia, hath his quietus est. (Romans 5:1). And, then, who can lay anything to our charge to reverse God’ s grant? 5. The Lord, as the sovereign disposer of man’ s felicity, doth many times uncontrollably give us the comfort of it in our own consciences (Job 34:29). None can obstruct the peace which He giveth. (T. Manton, D.D.)Justification: its comfort There is one aspect of justification that is peculiarly fitted to comfort the heart of a believer, viz. that it is the personal act of God. “ It is God that justifieth.” It is He to whom he was liable, declaring that all was fully paid. It is He who alone was entitled to make the charge against us, declaring how amply we stood discharged. It is He who before was our offended Lawgiver, Himself undertaking our cause and pronouncing upon the goodness of it. It is the God from whom at one time we have nought to apprehend but condemnation, pleading our cause, and protesting how completely He is satisfied. It is our vindication coming from the very quarter whence our vengeance was looked for; and that Being who alone had the right to accuse, not merely acquitting, but regarding us as entitled to all the positive regard that is due to righteousness. It is He who might have wreaked upon us of His sorest displeasure, now telling how much He is pleased with us, and how rightfully we are privileged to obtain from Him the rewards of a happy and honourable eternity. It is He whom we might well have dreaded, that when the arm of His justice was lifted up it would be lifted up to destroy--it is Himself saying that this very justice demanded not only our exoneration from all penalty but our preferment to the glories that are due to righteousness. They who have felt the terrors of the law--they who have been stung with the arrows of self-reproach and have shrunk from the dreaded eye of a judge and an avenger, as it took cognizance of all their ungodliness--they can report how blessed the emancipation is when all is clear with God, who now can at once be a just God and a Saviour--can be just while the justifier of those who believe in Jesus. (T. Chalmers, D.D.)Justification by God Justification is specially referred to God because-- I. The wisdom of the Father planned it. His sovereign will must have the alone right to dictate the terms upon which He will take us back to favour. The Father, therefore, appoints the way, and plans the means, and even subordinates the dignity of His Son, as it were, in order that He may put an end to transgression, and bring in an everlasting righteousness. II. The love of the Son accomplished it. What God purposes, Jesus executes. The Father desired a missionary from heaven to our guilty world to proclaim the acceptable year of the Lord. The eternal Son of God was heard to say, “ Lo, here am I; send Me.” The Father desired a victim who should bear the iniquities of man; and the voice of the same Son was heard again, “ Lo, I come.” The Father desired a justifier, one who should put an end to sin; and again the voice of the same Son is heard, not in heaven, but in earth, “ I have finished the work which Thou gavest Me to do.” Thus the part which Christ, the eternal Son, hath in human justification, is to pay His people’ s debts, to magnify His Father’ s law, to clear up and vindicate the righteous procedure of Heaven; to weave that spotless robe of righteousness, which might boldly challenge the purity of heaven, and gather in its ample folds the sins of all mankind. III. The power of God the Spirit applies and enforces and seals it. He shows the heart its wickedness, the will its stubbornness, the mind its blindness; and then, by penitence and faith, leads us to the feet of Him who “ of God is made unto us wisdom and righteousness and sanctification and redemption.” It is this Spirit, then, that performs the last best office for our souls. He shows to us, in all its spirituality and breadth, that law which we have broken, sets before us the dangers that we are in, and points us to “ the Lamb of God, that taketh away the sins of the world.” Thus the Spirit is the preacher of righteousness. The Spirit it is that instructs us in the necessity of justification, that explains to us its way and manner, that seals our souls with a comforting assurance of God’ s favour and being “ justified by faith, we have had peace with God through our Lord Jesus Christ.” (D. Moore, M.A.)Who is he that condemneth?--The believer’ s confidence I. Some there are that would condemn us.1. Satan (Revelation 12:10, Job 1:9; Job 2:4-5).2. The law (John 5:45; Galatians 3:10).3. Conscience (1 John 2:20), II. Against those who are in christ there can be no condemnation (Romans 3:1). To which is required--1. Faith in Him (John 3:16).2. Union to Him by that faith (John 17:21-22; 2 Corinthians 5:17; 1 Corinthians 6:17; John 15:1-3). III. Here are four reasons why they cannot be condemned.1. “ It is Christ that died.” (1) Christ died for our sins (Isaiah 53:5-6; 1 John 2:2).(2) Believers died in Him.(3) Hence they cannot be condemned, because He hath made satisfaction for their debts. 2. “ Yea, rather, that is risen again.” (1) Christ did really rise (Luke 24:6).(2) His rising shows that He hath completed our redemption and satisfied for our sins (Acts 2:24).(3) He rose as He died, the Head of the Church (Romans 4:25).(4) All believers, therefore, rose with Him (Colossians 3:1). Hence there can be no condemnation to them, because, by His resurrection, He and they in Him were acquitted (Romans 3:1; Hebrews 5:9). 3. “ Who is even at the right hand of God,” which betokens-- (1) His honour (Hebrews 1:3; Hebrews 8:1).(2) His happiness (Psalms 16:11).(3) His power (Mark 14:62; Psalms 110:1), by which He will destroy-- (a) Satan (Hebrews 2:14). (b) Sin (1 John 3:8). (c) Death (1 Corinthians 15:26; 1 Corinthians 15:55-56; Hosea 13:14). Hence they cannot be condemned (1 John 2:1). 4. “ Who also maketh intercession for us,” which He doth by-- (1) Appearing for us before God (Hebrews 9:24).(2) His sacrifice (Hebrews 10:12; Hebrews 10:14).(3) Pleading our cause (1 John 2:1).(4) The Father’ s always hearing Him (John 11:42; Matthew 17:5). Conclusion:1. Consider-- (1) That you are guilty (Galatians 3:22; Romans 3:19), and condemned (John 3:18).(2) That there is no way of acquittal but by Christ (Acts 4:12).(3) That none come to God by Him but may be saved (Hebrews 7:25).(4) That consequently if you come by faith to Him, there can be no condemnation to you (Matthew 11:28-29). 2. Meditate often on the death, resurrection, etc., of Christ. 3. Be thankful to God for sending Christ (Romans 11:33), and for making Christ known to you (Matthew 11:25). 4. Be not dismayed at spiritual enemies, but triumph over them (verses 34-37). (Bp. Beveridge.)A challenge and a shield We should have but one hope of salvation. As long as we have half a dozen, we have half a dozen doubtful ones. When Charles V went to war with Francis I, he sent a herald declaring war in the name of the Emperor of Germany, King of Castille, King of Aragon, etc., etc., etc., giving his sovereign all the honours that were his due. The herald of Francis, not to be outdone in the list of honours, said, “ I take up the challenge in the name of Francis the First, King of France; Francis the First, King of France; repeating his master’ s name and office as many times as the other had titles. So it is a grand thing, whenever Satan accuses, just to say, “ Christ has died, Christ has died.” If any confront you with other confidences, still keep to this almighty plea. If one says, “ I was christened, and confirmed,” answer him by saying, “ Christ has died.” Should another say, “ I was baptized as an adult,” let your confidence remain the same. When another says, “ I am a sound, orthodox Presbyterian,” you stick to this solid ground, “ Christ has died.” There is enough in that one truth to include all that is excellent in the others, and to answer all the accusations that may be brought against you. Here is-- I. A challenge to all comers. The encounter is not to be a mere tilt in a tournament, but a battle for life or death. Who enters the lists against the believer?1. Satan. It is his business to be the accuser of the brethren. He knows enough of our conduct to be able to bring to memory much that might condemn us. When this fails, the father of lies will accuse us of things of which we are not guilty, or will exaggerate our guilt, in order to drive us to despair. Up with your shield, then, and say, “ Yes, it is all true, or it might have been; but ‘ It is Christ that died.’” 2. The world. As long as you go with evil companions they will applaud you; but when you give up their society they will sneer at you, and bring up all your past life against you. Tell the world, once for all, that it may condemn you, and that it is right that they should condemn you; but tell them also that Christ died. If they say that Christ’ s death does not repair the injury you have done to your fellow-men, tell them that, as far as you can, you mean to make restitution to them; and that your Master has done it more good than you ever did it harm. 3. Your own conscience. When David had cut off Saul’ s skirt, his “ heart smote him.” It is an ugly knock that a man’ s heart gives when it smites him. Thunderbolts and tornadoes are nothing in force compared with the charges of a guilty conscience. But when a man condemns himself let him tell conscience, as he told his former opponents, “ it is Christ that died,” and it will be perfectly satisfied, and will use its voice for other purposes. 4. The law of God, which must condemn sin. But when it has done its worst, say to it, I am “ not under thee, but under grace.” My Substitute has kept the law on my behalf. He has borne the penalty and I am clear. II. A remedy for all sin.1. “ Look,” says one, “ there is sin.” True, but yonder is the Saviour. 2. “ Yes, but you have been specially guilty; there is great sin against a great God.” True, but there is a great sacrifice. 3. “ But God must punish sin.” It is even so; but sin has been punished, for “ Christ has died.” Not only is our sin punished, but the sin is gone. If my friend has paid my debt, it is gone. And that my sins are gone is further clear, for He rose again from the dead. If He had not paid the debt, He would have remained in the prison of the grave: and we have still another assurance that it is all gone, for Christ “ is even at the right hand of God.” He would not be there if He were a debtor. And as to our infirmities, He is there to plead for His people: “ Who also maketh intercession for us.” III. An answer to every accusation which may arise from sin. Sometimes the accusing whisper comes--1. “ You have sinned against a great God.” I will make no answer but this: “ It is Christ that died.” Christ is able to stand between me and God. It is true that God is great, but He cannot ask for more than Divine righteousness, and in Christ I present that. 2. “ You have robbed God of His glory.” I know it, but “ Christ has died,” and has brought all the glory back again. 3. “ But you have sinned wilfully!” True, but then Jesus willingly died for me, the wilful sinner. 4. “ But you sinned against light and knowledge.” Yes; but Christ brings a sacrifice offered with His own full knowledge of all that it involved. 5. “ But you have sinned with delight.” Ah! it is so; but then my Lord delighted to come to be my Saviour. 6. “ But you have sinned in spirit” ; but then Christ suffered in His spirit. The sufferings of His soul were the very soul of His sufferings. 7. “ But you have aforetime refused Christ.” Yes; but I set over against that the fact that He always would have me. 8. “ But you have trusted in others, and turned away from Christ” ; but Christ never turns us away because we only come to Him when others fail us. (C. H. Spurgeon.)The four pillars of the Christian faith The protest of an innocent man against the charge of an accuser may well be vehement. But here we have the protest of a justified sinner, that his character is clear through the perfect mediation of Christ, which gives him this amazing confidence. We have before us the four pillars upon which the Christian rests his hope. Because of our unbelief and the attacks our faith has to endure, God has given us four strong consolations, with which we may fortify our hearts whenever the sky is overcast, or the hurricane is coming forth from its place. It reminds me of what I have sometimes heard of the ropes that are used in mining. It is said that every strand of them would bear the entire tonnage, and consequently, if each strand bears the full weight that will ever be put upon the whole, there is an absolute certainty of safety given to the whole when twisted together. Now each of these four articles of our faith is sufficient to bear the weight of the sins of the whole world. What must be the strength when the whole four are intertwisted, and become the support of the believer? The Christian never can be condemned because-- I. Christ hath died. In the death of Christ there was a full penalty paid to Divine justice for his sins. If we shelter ourselves beneath the tree of Calvary we are safe. One cries, “ Thou hast been a blasphemer.” Yes, but Christ died for blasphemers. “ But thou hast stained thyself with lust.” Yes, but Christ died for the lascivious. “ The blood of Jesus Christ, God’ s Son, cleanseth us from all sin.” II. Christ has risen again. “ Yea rather!” As much as to say, it is a powerful argument for our salvation that Christ died; but it is a still more cogent proof that Christ rose. Christ by His death paid to His Father the full price of what we owed to Him. Still the bond was not cancelled until the day when Christ rose. Death was the payment of the debt, but resurrection was the public acknowledgment that the debt was paid. On the Cross I see Jesus dying for my sins as an expiating sacrifice; but in the resurrection I see God accepting what He has done for my indisputable justification, His death was the digging of the well of salvation; but the resurrection was the springing up of the water. Christ was in His death the hostage of the people of God. Now, as long as He was in prison, although there might be ground of hope, it was but as light sown for the righteous; but when the hostage came out, then every child of God was released from durance vile no more to die. III. “ who is even at the right hand of God.” Is there not any word of special commendation to this? The last one had, “ Yea, rather” (see Romans 5:10). Here is an argument which hath much more power than even Christ’ s death. In other passages Christ is said to have sat down for ever at the right hand of God. Now, He never would if the work were not fully done. There were no seats provided for the priests in the Jewish tabernacle. Every priest stood daily ministering. But the great High Priest of our profession hath taken His seat at the right hand of the majesty on high, because now the sacrifice is complete. “ Sitting at the right hand of God” means--(1) That Christ is now in the honourable position of an accepted one. The right hand of God is the place of majesty and favour. Now, Christ is His people’ s representative. When He died for them they had rest; when He rose again for them they had liberty; when He sat at His own right hand, then they had favour, and honour, and dignity. (2) The place of power. Christ at the right handel God signifies that all power is given unto Him in heaven and in earth. Now, who is He that condemns the people that have such a head as this? IV. “who also maketh intercession for us.” Our apostle, in the Epistle to the Hebrews, puts a stronger comium upon this sentence. In the first he said, “ Yea rather” ; the second, “ Much more” ; but now “ He is able also to save them unto the uttermost that come unto God by Him,” etc. If I had to intercede for my brother with my father, I should feel I had got a safe case in hand. This is just what Jesus has to do. (C. H. Spurgeon.)The completeness of redemption The privilege itself which is here mentioned, the believer’ s freedom from condemnation propounded for greater emphasis in the form of a question, Who shall condemn? which hath two things considerable in it. First, We will look upon these words, as they do present to us the state of a Christian in the matter and substance of them; who shall condemn? that is, none shall condemn. The second is, as it expresses to us the spirit of a Christian, and that is a spirit of triumph and exultation; who shall condemn him? as defying any that should undertake it, or go about it. The second is the confirmation of this privilege from the several arguments which are brought to enforce it; and they are, I say, taken from four articles of our Christian faith. We will view them in their several order as they lie before us. The first is, The death of Christ; “ It is Christ that died.” Christ’ s dying for believers does infer their freedom from condemnation. Now the strength of this argument it does depend upon a threefold consideration. First, The death of Christ does free God’ s children from condemnation, upon account of the nature and quality of it, considered in itself as most sufficient to such a purpose as this is. This it is again in a twofold respect. First, The dignity of His person; it is Christ. If it had been any other person who had undertaken to reconcile us to God and to free us from condemnation, we might have notwithstanding doubted of it, and called it into question. The second is, The fulness of His satisfaction, Those for whom Christ hath died they cannot be condemned, because Christ by dying for them hath taken away all manner of guilt and condemnation from them. The third is, The interest and propriety which all believers have in this death, in these words. First, In the intention of Christ; He hath designed His death to be effectual to all His elect, and did with a special respect unto them lay down His life. Secondly, As to their own improvement and application; they have laid hold on this death of Christ, and so made it their own, and the virtue and efficacy of it. The third and last is, The justice of God Himself in reference to both. It is satisfied in the surety, and therefore it cannot in justice be required of the principal debtor; the Judge of all the world must needs do right. And so much for that, namely, the first argument to prove God’ s children free from condemnation, taken from the death of Christ. The second is taken from His resurrection; “ yea rather,” that is risen again. First, in reference to the mystery and thing itself, as a more excellent and transcendent dispensation. For Christ to be risen again, this is such a glorious mystery, as dazzles the most curious eyes, and affects all men that behold it even with admiration. Secondly, In reference to Christ Himself, rather as risen again, as that which is the greater honour and dignity to Him; for hereby was there a discovery of His Godhead and Divine nature. Thirdly, In reference to ourselves, as of greatest use and improvement to us. For Christ’ s resurrection it is the ground and foundation of ours; and so of all other comfort which belongs unto us. This is the sum of the business: That Christ sits at God’ s right hand as a testimony of the fulness of His redemption and the completeness of His sacrifice for us. This intercession of Christ does not consist in a formal prostrating of the body of Christ, but especially in these following particulars. First, In His appearing and presenting of Himself for us to His Father in both His natures (Hebrews 9:24). Secondly, As Christ does appear in heaven for us, so He does likewise further urge and present to God the Father the rigour and merit and efficacy of that sacrifice which He once made on earth for us. Thirdly, He does also actually apply this His death and merit and satisfaction to believers themselves. As Paul in the behalf of Onesimus, “ Set this upon my account.” Fourthly and lastly, Christ is said to intercede for us in all those particular suits and requests which He puts up in our behalf. (Thomas Horton, D.D.)It is Christ that died.--The death of Christ I. Who died? Christ--i.e., the Anointed of God.1. Persons under the law, who were set apart to important offices, as prophets, priests, kings, were anointed with the holy oil, which was typical of the anointing of the Holy Ghost. So we read about our Lord (Luke 4:18). As oil insinuates itself into the minutest pores of the substance which it touches, so the Divine nature wholly possessed the human form called Jesus; and there was that perfect union of God and man which we call Christ. Thus, though He be God and man, He is not two, but one Christ. But He was “ anointed above His fellows.” Thus, for instance, Aaron was anointed high priest, Saul king, and Elisha prophet; Melchisedek was king and priest, Moses priest and prophet; yet none but Christ was Prophet, Priest, and King. 2. And as He was anointed with the Holy Spirit without measure, so He communicates that unction to His people as they require; and as the oil which was poured upon Aaron was so copious as to run down to the skirts of his clothing, so the unction of the Holy One was so abundant on Christ, as the Head of His Church, that it ever has, and ever will, run down to the meanest and the weakest of believers. II. Why did He die?1. To deliver us from condemnation. 2. To testify God’ s love to a lost world (1 John 4:10). 3. For the fulfilment of Scripture (Matthew 26:52-54; Luke 24:27). 4. Not only to satisfy God, but thus to save sinners. And looking at the Person who died, it secures the salvation of all the elect, for Christ is the emphatic word in all the sentence. Who died? Christ. You need no more. Nothing can be added to strengthen it. “ Who is he that condemneth?” Christ has died. It shuts up all. III. The efficacy of His death. God can now be “ just, and the Justifier of him that believeth in Jesus” ; but in no other way that we are told of but by Christ’ s death. And the sacrifice of Christ was once for all. It need not be repeated. There is no more, no other sacrifice for sin (Hebrews 10:12; Hebrews 10:14). (J. W. Reeve, M.A.)The death of Christ All the world has sung the praise of the Princess Alice. One child having died of a contagious disease, she was in the room where another was dying, and the Court physician said to her, “ You must not breathe the breath of this child, or you yourself will die.” But seeing the child mourning, she in sympathy kissed the little one, caught the disease, and perished. All the world sings of her heroism and self-sacrifice; but I have to tell you that when our race was dying, the Lord Jesus stooped down and gave us the kiss of His everlasting love, and died that we might live.” (T. De Witt Talmage, D.D.)Yea rather, that is risen again.--Christ’ s resurrection a higher fact than His death This-- I. Supposes the fact of His death. His death is not to be disparaged; none can appreciate it too highly. It is the highest expression of love the universe ever witnessed--the highest homage to truth, rectitude, and order that the Divine government ever received. It was a death-blow to all past dispensations; it rang in the new era of eternal mercy. But great as is His death, the great thing is implied in His resurrection. There could not have been a real resurrection had there not been a real death. II. Demonstrates the wonderfulness of His death1. Its absolute voluntariness. He who could rise from the dead by His own power could have avoided death. His rising proved that He had power to lay down His life and take it up again. 2. Its supernatural character. Only a few of the millions that have died have ever been raised to life; only One ever rose by His own power, and that was Christ. The supernatural resurrection shows the supernatural death. It is the resurrection, therefore, that gives a meaning to Christ’ s death. 3. The moral purpose of His death. The great end of His death was to give spiritual life to humanity, and this His resurrection ensures. He is alive, to carry on by His gospel and His Spirit the great work of man’ s spiritual restoration. Conclusion: Let us think rather of the risen than of the dead Christ. Alas, the modern Church generally lives rather on the gloomy Saturday, when Christ is in His grave, than on the bright Sunday when He appeared to His disciples--the blessed Easter of the world. (D. Thomas, D.D.)Who is even at the right hand of God.-- On Christ’ s being at the right hand of God It imports--1. The advancement of Christ, in our nature, to the highest honour and glory. He is not only possessed of the glory which He had with the Father before the world was, and of which He was pleased, for a time, to empty Himself; but having taken our nature into heaven with Him, there is a most glorious beauty and lustre put upon it, of which the disciples that were with Him on the mount of transfiguration had a lively emblem, and of which Stephen and Paul, and John the divine, had visions. 2. Christ’ s being at the right hand of God implies the sovereignty, power, and dominion with which He is invested. 3. His being at the right hand of God expresses not only His honour’ and power, but also His blessedness and joy. He for ever drinks in the highest pleasures from the indwelling Godhead, from His matchless nearness to, and communion with the Father, and from the review of His own finished work, and the glorious things which He accomplished. Being thus exalted, He can carry on and finish, by power, the redemption He has purchased by price; can give gifts to men, give repentance and remission of sins. (T. Ferret, M.A.)The right hand of God We honour the right hand more than we do the left. If in accident or battle we must lose one hand, let it be the left. The left hand being nearer the heart, we may not do much of the violent work of life with that hand without physical damage; but he who has the right arm in full play has the mightiest of all earthly weapons. In all ages, and in all languages, the right hand is the symbol of strength, and power, and honour. Hiram sat at the right hand of Solomon. Then we have the term, “ He is a right-hand man,” and Lafayette was Washington’ s right-hand man. Marshal Ney was Napoleon’ s right-hand man; and now you have the meaning of Paul when he speaks of Christ, who is at the right hand of God. That means He is the first Guest of heaven. He has a right to sit there. The Hero of the universe. Count His wounds--in the feet, in the hands, in the side, in the temples. If a hero comes back from battle, and he takes off his hat, or rolls up his sleeve and shows you the scar of a wound, you stand in admiration at his heroism and patriotism; but Christ makes conspicuous the wounds gotten on Calvary, that Waterloo of all the ages. Wounded all over, let Him sit on the right hand of God. He has a right to sit there. By the request of God the Father, and the unanimous suffrages of all heaven, let Him sit there. In the grand review, when the redeemed pass by in cohorts of splendour, they will look at Him and shout “ Victory!” The oldest inhabitant of heaven never saw a grander day than the one when Christ took the right hand of God. (T. De Witt Talmage, D.D.)The ascension: mysteries in religion The ascension is ever to be commemorated with thanksgiving. As the Jewish high priest, on the great day of atonement, went into the holy of holies with the blood of the victim, and sprinkled it upon the mercy-seat, so Christ has entered into heaven itself, to present His pierced hands and wounded side, in token of the atonement which He has effected for the sins of the world. Wonder and awe must always mingle with the thankfulness which the revealed dispensation of mercy raises in our minds. And this, indeed, is an additional cause of thankfulness, that Almighty God has disclosed to us enough to raise such feelings. Had He merely told us that He had pardoned us, we should have had overabundant cause for blessing Him; but in showing us somewhat of the means, He has enlarged our gratitude, yet sobered it with fear. We are allowed with the angels to obtain a glimpse of the mysteries of heaven, “ to rejoice with trembling.” I. Christ’ s ascension to the right hand of God is a token that heaven is a place, and not a mere state. The bodily presence of the Saviour is in heaven. This contradicts the notions of cultivated and speculative minds, and humbles the reason. Philosophy considers it more rational to suppose that God is in no one place more than another. It would teach, if it dare, that heaven is a mere state of blessedness; but, to be consistent, it ought to maintain that Christ’ s presence on earth was a mere vision; for certain it is, He who appeared on earth went up from the earth. And here again a difficulty occurs. Whither did He go? Beyond the sun and stars? Again, what is meant by ascending? Philosophers will say there is no difference between down and up as regards the sky. And thus we are led on to consider how different are the character and effect of the Scripture notices of the structure of the physical world from those which philosophers deliver. And when we find the two apparently discordant, the feeling we ought to have is not an impatience to do what is beyond our powers, to arbitrate between the two voices of God, but a sense of the utter nothingness of worms such as we are; of our incapacity to contemplate things as they really are; a conviction that what is put before us, in nature or m grace, though true in such a sense that we dare not tamper with it, yet is but an intimation useful for particular purposes, “ until the day break and the shadows flee away.” And thus, while we use the language of science for scientific purposes, we may reprove its upholders should they attempt to “ stretch it beyond its measure.” It may stand as a proselyte under the shadow of the temple; but it must not dare profane the inner courts, in which the ladder of angels reached to the throne of God, and “ Jesus standing on the right hand of God.” Note, too, that our Lord is to come from heaven “ in like manner” as He went. Attempt to solve this prediction, according to the received theories of science, and you will discover their shallowness. They are unequal to the depth of the problem. II. Christ has gone up on high “ to present Himself before the face of God for us” (Hebrews 9:12; Hebrews 9:24-25; Hebrews 7:24-25; Hebrews 8:1-2). These passages refer us to the rites of the Jewish law. The high priest entering with the atoning blood into the holiest was a representation of Christ’ s gracious deed in our behalf. How does He fulfil the rite of intercession? Instead of explaining, Scripture does but continue to answer us in the language of the type; even to the last it veils His deed under the ancient figure (Revelation 8:3-4). Shall we therefore explain away its language as merely figurative? Far from it. Christ is within the veil. We must not search curiously what is His present office. And, since we do not know, we will studiously keep to the figure given us in Scripture. We will not neglect it because we do not understand it. We will hold it as a mystery, or a truth sacramental; that is, a high invisible grace lodged in an outward form. Thus much we see in it, the pledge of a doctrine which reason cannot understand--viz., of the influence of the prayer of faith upon the Divine counsels. The Intercessor directs or stays the hand of the Unchangeable and Sovereign Governor of the world, being at once the meritorious cause and the earnest of the intercessory power of His brethren. III. Consider our Saviour’ s words--“ It is expedient for you that I go away: for if I go not away, the Comforter will not come.” He does not tell us why it was that His absence was the condition of the Holy Spirit’ s presence. “ I will pray the Father, and He shall give you another Comforter.” To the same purpose are John 14:12; John 14:28; John 20:17. Now, proud and curious reason might seek to know why He could not “ pray the Father “ without going to Him; why He must depart in order to send the Spirit. But faith muses over the wonderful system of Providence, which is ever connecting events, between which man sees no necessary bond. The whole system of cause and effect is one of mystery; and this instance, if it may be called one, supplies abundant matter of praise and adoration to a pious mind. It suggests to us, again, how very much our knowledge of God’ s ways is but on the surface, and also leads our minds with great comfort to the thought of many lower dispensations of Providence towards us. He who, according to His inscrutable will, sent first His Son, and then His Spirit, acts with deep counsel, which we may surely trust, when He sends from place to place those earthly instruments which carry on His purposes. This is a thought which is particularly soothing as regards the loss of friends; or of especially gifted men, who seem in their day the earthly support of the Church. For what we know, their removal hence is as necessary for the furtherance of the very objects we have at heart, as was the departure of our Saviour. Their gifts are not lost to us. Yea, doubtless, they are keeping up the perpetual chant in the shrine above, praying and praising God day and night in His temple, like Moses upon the mount, while Joshua and his host fight with Amalek (Revelation 6:10; Revelation 11:17-18; Revelation 15:3-4). Conclusion: What has been said about the ascension comes to this--that we are in a world of mystery, with one bright Light before us, sufficient for our proceeding forward through all difficulties. Take away this Light, and we are utterly wretched. But with it we have all and abound. Not to mention the duty and wisdom of implicit faith, what is nobler than the generosity of heart which risks everything on God’ s word, dares the powers of evil to their worst efforts, and repels the illusions of sense and the artifices of reason, by confidence in the truth of Him who has ascended to the right hand of the Majesty on high? We will not wish for sight. It is enough that our Redeemer liveth; that He has been on earth, and will come again. (J. H. Newman, D.D.)Who also maketh intercession for us.-- The intercession of Christ I. Its nature.1. As it implies a distance between the Father with whom Christ intercedes and those for whom He intercedes, so its aim and design is to remove this distance (1 John 2:1; John 17:20-24). 2. In order to the attaining these ends, it consists primarily in Christ presenting continually before God that sacrifice He made of Himself on earth (Hebrews 9:24-26; Revelation 5:6; Hebrews 9:12; Hebrews 12:24). 3. Yet it may be reasonably presumed to comprehend some direct signification of His mind and will to the Father, in a manner worthy of Himself, concerning those for whom He intercedes. We are naturally led to conceive thus of Christ’ s intercession from the word itself, which properly signifies pleading. His work in heaven is also sometimes represented under the notion of His asking and praying to the Father (Psalms 2:8; John 14:16; John 16:26). But this is very different from that of all others, or even His own, in the days of His humiliation. The style of His intercession is majestic, as of One who has authority to challenge what He signifies His desire and will about (John 17:24). 4. One branch of it is to take care of the prayers of the saints on earth, to commend and present them to God, and to secure acceptance for them (1 Peter 1:5; Revelation 8:3; Hebrews 4:14-16; Hebrews 10:21-22; Hebrews 13:15; Colossians 3:17). II. Its properties.1. It is just and right. (1) It is the intercession of One who Himself is holy, and ever stood right with the law of God. (2) It is also right in itself; not a mere suit for mercy, but a plea addressed to justice, for what He has first purchased. (3) It is also carried on in a perfectly holy manner, and according to the will of God. Thus is our Advocate, in all respects, Jesus Christ the Righteous (1 John 2:2). 2. It is in common for the whole household of God, yet distinct and particular for every member; and in order to this, it is qualified with His perfect knowledge of what concerns them all. 3. It is conducted with consummate skill and prudence, and to the best advantage. We often ask and have not, because we ask amiss; but as Christ understands thoroughly the cause of His clients, He varies and disposes His pleas according to the nature and exigency of every case. 4. It is most affectionate and earnest. All His people’ s conflicts and complaints are not only before Him, but within Him (Hebrews 4:15; Hebrews 2:18). 5. It is constant and perpetual as long as there is any saint left to be brought to glory (Hebrews 7:25). 6. It is ever prevalent and successful. The interest of all is wrapt together; the Advocate is a dutiful Son to the Father, a loving Brother to the client, and God is a tender Father to them both. Christ knew in the days of His flesh that the Father always heard Him. And can the success of His prayers, or His confidence of their success, be less now He has the price and pledge of all He asks for in His hands? III. Its uses.1. It manifests God’ s glory. Is it not congruous, while the sins of those whom God will save are continually pleading on earth against the favours He is doing and designing for them, that the blood of perfect atonement should be alway pleaded in heaven against the crying guilt of these sins, and produced as a just ground of all the ample largesses of His grace to those who are daily making themselves unworthy of them? Does it not make it visible all over heaven with what strict regards to His holiness and justice He proceeds in dispensing the fruits of His grace? 2. It promotes Christ’ s own glory. As He glorifies the Father in the continual discharge of this office, so no less does the Father glorify Him in advancing Him to it (Hebrews 5:4-5). 3. It undoubtedly answers many unknown uses in respect to the inhabitants of the invisible world. Saints and angels behold the whole transaction. And who can tell how large a part of their happiness may arise from the sight of Christ’ s performing His temple service in the midst of them? Application: The subject--1. Teaches the humility and reverence which becomes us toward God at all times and in all our addresses to Him. 2. Inspires hope in God’ s mercy and grace for our salvation, together with frequent and cheerful addresses to the throne of grace (Hebrews 4:14-16; Hebrews 10:19-22). 3. Comforts the saints under all the difficulties, dangers, and troubles of the present state. As long as Christ preserves His interest in heaven, He can never fail of an interest on earth. 4. Naturally and powerfully suggests our loving, cleaving, and living to Christ (Hebrews 4:14; Hebrews 10:21-23). 5. Attracts the hearts of Christians from earth to heaven, and points their supreme views and desires thither (Colossians 3:1-2). (J. Hubbard.)Christ’ s heavenly intercession Christ Jesus does not lead a life merely of blessedness in heaven, but a life of office. He hath an unchangeable and everlasting priesthood. The one part of His priesthood He finished here on earth, when he offered up Himself to God a sacrifice; and the other, the interceding work of His priesthood, He still carries on in heaven. Intercession, in general, signifies a pleading and entreating with one person in behalf of another. We being unworthy of access to God in our own name, Christ Jesus is our intercessor to plead our cause with the Father, and to procure and dispense to us the blessings of His purchase. He virtually makes continual intercession for us, by appearing in our nature and name, presenting Himself in that body in which He suffered on earth, standing in the midst of the throne as the Lamb that had been slain. His intercession is founded on His atonement. By this intercession of Jesus Christ God is glorified. It is a striking testimony to God’ s awful majesty and infinite purity that He has appointed a standing Mediator between Him and us, and will confer no grace upon us but through Him; and it is, at the same time, an eminent instance of His love and grace, that He has appointed such a glorious Intercessor to plead our cause in heaven, oven His own Son. By this also Christ Himself is highly honoured. His saving power is demonstrated: “ He is able to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.” The efficacy of His sacrifice, His love to His people, and the great influence and interest He has in heaven, are continually shown forth. This doctrine of Christ’ s intercession tends to excite in us a due mixture of reverence and confidence towards God. Should it not support the awakened sinner under a sense of guilt, prevent his despairing of mercy, and encourage him to come to the Father by the Son of His love? (T. Ferme, M.A.)Christ’ s intercession I. The nature of Christ’ s intercession, or the manner in which it is performed.1. The intercession of Christ, in His state of exaltation, consists in His personal appearance in heaven before God. It is from Him that blessings are to be obtained; and, as the advocate requires to come into the presence of the judge by whom the law is to be administered, and the case of his client determined, so it is a part of the Divine constitution, in the scheme of redemption, that the representative or advocate of sinners should not stand afar off, but come into the immediate presence of the Eternal. 2. But the intercession of Christ consists not in a simple appearance before God in His human nature, but in His official presentation of Himself as the sacrifice offered for sinners. His sufferings alone could give Him a title to become an intercessor; and when He appeared in heaven as such, He behoved to come with His proofs and credentials of His previous qualification for the office, by “ suffering unto death.” As the high priest entered with the blood obtained from the previous sacrifice, so Christ entered heaven with the blood of His sacrifice. It was known in the heaven above that His work was completed, and His very resurrection was a proof of it. 3. But besides this there seems farther to be included in Christ’ s work of intercession, the audible expression of His desires in behalf of His people. This is the case in the several examples recorded of His intercessions on earth. II. The persons for whom Christ intercedes. III. The subjects to which Christ’ s intercession refers, or the things for which He intercedes in behalf of His people.1. Christ intercedes for those whom God has given Him, that they may be made His actually by believing on His name. 2. Christ intercedes for the preservation of His people from evil, and for their progressive advancement in holiness. The Saviour, who knows a world’ s temptations, is busy within the veil, and, as in the days of His flesh, is His prayer ascending--“ Holy Father, keep those whom Thou hast given Me from the evil that is in the world.” 3. Christ, by His intercession, obtains the pardon of the sins which believers daily commit, and thus averts the wrath of God, and maintains their peace with heaven. “ If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and He is the propitiation for our sins.” What a source of consolation does this open up to the frail, the offending Christian! 4. Christ intercedes for His people that they may be brought to heaven, to enjoy His blessedness, and to see His glory. (J. Clason.)The intercession of Christ: its method It was when the high priest entered with the blood and incense within the veil before the mercy-seat that he made intercession for the people. The very presenting of the blood and incense was an act of intercession, whether words were used or not. It was done in behalf of Israel for the purpose of averting the displeasure and conciliating the favour of Jehovah. With reference to this, Jesus is represented as fulfilling in heaven this part of the priestly functions. In what precise manner His intercession is carried on, it may not be easy for us with certainty to determine. It is evident, from the type just alluded to, that there may be intercession in action as well as in words. If a general who had fought the battles of his country, and had received many a wound, were presenting a petition to his sovereign on behalf of any of his offending subjects, what could be a more effective intercession than the silent baring of his bosom and pointing to his scars? (R. Wardlaw, D.D.)A personal advocate An old legionary asked Augustus to assist him in a cause which was about to be tried. Augustus deputed one of his friends to speak for the veteran, who, however, repudiated the vicarious patron, saying, “ It was not by proxy that I fought for you at Actium.” Augustus acknowledged the obligation, and pleaded the cause in person. (C. E. Little.)Christ our Advocate There are some subjects that soon weary us. But it is not so with Christ. Like the sun, and the dew, and the rain, and the fleecy snow, He is always full of freshness and beauty. Let us now think of Him as our Advocate and Intercessor. I. The advocate’ s work. It is--1. To study the prisoner’ s case, and understand it thoroughly.2. To feel deeply interested in it.3. To stand and plead his cause.4. To obtain his deliverance. Christ does all this. II. His plea. Sometimes an advocate pleads that the prisoner--1. Is innocent.2. Or ignorant.3. Or insane.4. Or that he was quite justified in the act. But Christ pleads that He died in our stead (Hebrews 9:11-12). III. His reward. Christ is doing this work “ for us.” What shalt we give Him for this great service? He asks but one thing, “ My son, give Me thine heart.” To do this is right, just, blessed. Who will do this to-day? The advocacy of Christ There is only one Advocate in all the universe that can plead our cause in the last judgment. Sometimes in earthly courts attorneys have specialities, and one man succeeds better in patent cases, another in insurance cases, another in criminal cases, another in land cases, another in will cases, and his success generally depends upon his sticking to that speciality. I have to tell you that Christ can do many things; but it seems to me that His speciality is to take the bad case of the sinner, and plead it before God until He gets eternal acquittal. But what plea can He make? Sometimes an attorney in court will plead the innocence of the prisoner. That would be inappropriate for us; we are all guilty. Sometimes he tries to prove an alibi. Such a plea will not do in our case. The Lord found us in all our sins, and in the very place of our iniquity. Sometimes an attorney he will plead the insanity of the prisoner, and say he is irresponsible on that account. That plea will never do in our case, We sinned against light, knowledge, and the dictates of our own consciences. What, then, shall the plea be? Christ will say, “ Look at all these wounds. By all these sufferings, I demand the rescue of this man from sin and death and hell. Constable, knock off the shackles--let the prisoner go free.” “ Who is he that condemneth?” etc. (T. De Witt Talmage, D.D.)Christ a pleader Catherine Brettage once, after a great conflict with Satan, said, “ Reason not with me, I am but a weak woman; if thou hast anything to say, say it to my Christ; He is my Advocate, my Strength, and my Redeemer, and He shall plead for me.” Christ’ s intercession Christ’ s love did not cease at the hour of death. We write in our letters, “ Your friend till death” ; but Christ wrote in another style--“ Your friend after death!” Christ died once, but loves ever. He is now testifying His affection to us; He is interceding for us; He appears in the court as the Advocate for the client. When He hath done dying, yet He hath not done loving. What a stupendous love was here! Who can meditate upon this and not be in an ecstacy? Well may the apostle call it “ a love that passeth knowledge.” (T. Watson.) Romans 8:35-39 Who shall separate us from the love of Christ? Dangers which cannot separate the believer front the love of God We begin with the general proposition, “ Who shall separate us?” etc. And for the love of Christ it may be taken either actively or passively; actively for our love of Him, or passively for His love of us, which latter acceptation of it seems to be that which is here chiefly intended. First of all, let us look upon it in the thing itself. Who or what shall take off the love of Christ from us? That is, indeed, nothing at all. First, no persons shall be able to do it, whether Satan or wicked men. These they do now and then attempt it: as they are out of God’ s love themselves, so they would fain make others so too. First, not by means of accusation: accusation is an expedient way to take off affection. It was the course which Ziba took with Mephibosheth, the son of Jonathan, in reference to David. And it is the course which the devil and his instruments take with those which are faithful in reference to God. Satan he is the accuser of the brethren. Secondly, as not by accusation, so neither by temptation. Again, as no enemy or person, so further no state or condition. That there is no condition, though never so forlorn, that can make God to forsake His people. Now there is a various account which may be given hereof unto us. Ye may take it in these following particulars:--First, from God’ s unchangeableness, and the immutability of His own nature considered in Himself (2 Timothy 2:13; James 1:17; John 13:1; Jeremiah 31:3; Isaiah 54:8). Secondly, there is nothing which can separate the love of God from His children, or which can separate His children from His love, because this love of His it is not founded in anything in themselves. If the Lord did therefore love His people because they were thus and thus accommodated with riches, or honours, or strength, or any such accomplishment, He would then also cease to love them when that these were taken away from them. Thirdly, God’ s love is immovable as to anything which may happen unto us, because it was pitched upon us before we were, or had any being. That love which is from eternity in its original. Fourthly and lastly, there is no removal or taking off of the love of God from His people, in regard of the conveyance of it to them and the person in whom it is laid; and that is in His Son Jesus Christ--“ Who shall separate us from the love of Christ?” The love which God bears to a Christian it is a love of covenant; and this covenant made in Christ. The second is as to the discovery or manifestation of this His love--“ Who shall separate us from the love of Christ?” --that is, what shall be a sufficient argument to persuade us that Christ does not love us? The afflictions of God’ s children are no arguments for the separation of God’ s love. First, because they are all dispensed out of the principles of love; that cannot be an argument to prove the want of love which is an argument rather to prove the truth of love, His love unto them. “ As many as I love, I rebuke,” etc. Secondly, it cannot be that affliction should be a withdrawing of God’ s affection, because He never shows more affection than He does in such a condition. Thirdly, these outward afflictions are no good argument for the separation of God’ s love, because the love of God reaches farther than these things here below. It is not limited or confined to this present life. Times of separation in other respects, yet they cannot be separating in this. They may separate a minister from his people; they may separate a husband from his wife; they may separate a father from his children; they may separate the soul from its body. Oh, but they cannot separate a Christian or true believer from Christ, nor from the love of God to him in Christ. And so now I have done with the first general part of the text which is this question or challenge, as it is considerable in the general proposition, “ Who shall separate us from the love of Christ?” The second is the particular specification of evils themselves, which are seven in number: “ Shall tribulation or distress?” etc. The first which is here presented is tribulation. The word in the Greek signifies to press, or pinch, or vex; and the word in the Latin signifies a threshing instrument or flail, wherewith the corn uses to be broken or beaten out; both of them do serve to set forth to us the nature of this present evil. First, I say, this evil of tribulation, it is such as is incident even to the saints and servants of God; they are such as are liable to great pains and griefs of body. St. Paul he had his tribulation, his thorn in the flesh, etc. And so it is with many others, etc. The apostle here instances in this as a principal evil, as that which is more general and which few escape. As for some other particulars which we find here mentioned in the text, they are such as all do not taste of. But yet even this in the next place shall not separate them from the love of God in Christ; a child of God is most dear to Him, even under tribulation itself. The second particular evil is distress: shall distress? The Greek word signifies properly straitness of place, when a man is so hampered as that he knows not which way to move, as it is with those who are shut up in some close and strait prison, or are in some violent throng and crowd. Now, this is another evil which God’ s people are also liable unto, as to great and strong pressures of body, so to be in many sad distractions of spirit, to be in distress. It has been the lot sometimes of those who have been the dearest servants of God. This is an evil somewhat further and heavier than the former, which we spake of before; anguish of spirit is somewhat more than pressure of body, and which many times has a great influence upon it, A Christian is never brought into those exigencies and straits and extremities but he has still a God to go to, into whose bosom he may comfortably empty and unload himself, and find satisfaction in all his distresses. The third is persecution: shall persecution? which signifies properly a driving from place to place. When men are forced and constrained to leave their home and proper habitations, and to fly into other places and countries. It may separate us from our houses, these poor cottages of clay, but it cannot separate us from God, who is our abode and dwelling-place in all generations, nor deprive us of our everlasting habitation. The fourth thing here instanced in is famine. This is another great affliction which God’ s people are subject unto here in this life. It is a wonderful thing to consider what strange kind of ways and means God has been pleased to provide for His servants in this particular. The fifth particular evil is nakedness. This is another trial of the saints, and the evil of it consists in two particulars. The one is as it is matter of shame, and the other as it is matter of danger, and hazard of life itself. Well, but this nakedness or stripping of apparel cannot strip the children of God of His love and favour in Christ, which shall still compass them about as a garment. The sixth here instanced in is peril, whereby we are to understand any danger or hazard of life in any kind whatsoever. Danger and fear of evil is many times a greater evil than the evil itself; and we know what difficulties and adventures it has sometimes put men upon. There are seasons and times of peril which God’ s children are exposed unto; but God does not leave them at such times, nor withdraw His love from them; in the world sometimes it is otherwise. There are many that will own their friends in times of safety, which yet will not know them in times of danger. The seventh and last is sword, whereby we are to understand all kind of violent death whatsoever. (Thomas Horton, D.D.)Christ’ s love to us An aged man over ninety years of age was asked by his pastor this question: “ My dear aged friend, do you love Jesus?” His deeply-furrowed face was lit up with a smile that sixty-seven years of discipleship had imparted, and, grasping my hand with both Of his, said: “ Oh! I can tell you something better than that.” I asked him, “ What is that?” “ Oh, sir!” he said, “ He loves me.” The Christian’ s security There is a well-known little shell-fish which has its dwelling on the rocks. To these it clings with such surprising tenacity, that almost all attempts to dislodge it are vain. It takes alarm at the slightest touch; resists the more, the more it is assailed; and maintains its persistency to such degree, that it will sooner submit to be crushed than to be removed … Christian, learn of this little animal the secret of your strength and security in times of trouble. Your “ place of defence is the munitions of rocks.” Let nothing draw or drive you from your stronghold. The Christian rejoicing in Christ’ s unchangeable love I. The love of God as the ground of the Christian’ s security. This love in Romans 8:39 he terms “ the love of God which is in Christ Jesus our Lord.” This is consonant with the general testimony of Scripture. “ In Him dwelleth all the fulness of the Godhead” ; and if the fulness, then the love. So that it is useless to seek God’ s love out of Christ--there is none out of Christ. Now to make this love our confidence, we must bear in mind two things--1. It has been the spring of all that has been done for our salvation. (1) We speak of God as acting in this with a view to His own glory. True, but this is what we might almost venture to call an incidental circumstance. The sun manifests his glory as he rises day by day, but it is not the brightness of the sun that causes him to arise; we must look elsewhere for the source of that. So, if we would find the spring and origin of our salvation, we must look for it, not in the glory of the Godhead, but in the love of the Divine mind. Wisdom, justice, faithfulness, power, all shine forth here and are glorified; but how? As love’ s instruments. But what set love in action? We can give no answer; there is none to give; we are come to the fountain-head; we can go no farther. (2) The same as to Christ. Various motives are assigned in Scripture for all He did and suffered for us; the hope of reward--“ for the joy that was set before Him He endured the Cross” ; obedience to His Father--“ He became obedient unto death” ; but without setting these things aside, we may still say, “ He loved us and gave Himself for us.” He looked upwards--there was His Father whom He delighted to obey; He looked forwards--there was the glory He was soon to inherit; but no matter where He looked, His heart was with us. 2. The same love that was the spring of all that has been done for our salvation, still exists in God unimpaired and unchanged. The apostle, you observe, does not speak of it as something passed and gone. Many of the great things it has already done, it is not necessary it should do again. If Christ has once died for my soul, His “ one oblation of Himself once offered” fully atones for all my sins; if God has once justified me, no other justification do I need; if He has built for me one heaven, I cannot want another; but so much does He love me now, that if my Saviour had not died, if my guilty soul had not been justified, etc., my God would do for me just what He has already done. For six thousand years the sun has shone without suspension, but there will come a day when he will shine no more. But the love of God existed for a boundless period before that sun, and it will exist for as boundless a period after Him. It is not something God has created; it is a part of His own nature. II. The confidence we may feel, if we have an interest in this love, that nothing can ever separate us from it.1. There is a love of God in which we are all interested, for we are all partakers of it. It keeps us in being, it gives us innumerable comforts, it makes to us in the gospel the most gracious offers of salvation; but if we trample on these offers or neglect them, there comes a time when this love turns away from us. It would go farther with us, but it cannot. The question is, then, Are you the objects of God’ s peculiar, saving love? And the way to answer it is to ask, Have you ever sought to become the objects of it? Most men hold the love of God cheaper by far than they hold one another’ s love. Do you feel that it is dearer to your soul than all other love? 2. There are two ways in which we can conceive it possible for a separation to be made between us and God’ s love. One is, for Him to withdraw His love from us; the other, for us to withdraw ourselves from that. The uniting cord, we may say, may break at either end, either at its higher end with God, or at its lower end with us. (1) As to the former of these cases, we need scarcely say a word. The very supposition seems a dishonour to Jehovah. He abandon me after having once freely loved me, and brought me to love and trust Him? I can feel, with Paul, that the whole universe could not prevail on Him to do it, were the whole universe to try (Romans 8:38). Other love will often cool and wither away of itself; here is a love which nothing can wear away. (2) But let us turn to the other case--the drawing of us away from our love to Christ. This, the apostle expresses his firm conviction, is also impossible; and this conviction, he states, is the result of his own experience. There may now and then, he intimates, be struggling and conflict; we may have to put forth our strength, and a strength greater than ours, against these things, the force and pressure of them, but the struggle is sure to end in one way--we overcome. He has made to us new discoveries of His love in it, and these have made us more determined to love and adhere to Him. (C. Bradley, M.A.)Separated from Christ 1. The apostle had passed through experiences varied and trying enough to entitle him to make this inquiry. He knew what he was talking about. It is not the unchastened enthusiasm of a recruit, but the sober declaration of a veteran that is before us--a No which has an unconquerable human soul in it! History has sufficiently answered this inquiry from one side of Christian experience. Set it down as a fact that terror has failed. The scaffold, the rack, the stake, the dungeon, have fairly been worsted in this great fight. Enemies have killed the body, but the principle of truth lives; they have slain Christians, but Christianity is conqueror. 2. But has the apostle covered the whole ground? Does he exhaust the whole possibility of Christian trial? I think not. It is instructive to mark the development of the antagonisms to Christianity. In the text we have nothing but the roughest and vulgarest of opposition, yet the most natural. The fist, the thumb-screw, the scourge, are what we think of at the beginning: first, that which is natural, afterwards that which is spiritual. The opposition does not end where the cruelty ends. We have thought that now the day of persecution has gone. I propose to substitute, “ Who shall separate us from the love of Christ? shall flattery, or ease, or luxury? shall selfishness or gentility, or the praise of men?” The apostles were not tried upon these points. They were only out in the rough weather: they knew not the warmth of flattery or the power of the soft tongue. They fought their battle to the point of triumph; how are we going to fight ours? They conquered the stake: can we throw off the silken cords? 3. Paul himself gave an answer to the inquiry at a later date: “ Demas hath forsaken me, having loved this present world.” When he wrote this epistle no answer came back upon him. But when he became an older man he saw further into the subtle play of the devil, and lived to see that love of the present world had done what tribulation, distress, etc., had failed to do! See the beginning of the mischief! Demas was separated from his nominal love of Christ, not by the sword, but by a bribe. “ If any man love the world the love of the Father is not in him.” “ No man can serve two masters.” “ Ye cannot serve God and Mammon!” Yet men are still tempted to believe that somehow, having two hands, they can carry two worlds, and having two feet, they can walk upon two paths. Go to a Christian man and say, “ If you do not surrender your religious convictions you shall be burnt in the public market-place as a common felon,” and if there is one spark of real manhood in his nature he will say, “ So be it! in the sufficiency of Divine grace I am ready.” Go to that self-same man in a neighbourly way and show him how a certain thing in trade can be done so as to put him into the possession of considerable resources--with which he can afterwards do good. Possibly you may succeed! When you threatened him with the stake, he spat upon your fire; when you tempted him with a bribe, he said, “ I will think about it.” Who shall separate us from the love of Christ? Not Nero; but “ a friend in the trade!” Men are separated from the love of Christ in the name of wife and children. If thou wast a single man, and thy universe bounded by a carpet-bag, how virtuous and honourable thou wouldst be! You say to God in effect, “ The woman that Thou gavest to be with me, and the children of whom I am the father--these are my tempters.” Has it come to this, that a man may not slay himself alone, but that he must do it in the name which should be dearest to him, and make his very children a weight about his neck that shall drag him to the depths of perdition? If you go to a Christian preacher and say to him, “ If you don’ t cease to preach you shall be thrown to the lions,” if he has one spark of manhood left in him, he will declare his readiness to suffer in the name of Christ. The best memories will crowd upon him; he will think of that wondrous climax--“ Who through faith … stopped the mouths of lions, quenched the violence of fire,” etc. When is the apostle going to finish that, and say, “ Refused the bribe; and as utterly defied the subtlety as the violence of the enemy” ? The apostle exclaimed to Timothy, “ Endure afflictions!” What have we to say to young preachers now? Endure prosperity! It never occurred to Paul to say to Timothy, “ Now be on thy guard against flattery and merely outward success.” When he charged those who were following him in the good cause, he said, “ Fight the good fight, endure hardness.” All his talk ran along the line of his own experience, as if it never occurred to him that in the ages to come all the violent attacks would be laid aside and the enemy would betake himself to a more subtle course of assault upon the citadel of faith! 4. Turning this matter over carefully, I have seen how possible it might be for certain constitutions and temperaments really to be terrified from the open and distinct avowal of faith; yet right down in their hearts really to be loving Jesus all the time. But a man led away from the truth by a bribe, a soul to whom prosperity was shown as a lure--that is the meanest, basest cowardice! If the man who shrank from martyrdom may escape, what escape can there be for the man who took forbidden fruit, did things in secret which he was ashamed of in public, and who was separated from the love of Christ, not nominally and professionally, but who had his heart eaten out of him by some invisible and voracious foe? Separated from the love of Christ! What by? By the stroke of a feather! by a whispered temptation! by a mouthful of poisoned honey! The apostles gave the right answers to violence--what reply shall we make to subtlety? (J. Parker, D.D.)The indissoluble bond Who? No one who cannot do one of three things. I. Annihilate the loved ones. The being who could blot out of existence those whom Christ loved might effect the object, but who could do this? No creature in the heavens or on the earth. No one but the Absolute. II. Blot the loved ones from the memory of the lover. The being who could cause Christ to forget His disciples would succeed. For those whom we cease to remember we cease to love. But who can do this? He is omniscient, the past, present, and the future are all alike to Him. Duration is all a now to Him. He is “ the same yesterday.” III. Give new information of the loved ones to the lover. Were it possible for a being to inform Christ of some bad qualities and some enormous crimes connected with the loved ones of which He was ignorant, His love might be extinguished. But who could do this? No one in heaven or on earth. He knew from eternity all concerning the objects of His love. (D. Thomas, D.D.)The two states Is this he who so lately cried out, “ O wretched man that I am! Who shall deliver me” ? who now triumphs? O happy man! “ Who shall separate us from the love of God?” Yes, it is the same. Pained then with the thoughts of that miserable conjunction with a body of death, and so crying out for a deliverer; now he hath found a deliverer to do that for him to whom he is for ever united. (Abp. Leighton.)As it is written, For Thy sake we are killed all the day long. Killing the saints First, we will take notice of the affliction, and that is killing. “ We are killed.” We see here what is the lot of the saints and servants of God. First of all, in regard of the enemies. What is the matter with them, that in their dealings with the people of God nothing will serve their turn but killing and slaying and taking away their lives? Surely it is not to be wondered at; there is very good reason for it, which may be given in these considerations: First, look upon them in their brood and generation and the stock they come of. Whose children are they? and from whom do they proceed? Children take after their parents. Ye are of your father the devil, and the lusts of your father ye will do (John 8:44). Therefore, in the second place, their dispositions carry them hereunto, and that in a twofold respect. First, it proceeds from their malice; they hate them and cannot abide them, therefore they kill them. Hatred, when it comes to the height of it, very easily proceeds to murder. The second is their jealousy and fear. As they kill them because they hate them, so they kill them because they fear them. Herod feared John, and therefore beheaded him. The second is how it comes about in regard of the saints themselves, whence they come to suffer it, and for what reason God Himself permits it. Why does He so? First, for the honour of religion and for the evidence of their faith itself, that the world from hence may be convinced of their sincerity and universal obedience to the will of God. Secondly, which is pertinent hereunto, for the multiplying and increasing of their number and the drawing on of more unto them. Thirdly, as the signification and evidence of future judgment and the dispensations of another world, the slaying and killing of the saints, it tells us what shall be done to the enemies, and how it is likely hereafter to go with the servants of God. Therefore it teaches us both to expect and prepare for the like, to provide for killing, and to be content to profess Christianity, even at so dear a rate as this. It will be worth it when all is done. “ For Thy sake we are killed.” But if they were indeed killed, how could they say they were killed, and tell us so in so many terms? Killing, it takes away complaining, and makes the parties which are so dealt with incapable of saying what they are. First, as an expression of impatience, and making the worst of their evil and affliction that possibly they could. This we shall find sometimes to be the disposition of sorrow, to aggravate itself and make it seem greater than it is. But secondly, in the reality of the thing, the desperateness of their condition. They call it killing because it tended thereunto, and was in a manner death itself. Thirdly, from the preparation of their minds, and disposition which was in them hereunto, as occasion might require. The people of God in this Scripture count themselves killed, because they were ready to be so if God should please to call them unto it. Killing, it is not to be interpreted in this place according to the event, but according to the intention and purpose. They that go out in a wrong cause, they kill where they do not hit, because they go out upon killing and murdering principles. Lastly, the people of God might here say they were killed while they lived, by way of sympathy and participation. They were killed forasmuch as others were killed which they were interested in. And thus much now also of the first thing which I propounded to be considered in this complaint: the affliction itself, “ We are killed, or put to death.” The second is the occasion or ground of it, “ We are killed for Thy sake,” which may admit of divers constructions. First, as the pretence of the enemies. “ They kill us for Thy sake,” that is, they deal thus cruelly with us, and make the world in the meantime believe as if herein they had respect unto Thee. Secondly, “ For Thy sake,” that is, for our reference to. Thee, because we are Thy people, and worship Thy name, and profess Thy truth, and have Thy ordinances amongst us. Thirdly, it appears that God’ s cause is the thing which the enemies aim at in their killing of God’ s people, from a consideration of the means and ways whereby they labour to effect it, and that is by such as are most effectual to the extirpation of religion itself. Thirdly, “ For Thy sake.” We may carry it a little further than so, not only as a complaint, but a confession. Not so much for a complaint of their enemies, as indeed a complaint of themselves. “ We are killed for Thy sake,” that is, in satisfaction to Thy justice, “ Who art a just and righteous God, and wilt not suffer sin to be unpunished.” Our enemies have nothing against us themselves, but they kill us for Thy sake, that is, to accomplish Thy holy decrees, to bring about Thy wise providence, to fulfil Thy righteous judgments, to visit and avenge the quarrel of Thy covenant. And so much of these words, as they may be taken under the emphasis of complaint. The second is under the emphasis of triumph, in the words of the apostle, and so we have this from it, that the main ground of rejoicing in suffering is the cause we suffer for. Then we have cause of quiet and comfort, when we can say, “’ Tis for Thy sake.” There are two things which are principally to be looked at in suffering--the one is a good conscience, and the other is a good cause. This it serves as a distinction between martyrs and malefactors. (Thomas Horton, D.D.)Suffering in God’ s cause First, we will take it emphatically, and consider it so. There is that in the cause of God which is able to keep the heart up in the greatest sufferings. To be killed for God’ s cause, it is a matter of special triumph. Secondly, it is a matter of rejoicing to suffer for God’ s sake, because herein we are made conformable to Christ Himself. Thirdly, we hereby come to partake of greater glory hereafter; suffering in a good cause has the promise of a good reward, and has amends made it for time to come in another place (Matthew 5:11-12). And thus it is true emphatically. That suffering for God’ s sake is a matter of joy and rejoicing, we are killed: therefore glory in this our tribulation. Secondly, we may take it exclusively. “ For Thy sake we are killed,” and that is for Thy cause and nothing else. From whence we have this observable, that there is not anything in suffering which can comfort the heart for itself except it be for God’ s cause. It is not the punishment, but the cause, which makes the martyr. Again, further, as out of this there is no comfort in suffering, so indeed there is a great deal of discontent when a man shall reflect and enter into his conscience, and find that he does not suffer for God’ s cause; he will have a very sad reckoning to make of it when he shall give up his accounts to God. There are three particular considerations which do make our sufferings and persecutions to be said to be for God’ s sake. First, the intent of the enemies which we suffer from. We then suffer in this sense for God’ s sake when they shall impose such evils and sufferings upon us in reference to God, because we are professors of religion and maintain the cause of God. It is thus far a suffering for God’ s sake because the enemy he looks at God in it. But, secondly, we may be said to suffer for God’ s sake from the nature of the thing itself which we suffer for. This now, it comes a little nearer, a man suffers for God’ s sake when he suffers for well-doing, not only in the apprehension of the enemy, but likewise in the thing itself. First, when it is sinful in itself. He that suffers thus does not suffer for God’ s sake, let an enemy be never so violent. Again, secondly, as when it is sinful in the thing. So likewise, when it is mingled and involved with any sinful circumstances, we do not properly suffer for God except we suffer every way for God. Thirdly, we are said to suffer for God’ s sake according to the disposition of the spirit we suffer with, that is, when we have a pure respect to God’ s glory in our suffering. And this is the second particular, the ground or occasion of these sufferings, “ For Thy sake.” The third particular in these words is the extent and continuance of the persecution, “ All the day long.” First, I say, but for a day. It pleases the Spirit of God to set forth to us the Church’ s persecution under an expression of short continuance; it is not a week, or a month, or a year, but only a day; it is but one day and we have done. When evils are at any time upon us, as we see they are now at this present, we think they will never be gone, through our impatient disposition; but we should learn in this case to submit to the providence of God in the humbling of ourselves for our sins. The second is the extent of its continuance. As it is but a day, so it is a whole day, all the day long. We must take notice of that. And under this expression we have three things intimated unto us. First, the continuance of the affliction, “ An whole day.” This it does denote unto us thus much, how that the afflictions of the people of God they do stay and abide upon them their appointed time. The second is the unweariedness of the enemy, “ All the day long.” It is a sign that they are not spent nor tired out in this execution. They kill, and take no respite between. First, because it is natural to them. It is a business which they are carried unto by their proper inclinations. Actions which are natural are unwearied. The eye it is not weary of seeing, nor the ear is not weary of hearing, nor the pulse is not weary of beating, because all these are natural to them. Secondly, it is delightful to them. That is another account of it. Those things which are pleasing are unwearied. Thirdly, they are unwearied in this business, because they have very good help and assistance to further them in it. Many hands they use to make light work. Where the burden lies all upon one, or some few, it is easy to be weary. Well, this teaches us what to do in this condition. If they kill all the day long, we should pray all the day long. The third is the patience of the saints, “ Killed all the day long.” Who could ever endure that? Yes, there where God gives help and strength to bear it men may be able to do it. And so was the Church here; she did not faint under continual tribulations. Here is now the great faith and constancy and patience of the saints. (Thomas Horton, D.D.)The world seeking to destroy the good First, by way of designation, they have determined and appointed us hereunto. Thus it is with those who are enemies to the saints and people of God; they resolve, if they can, to destroy them. First, I say, they look upon them as unprofitable, as a people of whom there is no use or good comes at all. Creatures which are unprofitable, you know, we use to dispatch and destroy. But, secondly, as they look upon them as unprofitable, and so destroy them for that, so withal they look upon them as troublesome and pernicious, and destroy them for that. It is ordinary and familiar with them to impute all the mischief that falls out to them as the causes. Secondly, by way of expectation. “ They count us as sheep for the slaughter” --that is, they make sure of our destruction; they do verily and fully make account to see us destroyed. The reason of it is this: First, because they would very fain have it so. That which men desire they believe. And then, secondly, because most commonly they judge according to outward appearance. And then, thirdly, the Lord does also infatuate them and give them up to their own imaginations and vain conceits many times. That is the second thing, by way, namely, of expectation, “ They count us as sheep,” etc, that is, they make sure of our destruction. Thirdly and lastly, which I conceive is principally intended in a way of scorn and contempt, “ They count us as sheep for the slaughter,” that is, they make no reckoning of our destruction. They make no more of killing us than a butcher would do of killing a sheep. First, I say, their readiness to procure it. That which men have any esteem or account of they are very chary how they set themselves about it. These enemies they do it readily; they are not long ere they set themselves about it. That is one thing whereby they discover how cheap such men’ s deaths are with them. Secondly, their unmercifulness in the doing of it. These and the like considerations do manifest this truth unto us, how cheap the death of God’ s people is in the esteem and account of God’ s enemies. Well, let it be as cheap as it will be with such graceless persons as these are, yet we know there is One which sets a price and valuation upon it. “ Precious in the sight of the Lord is the death of His saints.” The second is the form of allegation, “ As it is written.” Therefore let us be persuaded to the exercising of ourselves in this book with all kind of diligence, to be acquainted with the Word of God and the principal passages of it, so as it may be no strange or unheard-of thing to us. Ye see hero how the apostle alleges it here in this place, “ As it is written” ; no more, but so. He does not tell them where, nor in what place, as taking it for granted that they know it. We should be so cunning and skilled in the Scripture that we should be able to know when it is Scripture which is alleged to us and when it is not from our acquaintance and conversation in it. Now, secondly, for that which is intimated and signified from it. And that is this, as the consent of Scripture with Scripture, so the consent of times with times, and the conditions of the people of God in all ages of the Church. We see here that it is no new business for God’ s people to be under affliction; we have it here upon writing and record as that which has been long ago. First, there are the same grounds of persecution in God’ s people themselves. Secondly, there is the same disposition in their enemies as has been in times past. Thirdly, there is the same wisdom and power in God Himself: wisdom to know how to impose them, and power how to moderate that they exceed not and go beyond bounds and their due proper limits. (Thomas Horton, D.D.)Nay, in all these things we are more than conquerors.--More than conquerors I. The Christian is “ conqueror.” The battle consists of a moral conflict, with inward and outward enemies all leagued in terrible force against the soul. To this is added--what, indeed, was most peculiar to the early Church--a war of external suffering, of penury, persecution, and martyrdom. Now the way Christ provides for the holy warrior’ s passage through this fiery contest is not by shunning, but by facing the foe. The Captain of their salvation might have withdrawn His people from the field and conducted them to heaven without the hazard of a conflict. But not so. He will lead them to glory, but it shall be by the path of glory. They shall carve their way to the crown by the achievements of the sword. But in what sense are we conquerors? Just in that sense in which the Holy Ghost obtains the victory. It is not the believer himself who conquers; it is the Divine Spirit within. No movement is seen, no tactics are observed, no war-cry is heard, and yet there is passing within the soul a more important battle, and there is secured a more brilliant victory, than ever the pen of the historian recorded. There is the conquest of--1. Faith (Hebrews 11:1; John 5:4). Faith in the truth of God’ s word, in the veracity of God’ s character, in the might, and skill, and wisdom of our Commander; faith, eyeing the prize, gives the victory to the Christian combatant, and secures the glory to the Captain of his salvation. 2. Patience (Hebrews 6:12; Hebrews 6:15). Is it no real victory when beneath the pressure of great affliction the Christian is enabled to say, “ Though He slay me yet will I trust in Him” ? 3. Joy (1 Thessalonians 1:6; James 1:2; John 16:20). And who but Jesus can turn our sorrow into joy?--not only assuaging our griefs and tempering the flame, but actually making our sorrows the occasion of thanksgiving. Confide your grief to Jesus, and He will cause it sweetly to sing (Psalms 30:11-12; 2 Corinthians 7:4). II. He is more than a conqueror. The same word as “ a far more and exceeding and eternal weight of glory.” So we are “ far more exceeding conquerors.” It is more than a mere victory which the believer gains. A battle may be won at a great loss to the conqueror. A great leader may fall at the head of his troops. The flower of an army may be destroyed, and the best blood of a nation’ s pride may be shed. But the Christian conquers with no such loss. Nothing whatever essential to his well-being is perilled. His armour, riveted upon his soul by the Holy Spirit, he cannot lose. His life, hid with Christ in God, cannot be endangered. There is not a grace in his soul but shall come out purer and brighter for the conflict. Losing nothing, he gains everything! All his resources are augmented by the result. His armour is brighter, his sword is keener, his courage is more dauntless, for the conflict. Faith is strengthened--love is expanded--experience is deepened--knowledge is increased. III. “through Him that loved us.” Here is the great secret of our victory, the source of our triumph. “ Thanks be to God which giveth us the victory through our Lord Jesus Christ.” Through the conquest which He Himself obtained, through the grace which He imparts, through the strength which Be inspires, through the intercession which He presents, in all our “ tribulation, distress, persecution,” etc., we are “ more than conquerors.” Fear not, then, the darkest cloud, nor the proudest waves, nor the deepest wants--in these very things you shall, through Christ, prove triumphant. Nor shrink from the battle with the “ last enemy.” He stands at your side a crownless king, and waving a broken sceptre. (O. Winslow, D.D.)More than conquerors I. The victories already won by those who have been possessed by the love of Jesus.1. “ Tribulation,” in the Latin, signifies threshing, and God’ s people are often beaten with the heavy flail of trouble; but they are more than conquerors, since they lose nothing but their straw and chaff. The Greek, however, suggests pressure from without. It is used in the case of persons who are bearing heavy burdens, and are heavily pressed upon. Now, there are very few who do not meet with outward pressure, either from sickness, poverty, or bereavement; but under all believers have been sustained. It is said of the palm-tree that the more weights they hang upon it the more straight and lofty it is; and it is so with the Christian. 2. “ Distress.” The Greek refers to mental grief. “ Straitness of place” is something like the word. We sometimes get into a position in which we feel as if we could not move; the way is shut up; and our mind is distracted; we cannot calm and steady ourselves. Well, now, if you are a genuine Christian, you will be more than a conqueror over mental distress. Jesus shall say, as He walks the tempest of your soul, “ It is I, be not afraid.” 3. “ Persecution.” This in all its forms has fallen upon the Church, and up to this moment it has never achieved a triumph, but it has cleared it of hypocrisy; when cast into the fire the pure gold lost nothing but its dross, which it might well be glad to lose. 4. “ Famine.” We are not so exposed to this as they were in Paul’ s time, who suffered the loss of all their goods, and consequently did not know where to find food for their bodies. No doubt there are some now who by their conscientious convictions are reduced to famine. But Christians bear even this sooner than sell their conscience and stain their love to Christ. 5. “ Nakedness.” Another terrible form of poverty. 6. “ Peril” --i.e., constant exposure to sudden death. 7, “ The sword” --one cruel form of death as a picture of the whole. The noble army of martyrs have given their necks to the sword as cheerfully as the bride upon the marriage day gives her baud to the bridegroom. At this day you are not, the most of you, called to all this, but if ye were, my Lord would give you grace to bear the test. Your danger is lest you grow rich, become proud, and conform to the world, and lose your faith. If you cannot be torn in pieces by the roaring lion, you may be hugged to death by the bear. I fear that the Church is far more likely to lose her integrity in these soft and silken days than she was in those rough times. Are there not professors whose methods of trade are just as vicious as those of the most tricky? II. The laurels of the fight. The words “ more than conquerors” might be rendered “ more exceeding conquerors.” The Vulgate has a word which means “ over over-comers,” over and above conquering. For a Christian to be a conqueror is a great thing: how can he he more than a conqueror? Because--1. The power by which he overcomes is nobler far. Here is a champion just come from the Greek games, Why! the man’ s muscles are like steel, and you say to him, “ I do not wonder that you beat and bruised your foe; if I had set up a machine made of steel it could have done the same.” Where is the glory? One big brute has beaten another big brute, that is all. Dogs and bulls and game-cocks have endured as much, and perhaps more. Now, see the Christian champion. He is a simple, unlettered person, who just knows that Christ came into the world to save sinners; yet he has won the victory over philosophers. He has been tempted and tried; he was very weak, yet somehow he has conquered. This is victory indeed when the base things of this world overthrow the mighty. 2. The conqueror fights with some selfish motive, even when the motive is patriotism. But the Christian fights neither for any set of men nor for himself: in contending for truth he contends for all men, but especially for God; and in suffering for the right he suffers with no prospect of earthly gain. 3. The Christian loses nothing even by the fight itself. In most wars the gain seldom makes any recompense for the effusion of blood; but the Christian’ s faith, when tried, grows stronger; his patience, when tempted, becomes more patient. 4. Most conquerors have to struggle and agonise to win the conquest, but Christians, when their love to Christ is strong, have found it even easy to overcome suffering for the Lord. Look at Blandina, enveloped in a net, tossed upon the horns of bulls, and then made to sit in a red hot iron chair to die, and yet unconquered to the close. Indeed, the tormentors were tormented to think they could not conquer timid women and children. I saw upon the lake of Orta, in northern Italy, on some Roman holy day, a number of boats coming from all quarters of the lake towards the church upon the central islet of the lake, and it was beautiful to hear the plash of the oars and the sound of song; and the rowers never missed a stroke because they sang, neither was the song marred because of the plash of the oars, but on they came, singing and rowing: and so has it been with the Church of God. That oar of obedience, and that other oar of suffering--the Church has learned to ply both of these, and to sing as she rows, “ Thanks be unto God, who always maketh us to triumph in every place!” 5. They have conquered their enemies by doing them good. “ The Church has been the anvil, but she has broken many hammers.” All true believers are far more glorious than the Roman conqueror. What flowers are they which angels strew in the path of the blessed? What songs are those which rise from yonder halls of Zion, conjubilant with song as the saints pass along to their everlasting habitations? III. The persons that have conquered. Men who believed in Christ’ s love to them, and who were possessed with love to Christ. This is their sole distinction. The poorest have been as brave as the wealthy; the learned have died gloriously, but the unlearned have almost stolen the palm. There is room for all who love the Lord in this fight, and there are crowns for each. IV. The power which sustained these more than conquerors. It was “ through Him that loved us.” Much depends upon the leader. Christ showed them how to conquer by enduring and conquering as their example. They triumphed through Christ as their Teacher, for His doctrines strengthened their minds, but, above all, because Christ was with them. The name by which the apostle called our Lord is the key to the text, “ Through Him that loved us.” They knew that He loved them, and that if they suffered for His sake, it was His love which let them suffer for their ultimate gain, and for His permanent honour. (C. H. Spurgeon.)More than conquerors They not only resist, but prevail; and not only prevail, but triumph. They not only refuse to succumb and submit to their enemies, but they make those enemies submit to them. They lead captivity captive; they take the spoils of death and hell. There is such a thing as so conquering in battle as to suffer as much loss as a defeat would have cost. Or an army may merely repulse a foe, and maintain its ground. Some commanders, who are too stubborn to be beaten, are yet totally unable to follow up a victory, or make any adequate use of it. It is not so with the Christian. He can keep his ground; he can repel his enemies. He can do much more than that, He can win from them, as it were, honour, riches, territory, and renown. He can make them defray the cost of the campaign. He can extort from them the materials of the reward of his triumph. He can bind them to his chariot wheels, and like the old Roman generals, when a public triumph was awarded them, he can make his vanquished foes serve his interests, and heighten the glory of his renown. All this, however, is not by any might or prowess of his own, but it is “ through Him that loved us,” Of Christ it is affirmed that His foes are made His footstool; and from their backs, prostrate in the dust, He leaps up to His throne. And Christ’ s victory is our victory too. “ If we suffer with Him, we shall also reign with Him.” (T. G. Horton.)More than a conqueror I. The spiritual life of man on earth is a battle. This is true of all men, whether godly or ungodly. There are two powers in every man’ s soul eternally antagonistic--the spiritual and the carnal; the former struggling ever for the absolute right, and the other for the personally gratifying. In the case of the ungodly, of course the spiritual is the weaker. Selfishness and passions struggle to keep the conscience down; whereas, in the case of the godly, the spiritual is the stronger, and the struggle of the higher nature is, to bring the dictates of self and the flesh into absolute subjection. The preceding chapter is a moral history of this conflict. II. A conqueror in this battle is a glorious character He who conquers his passions, and subdues all the evil tendencies of his nature, is a hero in the highest sense.1. He has developed some of the noblest attributes--as courage, self-sacrifice, perseverance. It requires a far higher courage to battle on the unobserved arena of the soul, against the favourite lusts and gods of the depraved nature, than to face an army in the open field. 2. He has pursued a course absolutely right. The course of a warrior admits of many solemn questions as to its rectitude; but he who battles against the wrong in his own heart is engaged in a struggle of undoubted righteousness. 3. He has achieved a result entirely benevolent. Even the most useful of the mere material wars have been mixed with immense evils; but in the case of this moral victory, nothing is destroyed but the destroyer, etc. III. The Christian is more than a conqueror. A man is a conqueror when he overcomes his enemy; he is more than this when he is a gainer by the conquest.1. He has lost nothing in the conquest. He might have been a conqueror and yet have lost much by his battles. Indeed, most material conquerors have suffered great losses; if not a loss of property, a loss of friends; a loss, perhaps, of health; a loss of peace of mind. But a Christian conqueror has lost nothing. 2. He has gained much by his conquest. (1) Power. There is a tribe of savages whose warriors have the idea that the strength of the men they have killed flows into them by the fatal stroke. This has a reality in the moral conflict. Every moral enemy slain gives the slayer strength. (2) Dominion. In material warfare a man may conquer, often does, and not become a king. Not so in this conflict; the Christian conqueror becomes the monarch of his own soul. (3) Invincibility. In physical campaigns, conquerors have been conquered over again. Not so in this spiritual victory; the man who once conquers sin, becomes unconquerable for ever--he is kept by the power of God, etc. IV. The Christian is more than conqueror through Christ.1. Christ revealed the terribleness of the enemy. The soul would not have known how terrible her spiritual enemies were, had it not been for the revelation of Christ. He has shown what sin is. 2. Christ furnished the armour for the battle (Ephesians 6:14-18). 3. Christ gave the inspiration for the engagement. His love kindled the martial spirit in the sinner’ s soul, and roused him to the conflict. 4. Christ gave them the conquering power. He made His strength perfect in their weakness. Thus their victory is through Christ, and the songs of eternity ascribe all spiritual conquests to His love (Revelation 5:9; Revelation 5:12-13). (D. Thomas, D.D.)More than conquerors A heterogeneous mass the apostle here brigades together as an antagonistic army. There is no attempt at an exhaustive enumeration, or at classification. I. The impotent enemies of love. There is contempt in the careless massing together of the foes which the apostle enumerates. He begins with the widest word that covers everything--affliction. Then he specifies various forms of it. “ Distress,” straitening, as the word might be rendered. Then he comes to evils inflicted for Christ’ s sake by hostile men, “ persecution.” Then he passes purely physical evils, “ hunger” and “ nakedness.” Then he harks back again to man’ s antagonism, “ peril,” and “ sword.” And thus carelessly, and without an effort at logical order, he lumps together, as specimens of their class, these salient points, as it were, and crests of the great sea, whose billows threaten to roll over us; and he laughs at them all, as impotent and naught, when compared with the love of Christ, which shields us from them all. There is no need, in order to rise to the full height of the Christian contempt for calamity, to deny any of its terrible power. These things can separate us from much. They can separate us from joy, from hope, from almost all that makes life desirable. They can strip us to the very quick, but the quick they cannot touch. The frost comes and kills the flowers, burns the leaves, cuts off the stems, binds the sweet music of the flowing rivers in silent chains, casts mists and darkness over the face of the solitary grey world, but it does not touch the life that is in the root. You need not be very much afraid of anything being taken from you as long as Christ is left you. You will not be altogether hopeless so long as you feel the sweet and all-pervading consciousness of the changeless love of Christ. II. The abundant victory of love. Mark how the apostle, in his enthusiastic way, is not content here with simply saying that he and his fellows conquer. There must be something more than that to correspond to the power of the victorious Christ that is in us. Note, then, further, that not only is this victory more than bare victory, being the conversion of the enemy into allies, but that it is a victory, which is won even whilst we are in the midst of the strife. No ultimate victory, in some far-off and blessed heaven, will be ours unless moment by moment, here, to-day, “ we are more than conquerors through Him that loved us.” So, then, about this abundant victory there are these things to say--You conquer the world only then when you make it contribute to your conscious possession of the love of Christ. Has the world helped me to lay hold on Christ? Then I have conquered it. Has the world loosened my grasp upon Him? Then it has conquered me. Note, then, further, that this abundant victory depends on how we deal with the changes of our outward lives, our sorrows or our joys. The set of your sails, and the firmness of your grasp upon the tiller, determine whether the wind shall carry you to the haven or shall blow you out, a wandering waif, upon a shoreless and melancholy sea. The worst of all afflictions is a wasted affliction, and they are all wasted unless they teach us more of the reality and the blessedness of the love of Jesus Christ. III. The love which makes us conquerors. The apostle, with a wonderful instinctive sense of fitness, names Christ here by a name congruous to the thoughts which occupy his mind, when he speaks of Him that loved us. His question has been, Can anything separate us from the love of Christ? And his answer is, So far from that being the case, that very love, by occasion of sorrows and afflictions, tightens its grasp upon us, and, by the communication of itself to us, makes us more than conquerors. This great love of Jesus Christ, from which nothing can separate us, will use the very things that seem to threaten our separation as a means of coming nearer to us in its depth and in its preciousness. The apostle says, “ Him who loved us,” and the words in the original distinctly point to some one fact as being the great instance of love. That is to say they point to His death. And so we may say Christ’ s love helps to conquer because in His death He interprets for us all possible sorrows. The Cross is the key to all tribulation, and declares it to be a token and an instrument of an unchanging love. Further, that great love of Christ helps us to conquer, because in His sufferings and death He becomes the companion of all the weary. The rough, dark, lonely road changes its look when we see His footprints there, not without specks of blood in them, where the thorns tore His feet. And, lastly, this dying lover of our souls communicates to us all, if we will, the strength whereby we may coerce all outward things into being helps to the fuller participation of His perfect love. (A. Maclaren, D.D.)Conquerors through Christ There are two points of consideration before us-- I. The things in which we are victorious. “ In all these things,” says the apostle. We may classify these--1. The condemning power of the law and sin. “ Who is He that condemneth?” The Christian never loses sight of the fact that he has been, and still is, a guilty sinner. The power of sin to visit judgment through the law is a fearful thing to an unforgiven sinner; but before it all, the believer can stand in serene triumph and feel himself safe. Looking up, around, and beneath, he can see none that can enforce condemnation against him. The law cannot--for its honour and claims have been satisfied in atoning blood. 2. Further, a whole group of trials is found in the hindering powers of the world and Satan. Look at the array of troubles of which the apostle speaks--“ Tribulations, distress, persecution,” etc. In our day, the form and manner of opposition, temptation and danger are somewhat different, but they are just as real and almost as numerous. Till Satan and the world cease to be what they are, our Christian life must lie through temptations, opposing powers, influences that imperil and destroy. The forces of sin sometimes charge on men in violent assault--a fierce assailment in an open crisis battle, for supremacy in the soul. We all have our moral Sedans, where we are put to the alternative of winning or losing the crown of Christian character. Such times of mighty peril are more frequent than most persons suspect, for the battles are not always open in their meaning. Men are on trial for life or death, often, when they know it not. It is often a decisive battle between the powers of darkness and light for the soul of the young, when they are to decide their calling in life, between a business safe and pure, and one full of temptation. Sometimes the temptation is insidious and gradual in its approaches and power. Fabius’ mode of warfare was that of ever hanging about his enemy and weakening him little by little, inflicting small but continual injuries. This is the commonest way of the warfare of the world and sin on the Christian. A continual pricking of a polished surface with needle-points will ultimately tarnish it. A continual dropping will wear away the solid rock; and the most perilous trials of Christians may be suffered from quiet but continuous touches of evil from the world and sin. It may be an incipient development of a worldly spirit, filling your heart with the love of money and moving you nearer and nearer to the edge of some moral precipice. It may be the growth of a temper of neglect for known duty, till the spirit of duty is eaten all out of your heart, or the plants of grace are all smothered to feebleness or death. So it is, too, as to afflictions, more generally so-called--the things that form distresses to be borne rather than temptations to sin. In the trials of the apostle, there was “ a great fight of afflictions.” And it is while burdened with trouble and struggling against sorrows that every believer has his victory to reach. But here again, in view of it all, God throws down on you the light and cheer of this experience of the apostle: “ In all these things we are more than conquerors.” II. How we are made conquerors. This is a point of grand importance to us. As the Israelites, imperilled by Pharaoh’ s pursuing army, were concerned to see how to go forward in safety, we are concerned to know the way to overcome the oppositions and trials in our onward Christian way. How conquerors? “ Through Him that hath loved us.”1. Not, therefore, in and of ourselves. Dependence on self alone is a broken reed that here plunges into defeat. However much extolled, and really grand a thing self-reliance is, in some relations in this spiritual work it is inadequate. The fetters of depravity and condemning sin are too strong for human strength alone to wrest off. The power of temptation is too mighty to be withstood without aid. 2. But “ through Christ that loved us,” we are conquerors. It is surely only by Him that we triumph against the threatening curse of sin, in the matter of justification. And in the matter of temptation and trials, our victory is in Him. With Christ on our side, “ they are more that are for us than they that are against us.” It is often surprising how Christ and Christ’ s love give strength to the feeble. “ There were giants in those days.” In a better sense, there are giants in all days--Christians made mightier than all the powers of evil. They have locks of triumphant strength against all the Philistines of temptation, sin, and harassment that may be upon them. 3. But though through Christ, it is not without our own effort. Christ keeps us by enabling us to keep ourselves. We are strong, not effortless, but by and in effort. Every iota of the might by which the victory is given us must run along spiritual nerves within us--must come into our hearts, go into the will, and flow out into the hands and feet of personal activity and steadfastness. Divine strength is always ready for the needy Christian, but he must use it. How do you overcome the perilous temptation of love of the world? It is by so receiving the grace of Christ as to crucify your affection for its follies and sins. How do Christians in general prove safe against the incessant temptations to evil about them? It is by storing their own minds and hearts with the light, truth, counsel, and quickening force of God’ s Word. All evils will be powerless against you, if, like the tree that grows strong against storms by receiving the strength that comes up from every root, pours through every vein into every branch, and hardens into firmness and might by the air and sunbeams, you take up into the fibre and nerve of your own Christian life the invigorating influence of all God’ s grace furnished you, and you grow strong and compact as a tree of righteousness, Christ living and acting in you. 4. But observe--the assurance goes further, With beautiful force it says: “ We are more than conquerors.” Our victories, in which we remain safe, are a means of increasing our faith, our love, our power. Trials are turned into occasions of development and power. The mind brightens by its use. The heart is enriched by the exercise of its virtues. Idleness and ease enfeeble. The Church is often too indolent and peaceful for its proper development and high glory. There is nothing like war to make soldiers. It is by wrestling with the angels of trial, affliction, and labour, that you become a “ prince with God.” How blessed is the Christian--the victory given him here, the crown hereafter. It is for us to know whether we are conquering, daily--defeating Satan, subduing sin, proving successful in doing good, in the face of everything that opposes. (M. Valentine, D.D.)More than conqueror Ignatius, who was martyred in the year 107, said, “ Let fire and the cross, let wild beasts, let all the malice of the devil come upon me; only may I enjoy Jesus Christ. It is better for me to die for Christ, than to reign over the ends of the earth. Stand firm,” he added, “ as an anvil when it is beaten upon. It is part of a brave combatant to be wounded, and yet to overcome.” In losing life he found it. The Christian more than conqueror through Christ It is a rough sort of life that most resolute Christians lead. I do not speak of commonplace professors, many of whom shuffle through easily enough. But those, of whom the apostle himself was one, have a severe and sifting ordeal to pass. “ As it is written, For Thy sake we are killed all the day long; we are accounted as sheep for the slaughter.” It was thus that Immanuel Himself was treated. It was a doomed life He led on earth. The rudest language and the harshest treatment were reckoned good enough for Him. It is enough for the servant to be as his Lord. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 8:38-39 For I am persuaded that neither death nor life … shall be able to separate us from the love of God which is in Christ Jesus.The best persuasion A visitor said to a poor wounded soldier, who lay dying in the hospital, “ What Church are you of?” “ Of the Church of Christ,” he replied. “ I mean, what persuasion are you of?” “ Persuasion!” said the dying man, as he looked heavenward, beaming with love to the Saviour, “ I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, shall be able to separate us from the love of God, which is in Christ Jesus.” Love’ s triumph These rapturous words are the climax of the apostle’ s long demonstration that the gospel is “ the power of God unto salvation.” His argument started with sombre, sad words about man’ s sinfulness; like some stream rising among black and barren cliffs, or melancholy moorlands, and foaming through narrow rifts in gloomy ravines, it reaches at last fertile lands, and flows calm, the sunlight dancing on its broad surface, till it loses itself at last in the unfathomable ocean of the love of God. We are told that the biblical view of human nature is too dark. Well, the important question is not whether it be dark, but whether it be true. Certainly, a part of it is very dark. The picture of what men are, painted at the beginning of this Epistle, is black like a canvas of Rembrandt’ s. But to get the whole doctrine, we have to see what men may become. Christianity begins indeed with, “ There is none that doeth good, no, not one,” but it ends with this victorious paean, which tells us that the love of God is-- I. Unaffected by the extremest changes of our condition.1. The apostle begins his catalogue of vanquished foes by a pair of opposites, “ neither death nor life,” which cover the whole ground, and represent the extremes of change which can befall us. If these two stations, so far from each other, are equally near to God’ s love, then no intermediate point can be far from it. “ Whether we live, we live unto the Lord; and whether we die, we die unto the Lord.” His love to us makes no account of that mightiest of changes. How should it be affected by slighter ones? The distance of a star is measured by the apparent change in its position, as seen from different points of the earth’ s surface or orbit. But this great light stands steadfast in our heaven, nor moves a hair’ s breadth, nor pours a feebler ray on us, whether we look up to it from the midsummer of busy life, or from the midwinter of death. 2. Of course the confidence of immortality is implied in this thought. Death does not affect the essential vitality of the soul; so it does not affect the outflow of God’ s love to that soul. It is a change of condition and circumstance, and no more. 3. How this thought contrasts with the saddest aspect of the power of death! Death unclasps our hands from the closest, dearest grasp, parts soul and body, loosens every bond of society; but there is one bond which his “ abhorred shears” cannot cut. Their edge is turned on it. One Hand holds us in a grasp which the fleshless fingers of death in vain strive to loosen. The separator becomes the uniter; he rends us apart from the world that he may “ bring us to God.” The love filtered by drops on us in life is poured upon us in a flood in death! II. Undiverted from us by any other order of beings. “ Nor angels, nor principalities, nor powers.” The supposition which is, indeed, an impossible one, that these ministering spirits should so forget their mission and contradict their nature as to seek to bar us out from the love which it is their chiefest joy to bring to us; and its very impossibility gives energy to his conclusion (see also Galatians 1:8), preaching another gospel than that which he had preached to them. The general thought implies--1. The utter powerlessness of any third party in regard to the relations between our souls and God. We have to do with Him alone. These two, God and the soul, have to “ transact,” as if there were no other beings in the universe. (1) Angels, principalities, etc., may behold with sympathetic joy, and minister blessing in many ways; but the decisive act of union between God and the soul they can neither effect nor prevent. (2) And as for them, so for men around us; the limits of their power to harm us are soon set. They may shut us out from human love by calumnies, and annoy us in a thousand ways; they may build a wall around us, and imprison us from many a joy and fair prospect: but they cannot put a roof on it to keep out the sweet influences from above, or hinder us from looking up to the heavens. Nobody can come between us and God but ourselves. 2. These blessed spirits do not absorb and intercept His love. The planet nearest the sun is saturated with fiery brightness, but the rays pass on to each of the sister spheres in its turn, and travel away outwards to where the remotest of them all rolls in its far-off orbit. Like that poor woman who could lay her fingers on the hem of Christ’ s garment, notwithstanding the thronging multitude, we can reach our hands through all the crowd, or rather He reaches His strong hand to us and heals and blesses us. All the guests are fed full at that great table. One’ s gain is not another’ s loss. The multitudes sit on the green grass, and the last man of the last fifty gets as much as the first; and more remains than fed them all. This healing fountain is not exhausted of its curative power by the early comers. III. Raised above the power of time. “ Nor things present, nor things to come.” We had first a pair of opposites, and then a triplet; now again a pair of opposites, again followed by a triplet. The effect of this is to divide the whole into two, and to throw the first and second classes more closely together, as also the third and fourth. Time and space, these two mysterious ideas, which work so fatally on all human love, are powerless here.1. The great revelation of God, on which the whole of Judaism was built, was that made to Moses of the name “ I am that I am.” And parallel was that symbol of the bush, which signified not the continuance of Israel, unharmed by the fiery furnace of persecution, but the eternity of Israel’ s God. Both proclaimed the same great truth of self-derived, self-determined, timeless, undecaying being. 2. And this eternity of being is no mere metaphysical abstraction. It is eternity of love, for God is love. We know of earthly loves which cannot die, and we have to thank God for such instances of love stronger than death, which make it easier for us to believe in the unchanging duration of His. But we know, too, of love that can change, and we know that all love must part. How blessed then to know of a love which cannot change or die! The past, the present and the future are all the same to Him. The whole of what He has been to any past, He is to us to-day. 3. So we may bring the blessedness of all the past into the present, and calmly face the misty future, sure that it cannot rob us of His love. Looking on all the flow of ceaseless change of earthly affection, we can lift up with gladness, heightened by the contrast, the triumphant song of the ancient Church, “ Oh, give thanks unto the Lord: for He is good: because His mercy endureth for ever!” IV. Present everywhere. The apostle ends with, “ nor height, nor depth, nor any other creature,” as if he had got impatient of the enumeration of impotencies, and having named the outside boundaries in space, flings, as it were, with one rapid toss, into that large room the whole that it can contain, and triumphs over it all. As the former clause proclaimed the powerlessness of time, so this proclaims the powerlessness of that other great mystery of creatural life which we call space. Height or depth, it matters not. That diffusive love diffuses itself equally in all directions. The distance from the centre is equal to Zenith or to Nadir. Here we have the same process applied to that idea of omnipresence as was applied in the former clause to the idea of eternity. That thought, so hard to grasp with vividness, and not altogether a glad one to a sinful soul, is all softened and glorified, as some solemn Alpine cliff of bare rock is when the tender morning light glows on it, when it is thought of as the omnipresence of love. “ Then, God, seest me,” may be a stern word, if the God who sees be but a mighty Maker or a righteous Judge. But how different it all is when we can east over the marble whiteness of that solemn thought the warm hue of life. In that great ocean of the Divine love we live and move and have our being, floating in it like some sea flower which spreads its filmy beauty and waves its long tresses in the depths of mid-ocean. The sound of its waters is ever in our ears, and above, beneath, around us, its mighty currents run evermore. We need not fear the omnipresence of love, nor the omniscience which knows us altogether, and loves us even as it knows. Rather we shall be glad that we are ever in His presence. Conclusion:1. The recognition of this triumphant sovereignty of love over all these real and supposed antagonists makes us, too, lords over them, and delivers us from the temptations which some of them present us to separate ourselves from the love of God. They all become our servants and helpers, uniting us to that love. So we are set free from the dread of death and from the distractions incident to life. So we are delivered from superstitious dread of an unseen world, and from craven fear of men. So we are emancipated from absorption in the present and from careful thought for the future. So we are at home everywhere, and every corner of the universe is to us one of the many mansions of our Father’ s house. “ All things are yours … . and ye are Christ’ s; and Christ is God’ s.” 2. But remember that this love of God is “ in Christ Jesus our Lord.” Love illimitable, all-pervasive, eternal; yes, but a love which has a channel and a course, love which has a method and a process by which it pours itself over the world. In Christ the love of God is all centred and embodied, that it may be imparted to all sinful and hungry hearts, even as burning coals are gathered on a hearth that they may give warmth to all that are in the house. (A. Maclaren, D.D.)Persuaded of the constancy of the Divine love We begin with the form of protestation, “ I am persuaded,” where the apostle, while he speaks of the state of a true believer in reference to grace and salvation, speaks of it as a matter of certainty and full persuasion. There are two manner of ways especially, whereby we come to be assured of our salvation.1. By the inward persuasion of the Holy Ghost in our own consciences. 2. We come to be assured of our condition, from the reflection of conscience itself, our rejoicing is this (2 Corinthians 1:12; 1 John 3:21). The second is the matter of it, or thing itself protested; and that is much one with that which he had before harped upon, “ That nothing shall be able to separate us from the love of God in Christ.” Now this again is here laid down in these two verses together, two manner of ways. First, by an enumeration or induction of the several particulars; and secondly, by a winding-up of all together in one general conclusion. First, death shall not do it; death, it makes a great separation, it separates the soul from the body, two friends which have been a great while joined together, and it separates a man from the world. Oh! but for all this it does not separate a believer from Christ. First, for the souls of God’ s children; these are not separated from Him by death. Not separated? Nay, they are so much the more conjoined. St. Paul desired to be dissolved, that he might be with Christ (Philippians 1:23; 2 Corinthians 5:6; 2 Corinthians 5:8). And so likewise for the bodies of Christians; these they are not separated from Christ neither, even when they lie in the grave, they are very accountable in the eyes of God, and He has a special care of them and regard unto them. The very dust of God’ s people is precious, and their very bones are numbered by Him. No, nor secondly again by life; that is another part of this link. Life, it shall not prove hurtful or prejudicial to the people of God. First, not the good of life--I mean the outward good, and comfortableness of it. There is a great deal of hazard and danger in this. First, as it is an occasion to make men to be so much the more in love with the world. But God’ s children are delivered from it, as having their affections weaned in them. A second evil of life in the prosperous part of it is, that it makes a man to defer his repentance and conversion to God. Thirdly, life is thus far dangerous, as it keeps a man from suffering for Christ; the more that any man has to lose, the less commonly is he willing to it. So again, as to the evils of life, ye may take it there also, that life in this sense is not prejudicial to God’ s servants, but sanctified to them. First, as it is a time of sinning, for so this present life is, and therein irksome to God’ s children. Secondly, as it is a time of misery. And thirdly, as the time of deferring of their reward; as long as God’ s children live they are kept out of their inheritance. Thus we see how God’ s children have an interest in life and death both, as making for their advantage, and it does belong unto them, as it is elsewhere expressed (Romans 14:8). The second is, “ Nor angels, nor principalities, nor powers.” First, not the good angels. Why? Whoever suspected them? What need was there for the apostle to put in that? I answer upon a double account. First, by way of supposition. The apostle seems to argue here, as he does also in another place, “ Though we, or an angel from heaven,” etc. (Galatians 1:8). Not as if they were likely to endeavour it, but if they should do it, it would be to no purpose, for they should never effect it. The good angels may be conceived to be possibly prejudicial to the saints and servants of God ministerially, and in reference to their office; and that is, by the withdrawing of their help to us, or as being instruments of inflicting punishment and vengeance upon us; but thus now they are not to God’ s elect, for they are still active for them to good upon all occasions. We may understand it of the devils. Thus (Revelation 12:8) it is said that Michael and his angels fought, and the dragon and his angels. It is most certain that the devil, that is, the chief and principal of them, hath very great power for a while permitted unto him, as to the trouble of God’ s servants. I will instance in one particular amongst the rest, and that is his casting of evil and troublesome fancies and conceits into the mind, and that sometimes with that force and violence, as that the mind shall not be able to resist them or keep them out. These are those kind of thoughts wherewith the devil does oftentimes disturb and perplex the minds of Christians; but that these are no way prejudicial to them in matter of guilt, or arguments for the questions of God’ s love, or real ground of disquieting to them, will appear unto us upon these considerations. First, from their manner of acting and proceeding in the soul itself, wherein there is neither assent nor consent given unto them, but only a bare apprehension of them. Secondly, this may also appear from the suddenness and quickness of them; for they are commonly darted into the mind without any connection or dependence, whereas a man’ s own proper thoughts are with more leisure, and deliberation, and subordination of one thing to another. Thirdly, from the frequency and multiplicity of them, together with their unseasonableness; for they may be a thousand times in a day passing as lightning into an house from one end of it to another, and in continual motion. Fourthly, from the quality and condition of them, as being contrary to the very light of nature, and the habitual frame and disposition of the soul, which of itself is considerable in it. The main ground and foundation of this restrainedness of Satan’ s power is intimated to us in the text, and that is in reference to Christ; it is the love of God in Him, and therefore Satan cannot separate us from it; and Christ is considerable of us under a double notion, of an head, and of an advocate. The third is neither things present nor things to come. These shall not be able neither to separate us from God’ s love in Christ. First, not things present; they shall not be able to do it, whether we take it in good things or in evil. This is a point very satisfactory in the worst times that are. No, nor yet, secondly, “ Things to come,” These shall not do it neither. “ Things to come” --they are such things as are hid from men’ s discerning, and they know not what to make of them; yea, but thus far they are certain, as they shall make for the good of God’ s people; and therefore in the place before cited (1 Corinthians 3:22), as things present are made a part of their portion, and said to be theirs; so are things to come likewise. And so indeed upon the point, all things in the full latitude and extent of being. If we speak of things to come, but as to this life, and as taken under the notion of uncertainty, God’ s children are not at a loss here, but upon very good terms; but then if we speak of things to come as to the life following, and as under the notion of certainty, here they are infinitely and transcendently glorious. “ Things to come” --these are the greatest interest and concernment of believers, and such as above all others they do most reckon and depend upon. It is the great disadvantage and prejudices of men of the world that their happiness it is confined to things present. (Thomas Horton, D. D.)The triumphant hope of the Christian Who can look upon the sun setting in the west and not be silent with wonder? One who sees Mont Blanc from the Lake of Geneva for the first time, lifting itself in awful splendour and glory, does not break forth into words, but gazes silently. So there are texts which, like the one before us, subdue us to silence. I. This crowning love of God is made known to us in the Bible. The sea swelling with its tides, this great earth revolving on its axis, and rushing forward in its orbit the systems of worlds, all speak of the power of God. That He is a God of beauty we read in the leaf, the flower, the sea shell. But we do not find out from nature that God loves. When we understand this love of God, then are we ready to understand redemption. II. This love fastens itself upon human beings. Compared with the mighty forces of nature, how weak we are; compared with eternity, how brief is life. What is man that God should observe him, and, much less, love him? Then we are so severed from God in capacity of mind, and so impure. We can readily believe that God loves the Church, or this and that eminent Christian, or the martyrs, but we doubt concerning ourselves. So many a Christian walks this world with timid apprehensions instead of the assurance of one who walks a world he knows his Father rules. If he realised that God loved him, then would he be joyous and triumphant--be strong for any service. III. The eternity of this love. We feel at times that God loves us. But is this love eternal or fleeting? Is it fastened upon our personality, or upon our changing disposition? If we have been deceived in the character of one we love, or if that character has undergone a change, our love changes. Now if there is a radical change or degradation of character, God’ s love may change; but aside from such change, it is not possible that anything can produce a change in the love of God. The assurance of this is the wine of life, poured from the chalice in God’ s hand, into our fainting hearts.1. Death cannot separate from the love of God. We go with a friend up to the last moment on earth. We see the mind still active, the memory clear, the noble impulses of the soul still predominant. Do you suppose that he who built the cathedral is ended while the work of his hand calls forth the admiration of mankind? We have the assurance in the resurrection of Christ, that death does not destroy the soul. Rather it sets the soul free from the lassitude and inactiveness of the body. The body hampers and manacles the soul. Now, can you conceive that death, which so adds to the spirit, can separate from the love of God? Death does not affect our love for our departed friends, save to augment it. How much more will it but augment the love of God. 2. But may not life? Life may reach its fourscore years and work many changes. The vigour is gone, and the beauty; decrepitude has come. But what is life to eternity? A dewdrop to the ocean; less than a single modest daisy to the innumerable worlds above. Shall the decrepitude of this brief life stand against an eternity without decrepitude? No changes wrought in the circumstances of life can affect the love of God. These are as nothing to the God of infinite resources. To Him, what matters it whether we dwell in a palace or a cottage? The favour is rather on the side of those who are in adverse circumstances. We love these who struggle more than those who enjoy; those who suffer patiently more than those who reign in royal splendour. Christ, when in the world, did not take His apostles from among the rulers; He made His abode with the poor rather than the rich. No; life cannot bring from the love of God, but rather brings us nearer because of its trials, temptations, and weaknesses. 3. But may not other powers? There are mighty ones above. May not these absorb the love of God? No; He takes care of the least as of the greatest. No star staggers in its course and halts to be caught in the grasp of God and held in its place. All the universe goes on evenly, quietly, surely. His love cannot be exhausted any more than His power. Weakness makes more certain this love. He sees us struggling against temptation which angels cannot experience, Nay, more, this love came to us through Jesus, His only Son. 4. May not time produce this separation? In the unrolling cycles, may not changes be wrought, powers developed, etc.? No; here come in the unchanging nature and the eternity of God. The same yesterday, to-day, and for ever. Yesterday just gone, to-day which is here, and for ever--oh, what a launch of thought! 5. May not space cause this separation? When we think of the vast distances in the universe; that the diameter of this system is seven hundred million miles; that astronomers, by an approximate parallax, show us that yonder star is so far away that it would take its light, travelling twelve millions of miles a minute, seventy-two years to reach us; that the unresolved nebula is so far away that its light would not reach us for seven hundred thousand years. When we think of these vast spaces, have we not reason to be fearful that there may be something in them that can separate us from God’ s love? No, God is everywhere Master. Conclusion:1. What a terrific power is sin, since it can separate us from this love of God! More powerful than life or death, than all the universe. 2. What a privilege is this of the Christian to be safe in the love of God beyond all power of harm, to have a portion with God for ever. (R. S. Storrs, D.D.)Things that cannot separate from the love of God First, neither the height of worldly advancement nor the depth of worldly abasement. First, honour and advancement, dignity and height of place or preferment, that shall not do it. It is that which it sometimes does to some kind of persons, when they are not more watchful of themselves; high-standing it is apt to make men giddy, especially when they shall look down upon others which are far inferior to them. And there are great temptations which are now and then attending thereupon, of pride, and scornfulness, and security, and self-confidence, and the like. A child of God he shall not be afraid of that which is high, as we find the phrase used in another sense, and upon another occasion, in Ecclesiastes 12:5. And so for abasement and lowness of condition; he does not suffer from that neither, as St. Paul says of himself in another place: “ He knows how to abound, and he knows to be abased; to be full, and to be hungry; to abound, and to suffer need.” There is a depth of affliction as well as an height of prosperity. And so for all other kinds and conditions of abasements of reproach, and contempt, and ignominy, which is cast upon them; these things they are digested by them. He that is low in his own eyes he can be content to be low in another’ s. Secondly, not the height of spiritual enlargement, nor the depth of spiritual desertions. Spiritual enlargement, it is an height, and a very great one. Neither is the doctrine of assurance a doctrine of pride; neither is the state of assurance a state of pride. So again, as to spiritual desertions; the depth of that shall not hinder neither. This in Scripture is sometimes called a depth, as in Psalms 130:1. Thirdly, take this height and depth here spoken of, as to the mysteries, whether of faith or providence, and ye shall find that neither these shall prove any disparagement to God’ s servants. Lastly, neither height nor depth; that is, neither things above nor things below. It is a large and comprehensive expression which the Scripture uses in suchlike cases, when it will take in all, and so speak of anything, as to leave nothing out. Yet if we will take it more restrainedly and particularly, we may take it thus. First, take it as to the influences of Heaven. These are such as many people, especially now at this time, have a great regard unto, and that a great deal more than to other things which are more to be regarded. But those which are the servants of God are above all these heights. Those who are the children of God, and careful to walk in His fear, they shall not need to be “ dismayed at the signs of heaven” (Jeremiah 10:2). And so likewise we may take it as to the earth and the depths thereof. How many dangers are we here incident to, and yet graciously preserved from them? Now while the apostle is thus curious in this exact enumeration of particulars, and such as are so full and comprehensive, there are two things which we may gather from it: First, the weakness of our faith, especially in times of temptation, which the Spirit of God is fain to provide for, by such a complete dealing with us. Secondly, it shows the certainty of our own salvation. Seeing none of these things fore-mentioned are able to hinder us, we may from hence take notice of the sureness of the thing itself against all opposition. The second is, the general conclusion or main doctrine itself, and that is, “ that nothing shall be able to separate us from the love of God in Christ Jesus.” Wherein again we have two branches more: First, the firmness or immovableness of God’ s affection. That nothing whatsoever shall be able to separate us from it. This is agreeable to the whole current of Scripture (Psalms 125:1; Hebrews 12:28). Now the firmness and stability of God’ s people, in regard of their spiritual estate, may be thus surrendered: First, from the promise of God; it is a part of His gracious covenant with them. Secondly, the strength and power of Christ, that does likewise lay a ground for this truth; there His ability joined to God’ s faithfulness, and the power of God joined to the truth of God (Hebrews 7:25). Thirdly, it may be further evinced from the nature of saving grace itself, and the work of regeneration, which is a constant and abiding principle, and so is signified to us to be in 1 John 3:9. Take anything else in the world, besides true grace indeed, and ye shall find an uncertainty in it; let it be education, or custom, or natural conscience, or the credit of religion; none of these things are sure to hold or to continue long. But now for the power of godliness, and a true gracious heart in good earnest, it is such as is lasting and remaining. Fourthly, a Christian’ s unmovableness is confirmed from the intercession of Christ. Whatever it is that Christ asks in the behalf of believers, it is most undoubtedly granted unto them. Fifthly, from the nature of election, which is a firm, and unchangeable decree; thus in verse 33 of this present chapter, “ Who shall lay anything to the charge of God’ s elect?” And so much may suffice to have spoken of the first particular in this second general, which is the firmness or immovableness of God’ s affection considered in itself; that nothing is able to separate true Christians and believers from His love. The second is the ground or conveyance of this affection, and that is expressed in these words--“ Which is in Christ Jesus our Lord.” First, He is the conveyance of His Father’ s love unto us, by virtue of that near union and relation which we have to Him; forasmuch as we are very members incorporate into Him, and made one with Him. Secondly, Christ is also the conveyance of the Father’ s love to us meritoriously, and by way of procurement; Christ has obtained of God the Father to love us together with Himself. (Thomas Horton, D.D.)Faith’ s final paean We seem to have been climbing up Jacob’ s ladder, all through this magnificent dissertation, and now we have reached its summit. The base was on earth, and there we found peace with God through our Lord Jesus Christ; the summit is the skies, and here the song which we sing is one of enraptured triumph. Christ is the first and the last in the scale of the Christian’ s boasting and joy. It is through Him that we have no condemnation; and now it is in Him that we have confidence of happiness for ever. In the matter of our redemption He is all and in all, the Alpha, and the Omega, the author and the finisher of our faith. I. The constancy of the love of God to them that are in Christ Jesus.1. We are the objects of God’ s love. Now, it is the very nature of love, in its truer and more noble forms, to be constant. “ Love is strong as death. Many waters cannot quench love,” etc. Love is not mere transient sentiment; it is a passion which moves with innate energy; of all moral forces the strongest. You may torture and slay a man, but you cannot coerce his affections. Formidable difficulties may oppose his love in its course, but love will surmount them or perish in the attempt. There may be unworthiness on the part of its objects, but even then how often have we seen a mother’ s, a wife’ s, a daughter’ s love burn as brightly as ever. Love can accomplish what no mechanical or physical force can. There is truth in the quaint old fable, which represents a traveller pursuing his way with a mantle round his shoulders. The sun and the wind contested as to which was strong enough to compel the wayfarer to abandon his cherished covering. First, Boreas blew his fiercest blast, but the harder he blew, the faster did the traveller bind and clasp his cloak. Then Sol began to pour upon his head his melting beams. In a little while our hero freely surrendered; the oppressive garment was unwrapped, and loosened, and thrown open, and finally flung away altogether. The wind represents physical force, and the sun the energy of love. Well, now, God loves us; and we may at least be sure of this, that God’ s love is a nobler affection than any human love whatever (Isaiah 49:15; Jeremiah 31:3). 2. This love is God’ s love. If it were the love of a creature, mighty and good, we might fairly put confidence in its stability; but now we see it to be that of the Creator. If He loves us, who can separate us from His love? Look at-- (1) The power of the Almighty. There may be angels, men, heights, depths, things present and things to come; but all are equally powerless against the Omnipotent. None can injure whom He defends; none can impoverish whom He enriches. (2) The sovereignty of His will (Malachi 3:6). God knew everything about us before He set His love upon us. He has nothing further to learn concerning us. We cannot surprise Him by new revelations of character. He elected us as objects of His love while we were yet sinners. All being known to Him, and all being in His hands, surely it is impossible that if He once resolved to love us, He could ever be moved from that love. 3. God’ s love is in Christ Jesus our Lord. In other words, it is a love whose outflow and development are based upon the redeeming work of Christ, and whose constancy, therefore, is guaranteed and assured by all the value and validity which attach to that work. II. The creatures presumably hostile to the saints.1. “ Death,” whether natural or by violence, may sever us from many comforts and companions, but not from Jesus or His love. On the contrary, death brings us nearer to Christ than we were before. When we die, we go to be with Jesus, which is far better. Death, then, is an enemy converted into a friend. 2. “ Life.” It is often a more perilous thing to live than to die. But let us not fear life. If for us to die would be gain, for us to live is Christ. 3. “ Angels, nor principalities, nor powers.” We conceive of the angels as divided into ranks; some being higher and more powerful than the rest. But whether they are the ordinary angels, or whether they be the captains and chieftains, subordinate or supreme, of the angelic creation, all alike are powerless to intercept God’ s love. But suppose it possible that all the angels, good and bad together, were to be in league against us; suppose that the malice of the one class were to be combined with the majesty of the other, we should still be secure, invulnerable, inviolable, and nothing they could do should separate us from the love of God. 4. “ Things present.” Things visible are all our present surroundings of difficulty and circumstances of trial. These are enumerated, in some measure, in the former verses; but God loves us through them all. He will not suffer us to be tempted beyond our power of endurance, but does with every exigency open a door for our escape. 5. “ Things to come.” We often forebode evil, and dread the future. But things to come are known to God; and whatever may betide, He will stand by us to the last. As our days, our strength shall be. 6. “ Height” and “ depth.” Whatever high thing there is, or whatever low thing, it need not alarm, as it cannot over power us. It may be worldly honour or abasement, but still we need not fear them. Neither the luxurious blandishments of affluence, nor the humiliating straitnesses of penury, shall separate us from God or destroy our interest in His love. 7. “ Any other creature.” There, I have mentioned everything I could think of, and if I have omitted anything there is nothing to fear. (T. G. Horton.)Assurance, not presumption From this passage you see how safe and scriptural a full assurance is. By assurance I mean a firm, unfaltering trust in the declarations and promises of God. By personal assurance I mean a firm, unfaltering trust in the promises of God, as made to me from the moment that by believing in Jesus I make these promises my own. The apostle first of all believed in Jesus, and then as a believer in Jesus he was sure that he would go to heaven. He cast his helpless, guilty soul on Christ, and from that moment he was persuaded that he was the object of God’ s love, and was persuaded that nothing could ever separate him from that love. And he was anxious to bring his Roman friends to the same persuasion. For the sake of their salvation he wished them to repose entirely on the finished work of Christ, but for the sake of their comfort and eminent sanctification, he wished them, having done this, to rejoice in hope of glory. Some tender-hearted Christians almost deprecate personal assurance, and probably the reason is that they have seen some profess assurance whose hope was evident presumption. But no two things can be more distinct. Presumption is Satan’ s lie; assurance is the gift of the Holy Ghost. Presumption is hope without foundation; assurance is founded on the Word of God without, and the work of the Spirit within. Presumption makes a man proud and hard-hearted, censorious and flippant, reckless and undevout. Assurance makes a man stoop in humility lower and lower, the more be is persuaded of his heavenly Father’ s love. And it gives him a panting after the living God. And it makes him tender-hearted--makes him like his Master, who does not despise the day of small things, who, when a bruised reed is put into His hand, does not snap it asunder and fling the fragments from Him; who, when a smoking flax is put upon His altar, does not sweep it off because it is flax, nor extinguish it because it is only smoking, but cherishes and fans that smouldering tow, till it burst in flames and fire the living sacrifice; and who shows His power and Divine compassion by taking the drooping shattered reed, and making it the rod of His might, a staff of strength in His hand. Even so real assurance is considerate and tender-hearted, does not scowl disdain on the smoky beginnings of grace in any heart, but finds a godlike pleasure in fostering it into a flame. Presumption is an intoxicating poison, and sends the self-deceiver reeling forward in a merry delusion, neglecting known duty and perpetrating known sin from day to day, and yet fancying that the Spirit of Christ is in him; assurance enlightens the eyes, and whether sedate or ecstatic, is always a cautious and circumspect thing, abhorring the garment spotted with the flesh. Presumption is impudent; assurance is filial and affectionate. Presumption talks about crosses; assurance carries them. Presumption is bustling and loquacious; assurance is full of zeal, but is often doing much when it says nothing. Presumption is heady and high-minded; assurance is sober, and vaunteth not itself. Presumption is self-indulgent; assurance is self-denied. Presumption, like an eastern nabob, would shut his eyes, and fold his hands, and nestle his cheek upon some balmy pillow, and then without any trouble to himself be walled to heaven in a silken palanquin; whilst assurance, like a primitive disciple, is content to strap on the pilgrim’ s sandals, and shoulder the weighty cross, and foot it all the way to glory in the steps of the great Forerunner. Presumption is a vile fleshly counterfeit; assurance is a holy and sanctifying grace, because the gift of the holy and sanctifying Spirit. (J. Hamilton, D.D.)Christian confidence The account given of the death of Mr. Robert Bruce of Kinnaird is very beautiful in its simplicity: “ That morning before the Lord called him to his rest he came to breakfast at his table. After he had eaten, as his use was, a single egg, he said to his daughter, ‘ I think I am yet hungry; you may bring me another egg,’ and instantly fell silent; and, after having mused a little, he said, ‘ Hold, daughter, hold; my Master calleth me.’ With these words his sight failed him, and he called for the Bible; but finding he was not able to read, he said, ‘ Cast me up the eighth chapter to the Romans, verses twenty-eight to thirty-nine,’ much of which he repeated, particularly ‘ I am persuaded, that neither death, nor life shall be able to separate me from the love of God, which is in Christ Jesus my Lord,’ and caused his finger to be put upon them, which was done. ‘ Now,’ said he, ‘ is my finger upon them?’ They told him it was. Then he said, ‘ God be with you, my children; I have breakfasted with you, and shall sup with my Lord Jesus Christ this night,’ and straightway gave up the ghost without one groan or shiver.” Security A lady was riding in her carriage, when, spying a beautiful flower by the side of a large rock, she alighted to take it up, that she might remove it to her conservatory, but found that, delicate as it appeared, it resisted all her efforts, because the root ran under the rock. Ah, thought she, this is an illustration of the safety of the Christian, whose life of beauty is under the shelter of the Rock, and whose root of strength runs far beneath it. Romans 9:1-5I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost.The truth I. Should be spoken always, and under all circumstances. II. Should be spoken in christ.1. As a Christian duty.2. As in Christ’ s presence.3. In Christ’ s Spirit.4. For Christ’ s honour. III. Should be attended by conscience.1. Enlightened.2. Influenced.3. Approved by the Holy Spirit. IV. May only be confirmed by direct appeal to God under very solemn and extraordinary circumstances. (J. Lyth, D.D.)Christ the sphere of spiritual being “ In Christ.” This was one of the apostle’ s favourite expressions. All Christians according to him are “ in Christ.” They have been “ baptized in Christ” (Romans 6:3), i.e., they have been united to Christ by the baptism of the Spirit (1 Corinthians 12:13); so that they are in Christ as if they were parts of His person, members of His body. When the apostle thinks of this union, he sometimes allows the relations of time past and time future to interpenetrate, so that to his eye believers have not only been crucified with Christ (Galatians 2:20) and buried with Him (Romans 6:4), but also raised with Him (Colossians 2:12; Colossians 3:1), and glorified with Him in heavenly places (Ephesians 2:6). Christians have their Christian being in Christ. They are justified (Galatians 2:17), sanctified (1 Corinthians 1:1-31; 1 Corinthians 2:1-16), triumph (2 Corinthians 2:14), speak in Christ (2 Corinthians 2:17; 2 Corinthians 12:19). The personality of Christ had, to his transfiguring conception, become the sphere of his spiritual being and activity, so that what he did, in the express consciousness of his Christian state, he did in the realised presence of Christ, and thus all the nobler elements of his spiritual being were intensified and exalted. In such a mood how could he stoop to wilful misrepresentation? Realising that he was, so to speak, “ interred” in Christ, he felt that in his ethical acts he was dominated by the power that ensphered him,” (J. Morison, D.D.)Conscience and the Spirit 1. St. Paul does here a most difficult thing. He distinguishes two voices within, and his own voice from either. Conscience--the Holy Ghost--bearing me witness. These distinctions are important. Some confuse conscience and the Spirit, others leave the Spirit altogether out, and conscience alone recognised as the guide of man. 2. Conscience--which is, literally, co-knowledge--is a natural faculty. Like intellect, affection, or any other department of the man, conscience is rather a state than an ingredient of the person. We introduce confusion when we speak of the unit being as split into parts. Memory, will, conscience, and the rest, are, in reality, only so many conditions or moods of the one man. 3. Conscience is that state of the man in which he reviews and judges his own actions. It is natural to every man to ask of himself, Of what complexion is this thing which I have thought, spoken, or done, in regard to right and wrong? We cannot help it--it is a sign, therefore, neither of good nor evil--we must sit in judgment upon ourselves. Who is so happy as never to have passed an unquiet night in the remembrance of word spoken or deed done during the day? And yet there was no one to reproach him! The thing itself was unknown to the world. No matter! He was his own accuser, witness, judge, and executioner. But conscience also exercises a legislative as well as a judicial function. It says, This is right, do it--this is wrong, shun it--as well as, This was wrong, and thou hast done it, etc. 4. This conscience was without the gospel, and is still with it. See the case of Paul (Acts 23:1, of. 24:16; 2 Timothy 1:3, cf. 1 Timothy 1:19). As much towards man’ s nature, as towards the law, Christ’ s office was to elevate, to deepen, to perfect, not to abolish. Just as Christ took the instinct of patriotism, and turned it into a world-wide benevolence, or the love of those that love us (Matthew 5:46), and consecrated it into a universal charity; so He took the natural instinct which we call conscience, and both instructed it in the Divine law of which before it had but the dimmest conception, and also enabled it with that preventing grace which is the presence of the indwelling Spirit. 5. It is a great thing to be conscientious, but it does not make a man a Christian. St. Paul was conscientious, so were some Pharisees, and in these days of grace and the gospel there are conscientious lives which are both un-Christian and anti-Christian. But I am well assured of this, that for one man who lives a good life out of Christ, a hundred thousand are wallowing in the sty of sin for lack of Him. Even in those men who think themselves able to dispense with Him I can always notice some damaging deficiency, self-conceit, coldness, exclusiveness, or uselessness. All this makes me understand why St. Paul and the Master should make so much of that superadded gift, which is the presence of God’ s Holy Spirit. There are those amongst us who have bitterly felt the powerlessness of conscience. They have suffered, resolved, hoped, struggled, but again and again they have found themselves no match for the strong man armed. We may blame, but the weak by nature may be made strong by grace. A man whose conscience has failed to give him the victory may find victory in Christ. It will be hard work for him; but prayer can prevail where resolution has faltered; the man whose conscience has been blunted may bare it set again and edged and made powerful by grace; he who knows what it is to have stifled and all but silenced the inward voice, may yet hear it again in new tones, but with new powers also, speaking of Christ crucified and the love of the Spirit. 6. The Church and the Church’ s Lord can compassionate the feebleness which man never pities. The Physician came not for the whole but for the sick. This it is which makes His gospel so inestimably precious, and makes us weep for surprise and joy when we find Jesus sitting at meat with publicans and sinners, bidding welcome to sinful women, and drawing His loveliest parables from the history of prodigals, etc. Cry out to Him for the Spirit of adoption--and where nature fails, and conscience, prayer and the Spirit shall prevail and conquer yet! Most of all do I commend this to those who have sunk the deepest. But the gospel is a voice for all men. It addresses the moral man as well as the sinner. It says to him, St. Paul was no libertine; yet even he found his righteousness of no avail in the day of his trial. In the brightness of heaven’ s light his fabric of self-assertion melted like snow. He cast away all trust in himself, and began to build quite afresh upon the one foundation which is Jesus Christ. How should it be otherwise with you? 7. Let so many of us as have risen into this higher life of grace and the Spirit see that we seek therein a liberty, not of sin, but of God. St. Paul himself exercised himself day by day to have always a conscience void of offence. Conscience in him was still the law; only it was a conscience not bounded by law, but enlarged and illuminated by the Spirit. When he described himself, for a moment, as without the law, he yet was careful to add, lest any should misinterpret him, being not without law to God, but under the law to Christ. (Dean Vaughan.)Conscience, consciousness, and the Spirit In order to do justice to the Greek idea it is necessary to cord together mentally the two words “ conscience” and “ consciousness.” In the usage of New Testament and Stoic philosophy the term almost always throws out into relief its moral import. Hence we read of a good and pure, and also of an evil, defiled and seared conscience, of a conscience toward God, and one void of offence. The moral character of the conscience in this acceptation of the term is strikingly represented by the derivation “ conscientiousness.” In Hebrews 10:2 the psychological idea of conscience is predominant, and is strong in 2 Corinthians 1:12. Here it must not be lost sight of, but the moral idea is predominant. The conscientious principle within the apostle attested the veracity of his utterance when he said, “ I am not lying.” It is worthy of note that the apostle allows himself the use of a popular representation of the conscience--viz., as if it were distinct from himself--reminding us of Adam Smith’ s phrase, “ the man within the breast.” Paul makes his appeal to this “ man.” He had referred simply to himself when he said “ I lie not.” That was his own proper testimony concerning himself. But either deliberately or instinctively realising that men often falsify even when they say “ We lie not,” he turns to the “ man within,” and listens till he hears him say, “ True, thou liest not.” Of course the Romans could not look within the apostle’ s breast and verify the concurrent testimony. There was but one person in the witness box, the apostle himself. But the apostle had not merely to satisfy the Romans; that might or might not be possible. He had to satisfy himself; and that was possible if he was honest. Thus it is that after his outward affirmation he turns in, and receiving inward confirmation, he, as it were, reaffirms. To all who know the man, such a solemn reaffirmation would render “ assurance,” if that were possible, “ doubly sure.” Once more, the apostle’ s conscience bore witness “ in the Holy Spirit.” Like the rest he “ was a man full of the Holy Ghost,” so that at every point of his spiritual being he was touched and energised by the heavenly influence. There was still, it is true, the unimpaired principle of moral freedom in the centre of his being, in virtue of which it devolved on himself, as a real self-contained person, to welcome and cherish the hallowing influence. The man’ s individual manhood was not absorbed into the infinite essence. Neither was his moral accountability merged or superseded. But he in his freedom had made his choice. “ To him to live was Christ.” And hence all the avenues to the very centre of his being were habitually left open to the ingress of the Holy Spirit whom he neither resisted nor grieved. And when, therefore, his inward conscience bore concurrent testimony with his outward declaration, there was more than itself in the voice of that conscience. There was the echo of the voice of God’ s Spirit. (J. Morison, D.D.)That I have great heaviness.--Paul’ s concern for Israel I. Its character. 1. Sincere.2. Divinely inspired. II. Its intensity.1. Great.2. Continual.3. Self-sacrificing. III. Its special grounds.1. Their high privileges.2. National affinity with Christ. (J. Lyth, D.D.)Concern for other men’ s souls I. The persons about whom Paul felt this anxiety.1. His worst enemies. If any of you in following Christ should meet with opposition, avenge it in the same way. Love most the man who treats you worst. 2. His kinsfolk according to the flesh. Charity must begin at home. He who does not desire the salvation of those who are his own kith and kin, “ how dwelleth the love of God in him?” Is thy husband unsaved? Love him to Christ! Next to your homes let your own neighbours be first of all considered, and then your country, for all Englishmen are akin. 3. Persons of great privileges. (1) They had privileges by birth--“ Who are Israelites.” Many of you have the privilege of being born in the midst of gracious influences. Those poor gutter children start in the race of life under terrible disadvantages. And some of you have had everything in your favour; yet we tremble for you, lest you should be cast out, while many come from the east and from the west and sit down at the banquet of grace. (2) They had the adoption, and enjoyed national advantages; and God has been pleased to adopt this nation, giving it special liberty, an open Bible, and the free proclamation of the gospel. (3) They had the glory, i.e., God had revealed Himself in their midst from the mercy-seat in the bright light of the Shekinah. And in this very house of prayer the Lord has manifested His glory very wonderfully. Many hundreds have been turned from darkness to light in this place! (4) They had the first hold of all spiritual gifts. They had seen God revealing His Son to them by types; but Christ is not so well seen in bleeding bullocks and rams and hyssop, etc., as He is seen in the preaching of the gospel. 4. Yet Paul had a great solicitude for these people because he saw them living in the commission of great sin. Although many of them were exceedingly moral and religious. The greatest of sins is to be at enmity with God. The most damning of iniquities is to refuse Christ. So many now value their external religiousness above faith in Jesus. II. The nature of this anxiety. It was--1. Very truthful. There was no sham about it, “ I say the truth in Christ.” He did not fancy that he felt, but he really felt. He did not sometimes get up into that condition or down into it, but he lived in it. “ I lie not,” he says. “ I do not exaggerate.” For fear he should not be believed he asseverates as strongly as is allowed to a Christian man. Do we feel the same, or is it only a little excitement at a revival meeting? You must feel deeply for the souls of men if you are to bless them. 2. Very gracious. It was not an animal feeling, or a natural feeling; it was “ in Christ.” When he was nearest to his Lord, then he felt that he did mourn over men’ s souls. It was truth in Christ that he was expressing, because he was one with Christ. It is of no use to try to get this feeling by reading books, or to pump yourself up to it in private; it is the work of God. 3. Spiritual. The Holy Spirit bore witness with his conscience. I am sometimes afraid that our zeal for conversion would not stand the test of the Holy Ghost. Perhaps we want to increase our denomination, or enlarge our church for our own honour, or get credit for doing good. None of these motives can be tolerated; our concern for souls must he wrought in us by the Holy Ghost. 4. Most deep and depressing he had great heaviness, and he tells us that this did not come on him at times, but that he always felt it whenever his thoughts turned that way: I have “ continual sorrow in my heart.” In his very heart, for it was not a superficial desire; a continual sorrow, for it was no fitful emotion. 5. Most intense (verse 3). Of course the apostle never thought of wishing that he could be an enemy to Christ, but he did sometimes look at the misery which comes upon those who are separated from Christ, until he felt that if he could save his kinsmen by his own destruction, ay, by himself enduring their heavy punishment, he could wish to stand in their stead. He did not say that he ever did wish it, but he felt as if he could wish it when his heart was warm. His case was parallel with that of Moses when he prayed the Lord to spare the people and said, “ If not, blot my name out of the Book of Life.” When the heart is full of love even the boldest hyperboles are simple truths. Extravagances are the natural expression of warm hearts even in ordinary things. What the cool doctrinalist pulls to pieces, and the critic of words regards as altogether absurd, true zeal nevertheless feels. Christ “ saved others, Himself He could not save.” Men are extravagantly prudent, dubious, profane; they may therefore well permit the minister of Christ to be extravagant in his love for others. Such a text as this must be fired off red hot; it spoils if it cools. It is a heart, not a head business. The apostle means us to understand that there was nothing which he would not suffer if he might save his kindred according to the flesh. III. Its excellences. What would be the result if we felt as Paul did?1. It would make us like Christ. After that manner he loved. He became a curse for us. He did what Paul could wish, but could not do. I want you to feel that you would pass under poverty, sickness, or death, if you could save those dear to you. I heard of a dear girl the other day who said to her pastor, “ I could never bring my father to hear you, but I have prayed for him long, and God will answer my request. Now you will bury me, won’ t you? My father must come and hear you speak at my grave. Do speak to him. God will bless him.” And he did, and her father was converted. 2. It will save us from selfishness. The first instinct of a saved soul is a longing to bring others to Christ. Yet, lest there should grow up in your spirit any of that Pharisaic selfishness which was seen in the elder brother, ask to feel a heaviness for your prodigal younger brother, who is still feeding swine. 3. It will save you from any difficulty about forgiving other people. Love mankind with all your soul, and you will feel no difficulty in exercising patience, forbearance, and forgiveness. 4. It will keep you from very many other griefs. You will be delivered from petty worries if you are concerned about the souls of men. 5. It will put you much upon prayer. That is the right style of praying--when a man prays because he has an awful weight upon him, and pray he must. (C. H. Spurgeon.)Concern for kindred I. Its true expression.1. Heartfelt compassion.2. Earnest prayer.3. Self-sacrificing zeal. II. Its powerful motives.1. Our brethren.2. Specially privileged.3. Dear to Christ. (J. Lyth, D.D.)Home and foreign missions The fervency of affection professed by Paul in this passage is all in behalf of his own countrymen; and yet none more zealous than he in the labours of a Christian missionary among the distant countries of the world. What gives more importance to this remark is the tendency in our own day to place these two causes in opposition to each other. It might serve as a useful corrective to look at Paul and at the one comprehensive affection which actuated his bosom, cleaving with all the devotedness of a thorough patriot to the families of his own land; and yet carrying him beyond the limits of a contracted patriotism among all the families of the earth. The truth is, that home and foreign Christianity, instead of acting upon the heart like two forces in opposite directions, draw both the same way, so that he who has been carried forward to the largest sacrifices in behalf of the one, is the readiest for like sacrifices in behalf of the other. The friends of the near being also, as they have opportunity, the most prompt and liberal in their friendship to the distant enterprise; recognising in man, wherever he is to be found, the same wandering outcast from the light and love of heaven, and the same befitting subject for the offers of a free salvation. We cannot therefore sympathise with those who affect an indifference to the Christianisation of the heathen till the work of Christianisation shall have been completed at our own door. Let them be careful, lest there do not lurk within them a like indifference to both, lest the feelings and the principles of all true philanthropy lie asleep in their bosoms; and they, unlike to Paul, who found room for the utmost affection towards the spiritual well-being of his own kinsfolk and the utmost activity among the aliens and idolaters of far distant lands, shall be convicted of deep insensibility to the concerns of the soul, of utter blindness to the worth of eternity. (T. Chalmers, D.D.)Earnestness in promoting the salvation of others We were going from Camden to Philadelphia some years ago very late at night after a meeting. It was a cold winter night, and we stood on the deck of the ferry-boat, impatient to get ashore. Before the boat came to the wharf, a man who stood on the outside of the chains slipped and dropped into the water. It is the only man that we ever saw overboard. It was a fearful night. The icicles had frozen on the wharf, and they had frozen on the steamer. The question was how to get the man up. The ropes were lowered, and we all stood with feverish anxiety lest the man should not be able to grasp the ropes, and when he grasped it and was pulled up on to the deck, and we saw he was safe, although we had never seen him before, how we congratulated him! A life saved! Have we the same earnestness about getting men out of spiritual peril? Do we not go up and down in our prayer-meetings, and our Christian work, coldly saying, “ Yes, there is a great deal of sin in the world; men ought to do better. I wish the people would become Christians. I think it is high time that men attended to their eternal interests” ; and five minutes after we put our head on the pillow we are sound asleep, or from that consideration we pass out in five minutes into the utmost mirthfulness, and have forgotten it all. Meanwhile there is a whole race overboard. How few hands are stretched out to lift men out of the flood! how few prayers offered! how earnest opportunities! how little earnest Christian work! (T. De Witt Talmage.) Romans 9:4-5 Who are Israelites.The literal and the true Israelites I. The literal enjoyed the adoption as God’ s people among whom God revealed Himself gloriously--the true enjoy the adoption of sons and the glorious indwelling of the Spirit. II. The literal were privileged with the patriarchal covenants and the giving of the law--the true are privileged with the New Testament covenant, and the dispensation of the Spirit. III. The literal rejoiced in the Levitical service, and the promises of better things to come--the true worship God in the Spirit, and rejoice in the hope of eternal life. IV. The literal could boast of the fathers and anticipate the Messiah--the true have their apostles, martyrs, and confessors, and look for the glorious appearing of the great God and our Saviour. (J. Lyth, D.D.)The Israelites and their privileges The name Israelites was a most honourable one, and dear to them all. The relationship which it signalised was fitted to remind them that by the condescension of the Omnipotent One, there was something “ princely” within their reach (Genesis 32:28; Hosea 12:3). I. The adoption. Under the Old Testament the Divine adoption realised itself specifically in the collective theocratic people as a people (Exodus 4:22; cf. Jeremiah 31:9; Hosea 11:1). The collective people were for great theocratic purposes adopted into a relation of Divine sonship, and thus into a relation of peculiar Divine privilege; not, however, because of a feeling of partiality in the heart of God toward a section of His human family, but because His benignant Messianic purposes, widespreading to the ends of the earth, required some arrangement of the kind. Such was the Divine plan in Old Testament ages. The Israelites were God’ s “ son,” “ daughter,” or “ daughter of His people.” At times the representation tended anticipatively toward the grander principle of personal individuality; as when it is said, “ I have nourished and brought up children, and they have rebelled against Me.” But it was reserved for the New Testament age to give emphasis to the idea of personal individualism in relation to the Divine adoption (John 1:12; Galatians 3:26; 1 John 3:1). II. The glory. The reference is to that peculiar symbol of the Divine presence which guided the Israelites out of Egypt and through the wilderness, overshadowing them by day and illuminating them by night (Exodus 13:21-22; Exodus 14:19). This was in some external respects God’ s glory par excellence (Exodus 24:16). It was a magnificent symbol of Divine guidance and protection, and was denominated “ the Shekinah.” Wherever it was to be found, there God was to be found; not indeed as in His palace-home, the “ house not made by hands,” but as in His temporary tent beside His tented people in the period of their pilgrimage--a very present Helper and Defence. III. The covenants. These were engagements on the part of God to confer distinguishing privileges on the patriarchs and the Israelites in general, on condition of responsive appreciation on their part, and the observance, in all the affairs of life, of His regulative will (Genesis 15:1-6; Genesis 17:1-8; Genesis 17:15-19; Exodus 19:1-9). But these engagements, while thus involving, as is suggested by the Hebrew term Berith, a certain ineradicable conditionality, were at the same time in accordance with the Greek suntheke, spontaneous and unencumbered dispositions of goods and distributions of benefits, just as if they had been actually “ willed” to them by testamentary deed. God “ disposed” of certain portions of His means and goods for the benefit of His national son, though it was impossible that He could alienate the goods from Himself, or alienate Himself from both His present usufruct and His perpetual right of property. IV. The giving of the Law, i.e., the Divine legislative enactments published from Sinai, and constituting in their sum the code which is known as the “ moral law.” It is incomparably the best of all bases for the innumerable details of practical jurisprudence. It goes back, indeed, in its form to that primitive era when duty was, to a most preponderating extent, identified with moral self-restraint. Hence its injunctions are wisely set forth in negations. But when the detailed expanse of the decalogue is condensed into the summation of the duologue, the phase of representation is become affirmative; and nothing can excel the duological enactments in comprehensiveness, completeness, simplicity, and direct authority over the reason and the conscience. V. The service, i.e., the temple service--a grand ritual, here regarded as a Divine appointment or grant of grace. Being in its many and varied details instinct with practical significance, it was fitted to recall to the minds of the worshippers what was due to God on the one hand, and how much was graciously provided by Him on the other. VI. The promises--announcements of coming favours--avant-couriers of the favours themselves, and sent forth to stimulate expectation and support the heart. All the Old Testament dispensations were replete with Messianic promises. His coming was “ the promise” --the one running promise made to the fathers (Acts 13:32), and involved all other Messianic blessings, such as the atonement, the kingdom of heaven, the reign to be continued “ as long as the sun,” the “ new earth,” the “ inheritance of the world” (Romans 4:13-14). It involved peace, joy, hope, all of them unspeakable and full of glory (Romans 5:1-11). VII. The fathers--the patriarch fathers, the band of whom Abraham was the leader and typical representative. They were far indeed from being men without blemish. But perhaps most of the sinister bars in their escutcheon were parcels of the heritage which they had received from their ancestors. But notwithstanding their blemishes they were at once childlike in faith and reverential in spirit. Their thoughts rose up on high. They “ sought a heavenly country and looked for a city whose builder and architect was God” (Hebrews 11:10-14). It was no little advantage to be descended from such sires. VIII. The Christ. The Messiah emerged from among the Hebrews, and thus “ salvation was of the Jews.” It was their crowning prerogative. Jesus was a Jew. But His own people knew not their privilege, and they perceived not that it was the time of tide in the day of their merciful visitation (John 1:11; cf. Matthew 21:39). When the apostle said “ so far as His human nature was concerned,” his mind was already mounting the infinite height which rose beyond. “ Who is over all, God, to be blessed for ever.” (J. Morison, D.D.)Israelites and their privileges To no nation under the sun does there belong so proud, so magnificent a heraldry. No minstrel of a country’ s fame was ever furnished so richly with topics; and the heart and fancy of our apostle seem to kindle at the enumeration of them. They were first Israelites, or descendants of a venerable patriarch--then, selected from among all the families of the earth, they were the adopted children of God, and to them belonged the glory of this high and heavenly relationship; and with their ancestors were those covenants made which enveloped the great spiritual destinies of the human race; and the dispensation of the Law from that mountain which smoked at the touch of the Divinity was theirs; and that solemn temple service where alone the true worship of the Eternal was kept up for ages was theirs; and as their history was noble from its commencement by the fathers from whom they sprung, so at its close did it gather upon it a nobility more wondrous still by the mighty and mysterious descendant in whom it may be said to have terminated--even Him who at once is the root and the offspring of David, and with the mention of whose name our apostle finishes this stately climax of their honours--“ of whom as concerning the flesh Christ came, who is over all God blessed for ever. Amen.” They are far the most illustrious people on the face of the world. There shines upon them a transcendental glory from on high; and all that the history whether of classical or heroic ages hath enrolled of other nations are but as the lesser lights of the firmament before it. (T. Chalmers, D.D.)The covenants. I. The term itself bears a special Messianic meaning, as always having in view the fidelity of God to the design of human redemption through the sacrifice of His Son. The Hebrew Berith almost always translated in the LXX. by diatheke, signifies, not a compact as between man and man, but the disposition or arrangement assumed by the one supreme purpose of grace. Unlike human compacts it is invariably connected with sacrifice. The Hebrew contains an allusion to the custom of cutting and passing between the parts of a divided animal on the ratification of a covenant. The first express revelation of the covenant to Abraham (Genesis 15:18) gives the key to all its history. There all is based on a free Divine promise. The animals divided denoted the two parties to the great transaction; and the flame passing through was God, in His future Son, the Shekinah, uniting the parties alone, and thus ratifying His own covenant. The New Testament term diatheke does not preserve the original allusion; but it is never disconnected from the idea. The one covenant of grace has been ratified by an eternal sacrifice; which is at the same time the death of the Testator, who disposes the promise of eternal inheritance according to the counsel of His own will. II. The covenant of redemption, or of grace, has always been connected with Christ, its unrevealed Mediator. As its Mediator He is the medium through whom, or rather in whom, all its blessings are conveyed: that grace which is the one name and blessing of the covenant, the free bestowment of favour on sinful man, or “ the grace of our Lord Jesus Christ” (2 Corinthians 13:14). Therefore the term, which has a wider meaning than its relation to a compact, may be applied to Christ as the yet unknown Redeemer who was at once the ground of the covenant, and its promise, and its virtual administrator. After He came and was revealed, it is the term surety that more precisely expresses His mediatorship in the order of grace: in His Divine-human atoning personality, He is the Pledge to man of the bestowment by God of all blessings procured through His atoning work, and the Pledge to God on behalf of mankind of compliance with all the conditions of the covenant. In the Old Testament the future Redeemer is not termed either the Mediator or the Surety; though He was in the profoundest sense both as the Angel or “ Messenger of the covenant” (Malachi 3:1), and Himself the embodied Covenant reserved for the future (Isaiah 49:8). What was thus given to Him by promise becomes the heritage of His people through faith, who as “ Christ’ s are heirs according to the promise” (Galatians 3:18-19; Galatians 3:29). III. This one covenant has taken three forms in the history of revelation.1. As entered into with mankind, represented by Adam, its revelation began with the Fall, was ratified for the world with Noah, and was con- firmed to Abraham as the representative of all believers to the end of time. 2. But the covenant with Abraham for the world in all ages also introduced the special compact with his descendants after the flesh. The latter was established through Moses, its mediator; and blended the covenant of grace with a covenant of works. The law was given by Moses; and as an appended form or condition of the original institute of grace, perpetually convicted the people of their sin and impotence, drove them to take refuge in the hope of a future grace, the ground of which was kept before them in the institute of sacrifice. 3. Finally the new covenant, established on better promises (Hebrews 8:6), was ratified in the death of Christ. It was at once the abrogation of the Mosaic, or later old covenant, so far as concerns its national relation and its legal condition, and the renewal unto perfection of the more ancient covenant, always in force and never superseded, with mankind. (W. B. Pope, D.D.)The giving of the law.-- 1. The act as described (Exodus 20:18; Deuteronomy 4:32, etc.). 2. The law itself. System of laws given (Deuteronomy 4:5-8; Psalms 147:19-20). A distinction exalting Israel above every other nation, served-- (1) For instruction.(2) For restraint.(3) For conviction. Prepared the way for the promised Saviour (Galatians 3:21). Its observance brought national blessings in its train. (T. Robinson, D.D.)The service of God.--A technical term for Divine worship. The apostle is detailing the privileges which constituted Israel a peculiar people. This was one of the most conspicuous. For the service of Jehovah was distinguished from all heathen cults:-- I. In its origin. This was Divine. God Himself arranged the whole Hebrew ritual down to its minutest details. Man was not left to his own blind instincts as to the manner in which his Maker was to be approached. No doubt all worship was Divine in its origin, and were we able to thread the labyrinths of heathen devotion we should arrive ultimately at a primitive revelation. But this is impossible; and the great mass of heathen worship is the offspring of irrational superstition when it was not the device of a fraudulent priesthood. II. In its nature.1. It was spiritual. The forms were materialistic as all forms must necessarily be; but it was not mere form as heathen worship was. Time after time it was carefully explained that the sacrifices, etc., were symbolic, and that without the corresponding spiritual reality they were an abomination to Deity. To what an extent this was realised by the best spirits of the nation, the Psalms and prophets abundantly testify. 2. It was intelligent. The heathen worshipped “ they knew not what.” To worship all the objects presented to their devotion was an impossibility, and had it been possible, ineffectual, for prayers offered to one God would have been neutralised by those offered to another. And the intelligent heathen, while he conformed to the superstitions of his fellow-country-men, knew the host of Olympus to be a myth. The Hebrews knew whom they worshipped. The Shekinah glory was a standing evidence of the Divine existence and presence, and the revelations of His character from time to time exhibited Him as worthy of the homage of rational beings. III. In its effects. These were--1. Humbling. The whole system was calculated to reveal the Divine greatness and holiness on the one hand and human insignificance and sinfulness on the other, and thus was discouraging to pride and self-confidence. It was not the fault of the system if men thanked God that they were not as other men were. Heathen worship encouraged no such notions of God or man, and hence humility was never a heathen virtue. 2. Joyful. God was served with gladness; and the joy of the Lord was the people’ s strength for services. The great festivals are proofs of this. Heathenism had plenty of hilarity, but little joy. How could it have had when their worship brought no manifestation of the Divine presence and no consciousness of the Divine favour? 3. Moral. Holiness unto the Lord was the legitimate and only issue of the Mosaic system: whereas we know that many heathen gods were served with obscene rites, and that the whole tendency of idolatry was degrading to intellect, heart and life. Conclusion: The comparative value of heathen and Hebrew worship may be seen in their devotional manuals. To estimate this let the Book of Psalms be read side by side with the Vedas, Shasters, etc. (J. W. Burn.)The promises.-- 1. Of blessings in general (Leviticus 26:43; Deuteronomy 28:1-14). 2. Of the Messiah in particular. Given various times and in various ways (Hebrews 1:1; Romans 1:2). Some already fulfilled in Christ’ s first coming (Acts 3:18; Acts 3:22-26). Others yet to be fulfilled in Israel’ s experience (Ezekiel 37:1-28; Isaiah 66:1-24.). All the promises of God, yea and amen in Christ (2 Corinthians 1:20). Gentiles by faith made fellow-heirs of the promises (Ephesians 3:6; Galatians 3:29). Promises all fulfilled at Christ’ s second appearing (chap. 11:26; Acts 1:6; Acts 3:19-21). Mentioned last as the transition to Christ Himself. (T. Robinson, D.D.)Whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever.-- The fact of facts in human history Here is-- I. The crowning fact in Jewish history. “ Of whom as concerning the flesh Christ came.” In the preceding verses the apostle points to the most illustrious facts in the history, facts in which the Jews passionately gloried. They were “ Israelites.” No national appellation in their estimation was so distinguished as this; Greek and Roman were contemptible by its side. Theirs was the “ adoption.” To them pertained the “ glory.” They had the “ covenants.” The covenants with Abraham, with Jacob, and with Moses, were with them. To them pertained the “ giving of the law.” The best commentary on these words is to be found by Moses himself (Deuteronomy 4:32-36). To them also pertained the “ service of God.” He mentions these in order to prepare the way for the announcement of a fact before whose splendour all others pale their lustre, and that is this: “ Of whom, as concerning the flesh, Christ came.” This was the crowning fact of their history. He does not disparage the other facts; on the contrary, he is patriotically proud of them. When will the Jew come to see that Jesus of Nazareth is the glory of Israelitish history? Here is-- II. The greatest fact in human history.1. There are many great facts in the history of the world. (1) Physical, such as deluges, earthquakes, wars, pestilences, etc.(2) Political, such as the rise and fall of empires.(3) Social, such as discoveries in science, inventions in art, reformations in customs and manners.(4) Religious, such as the birth, growth, and decay of theological systems and ceremonial observances. 2. But of all facts there is not one approaching the great one in the text, viz., that Christ Jesus came into the world. (1) No fact is better attested.(2) No fact is so central in the world’ s history as this.(3) No fact involves such vital influence to the world as this. (D. Thomas, D.D.)Christ is I. God 1. Supreme.2. Infinite.3. Eternal. II. Over all.1. Nature.2. The world.3. Heaven. III. Ever blessed.1. Self-sufficient.2. Holy.3. Good; hence--4. Happy. IV. Acknowledged.1. Conscience.2. Gratitude.3. Hope--say, Amen. (J. Lyth, D.D.)Christ over all I. In the sublimity of His origin. All others came into existence in the natural order of generation, received a bias to wrong from their parents, and never in the case of the best quite lost their earthliness. On the contrary, Christ came down from the pure heavens of God. He had a pre-incarnate existence (Proverbs 8:1-36.; John 1:1-2). He was in the bosom of the Father, and while there was morally over all. II. In the character of His doctrines. These were--1. Realities of which He Himself was conscious. They were not matters of speculation. All the forms and voices of eternal truth were matters of consciousness to Him. 2. Moral in their influence. They are so congruous with man’ s sense of right, consciousness of need, feeling of God, desire for immortality, that the believing soul sees them as Divine reality. 3. Pre-eminently Divine. They concerned God Himself, His words, thoughts, feelings, purposes. Christ does not teach what men call sciences; but God Himself, the root, centre and circumference of all truth. III. In the affection of the father.1. No one shared the Divine love so much as He. God loves all. He is love. But Christ is His “ well-beloved,” and as such He loves Him with infinite complacency. 2. None ever deserved it as Christ did. He never offended the Father in His conduct, or misrepresented Him in His teaching. He always did those things which pleased Him. 3. None ever had such demonstrations of it. “ All power is given unto Me.” IV. In the extent of his endowment. “ God giveth not His Spirit by measure unto Him.” “ It pleased the Father that in Him should all fulness dwell.” V. In the necessity of His mission. Faith in Him is essential to man’ s eternal well-being. (D. Thomas, D.D.)Christ over all, God blessed for ever Let us in imagination pass the angel guardians of those gates where no error enters, and, entering that upper sanctuary which no discord divides, no heresy disturbs, let us find out who worship and who are worshipped there. The law, “ Thou shalt worship the Lord thy God, and Him only shalt thou serve,” extends to heaven as well as to earth; so that if our Lord is only the highest of all creatures, we shall find Him on His knees--not the worshipped, but a worshipper; and from His lofty pinnacle, and lonely, and to other creatures unapproachable pinnacle, looking up to God, as does the highest of the snow-crowned Alps to the sun, that, shining above it, bathes its head in light. We have sought Him, I shall suppose, in that group where His mother sits with the other Marys, sought Him among the twelve apostles, or where the chief of the apostles reasons with angels over things profound, or where David, royal leader of the heavenly choir, strikes his harp, or where the beggar, enjoying the repose of Abraham’ s bosom, forgets his wrongs, or where martyrs and confessors and they which have come out of great tribulation, with robes of white and crowns of glory, swell the song of salvation to our God which sitteth on the throne. He is not there. Rising upwards, we seek Him where angels hover on wings of light, or, with feet and faces veiled, bend before a throne of dazzling glory. Nor is He there. He does not belong to their company. Verily He took not on Him the nature of angels. Eighteen hundred years ago Mary is rushing through the streets of Jerusalem, speed in her steps, wild anxiety in her look, one question to all on her eager lips, “ Have you seen my Son?” Eighteen hundred years ago on those same streets, some Greeks accosted a Galilean fisherman, saying, “ Sir, we would see Jesus.” Now, were we bent, like His mother on finding Him, like those Greeks on seeing Him, to stay a passing angel, and accost him in the words, “ Sir, we would see Jesus,” what would he do? How would his arm rise, and his finger point upward to the throne as he fell down to worship, and worshipping to swell that flood of song which in this one full stream mingles the name of the Father, and of the Son--Blessing and honour and glory and power be unto Him that sitteth on the throne, and unto the Lamb for ever. Such a glorious vision, such worship, the voices that sounded on John’ s ear as the voice of many waters, the distant roar of the ocean, are in perfect harmony with the exalted honour and Divine dignity which Paul assigns to Him who is “ over all, God blessed for ever.” (T. Guthrie, D.D.)Christ’ s supremacy I. Over spirits (Matthew 8:16). II. Over nature (verse 26; 17:27). III. Over man (John 2:14-16; John 18:6). (T. Robinson, D.D.)Christ’ s supremacy I. Over what. Over--1. The sublimest created intelligences (Hebrews 1:1-14.). 2. The greatest human potentates (Revelation 19:16; Psalms 110:1. cf. Matthew 22:43; Matthew 11:42). 3. The most glorious of material edifices (Matthew 12:46). 4. The universe of matter as its Creator (John 1:3). 5. The universe of mind as its Ruler and Judge (Matthew 28:18; John 5:22; John 5:25). 6. His Church as its Redeemer, Legislator, Sovereign (Colossians 1:18-19). 7. In a word--all things (Colossians 1:16-17; 1 Corinthians 15:27). II. Why? Can there be any other answer but that in the text?--because He is God. (J. W. Burn.)The Divine supremacy of Christ Various constructions have been put on these words in order to set aside so clear an assertion of the Godhead of Jesus; but most of the highest authorities agree in regarding the present construction as most true to the original: and, if so, a more full and unmistakable declaration of Christ’ s Divinity it is almost impossible to conceive. Were it our intention to argue the point of our Redeemer’ s Godhead, we would look upon the question--1. In the light of general history, and develop three facts. (1) That the system of Jesus has become one of the most mighty powers in the human world, and is evidently tending to universal dominion. The Anglo-Saxon race is, in its literature, laws, customs, institutions and spirit, mightily influenced by it, and that race is rapidly advancing to the throne of the world. (2) That there was a period in the history of the world when this mighty creed had no existence. When Homer sang, and Socrates reasoned; when Alexander fought his campaigns, and Demosthenes hurled his fulminations over Greece, Christianity was not. (3) There was everything in the external history of the Founder of Christianity, as well as in the spiritual purity of its doctrines and precepts, to have led one antecedently to suppose that it would never make any way in the world. Christ was born of a despised people; lived in the most obscure part of their country; and came of humble parents; and so thoroughly did His doctrines clash with the feelings, and prejudices, and habits of the people, that the proclamation of them ended in His being executed as a malefactor. These facts show that the power which Christianity has gained in the world is a phenomenon which cannot be explained on the hypothesis of His being nothing more than a mere man; and that gives a strong presumption in favour of His Divinity. 2. In the light of Divine revelation, we would also state three facts. (1) That whoever created the universe is our God, by whatever name you call the great originating agent. We cannot form an idea of a higher being than a Creator. (2) That the Bible unquestionably refers the work of creation to Christ (John 1:3; Colossians 1:16). (3) As a necessary conclusion, that unless the Bible is false, Christ is God. But our object is to offer a few remarks concerning Christ’ s Divine supremacy, which is-- I. co-extensive with the universe. “ Over all.” How much is included in this “ all!” The visible and invisible, the proximate and remote, the minute and vast, the material and the spiritual. The subjects of His dominion may be divided into four classes. Those which He governs--1. Without a will; all inanimate matter and vegetable life. Plants germinate, grow, and die; oceans ebb and flow; stars and systems revolve by His will entirely. They have no will. 2. With their will. All irrational existences have volition. By this they move. They cannot move contrary to their instinct. Whether they roam in the forest, wing the air, or sport in mighty oceans, they move with their will, and He controls them thus. 3. By their will. Holy intelligences He governs thus. He gives them laws, and supplies them with motive, and leaves them free. They move by their will, yet He governs them. 4. Against their will. These are wicked men and devils. He makes their “ wrath to praise Him.” He is “ over all” these. II. Exercised with perfect happiness. “ Blessed for ever. He is the blessed and only Potentate.” Christ is happy on the throne. If so, we infer--1. That He can have no doubt of His capacity to meet every conceivable emergency. The sovereign who doubts his power can never be happy. How many monarchs, like Herod, are miserable from fear? “ Uneasy lies the head that wears a crown.” Christ has “ all power.” He is not afraid of insurrections or rebellions. 2. That He can have no misgivings as to the rectitude of His position. The monarch who has got power by fraud or violence, by treading on the rights of others if he has conscience, can never be happy on his throne. But Christ has a consciousness that He has a right to the power He wields. His subjects are His creatures, His property, etc. 3. That He must be ever under the sway of benevolent affections. Envy, anger, revenge, ambition, are all the fruits of selfishness, and are elements of misery; and they cannot co-exist with benevolence. 4. That happiness is the law of the universe. He that is happy ever seeks to make others so. Misery is an accident; happiness is a necessity; for Christ’ s being is a necessity. Misery had a beginning; happiness is eternal. Misery is local; happiness is universal. The misery of the universe, as compared with the happiness, is only as one blighted leaf in an immeasurable forest. III. Heartily acquiesced in by the good. “ Amen” ; i.e., So be it--I would have it so.1. Conscience says amen to Christ’ s supremacy. 2. Gratitude. What has He done for us! Recount His victories--His mercies. 3. Hope. What higher security can we have, either for the future well-being of our race or selves than this? (D. Thomas, D.D.)The Deity of Christ In defence of the received version of our text, we have to urge-- I. That it is in strict conformity with every principle of just interpretation. It violates no rule of construction; it infringes on no idiom of the Greek language; it deviates from no general usage of the sacred writers. There is no rude disjointure of the passage; no referring of the terms “ who is” to a person afterwards to be named, instead of the person named before; no mutilation of the passage; no addition; but--so far as the English language will admit of it--the very order is preserved in which the passage stands in the original. II. The qualification of the statement, that the Messiah was of the Israelites only “ according to the flesh,” strongly countenances, not to say renders necessary, this reading; involving, as it does, the supposition that there was something else, according to which He was not of them; and at least justifying the conclusion that if anything else be named before the final closing of the sentence by which the contrast can be completed, and according to which the Messiah was not of the Jews, it was intended to be so taken and applied. Now, in our text that something else is clearly pointed out--namely, His Deity. According to the flesh, He is of the Israelites; according to another, and a Divine nature, He is over all, God blessed for ever. Thus the contrast is complete; both parts of the antithesis are supplied, and our Emmanuel is seen to be precisely as St. John represented Him--truly man, and truly God. III. That this is the proper rendering of the text we argue from the existing ancient versions of this epistle. The most ancient of the versions of the New Testament, and that which stands highest in critical authority, is the Old Syriac, made, some suppose, before the death of the apostle John, but certainly at the close of the first century, or the beginning of the second. This ancient version thus renders the passage:--“ And from them was manifested Messiah in the flesh, who is God that is over all; whose are praises and blessings to the ages of ages. Amen.” Nothing can be more clear than this; nothing more express. The version which stands next to the Syriac, and which may be said almost to rival it, is the Old Latin, denominated the Italic. This was executed, as is supposed, at the beginning of the second century, and is of no small importance in Biblical criticism. It renders our text thus;--“ From whom is Christ according to the flesh, who is over all things, God blessed for ever. Amen.” The Ethiopic, translated in the fourth century, omits the words “ over all,” and reads--“ Of whom is Christ according to the flesh, who is God blessed for ever. Amen.” And the Armenian, translated at the end of the fourth or the beginning of the fifth century, reads--“ Of whom the Christ came according to the flesh; who is also over all things, God blessed for ever. Amen.” IV. All the ancient Christian writers who have either professedly cited or translated the passage, or who have referred to the apostle’ s design in writing it, have given the construction for which we are contending. Irenaeus, who flourished in the second century, and who was the disciple of Polycarp, who had been personally acquainted with the apostle John, speaking of the generation of Jesus Christ, says--“ He is called God with us, lest by any means one should conceive that He was only a man; for the Word was made flesh, not by the will of man, but by the will of God; nor should we, indeed, surmise Jesus to have been another, but know Him to be one and the same God. This very thing St. Paul has interpreted. Writing to the Romans, he said--‘ Whose are the fathers, and of whom Christ came according to the flesh, who is over all, God blessed for ever.’” Tertullian, about the year 211, writes thus:--“ I will follow the apostle; so that if I have occasion to mention the Father and the Son together, I will use the appellations God the Father, and Jesus Christ the Lord. But when I am speaking of Christ alone, I will call Him God; as the apostle says, ‘ of whom is Christ, who is,’ saith he, ‘ God over all things, blessed for ever.’” And in another passage Tertullian states:--“ Paul also hath called Christ very God: ‘ Whose are the fathers, and of whom Christ came according to the flesh, who is over all, God blessed for ever’” Cyprian, who wrote about the year 240, thus cites the passage, in a work written to prove that Christ is God:--“ Of whom are the fathers, and of whom as concerning the flesh Christ came, who is God over all, blessed for ever.” Novatian, about the year 251, thus expostulated with the opposers of the Saviour’ s Godhead:--“ But if, when it belongs to God alone to know the secrets of the heart, Christ looks into the secrets of the heart; but if, when it belongs to God alone to forgive sins, Christ forgives sins; but if, when it is not the possible act of any man to come down from heaven, Christ in His advent descended from heaven; but if, when no man can utter this sentence, ‘ I and my Father are one,’ Christ alone, from a consciousness of His Divinity, declared, ‘ I,’ etc.; but if the apostle Paul, too, in his writings says, ‘ Whose are the fathers, and of whom is Christ according to the flesh, who is over all, God blessed for ever,’ it follows that Christ is God.” Athanasius, about the year 326, states:--“ Paul thus writes in his Epistle to the Romans: ‘ Of whom are the fathers, and of whom Christ came according to the flesh, who is over all, God.’” Here, by not adding the doxology, “ blessed for ever,” Athanasius has incontrovertibly proved that he understood the words as applying to Christ. Theodoret, Epiphanius, and Gregory of Nyssa have quoted them in the same manner. Hilary, who wrote A.D. 324, has left the following testimony:--“ Paul was not ignorant that Christ is God, saying, ‘ Of whom are the fathers, and of whom as concerning the flesh Christ came, who is over all things, God.’” And, now, what shall we say to this? If the consent of the whole professing Christian world--with the exception of a few individuals within the last three centuries--be not sufficient to prove the proper construction of a passage like this, on what authority are we to depend? But if it be sufficient, then an inspired apostle has assuredly written that “ Christ is over all, God blessed for ever.” (Thos. Allin.)Blending of the human and Divine in Christ The picture produced in the stereopticon is fuller, rounder, and more natural than the same picture seen without the use of that instrument. But to produce the stereoscopic picture there must be two pictures blended into one by the use of the stereopticon, and both the eyes of the observer are brought into requisition at the same time, looking each through a separate lens. Thus Christ is only seen in His true and proper light when the record of His human nature and the statement of His Divine are blended. It is a flat, unfinished Christ with either left out. But it is as seen in the Word, with the moral and mental powers of our being both engaged in the consideration, and thus only, that we get the full and true result. Pre-eminence of Christ:--We have seen in mountain lands one majestic peak soaring above all the rest of the hills which cut the azure of the horizon with their noble outline, burning with hues of richest gold in the light of the morning sun; and so should the doctrine of Christ incarnate, crucified, risen, and reigning, be pre-eminent above the whole chain of fact, doctrine, and sentiment which make up the sublime landscape--the magnificent panorama--which the Christian preacher (or teacher) unfolds, and makes to pass in clear form and brilliant colour before the eyes of his people’ s faith. (Evangelical Magazine.)Christ’ s Divine human personality I. Christ’ s humanity.1. Real flesh.2. Of the seed of Abraham.3. Compassed about with infirmities. II. Christ’ s divinity.1. Supreme.2. Eternal.3. Blessed for ever. Amen. (J. Lyth, D.D.) Romans 9:6-13 Not as though the Word of God hath taken none effect. God’ s faithfulness vindicated The apostle’ s language is abrupt and broken, and fitly represents his feelings. He had felt his spirit drawn onward and upward as he proceeded with his enumeration of the high prerogatives of his countrymen, till at length he found himself climbing the ladder which Jacob saw, add which leads directly to “ glory, honour, and immortality.” He was, as it were, “ caught up” in a rapture, and carried “ off and away.” Ere he was let down again, he had exclaimed, with fulness of heart, “ Amen.” But, unable for the present to proceed farther in that sublime rapture, he as it were recalls himself, and returns to the melancholy fact which is bewailed in Romans 9:2; Romans 3:1-31. The fact, however, as a fact is not expressly stated. The statement is semi-smothered under the intensity of the writer’ s feelings. Yet the enumeration of theocratic prerogatives finds a place in the writer’ s record just because there was oppressively present to his mind and heart the fact that his countrymen in general had, through their rejection of Jesus the Messiah, ousted themselves from the privileges of “ the kingdom of heaven.” They were refusing to be “ Israelites indeed,” and were virtually passing on themselves sentence of spiritual expatriation. Confronting that fact, he says, is a spirit of recoil. I. The case is not such as that the Word of God has fallen out of its due fulfilment. The melancholy fact referred to might and would occasion much embarrassment to multitudes of men, but it would and could not embarrass the Divine Moral Governor, nor frustrate His promises even in relation to Israel. Jewish disbelief and self-deposition, melancholy as they were, were yet within the sphere of the full overrulement of God.1. The apostle specifies the Word of God, i.e., the Word spoken by God through His prophets to Israel, and in substance preserved in “ the volume of the book.” On the one side it was simply predictive, on the other it was distinctly promissory; but in both respects a distinguished and distinguishing share of blessing was held out to the “ peculiar people.” 2. The Word of God has not failed of fulfilment, literally, has not fallen out. The idea is transfigured from a heavenly occurrence, as when from the back of some burden-bearer an article falls and is lost. II. For not all who are of Israel are Israel The apostle lays down a far-reaching principle. God had an ideal in view when He made choice of Israel to be His peculiar people. He had grand aims for future ages--aims that are yet to be realised in all peoples (Genesis 12:3, etc.). The selected people could not all at once grasp the grand idea. It was not to be wondered at. Neither would God be exacting. Still, His idea must not be pushed aside or reversed, like an inverted pyramid; still less must it be trampled under foot. For God was not shut up to Israel. If needful, He could find in the evolution of the ages an Israel beyond Israel, or an Israel within Israel. As regards the old Israel, if it should persist in misunderstanding its position and mission, fancying itself to be the indispensable centre of the whole human circle, it could be told, in that language of events which makes epochs in history, that its candlestick was removable, and would be removed for a lamp that would actually give light. There were Israelites and Israelites. There were those in full possession of the name, but entirely without the inward ideal that gave it significance, and there could be those without the name, but with the inward ideal, though yet only struggling like a star through the mists of ignorance and imperfection (Romans 2:29). In this verse the two kinds of Israel are brought into juxtaposition. Not all who are the progeny of the patriarch Israel are truly and ideally the Israel “ to whom pertaineth the adoption.” God, therefore, will not break His promise, though He refuse to fulfil it to those who have forfeited, by their unbelief, all right and title to an illustrious position and name. He is free to oust those who have persistently abused their high prerogative, and to introduce in their room a people who would seek to rise to the level of their high calling. (J. Morison, D.D.)The work of God’ s Word God is the first cause of all things--sin excepted. All things were created by Him and for Him; but that which is effect to God, is often cause in other relations and connections. You Christians are God’ s workmanship, but at the same time you are causes. Oh, do not underrate your influence as Christians. You can scarcely rise to a correct estimate of it, so immense is it. Well, we say that the gospel, so far as its authorship is concerned, is an effect; but so far as its power in the world is concerned, it is a cause, and a glorious cause.1. We may expect it to be a mighty cause if we look at its nature. “ The Word of the truth of the gospel” is a direct revelation from God of a wonderful provision which He has made by His Son, and through the Holy Ghost for the salvation of men. It is like the planting of a new sun of twofold power in our firmament. 2. We may expect the gospel to be a mighty cause if we look at the commission issued respecting the preaching of it: “ Go ye into all the world and preach the gospel to every creature.” The preachers are mocked, cruelly mocked, by this commission, and the world is cruelly mocked by the preaching, if it be intended that the word of God’ s grace should take none effect. 3. We may expect the gospel to be a mighty cause if we connect with the promise of our Saviour’ s presence with the preachers, the extraordinary ministry of the Holy Ghost. Why is the Holy Ghost sent to reprove the word of sin? And why did the Son of God promise to be with the first preachers always, if this word is to be of none effect? 4. We may expect the gospel to be a powerful cause if we consider the representations which are given concerning it. It is said to be glorious and everlasting, and the power of God unto salvation. It is called incorruptible seed, and the sword of the Spirit. 5. And we may expect the gospel to continue to be a powerful cause if we notice its first effects as recorded in our New Testament, and its subsequent effects as chronicled in uninspired writings; or if we look at all which the gospel is doing now, and remember that the nature of the gospel is such that the application of it does not exhaust it, and that time does not impair it. We would direct every Christian to his own condition as a saved man, and upon this ground would plead with you never to think, or feel, or speak, or act as though the Word of God had taken none effect. One soul saved is a marvellous effect--an effect in some respects more wonderful than even creation itself. Now trace the effect of the word of the truth of the gospel upon a man’ s mind. What is it like? It is like opening eyes which had always been blind. The effect of the word of the truth of the gospel is like unstopping deaf ears. The man hears that which he had never heard before. He hears God speaking to him. The effect of the Word of God upon him who believes it is to loose the dumb tongue. The man has spoken before, but never to God, or, if before to God, then as Cain spake to Him, and not as a child speaks to a father, that is, to a good father. The man now confesses his sin to God, as he feels the burden of his sin to be unbearable. The effect of the word of the truth of the gospel upon a man--still keeping to this illustration--is to strengthen the arms, so that work and conflict which appeared impossible are now undertaken as an easy task. The word of the truth of the gospel cleanses the hands--yes, the hands of the murderer from blood, and the hands of the thief from dishonesty, and the hands of the slothful from indolence, and the hands of the covetous from the rust and the canker of hoarded gold and silver. The Word of God effects that which is like restoring sensation and motion to withered and exhausted nerves. It quickens and arouses all the sensibilities and powers of soul and spirit--calling into life and activity godly love and godly hope, and godly joy, and all the moral and religious sensibilities and powers of soul and spirit--so that he who was as dead is now alive again, and God speaks to him as alive again. The Word of God--and perhaps we should have remarked this first--also changes the heart. Oh, brethren, do not think of the Word of God as though it had none effect; or if you be discouraged, just open your eyes, and see whether the ground of discouragement is not often to be found in the simple fact, that when Christians present the gospel to their fellow men they do not present it as God presents it. (S. Martin.)The election of grace I. Is independent of external preferences and human merit.1. The phrase-- (1) Implies the eternal purpose of God to save them that believe; (2) proceeds from free grace; (3) is determined by the reception or non-reception of the truth, which is an act of free-will. 2. The proof supplied by the history of the elect people. (1) By the difference in the moral condition of the Israelites (Romans 9:6; chap. 2:28, 29). (2) By the different relations in which the immediate descendants of Abraham stood to God (Romans 9:7-8; cf. Matthew 3:9; John 8:39). The same difference obtains in the Christian Church. II. Is dependent upon Divine promise.1. The whole work of grace is matter of promise, and affords hope of a better life. 2. This is shown by the examples quoted (Romans 9:9; Romans 9:13). 3. Hence it follows that we can only be partakers of the promise by a believing reception of it. (J. Lyth, D.D.)The freedom of God’ s election They had been so highly privileged, and were yet cast out. “ Oh, what a fall was there!” But God’ s promise had not come to naught, for as the history of their ancestry showed, the purposed working out of God’ s plans for the salvation of the world--for which alone Israel had been chosen--was not committed rigidly to all Israel, but only to such of them as God should choose. And in this matter of choosing God was perfectly free. Note-- I. God’ s purpose for the world. A Creator’ s love must embrace His whole creation; a Father’ s, all His children. God is the Father of mankind, even though all have fallen from Him. Any purpose of salvation must therefore comprehend all men in its wide scope, and only the wilfulness of man can prevent the accomplishment of its purpose. God has purposed the redemption of the world in Christ (Ephesians 3:11), but by reason of man’ s debasement the accomplishment of the purpose must needs be gradual. One great central work shall be wrought--God’ s work through Christ; but up towards this the preparatory work must lead, and away from this the fulfilment must conduct. An education of the world; a great power of salvation; a world-wide application of the power. II. An elect people. The election dealt with in these chapters, which has no reference to the election of individuals to eternal salvation, was the election of a people who should conduct the world toward Christ by way of preparation, and afterwards conduct Christ’ s power to the world by way of application. In the matter of preparation the exclusion of this people from others was needful first, because of the abounding corruptions of the world. Sometimes this is the only safety: “ Come out and be separate!” But a scattering was needful afterwards. So the captivities, overruled by God; so the dispersion in later times. For the subsequent evangelisation there must be concentration first, that the new power of life might be fully realised; a scattering afterwards, that the new power might touch the uttermost ends of the earth (Acts 8:4). III. The freedom of the election. In such work God’ s hands cannot be tied, and surely He may choose whom He will; and the history of the past abundantly illustrates the freedom with which God has worked. First, God chose Abraham. The Jews would not complain of the freedom of election here. Again, of Abraham’ s sons He chose the later-born, showing that the matter of priority of natural claims could not weigh with Him; and of Isaac’ s twin sons before their birth He chose the later-born, showing that nothing done by the elected one constituted a claim on His electing grace. Neither Ishmaelites nor Edomites were rejected of God from personal salvation, but as regarded taking a special part in the work of the world’ s salvation, they were reprobate. So, then, God had acted freely in the choice of Abraham, and in narrowing down the election among Abraham’ s seed. Was it to be wondered at that in the fulness of time He should act freely still, and elect only a remnant of the people to the work of evangelisation of the world, this work so soon to be entrusted also to Gentile workers themselves? The same principle still holds good. God elects us according to His sovereign will for work in His kingdom. Let us learn, as a first lesson, absolute submission--nay, the unquestioning fealty of love. (T. F. Lockyer, B.A.)The Word of God taking effect I well remember a time when this truth was brought home to me by the ease of one to whom I was permitted to minister during the closing days of his life. He was one who had stood foremost among the thoughtful and wise of this world; but he did not feel the full power of the Word of Life. I felt considerable anxiety. I thought that much depended on the way in which, in these closing scenes of life, I presented to him the vital and saving truths of Christianity. If presented in any over-confident way by one whom, perhaps, he would have considered less cultivated than himself, I felt--and I remember the anxiety with which I felt it--all ministrations might have done harm. I humbly conferred with my own poor heart, and I thus reasoned with my anxiety; “ Let me read from God’ s Word some more than usually appropriate portion in such a case. But let me read God’ s Word alone, and leave that Word to work in this heart. My words, I am confident, will be as nothing. I will read alone the Word of Life.” The portion I chose was that contained in the last seven or eight chapters of St. John’ s Gospel. I read perhaps about twenty verses at a time--not more; and I added only the very simplest comments where comments seemed to be necessary; and I remember well--it is a memory ever pleasant with me and that often encourages me--how the words seemed to find their way into the sick man’ s heart; how I saw shadows on the brow passing slowly away; how often the common human eye could observe the mystery of God’ s Word finding its way to the heart. I remember once or twice humbly testing whether it was so by staying away almost purposely, and found, on my return, that not I, but the reading of the Word of Life, had been sadly missed. I read onward and onward, and I am confident--I am speaking now with carefully chosen words--that those words of life brought that soul very close to our saving Lord. The incident produced a very great effect upon me; and I never hear any one speak lightly of what is called “ the mere reading of the Word of God” without having this as a proof that there is in this blessed Book alone, without word or comment, a power and a force that no human language can describe. (Bp. Ellicott.)The Word of God taking no effect I. In some the Word of God takes no effect.1. They do not repent.2. Do not believe.3. Are not saved. II. Their unbelief cannot impugh the efficiency of God’ s Word.1. It takes effect on others.2. Would in them, but for their unbelief.3. Must ultimately take effect in their final condemnation. (J. Lyth, D.D.)For they are not all Israel which are of Israel.--Here is--I. A solemn fact--not all Israel, etc. Some possess the name, the form, but deny the power. II. The reason of it--not that the Word of God is without effect. Some realise its power, but others believe not, and to them the arm of the Lord is not revealed. (J. Lyth, D.D.)The distinction between the external and the true Church I. Its origin (verse 6).1. Not in the purpose of God, for His promise respects all (1 Peter 3:19). 2. But in the conduct of men, who hold fast the form, and deny the power. II. Its nature (verse 7-13).1. The external depends upon parentage, education, prejudice, etc.; the true upon the promise of God. 2. The external rests in works; the true in the grace of God. (J. Lyth, D.D.)Neither because they are the seed of Abraham are they all children; but in Isaac shall thy seed be called. The true seed of Abraham is called 1. Not in Ishmael, but in Isaac.2. Not by a natural, but by a spiritual birth.3. Not by the will of man, but by the purpose of God in Christ. (J. Lyth, D.D.)The true children of Abraham I. Not by a natural, but by a spiritual birth.1. The example of Abraham.2. Its application--natural advantages avail nothing, but a new birth in Christ the true seed of promise. II. Not of works, but of grace.1. The case of Esau and Jacob.2. Election determined not by merit, but grace, and suspended on faith. (J. Lyth, D.D.)The true heirs of grace I. Exemplified. Not all the children of Abraham.1. Ishmael the child of nature, Isaac the child of promise.2. Ishmael rejected, Isaac appointed heir. II. Defined.1. Those who are born of the flesh are not the children of God, but those who are born of the Spirit.2. According to the promise made in Christ. These are the true heirs of salvation. (J. Lyth, D.D.)That is, they which are the children of the flesh, these are not the children of God; but the children of the promise.--Children I. Of the flesh. Children by mere natural generation, viz.--1. Ishmael and his descendants. 2. Abraham’ s sons by Keturah, and their posterity. 3. The natural descendants of Abraham in general. Unbelieving Jews were children of the flesh as truly as was Ishmael. II. Of the promise. Born entirely in virtue of a promise, viz.--1. Isaac. 2. Believers whether Jews or Gentiles (Romans 4:11; Romans 4:16-17; Galatians 3:29). 3. Isaac a type of believers-- (1) As born according to Divine promise.(2) By supernatural power (Genesis 17:5; Isaiah 53:10-12; John 1:13; John 5:25; John 6:44-45; John 6:65). III. Of God.1. Children in God’ s esteem, and by God’ s appointment. 2. Those to whom He will be a God as He was to Abraham (Genesis 17:7). Children of the flesh distinguished from the children of God (John 1:13). (T. Robinson, D.D.)Children of the flesh and of the promise Within the family circle of Abraham there were children who should never have been. They were not really wanted in the world. Their existence was attributable to the unrefined manners of the age. Hence they might be called “ children of the flesh.” The designation was sufficiently explicit, and could stand appropriate antithesis to that of “ the children of promise,” and thus the Messianic children of God. Such were Isaac and then Jacob, and their legitimate descendants. God promised these to Abraham, and they were at once children of the promise, and the Messianic children of God. To the exclusion of all other descendants they were reckoned for the Messianic offspring by God. He had sovereign right to choose, and He exercised His right. The phrase “ children of God” is susceptible of varied applications. All men are His offspring (Acts 17:28), and thus His children. The pure, the benevolent, and the unrevengeful, these in particular are His children (Matthew 5:45). And if from among the lapsed any rise up and earnestly urge their way toward purity, etc., then all these are emphatically “ the children’ of God by faith in Christ Jesus” (Galatians 3:26). Having received Christ they have “ power to become the sons of God” (John 1:12). Jesus Himself is the Son of God in the highest sense But in the passage before us the designation is restricted to those who were His Messianic children. Viewed in unity, they are His national sons, His firstborn (Exodus 4:22). Viewed in individuality they are His theocratic sons and daughters. (J. Morison, D.D.)The children of the promise St. Paul as a Christian patriot was ready to sacrifice his everlasting fellowship with Christ if it could ensure the salvation of his fellow countrymen. But, alas! the fact of the rejection of Jesus and His gospel by many of the Jews must be accepted. And when the apostle turns to history, he finds that there has been no wholesale salvation of either the descendants of Abraham and Israel, but a certain proportion only became children of promise. How can these facts be dealt with under the Divine government? It is to this the apostle devotes himself in the present passage. I. God’ s judgment upon any man is not determined by the qualities of his natural disposition.1. God did not elect to privilege either all the children of the patriarch, or even those whom we would incline to elect. Abraham had eight children (Genesis 25:2), yet only one became the “ child of promise.” Isaac had two, but only the younger became the child of promise. Moreover, when we consider Ishmael and Esau, we are inclined to consider them the more manly and noble. They may have become “ sons of the desert,” but there is something in them that commands our admiration. Of course we see in them purely natural endowments. They live lives of sense rather than of faith, and are what we call now worldly men. Their natures are as interesting as pure worldliness of spirit will allow. 2. Now let us suppose that God’ s electing love had laid hold on these well-made “ noblemen of nature,” and had passed by their feebler brothers, the mediative Isaac, the cowardly Jacob; would not an outcry have resulted against a God who professed to be a Father, and yet could favour the strong and pass by the weak? But, as Dr. Leonard W. Bacon says, “ God does not cast out His crippled and deformed children to perish. He holds to a stricter and sterner responsibility the sons that are nobly endowed. He is not the gentleman’ s God, nor the Redeemer of persons of fine culture and instincts, but the Saviour of the lost. And by many a story as strange as this of Jacob and Esau He has shown to the generous and highminded that there is a possible way of ruin for them; and to those who know in their own sorrowful consciences, and by the scorn of others, that they are not of noble strain, that there is a way by which they may find salvation.” II. The children of the promise have been led to prize it and to trust in the faithful Promiser. Both Isaac and Jacob were children of the promise in this sense, that their mothers would never have borne them had not God sustained their hope of children by the promise of a seed. But Esau was included in this promise as well as Jacob. There was, however, another and better promise, about all the families of the earth being blessed through a particular seed. In other words, the promise of a Messiah was held before them as their highest hope. Now Ishmael and Esau despised this arrangement; they did not feel indebted to posterity, as many a worldly mind thinks still. But Isaac and Jacob got interested in the promised blessing, and were led to trust Him who uttered it. Their very weakness led them to lean on One mighty to save, and they were pardoned, accepted, and in due season sanctified. God’ s electing love thus moves along lines where there is the likelihood that poor, crippled, crushed souls will learn to trust God who is mighty to save. It is harder for a rich man, e.g., to trust God than for a poor man; hence God has “ chosen the poor, rich in faith,” etc. (James 2:5). It is harder to get able-bodied, healthy men to trust God than the sick and sorrowing; and hence we find that the Jobs and Asaphs are made, by God’ s grace, to show to the unbelieving world that they can serve God for nought, etc. (Job 1:9; Job 13:15; Psalms 73:1-28.). And so, as Dr. Bacon again says, “ Be of good comfort. You shall be saved not only in spite of your faults and infirmities, but from them. Faith in God is the vital air of all true nobleness. In this air the stunted germs of human virtue unfold and blossom. Without faith their fairest growths tend to shrivel and decay. For lack of faith in God, the noble gifts of Esau are of no avail. He shuts himself out a willing stranger to the covenants of promise, having no hope, without God in the world. He moves, a wandering star, in a track without a centre, on towards, blackness of darkness. By faith the low nature of that “ worm Jacob” is by and by redeemed from the power of evil, and, transformed in character and name, becomes the prince that hath power with God.” III. God’ s electing love and reprobating hate cannot be charged with injustice. In analysing God’ s love for the children of promise Paul traces their election to God’ s good pleasure (verse 15). And if mercy be undeserved favour, then He may justly give it to whomsoever He pleaseth. On the other hand, those who are passed by, having no claim to better treatment, simply receive the reward of their deeds. And here it may be well to guard against a false view of God’ s hatred of Esau. It is not to be inferred that God hated Esau before he was born and had any opportunity of doing evil. When we consult the passage (Malachi 1:2) here quoted by Paul we find it refers to the judgment of Edom in the time of Nebuchadnezzar, 996 years later. Without being blessed like his brother, Esau received his home “ in the fastness of the earth, and of the dew of heaven.” His indifference had cost him his right of primogeniture, and he could no more receive it back (Genesis 25:32; Genesis 27:33-37; Hebrews 12:16-17); yet the law prescribed “ Thou shalt not have the Idumean in abomination, for he is thy brother,” and God endured ten centuries of hardness of heart before He said “ I have hated Esau.” That is to say, God’ s reprobation of Esau is not to be confounded with His election of Jacob. The opposite of election is not reprobation, but non-election; and no human being has any evidence that he is not elected. The opposite of reprobation is approbation, and we are all reprobated by God so long as we do not accept Christ. Election rests on the good pleasure of God; reprobation on His holiness, which leads Him to antagonise what is unholy. (R. M. Edgar, D.D.)Election not the ground of our faith We are not to make election a ground for our faith, but our faith and calling a medium or argument to prove our election. Election, indeed, is first in the order of Divine acting--God chooseth before we believe--yet faith is first in our acting--we must believe before we can know we are elected; yea, by believing we know it. The husbandman knows it is spring by the sprouting of the grass, though he hath no astrology to know the position of the heavens: thou mayest know thou art elect, as surely by a work of grace in thee, as if thou hadst stood by God’ s elbow when He wrote thy name in the Book of Life. (W. Gurnall.)For this is the word of promise.--God’ s word of promise 1. Is unmerited and free.2. Surpasses human thought.3. Removes every difficulty.4. Is suspended on faith. (J. Lyth, D.D.) Romans 9:8 For I could wish that myself were accursed from Christ for my brethren.St. Paul’ s wish A considerable group of expositors have regarded the first moiety of this verse as parenthetical, “ I have great heaviness and sorrow of heart (for I myself used to wish to be accursed from the Messiah) for my brethren,” etc. The apostle is supposed to be referring to his own infatuation during the time of his antagonism to Christ and Christianity, for the purpose of obliquely depicting, from the standpoint of his own experience, the lamentable condition of his countrymen, and of thus accounting for the overwhelming sorrow under which he was suffering. Others, without the mechanical parenthetical expedient, give substantially the same interpretation, “ I was wishing, viz., at a former period, not now.” But it is impossible that the apostle was speaking historically. The expression is a Greek idiom meaning, “ I could pray or wish to God” --an idiom which grew out of the imperfect or incomplete tense, “ I was praying.” If it were wished to represent the act as completed some other tense would be required. Take another instance (Galatians 4:20). “ I could wish (for reasons obvious enough, and if my ether engagements did not forbid) to be once more in the midst of you.” Or (Acts 25:22) “ Agrippa said to Festus, I also could wish to hear the man myself” (viz., if it were not, O Festus, trespassing too far on your indulgence). So in the case before us “ I could wish to God to be vicariously an anathema for my kinsmen, if my conceptions of my duty on the one hand, and of God’ s wisdom and will on the other, would allow me to carry forth into completion such a desire and such a prayer. The apostle did not actually desire to be an anathema. He knew that such a desire would never be Divinely fulfilled, and hence he did not cherish it. A wise man keeps his desires under control. A pious man takes God’ s desires and purposes into account, and does not entertain any desire which he knows to be at variance with the Divine will, or with the arrangements that are dependent on the Divine will. Hence it is that the apostle does not say, “ I desire,” but only “ I could desire.” So far as he was concerned, he was ready for the self-sacrifice, provided it was legitimate, and could be efficacious. It would not, however, have been of avail, and hence the wish was never fully formed. The potential did not pass into the actual. It is true that the potential translation of the verb, though doubtless the only correct one under the circumstances, is nevertheless an imperfect reflection of the original “ imperfect” tense. The tense is a time, not a potency; but it is a past tense incomplete. Hence the real idea of the word is “ I was desiring.” The desire rose up in the apostle’ s heart, and to a certain extent he allowed it, yet only to a certain extent, for a higher desire struck in and controlled it--the desire to be in perfect accord with God’ s desire and will. Hence it hung suspended, and remained imperfect. It was conditional, and the condition that would have brought it to maturity was never forthcoming. Thus the embryo desire was in reality but a potency. It may now be further noticed that the word means properly “ I could pray.” The word is so rendered in 2 Corinthians 13:7; James 5:16, and has really that meaning in 2 Corinthians 13:9; 3 John 1:2; Acts 27:29. In the last text they lifted up their desires to their gods and prayed for the break of day. The word only occurs elsewhere in Acts 26:29. “ If I might venture to use the liberty of openly expressing the fulness of my feeling, I would audibly lift up my prayer to God.” Hence our text is admirably expressed in our idiomatic “ I could wish to God.” It is impossible to believe that St. Paul ever presented such a prayer. The utmost stretch of conceivability extends no farther than this--that the apostle felt, time after time, the incompleted uprising of an impulse to pray that if it were compatible with all great interests, permission might be given him to be, by the sacrifice of his own happiness, the means of rescuing his infatuated countrymen from their doom. Such sacrifice he would gladly make, if it were among the moral possibilities. (J. Morison, D.D.)Paul’ s wish The word “ accursed” often signifies no more than being devoted to temporal death, or being made a sacrifice of (Deuteronomy 21:23, cf. Galatians 3:16), and the words “ from Christ” may signify” after Christ,” i.e., after His example (2 Timothy 1:3). The verse then would read thus: “ I could be content, nay, I should rejoice to be made a sacrifice myself, as Christ has been before me, for my brethren.” (D. Waterland, D.D.)Accursed from Christ The solutions that have been offered of this difficult text group themselves under one or other of the three following alternatives. I. If his Jewish kinsmen could only thereby be saved, Paul could himself sublimely consent to be finally damned. Many have so understood him, and applauded the sentiment as the climax of the morally sublime, as exhibiting “ a love stronger than death,” because stronger than even hell. But is this a Christ-like love? When did Christ consent to be made a curse in a sense so vile, or incur a doom so final? For me to wish myself accursed from Christ for any end whatever, would be to wish not only doom, but sin. So far from glorifying God, it would but dishonour and contradict Him, for it would be to choose as a means of good what God brands as the very quintessence of evil. II. A qualified and softened sense that falls short of final doom.1. Some have taken the phrase, “ accursed from Christ,” to mean temporal death, in proof of which appeal is made to the prayer of Moses in Exodus 32:32. But Moses’ expression for temporal death presents no parallelism whatever to the apostle’ s expression. Moreover, if Paul meant temporal death, what could he mean by “ from Christ” ? Temporal death, so far from separating the believer from Christ, cuts short all seeming separation. Anathema originally denoted the act of depositing gifts in temples, and also the votive offerings themselves. These were of course sacred and irrevocable. When the gift was a living creature, beast or man, the life was devoted in sacrifice. Hence “ devoted “ stands for “ doomed.” In the spiritual sphere the doom thus expressed was utter and final. As “ anathema from Christ” the life, what less could it be? This we find to be its intensity of meaning in all the other places in which the word occurs in the New Testament (Acts 23:14 1 Corinthians 12:3; 1 Corinthians 16:22; Galatians 1:8-9). Thus the words “ accursed from Christ” refuse to be softened down. Whatever final damnation may mean, all that they mean. Nor will it in the least help the matter to resort to the forms of Jewish excommunication, for in its milder form of expulsion from the synagogue, the phrase before us is far too strong, and is never once so employed: while in its direr form of thorough Jewish malediction, it embraced all the terrors of “ eternal judgment.” 2. Turn we now to the opening expression “ I could wish.” The tense in the original is the imperfect: and the explanation given is “ I was wishing, only it was no use.” But if Paul wished, in any degree and for any reason, to be “ accursed from Christ,” he wished what was wrong. If he wished, or professed to wish, an acknowledged impossibility, he simply trifled with his readers, and with his tragic theme. And if he did not really wish at all, then his words reduce themselves at best to a simple extravagance. That be far from our apostle (see verse 1). III. The historical interpretation remains.1. The tense used is the imperfect, and the most literal rendering would be, “ I wished.” In Galatians 1:13 the same tense occurs, and that, too, in an affirmation very parallel to the one before us. Had our translators rendered that imperfect tense there as they have done here we should have had, “ I could persecute.” 2. Again note that the word “ myself” stands connected with the word “ wished.” “ For I myself used to wish to be accursed from Christ.” This makes it clear that he takes us back to his unconverted past. It is as if he had said, “ I myself used to hurl those curses which you are now launching at the Nazarene. I, even I, once dared the doom you now defy, and it is because I once did so, and now see the terrible doom I incurred, that I feel such sorrow for my kinsmen.” 3. But how Paul could be said to wish this dreadful anathema for his brethren’ s sake? Granting that the connection is the true one the answer would be, Paul did all this as a zealous Jew, devotedly attached to his nation, and thinking that he was doing them, as well as God, service by those dreadful maledictions. But the clause is clearly parenthetical. The sorrow, not the wish, is for his brethren. 4. But if the words “ accursed from Christ” mean nothing less than final doom, how, even in his unconverted state, could Paul have wished that? The answer is that the Jewish anathema was double-edged. It might be launched directly at Jesus, and doubtless it often was by Paul amid his breathings of “ threatening and slaughter.” But it might also take the more indirect form of imprecating direst anathemas upon himself if he espoused the cause of the Nazarene. 5. But while recalling the past he cannot forget the present. To his unbelieving sense the anathemas at that past period meant one thing. To his now Christianised sense they are seen to have meant infinitely direr things than he then conceived. He now saw that the Nazarene was no false Messiah, but the true; hence the significant use of the article in the original, “ accursed from the Christ.” He wished, and willed, that rejection of Christ which leads to the curse of utter and irremediable woe. IV. Conclusion.1. Let the reckless dealer in common oaths beware. His lightly uttered blasphemies may have more momentum than he thinks. Your oaths may fasten on your soul a lasting curse. 2. Be not hasty in your conclusions. Paul once allowed himself to be borne away by the current. He had need to “ save himself from that untoward generation.” So have we from ours. We may have to breast the current that would else float us past Christ, and drift us to ruin. 3. See how remote Christianity is from Pharisaism. The Pharisees scowled on Jesus because He was the friend of sinners. They cared for no man’ s soul. Now, if we want a picture the very opposite of that, we may behold it here in Paul. But that same Paul was himself once a Pharisee. And lo! here he stands stripped of the last shred of his Pharisaic cloak, and dissolved in tender tears for the souls of his fellows! 4. We have here a splendid example of love to our deadly foes. This word “ anathema” may remind us of what dire anathemas those very Jews pronounced over this same Paul (Acts 23:14). And how does he repay them? By returning blessing. So well had he caught the spirit and conned the lesson of his Master (Matthew 5:44-45). 5. We have also here a spirit-stirring example of love to souls as souls. It was the spiritual condition and prospects of his Jewish kinsmen that wrung his heart; but Gentiles drew forth this tender concern no less than Jews. 6. How solemn is human life! How tragic is human ruin! How saddening to reflect that such tragedies are hourly enacting themselves under all the sheet-lightning play of laughter and shallow merry-makings of the world! “ Life is real, life is earnest.” 7. How vitally indispensable is the gospel; for is it not implied in our apostle’ s statement that there is life only in Christ? Separation from Christ is here assumed to be separation from bliss, and to be identical with curse. 8. And how free is that gospel! No reprobating decree; else these tears of Paul, if tears of sympathy for men were tears of antipathy and even treachery in relation to God. The grace of God that hath appeared “ brings salvation unto all men.” It is brought to our very door. It is pressed upon us, but not forced. The issue rests with our own free will. Paul the persecutor acted out his “ wish,” or choice; and so with equal freedom did Paul the preacher (Deuteronomy 30:19-20). (J. Guthrie, M.A.)Anathema The word was originally employed to denote what was by way of consecration put up in a temple. The “ anathema” might be an offering of gratitude for deliverance or some other blessing; or it might be, in the ages of spiritual darkness, a kind of sacred bribe presented to the deity. But whatever it was it would, if of convenient shape and bulk, be hung up on a pillar, or suspended on the wall of the shrine. It thenceforward belonged to the god, and it would have been not only theft but sacrilege for any one, even a priest, to have appropriated it. When the term was adopted by the Greek-speaking Hebrews it was used in exchange for the Hebrew cherem, which had for its radical import the idea of severance. Whatever was by Divine arrangement utterly “ cut off” from any man’ s enjoyment was cherem to that man. God reserved its use. It was His cherem. If it were a thing that still continued fit for human use, God might assign it to His peculiar servants for their benefit (Leviticus 27:21; Numbers 18:14; Ezekiel 44:29), or if that were not desirable He might put it entirely out of the way, or doom it to destruction (1 Kings 20:42). Such devotement to destruction is often desirable in a world such as ours, so polluted, perverted, abused. There are things which cannot be turned to better account than to be utterly destroyed. There are moral nuisances which can only be swept away by “ the besom of destruction.” Among these moral nuisances are morally leprous and festering men, who “ will not” be healed of their contagious sores. These and their infected rookeries must be swept away. The sooner the better for society at large. God will be glorified in the work of destruction. Hence “ anathema,” which at first meant something valuable devoted to a god, came, when applied within the sphere of the moral government of the living and true God, to denote objects which had become irreclaimably corrupt, and which consequently He wisely doomed to be destroyed. The apostle disintegrating one particular line of Hebrew thought from amid the complexity of ideas that were woven around the word felt at times that, if the ethical element were eliminated from the case, he could submit to be himself destroyed, even from “ the presence of his Lord,” if thereby his kinsmen could be constituted heirs of everlasting life and bliss. The destruction of which he thought was thus the annihilation, not of his being, but of substantial elements and factors of well-being. (J. Morison, D.D.)Anathema from Christ St. Paul closes the previous chapter with the triumphant confidence that “ neither death nor life,” etc., should be able to “ separate him from the love of God which is in Christ.” The inventory of possible separating forces is comprehensive enough, but it is not exhaustive. The apostle omitted one potentiality which, alas! is constantly separating men from the love of Christ--self. The citadel which can resist any combination of external adversaries may fall through the voluntary act of the garrison within. The gate which cannot be battered down can be opened. Men cannot be driven from Christ, but they can “ go away.” But in his rush of inspired feeling St. Paul would not entertain the thought of himself as withdrawing from the love of Christ, and naturally so. He knew himself too well to admit for one moment the likelihood of a guilty abandonment of One who was his “ life.” There was no possibility of spiritual murder, nor probability of spiritual suicide. But the rush of feeling over he now in cool thought recollects that separation from Christ and His love was not only conceivable and possible, but, in certain circumstances, even desirable; and not from a sinfully selfish motive, but for one Divinely philanthropic. His “ heart’ s desire and prayer to God for Israel is that they might be saved” (Romans 10:1). How much depended upon the gratification of that desire in relation to the Jews themselves, to the kingdom of Christ, and Christ Himself, he goes on to show. How was this devoutly wished for consummation to be reached? He had used every means within his power, and had sacrificed every interest but one--his interest in Christ. Could the salvation of his countrymen be accomplished by the sacrifice of this? Would a self-devotion paralleled only by that which extorted the “ My God, My God, why hast Thou forsaken Me?” suffice? If so he asked to drink of the same cup, and be baptized with the same baptism--knowing, unlike the sons of Zebedee, what he asked. To secure the world’ s redemption the Master did not shrink from the Divine abandonment; to secure the effectual application of that redemption to his kinsmen the servant would not shrink from the abandonment of his Master. The greatness of the issue overshadowed the magnirude of the personal sacrifice. Let us ponder-- I. The wonderful wish. What did it mean?1. Dismissal from the work of Christ. This was the apostle’ s joy, and not all the persecutions of this world nor all the allurements of the next could tempt him even to wish that he could abandon it. Yet anathema from Christ meant dismissal after all he had accomplished, and prohibition against attempting any more. The labourer was willing to set aside that another might continue and reap the fruits of his labour; the warrior was willing to resign the weapons of the warfare and the laurels of the victory to other hands. 2. Alienation from the friendship of Christ. What the friendship of Christ was to the apostle may be gathered from what he gave to win it, what he did to cherish it, his own testimony to its surpassing worth and the recorded instances of its tenderness and power. This was the effectual consolation of the lonely man in the strange city, in the presence of raging mobs amidst the perils of shipwreck, and at last in the Roman dungeon. Measure then what it must have been for Paul to perfect it. Dissolution of union with Christ. Review his own illustrations of what this oneness was: that between head and body, husband and wife, tree and branches, foundation and building, etc. Christ and Paul were one in life, one in mind, one in heart. Yet Paul was willing to be anathema from all this. 4. Eternal abandomnent by Christ. Life would have been unendurable but for Christ, yet Paul did not shrink from the prospect of eternity without Him. II. The wonderful wish viewed in the light of its ultimate purpose. Many have become anathema from Christ, abandoned His work, renounced His friendship, sundered the union between them and gone away into everlasting destruction from His presence, for the lowest and most selfish motives. The labour has been felt to be too hard, the friendship too exacting, the union so self-crucifying, and the heaven so holy and so far away. Or association with Christ has barred the way of pleasure, riches, advancement, and renown. In Paul’ s case self was absolutely annihilated. Christ was all to him, he was willing to renounce that all if by that means others might have it. He was only one, his kindred were many. He was content that he, the unit, should be sacrificed so that the multitude might be blessed. His wish in this view of it was--1. That his beloved work in other hands might be more successful. Hitherto he had only aroused the hatred of his kinsmen to his Lord. He wished, therefore, to stand aside if another agency could win their love. 2. That by his exclusion from it the circle of Christ’ s friends might be indefinitely enlarged. If mere prejudice against himself were keeping his brethren away, he would gladly forego all the blessed privileges connected with Christ’ s companionship, if his brethren would only come and accept them instead. He would, if possible, view with gratitude from a distance the unceasing spread of Christ’ s influence, and the constantly augmenting number of Christ’ s friends. 3. That the whole race of which he was but a solitary member might become one with Christ at his expense. He saw what this would mean for the world. A Christianised Judaism as a moral force would be irresistible. He, then, would not stand in the way of this. 4. That heaven might be now richly peopled by his exclusion. The thought of the great body of his kinsmen anathema from Christ for ever was so terrible that, if lawful, he would renounce his heavenly hopes that they, instead of himself, might be for ever with the Lord. Conclusion: 1. The wish marks the advance of Christianity beyond all the world’ s conceptions of philanthropy. Many sublime sacrifices had been made, but where is the record of such a wish as this? Read it in the light of Rom 5:7-8. 2. The wish could not be gratified. Paul could have devoted himself without sin; but Christ could not have consented. Even such an end could not justify such a means. Christ loves the world, but He loves the individual, and such an individual as Paul could not be sacrificed for the world without the sacrifice of Christ’ s own love and equity as well. 3. The carrying out of the wish is unthinkable. Anathema from Christ from such a motive would necessarily bind more closely to Him. The means of repulsion are the very means of attraction. Paul’ s wish is the very spirit of Christ; and for Christ to have allowed it would have been for Christ to deny Himself. (J. W. Burn.)The vicariousness of gospel philanthropy I. Its strong substitutionary craving. Paul wishes here to suffer for the sake of his brethren. All love is in a sense substitutionary. It suffers for others. The more love a being has in a world of suffering, the more vicarious agony he must endure. Love loads us with the infirmities and sorrows of all around. Christ came here with an infinite love for the whole world; and by an eternal law of sympathy He suffered for the world. But there is, moreover, a craving in love to suffer instead of its object. Does not the mother desire to suffer instead of the babe that lies on the bed of anguish? Substitution of this kind is the law of love. II. Its self-sacrificing power. The apostle not only desired to suffer instead of his brethren, but to suffer the greatest evil, to sacrifice his all for them. He desired to be anathema from Christ. What does this involve? “ Terrible enough,” says Dean Plumptre, “ would have been that word ‘ anathema’” if it had brought with it only the thoughts which a Jewish reader would have associated with it. To come under all the curses, dark and dread, which were written in the book of the law; to be cursed in waking and sleeping, going out and coming in, in buying and selling, in the city and in the field; to be shunned, hated as a Samaritan was hated, shut out from fellowship with all human society that had been most prized, from all kindly greeting of friends and neighbours. This was what he would have connected with the words as their least and lowest meaning. The Christian reader, possibly the Jewish also, would have gone yet further. The apostle’ s own words would have taught him to see more. To be ‘ delivered unto Satan for the destruction of the flesh’ ; to come under sharp pain of body, supernaturally inflicted, and to feel that that excruciating agony or loathsome plague was the deserved chastisement of a sin against truth and light, and to be shut out from all visible fellowship with the body of Christ, and therefore from all communication with Christ Himself; to be as in the outer darkness while the guests were feasting in the illumined chamber, here too to be shunned by those who had been friends and brothers. This would have been the Christian’ s thoughts as to excommunication in the apostolic age. But beyond all this the apostle found a deeper gulf and a more terrible sentence. To be anathema from Christ, cut off for ever from that eternal life which he had known as the truest and highest blessed-ness, sentenced for ever to that outer darkness, the wailing and gnashing of teeth, this was what he prayed for if it might have for its result “ the salvation of his brethren.” Gospel love involves self-abnegation. Self sinks as love rises. Christ is the highest example. He loved us, and He gave Himself for us. Here is the cause and the effect. Love is the high priest of the soul; it offers the whole self. III. Its soul-saving aim. Why did Paul wish to sacrifice himself? What was the grand object he had in view? The spiritual salvation of his countrymen. The vicarious love of the gospel endures and craves sufferings, not merely or mainly to serve men materially and temporarily, but chiefly spiritually and eternally; to save their souls. It counts no perils too great, no sufferings too distressing, no sacrifices too exacting, in order to redeem immortal spirits from ignorance, selfishness, worldliness, guilt, misery, hell. (D. Thomas, D.D.)The extravagance of holy love One of my hearers used to keep puzzling himself fearfully with that passage in Scripture about Jesus weeping over Jerusalem. He went and looked at Dr. Gill about it, he went to Thomas Scott about it, and he went to Matthew Henry about it; and these good divines all puzzled him as much as they could, but they did not seem to clear up the matter. The good man could not understand how Jesus Christ could say as He did, “ How often would I have gathered thee, but thou wouldst not!” One day he received more grace, and got to have a love for souls, and then the old skin of narrowmindedness which had been large enough for him once began to crack and break, and he went to the passage then, and said, “ I can understand it now; I do not know how it is consistent with such and such a doctrine, but it is very consistent with what I feel in my heart.” And I feel just the same. I used to be puzzled by that passage where Paul says that he could wish himself accursed from God for his brethren’ s sake. Why, I have often felt the same, and now I understand how a man can say in the exuberance of his love to others, that he would be willing to perish himself if he might save them. Of course it never could be done, but such is the extravagance of a holy love for souls that it breaks through reason, and knows no bounds. Get the heart right and you get right upon many difficult points. (C. H. Spurgeon.)Heroic devotion For an example of heroic devotion let us go, not to our own sacred book, but to a heathen story in the “ Mahabharat.” Have you read of Yodhishtera, the stainless king, who, on account of his pure life and tender pity for all that lives, is allowed to enter heaven without tasting death? But, arrived in the presence of the immortal gods, he misses the faces of brothers and friends whom he had loved and lost, and bliss is not blissful to him, and he cries, “ Show me those souls; I cannot tarry where I bare them not. Heaven is there where love and faith make heaven; let me go. I do desire,” he said, “ that region, be it of the blest, as this, or of the sorrowful, some other where, where my dear brothers are. So where they have gone there will I surely go.” He quits the heaven he has gained, and hellwards turns. But while he traverses the place of dread, again the angels invite his return. He answers, “ Go to those thou servest tell them I come not thither; say I stand here, in the throat of hell, and here will abide, nay, even perish, if my well-beloved may win ease and peace by any pain of mine.” Are we going backward? Have we no passion for saving?--no sympathy with the “ them also I must bring” ? “ Heaven is not heaven to one alone; Save thou one soul, and thou mayest save thine own.” (Mrs. E. Campagnac.)A passion for souls All the great revivalists of the Church have had what has been Galled a passion for souls. John Smith, the mighty Wesleyan preacher, used to say, “ I am a broken-hearted man; not for myself, but on account of others. God has given me such a sight of the value of precious souls, that I cannot live if souls are not saved. Oh, give me souls, or else I die!” Romans 9:10-12 And not only this; but when Rebecca also had conceived by … our Father Isaac.The election of Jacob and the rejection of Esau 1. Not personal, but national.2. Not to eternal salvation, but to earthly privileges.3. Not determined by works, but by grace.4. Not intended to establish the doctrine of unconditional election to eternal life and the predestination of others to eternal damnation, but the unconditional election of the Gentiles to the benefits of the gospel and the national rejection of the Jews. (J. Lyth, D.D.)Lessons from the case of Esau and Jacob 1. As in Rebeeca’ s womb there was a striving between Esau and Jacob, so in every true Christian there is a combating between corruption and grace; and as Esau is the elder, so is corruption. 2. As in Isaac’ s family there was a profane Esau as well as a godly Jacob, so is the visible Church a mixed company, as our Saviour teaches by divers parables. Examine how thou standest in the Church, whether as an Esau or as a Jacob. 3. Esau is Isaac’ s eldest son, yet rejected. Birth, degrees, and blood are to be regarded, and are especial favours of God, yet they further not election. As it was rather a disgrace for Esau to come of virtuous parents, because he was no better, so do thou account of thyself; then is the blood of thy famous ancestors thy credit when thou art like them in virtue. Better the honour of our families should begin than end in us. 4. Esau is disinherited, and yet God gave a law that the firstborn should not be deprived of his birthright, namely, without just and weighty cause. (Elnathan Parr, B.D.)For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand not of works, but of Him that calleth.--God’ s sovereignty 1. He has the indisputable right to determine the conditions of individual life. 2. Exercises the right freely without reference to future conduct. 3. Does not thereby interfere with the possibility of personal salvation, but provides for it. (J. Lyth, D.D.)Election: how to be regarded The doctrine ought never to be a stumbling-block in the way of your entertaining the overtures of the gospel. Leave it to God Himself to harmonise those everlasting decrees, by which He hath distinguished between the elect and the reprobate, with His present declarations of goodwill to one and to all of the human family. Your business is to let the decrees alone, and to cast your joyful confidence upon the declarations. Should an earthly monarch send a message of friendship to your door, must you reject it either as unintelligible or unreal because you have not been instructed in all the mysteries of his government? Because you cannot comprehend the policy of his empire, must you therefore not receive the offered kindness which has come from him to your own dwelling-place? And ere you can appreciate the gift which he holds out for your single and specific acceptance, must you first be able to trace all the workings and all the ways of the vast, the varied, superintendence which belongs to him? It is truly so with God, who, although presiding over a management which embraces all worlds and reaches from everlasting to everlasting, has nevertheless sent to each individual amongst us the special intimation of His perfect willingness to admit us into favour; and must we, I ask, suspend our comfort and our confidence therein till we, the occupiers of one of the humblest tenements in creation, and only the creatures but of yesterday--till we shall have mastered the economy of this wondrous universe and scanned the counsels of eternity? (T. Chalmers, D.D.)The means and end of predestination Upon the principles of Christian predestination, you are still not less inconsistent; because you go about to separate two things which are inseparably joined together, viz., the end and the means which lead to it; and then you fly to the old threadbare objection of Papists, Quakers, and Arminians--“ if I am elected, I shall be saved, do what I will; if I am not elected, I must be damned, do what I can.” Now, this is the abuse of the doctrine, but by no means the doctrine itself, holiness of heart and life being the middle link of that chain which connects God’ s eternal decree with the execution of that decree in the salvation of all His elect. And if you can cast your eyes upon the Christian world in general, you will find that real practical religion is more to be found among those who adopt the Scripture plan of predestination than among those who reject it. But let us have recourse to a familiar illustration of the point in hand. When archbishop Chicheley founded All Souls’ College, in Oxford, he made a decree that they who in future times were founder’ s kin should succeed to the fellowship of that college, in preference to all others. This decree is inviolable in the choice of the candidates; but I never heard of one that intended offering himself who reasoned after this manner: “ If I am founder’ s kin, I must succeed, do what I will, or even whether I offer myself or not.” No; but they all go about to prove their pedigree and relationship to the founder, and for this purpose they anxiously search the old book entitled “ Stemmata Chiciliana,” and apply themselves diligently to their probation exercises, in order that no requisite may be wanting on their parts. Now, my dear--, produce your pedigree, and learn your exercise, and the thing is done. Take but the same pains (though surely you ought to take more) to prove your relationship to the great Founder of the universe, whose decree is that none shall partake of His spiritual blessings but those who bear a relationship to Him through faith in Jesus Christ; apply yourself to the study of that old book the Bible, from which alone you can trace your descent, and study your exercise as becomes a candidate for a heavenly fellowship with God and glorified spirits. Set about this in earnest, and I will venture my own soul upon the safety of yours; for though I cannot climb up into heaven to read God’ s decree, yet I shall be very certain, from that middle link of the chain which is let down upon earth, that it is in your favour. (Sir Richard Hill, M.A., letter to a friend.)The Divine call The word “ calleth,” when applied to moral agents, assumes the possession of free will. They are “ called,” not compelled or necessitated. According to the nature of the case, a “ call” may assume the form either of a summons or an invitation. It may sometimes be allied to a commandment, sometimes to an entreaty. In the case before us, where reference is to prerogative, which in its inner ethical content may be either welcomed and prized, or spurned and stamped under foot, the call may be essentially of the nature of a Divine invitation. Some of God’ s greatest blessings He simply provides and confers without sending forth an invitation. To the enjoyment of others, He gives invitation, and, as it were, says, “ Ho, every one! come ye.” Some such invitation is addressed to persons, some such to peoples. And in both cases invitation may pave the way for further and ulterior invitation. They who “ have,” in the sense of accepting what has been proffered, and of keeping and prizing what they have got, to them shall be given, and they shall “ have” more abundantly. Invitation to them will follow invitation, till the highest blessing is reached; and they find in their delightful experience that blessed are they who are God’ s invited guests to the everlasting banquet of bliss. To all the highest blessings there is a Divine “ call” or “ invitation” “ For whom He did foreknow … them He also glorifies” (Romans 8:29-30). (J. Morison, D.D.) Romans 9:13 Jacob have I loved, but Esau have I hated. Jacob loved, but Esau hated It is evident that to the writer it was a mystery why God should “ love” Jacob more than Esau. He even goes so far as to imply that, at first sight, it has the character of “ unrighteousness” in God. But he instantly crushes the thought (Romans 9:14). St. Paul makes it the basis of some thoughts about “ election.” It would be impossible that there should be a God of infinite knowledge and no “ election.” But there are only two right uses of it--viz., to humble and leave God in His unapproachable greatness, and to comfort the tried and harassed believer. I. To a mere superficial reader, it seems very strange that God should love Jacob and hate Esau.1. Esau’ s picture is well drawn. He “ was a clever hunter, a man of the field” --what we should call “ a man of the world.” He loved pleasure, and had a clear eye for any present advantage. We could not call him immoral, and, by the side of Jacob, he stands up the better man. He was far more sinned against than sinning. He had some fine traits. He was irritable, even to the point of saying that he would kill his brother! But he was forgiving, and his passion quite passed away. He bought what he might, probably, have taken by force. He never once deceived his father and mother. He spoke to his father respectfully and reverently. If he thought lightly of “ the birthright” at one time, he was very earnest about it at another. He showed consideration at least the second time, in the selection of his wives (Genesis 28:8-9). And Esau was most generous afterwards, at Peniel, e.g., even at the moment when Jacob was treating him with suspicion, fear, and cunning (Genesis 33:1-20.) He was unwilling to take anything at Jacob’ s hand, but, with great delicacy, when Jacob urged him to take it, he took it, and added, “ Let us go, and I will go before thee.” And when Jacob declined it, he said, “ Let me now leave with thee some of the folk that are with me.” And the last thing we read of him is an act of modest thoughtfulness (Genesis 36:7). 2. The patient life of Jacob is a sad contrast. His besetting sin is deceitfulness. He takes advantage of his brother’ s hunger, and gets “ the birthright” by what was almost cheating. To his apparently dying father, he tells, acts, asserts, and re-asserts a lie! And before he goes away he makes no confession or apology. He deceives his master and father-in-law, Laban, and runs away and outrages his feelings. And even to his generous brother he acts trickily. II. Where, then, is the solution of the verdict, “ Jacob have I loved,” etc.? We go down into the sanctuary of a man’ s real life.1. Esau seems to have never cared for God at all. He had no crime; but he certainly had no grace. There is not a prayer, nor any recognition of the fatherhood or the sovereignty of the Almighty. His “ birthright” is little or nothing to him; and a present gratification comes before any future advantage. He tries, even with “ tears,” to change his father’ s resolve that Jacob should have the property. But there is no repentance. The “ birthright” is valuable to him in a secular point of view; but he is utterly indifferent to its spiritual nature. 2. Jacob seeks the blessing by wrong means; but he values it. He makes his peace with God the very night after. His life at Syria is such that Laban was constrained to say, “ I have learned by experience that the Lord hath blessed me for thy sake.” He traces everything he had to God. He wrestles all night in prayer. He goes up to Bethel, and renews his covenant when God bids him. He puts away all his wives’ strange gods before he goes there. He secures God’ s permission and blessing before he ventures to go down into Egypt. He is careful when there to separate his family from idolators, and he makes good confession before Pharaoh. In his last act he talks to his children with grandeur, and most piously, and shows his faith by charging his sons to bury him in the land of promise. Conclusion:1. Jacob had great sins, but they were falls! He rose; he repented; and he was forgiven. The child of God comes out, and grace prevails. 2. Esau was, in a worldly sense, moral, but godless. Not very wrong with man, but never right with God. 3. Suppose you had two sons. The one lived a perfectly correct life; but you were nothing to him. The other often grieved you; but he loved you, and was sorry when he hurt you. Which would be the one you loved? 4. What shall we say then? Is there unrighteousness with God? God forbid. Then how is it with ourselves? The world is very much made up of “ Esaus” and “ Jacobs.” Some lead very correct lives. What is God? A cypher. Where is God? Nowhere. Others are really religious. They love God. But they do many, many inconsistent and very bad things. They repent; they are forgiven. And the correct, moral people of the world see the sins of the religious people, and suspect and despise them. And the religious people scarcely remember how very inferior they are in many things to the world. 5. Then what will be to the Jacobs? They will be punished, as Jacob was, by a retributive justice. They will go through several ordeals of purification. They will suffer even to the fire! But they will be saved! And what to the Esaus who live and die Esaus? A retributive justice too. No God in them; then no God for them! No birthright! No blessin! No repentance! (J. Vaughan, M.A.)Jacob loved and Esau hated I. In what sense.1. Comparatively, not absolutely.2. As representatives of a race, not as individuals.3. In reference to earthly, not heavenly privileges. II. How is God’ s justice and mercy vindicated in this ordination? He is the Supreme Sovereign, who specially privileges some, but blesses all. III. What has this example to do with the question of individual salvation?1. Nothing as to its possibility, for all may be saved.2. Nothing as to its conditions, for all must be saved by grace through faith.3. Yet much as to special privilege and increased responsibility. (J. Lyth, D.D.) Esau hated and Jacob loved Some light is thrown on the strong verb “ hated” by other passages in which it is employed (Matthew 6:24; Luke 14:26; John 12:25). In these statements there is certainly no intention of conveying an idea of malice. There is in them, just as in the Saviour’ s remark regarding the camel and the needle’ s eye, something of bold hyperbolism. Such hyperbolisms are common and rife enough, in the language both of literature and every-day life. They give piquancy to speech, and are relished by “ all the world.” So “ Esau I hated” is comparative, not absolute; and there is really more in the representation than in the reality, just because a phraseological foil was wanted. The idea is, that in the treatment accorded to the Edomites there was a conspicuous absence of that favour which distinguished the Divine treatment of the Hebrews and vindicated the expression, “ Jacob I loved.” In truth, there was now no room for national forgiveness to Edom. The cup of their iniquity they had filled to the brim, and it was now time that they should be compelled to drain to its dregs the cup of merited retribution. It was otherwise with Jacob in the days of Malachi (chap. 1.). God, although greatly provoked, had not dealt with that people according to their desert. In wrath, He had remembered mercy. Through the influence of Ezra and Nehemiah over the kings of Babylon, many families were encouraged to return to the desolated city. The streets were restored. The walls were rebuilt. The temple was reconstructed, and an appreciable amount of prosperity once more rolled over the land. “ God loved Jacob” ; for with all the waywardness and faithlessness of the peculiar people, they were still, in virtue of their Messianic destination, like a peculiar treasure to God. They were the casket which contained the heavenly jewel; and, for the jewel’ s sake, the casket was carefully kept and guarded. It was otherwise with Edom. Like many surrounding peoples, they had a time of merciful visitation. Their local habitation had many advantages; they were blessed in “ the fatness of the earth and the dew of heaven,” and were sheltered within the munition of rocks; and, had they been willing to be good, they might have had a constant flow of prosperity. But they became highminded, aggressive, selfish, morally rank to heaven with rottenness, and were involved at last in the overflow of Babylonian devastation (Malachi 1:4, cf. in contrast the case of Israel, verse 5). We have additional evidence in these statements of the prophet’ s reference to peoples as distinguished from individuals in the plural “ we,” “ ye,” etc. The apostle’ s argument is irrefragable. Pure patriarchal descent on the part of Israel was insufficient to ensure everlasting Messianic blessings; for it was utterly insufficient on the part of Edom to secure those temporal advantages which were conferred on the Hebrews till the fulness of time. (J. Morison, D.D.)Esau hated and Jacob loved Note that--1. In speaking of Jacob or Esau, either as men or as nations, neither Genesis nor Malachi nor St. Paul have eternal salvation in view; the matter in question is the part they play regarded from the theocratic standpoint, as is proved by the words “ to serve.” 2. Esau, though deprived of the promise and the inheritance, nevertheless obtained a blessing and an inheritance for his descendants. 3. The national character inherited from the father of the race is not so impressed on his descendants that they cannot escape it. As there were in Israel many Edomites, profane hearts, there may also have been many Israelites, spiritual hearts in Edom. Compare what is said of the wise men of Teman (Jeremiah 49:7), and the very respectable personage Eliphaz (notwithstanding his error) in the book of Job. (Prof. Godet.)Jacob loved This is seen all through his history.1. In the promise made before his birth.2. The vision of Bethel (Genesis 28:12, etc.).3. The blessing in Padanaram (Genesis 31:5; Genesis 31:9).4. The vision there (verse 11-13).5. The command given to Laban concerning him (verse 24).6. The blessing given him at Peniel (Genesis 32:28-29).7. The command to go to Bethel and the vision there (Genesis 35:1; Genesis 35:9; Genesis 35:11). (T. Robinson, D.D.)Jacob and Esau Why was it that God loved Jacob and hated Esau? I. This is a fact. Ask an Arminian about election, and at once he begins to sharpen the knife of controversy. But say to him, “ Ah, brother I was it not Divine grace that made you to differ? Was it not the Lord who called you out of your natural state and made you what you are? “ Oh, yes,” he says, “ I quite agree with you there.” Well, then, why is it that one man has been converted, and not another? “ Oh, the Spirit of God has been at work in this man,” that God does treat one man better than another is not very wonderful. It is a fact we recognise every day. There is a man that, work as hard as he likes, he cannot earn more than fifteen shillings a week; and here is another that gets a thousand a year? One is born in a palace, while another draws his first breath in a hovel. Here is a man whose head cannot hold two thoughts together; here is another who can dive into the deepest of questions; what is the reason of it? God has done it. He has made some eagles, and some worms; some He has made lions, and some creeping lizards; He has made some men kings, and some are born beggars. Do you murmur at God for it? No. What is the use of kicking against facts? God does in matters of religion give to one man more than to another. He gives to me opportunities of hearing the Word which He does not give to the Hottentot. He gives to me parents who trained me in the fear of the Lord. He does not give that to many of you. He places me afterwards in situations where I am restrained from sin. Other men are cast into places where their sinful passions are developed. Again, He brings one man under the sound of a powerful ministry, while another sits and listens to a preacher whose drowsiness is only exceeded by that of his hearers. And even when they are hearing the gospel the fact is God works in one heart when He does not in another.1. Look at Jacob’ s life. You are compelled to say that from the first hour that he left his father’ s house God loved him. Why, he has not gone far before he has the Bethel experience. Laban tries to cheat him and God suffers it not, but multiplies the cattle that Laban gives him. When he fled God charges Laban not to speak to Jacob either good or bad. When his sons had committed murder in Shechem, and Jacob is afraid that he will be destroyed, God puts a fear upon the people, and says to them, “ Touch not Mine anointed, and do My prophet no harm.” And when a famine comes over the land, God has sent Joseph into Egypt to provide for him and his brethren. And see the happy end of Jacob. It was that of “ a man that God loved.” 2. On the other hand, God did not love Esau. He permitted him to become the father of princes, but He had not blessed his generation. Where is the house of Esau now? Edom has perished. II. Why is this?1. Why did God love Jacob? There was nothing in Jacob that could make God love him, but much that might have made God hate him it was because God was infinitely gracious, and because He was sovereign in His dispensation of this grace. Let us look at Jacob’ s character. As a natural man he was always a bargain-maker. Read what he says after the glorious experience and promise at Bethel (Genesis 28:20; Genesis 28:22). While he lived with Laban what miserable work it was! He had got into the hands of a man of the world, and whenever a covetous Christian gets into such company, a terrible scene ensues. The whole way through we are ashamed of Jacob; we cannot help it. Now, if the character of Jacob be all this there could have been nothing in him that made God love him, and the only reason why God loved him must have been because “ He will have mercy on whom He will have mercy.” 2. Why did God hate Esau? The two questions are entirely distinct, so one answer will not do for both. Why does God hate any man? Because that man deserves it; no reply but that can ever be true. There are some who answer Divine sovereignty; but I challenge them to look that doctrine in the face. Do you believe that God created man and arbitrarily, and for no other reason than that of destroying him for ever? Well, if you can believe it, I pity you that you should think so meanly of God, whose mercy endureth for ever. Sovereignty holds the scale of love, it is justice holds the other scale. Who can put that into the hand of sovereignty? That were to libel God. Did Esau deserve that God should cast him away? Yes, what we know of Esau’ s character clearly proves it. Esau lost his birthright; but he sold it himself and for a mess of pottage. Oh, Esau, it is in vain for thee to say, “ I lost my birthright by decree.” God is not the author of sin. And the doctrine is that every man who loses heaven gives it up himself. God denies it not to him. He will not come that he may have life. But, says one, “ Esau repented.” Yes, but what sort of a repentance was it? As soon as he found that his brother had got the birthright he sought it again with tears, but he did not get it back. He sold it for a mess of pottage, and he thought he would buy it back by giving his father a mess of pottage. So sinners say, “ I have lost heaven by my evil works; I will easily get it again by reforming.” No, you may sell heaven for carnal pleasures, but you cannot buy heaven by merely giving them up. You can get heaven only on another ground, viz: the ground of free grace. You think that Esau was a sincere penitent; but when he failed to get the blessing, what did he say? “ I will slay my brother Jacob.” That is not the repentance that comes from the Holy Spirit. But there are some men like that. They say they are very sorry and then they go and do the same that they did before. On this whole matter read verse 22. Observe that God had nothing to do with fitting men for destruction. They do that. God only fits men for salvation. At the last day the righteous shall inherit the kingdom prepared for them; but the wicked shall go “ into everlasting fire, prepared” --not for you but--“ for the devil and his angels.” (C. H. Spurgeon.)The mystery of God’ s love A gentleman who thought Christianity was merely a heap of puzzling problems, said to an old minister, “ That is a very strange statement ‘ Jacob have I loved, but Esau have I hated.’” “ Very strange” replied the minister; “ but what is it that you see most strange about it?” “ Oh, that part of course about hating Esau.” “ Well, sir,” said the minister, “ how wonderfully are we made and how differently constituted. The strangest part of all to me is that He could ever have loved Jacob. There is no mystery so glorious as the mystery of God’ s love.” (N. T. Anecdotes.)What shall we say then? Is there unrighteousness with God? God forbid. The unimpeachable righteousness of God in the dispensations of His mercy and justice I. He acts on immutable principles.1. These principles are fixed (verse 15). 2. Are independent of human will and action (verse 16). 3. Respect both mercy and justice (verse 17). 4. Are the same in application to all. He has mercy on the penitent, withdraws His Spirit from the impenitent (verse 18). II. He has a perfect right to determine those principles and direct the application of them.1. Men are apt to complain (verse 19). 2. But unreasonably, because God is the Supreme Sovereign (verse 20). He can mould as He pleases, whether to honour or dishonour. III. These principles are always applied in mercy.1. Even vessels fitted for wrath are endured with much long-suffering, affording ample room for repentance. 2. While the riches of His glory are displayed in the vessels of mercy. 3. And there is no difference between Jew and Gentile, for the righteousness of faith is unto and upon all that believe. (J. Lyth, D.D.)Unrighteousness with God is a thing I. Abhorrent to human sense.1. We could then have no confidence in Him.2. There would be no security for moral order and happiness.3. No hope in the future. II. Inconceivable. Because opposed to all our notions of Divine perfection, whether derived from revelation, conscience, or reason. III. Impossible.1. Either in the dispensations of His mercy or justice.2. Because contrary to His nature.3. Hence seeming injustice, whereever it occurs, must be referred to human ignorance. (J. Lyth, D.D.)Righteousness of the Divine administration All the unutterable woes of the depraved residuums of our great cities are taking place under the administration of a God of kindness and love. There is provision in New York for food and raiment, and thousands there are that wander through the streets hungry and naked. There is provision in New York for health and strength, and thousands there are that writhe in anguish on beds of sickness. There is provision also in the heart of God for every miserable creature that has erred, and thousands there are that curse and blaspheme with remorse in hospitals or in lazar-houses, or in the midst of the vermin and filth at the bottom of society. All that takes place, though God, who is God of love and benevolence sees it; all this takes place though nature is ordained to promote happiness; all this takes place, though the structure of society and the structure of individual men are designed to promote happiness; all this takes place, though God’ s government is for the promotion of happiness; all this takes: place, though the interior nature of God and His everlasting decree aim: at happiness. And yet, men are found who, with these facts staring them in the face, rise up and say, “ God is too good to punish men!” Why, there never was an assertion so flung in the face of facts. The administration of God is full of goodness; but goodness in the Divine administration is employed according to law. (H. W. Beecher.)God righteous in all His ways Going up among the White Mountains some years ago, I thought of that passage in the Bible that speaks of God as weighing mountains in a balance. As I looked at those great mountains, I thought: Can it be possible that God can put those great mountains in scales? It was an idea too great for me to grasp; but when I saw a bluebell down by the mule’ s foot on my way up Mount Washington, then I understood the kindness and goodness of God. It is not so much of God in great things I can understand, but of God in little things. Here is a man who says: “ That doctrine cannot be true, because things do go so very wrong.” I reply: “ It is no inconsistency on the part of God, but a lack of understanding on our part.” I hear that men are making very fine shawls in some factory. I go in on the first floor and see only the raw material, and I ask: “ Are these the shawls I hear about?” “ No,” says the manufacturer, “ go up to the next floor” ; and I go up, and there I begin to see the design. But the man says: “ Do not stop here, go to the top floor of the factory, and you will see the idea fully carried out.” I do so, and having come to the top, see the complete pattern of an exquisite shawl. So in our life, standing down on a low level of Christian experience, we do not understand God’ s dealings. He tells us to go up higher if we would know. We go up higher and higher until we begin to understand the Divine meaning with respect to us. God says, Go up higher, and we advance until we stand at the very gate of heaven, and there see God’ s idea all wrought out--a perfect idea of mercy, of love, of kindness, and we say: “ Just and true are all Thy ways.” It is all right at the top; all right at the bottom. Remember, there is no inconsistency on the part of God, but it is only our mental and spiritual incapacity. (T. De Witt Talmage.)For He saith to Moses, I will have mercy on whom I will have mercy.--Moses and Pharaoh I. Moses an example of God’ s mercy and grace. II. Pharaoh an example of God’ s justice. III. Both examples of God’ s righteousness. (J. Lyth, D.D.)Mercy is I. An act of sovereign will. II. A display of unmerited grace. III. Consists with infinite justice. IV. Is dispensed with consummate wisdom. (J. Lyth, D.D.)Mercy abused To sin because mercy abounds is the devil’ s logic. He that sins because of mercy is like one that wounds his head because he hath a plaster, he that sins because of God’ s mercy shall have judgment without mercy. Mercy abused turns to fury. Nothing sweeter than mercy when it is improved, nothing fiercer when it is abused; nothing colder than lead when it is taken out of the mine, nothing more scalding than lead when it is heated; nothing blunter than iron, nothing sharper when it is whetted. “ The mercy of the Lord is upon them that fear Him.” Mercy is not for them that sin, and fear not; but for them that fear, and sin not. (T. Watson.)Mercy, alternative of When the Romans attacked a city it was sometimes their custom to set up a white flag at the city gate. If the garrison surrendered while the white flag was up, their lives were spared; after that the black flag was run up, and every man was put to the sword. Sinner, to-day the white flag of mercy is out. Surrender to Christ and live before the black flag of death and doom takes its place. Mercy, importance of Mercy is in the air we breathe, the daily light which shines upon us, the gracious ram of God’ s inheritance. It is the public spring for all the thirsty, the common hospital for all the needy. It is mercy that takes us out of the womb, feeds us in the days of our pilgrimage, furnishes us with spiritual provision, closes our eyes in peace, and translates us to a secure resting-place. It is the first petitioner’ s suit, and the first believer’ s article, the contemplation of Enoch, the confidence of Abraham, the burden of the prophetic songs, and the glory of all the apostles, the plea of the penitent, the ecstasies of the reconciled, the believer’ s hosanna, the angel’ s hallelujah. Ordinances, oracles, altars, pulpits, the gates of the grave, and the gates of heaven, do all depend upon mercy. It is the load-star of the wandering, the ransom of the captive, the antidote of the tempted, the prophet of the living, and the effectual comfort of the dying: there would not be one regenerate saint upon earth, nor one glorified saint in heaven, if it were not for mercy. (J. Hamilton, D.D.)Mercy, manifold As John Bunyan says, all the flowers in God’ s garden are double; there is no single mercy: nay, they are not only double flowers, but they are manifold flowers. There are many flowers upon one stalk, and many flowers in one flower. You shall think you have but one mercy; but you shall find it to be a whole flock of mercies. Our beloved is unto us a bundle of myrrh, a cluster of camphor. When you lay hold upon one golden link of the chain of grace, you pull, pull, pull; but lo! as long as your hand can draw there are fresh “ linked sweetnesses” of love still to come. Manifold mercies! Like the drops of a lustre, which reflect a rainbow of colours when the sun is glittering upon them, and each one, when turned in different ways, from its prismatic form shows all the varieties of colour; so the mercy of God is one and yet many; the same, yet ever changing; a combination of all the beauties of love blended harmoniously together. (C. H. Spurgeon.)The sovereignty of Divine mercy Observe-- I. The text does not mean that God is not merciful to all--1. Favours some to the disadvantage of others.2. Is not disposed to save all.3. Distributes His favours capriciously.4. Saves any without the co-operation of their own will. II. It means that God’ s purpose in redemption is independent of man.1. That its conditions are fixed without the will of man.2. That the will or efforts of man cannot supersede these conditions. (J. Lyth, D.D.)The Divine sovereignty When it is affirmed that the sovereignty of God is absolute, it is simply meant that He is a Being who can do whatever He pleases. “ None can stay His hand, or say to Him, what doest Thou?” He is not accountable for His deeds to any superior. “ He giveth not account of any of His matters.” But as He can do whatever He pleases, so He will fulfil His pleasure. He “ does according to His will in the army of heaven,” etc. “ My counsel shall stand,” etc. But while God is thus absolute sovereign, this absolute sovereignty does not determine for Him what it is right that He should please to do. Something else is indispensable, viz., His peculiar intelligence. In it, and in it alone, does God find the idea of right, an idea without which there could be no ethical imperative uttering itself in the affirmative “ I ought.” It is the highest glory of God, that He should, and that He always does please, to do only what is right. In Him is no darkness at all. He exercises His sovereignty in doing only what is “ holy and just and good.” His sovereignty is itself “ holy and just and good.” The apostle’ s adduction of the oracle addressed to Moses is a decided argumentative success. Men, without exception, are the subjects of God’ s sovereign sway. It cannot be disputed. So therefore are the Jews in particular; universally so. And yet “ all have come short of the glory of God” ; so that there is unless there supervene some great change or new creation, overhanging all, both Gentiles and Jews, a lurid thundercloud of doom. Is there room for hope? The asseverations, “ I shall have mercy,” etc., seem to assume that there is forgiveness with God, that He may be had in reverence (Psalms 130:4). But there are limits to His pardoning grace. He “ keeps mercy indeed for thousands” (Exodus 34:7), but He will by no means clear those whose guilt has deepened into impenitence. There is a sin that never hath forgiveness (Mark 3:29). Who then shall be pardoned? Just those whom it pleases God to pardon--“ He will have pardoning mercy on whomsoever,” etc. And who are these? Under the Old Testament the category of the pardonable was not clearly revealed. Under the new none need walk in uncertainty. Those who put their trust in Christ shall be pardoned. And as regards those who are destitute of this revelation, see Romans 2:13-15. Their responsibility is measured by their opportunity. And it lies entirely with God’ s sovereignty to determine who shall be the recipients of His bounty. In the statements “ On whomsoever I have,” or am having, “ mercy,” etc., there seems to be the conveyance of the idea that God was already in absolute spontaneity at work forgiving iniquity, transgression, and sin. The favourite work of Divine grace, however, is so great, august, and far-reaching in its ethical influence that none but the Highest could reasonably undertake it, or carry it through. “ There is none who can forgive sins but God only.” There is hence, on the part of God, the well-grounded assumption of a very lofty prerogative, which is tantamount to an assertion that He will not suffer any one, not even Moses, to interfere with the administration of His bounty. He is resolved to dispense His bounty to whomsoever He pleases. (J. Morison, D.D.)The Divine sovereignty: its infinite graciousness As God’ s throne is a throne of holiness, so it is a throne of grace (Hebrews 4:16). A throne encircled with a rainbow, “ in sight, like an emerald” (Revelation 4:3); an emblem of the covenant, betokening mercy. Though His nature be infinitely excellent above us, and His power infinitely transcendent over us, yet the majesty of His government is tempered with an unspeakable goodness. He acts not so much as an absolute lord as a gracious sovereign and obliging benefactor. He delights not to make His subjects slaves; exacts not of them any servile or fearful, but a generous and cheerful obedience. He requires them not to fear or worship Him so much for His power as His goodness. He requires not of a rational creature anything repugnant to the honour, dignity, and principles of such a nature; nor anything that may make it weary of its own being, or of the service it owes its sovereign. He draws it by the cords of a man; His goodness renders His laws as sweet as honey and the honeycomb to an unvitiated palate and a renewed mind. And though it be granted He hath full disposal of His creature as the potter of His vessel, yet His goodness will never permit Him to use this sovereign right to the hurt of a creature that deserves it not. As not to punish the sinner would be a denial of His justice, so to torment the innocent would be a denial of His goodness. It is as much against the nature of God to punish one eternally who hath not deserved it as it is to deny Himself and act anything foolishly, and unbecoming His other perfections which render Him majestical and adorable. (S. Charnock, B.D.)The Divine sovereignty: real and merciful Conspiracies have at various times sprung up to deprive the Supreme of this peculiar glory--to deny Him a will. Men would fain substitute a law of nature for the living God. They conceive of an unthinkable principle like gravitation; they think of a power like the sea, lashing itself and raging and advancing without a purpose or a plan, floating a ship and sinking a stone with equal indifference, and continuing afterwards its unmeaning roar. I love this chapter; it is a sublime protest against an atheistic human philosophy. I can have no communion with a mere mechanical omnipotence--a sort of infinite ocean that heaves eternally by laws to which it is subject; saving me if I continue to make myself sufficiently buoyant before I am cast on its cold, uncaring bosom; and swallowing me up with the same relentless regularity if I make the leap before I be light enough. This omnipotent principle is not my Saviour; I need as my Saviour the living God who loves me, and whom I may love in return--the God who looked on me when I was lost, and loved me when I was worthless--who saved me from hell and made me His child. I need from my God not merely a general aspect of benevolence towards the world, under which some of the most vigorous agonisers may struggle into heaven; I need not only permission to save myself, but a hope that the Infinite sees me, knows me, pities me, loves me, grasps me, and holds me in the hollow of His hand, safe against all dangers, until He bring me safe to His eternal rest. (W. Arnot, D.D.)Justification by free grace vindicated “ For He saith to Moses, I will,” etc. As if He should have said, “ My doctrine of justification, by the free grace and pleasure of God through believing, is so far from rendering Him unrighteous, that Himself plainly asserteth the substance of it in saying thus unto Moses. Meaning that inasmuch as all men having sinned are become obnoxious unto Me, I am resolved to use my prerogative, and to show mercy unto whom I please, not upon such who shall be obtruded upon Me by men, or who shall judge themselves worthy. The repetitions are very emphatical, and import in the highest degree a resolvedness in God to dispense His favour according to His own pleasure, and not according to the thoughts of men. When the clouds pour out rain in abundance it is a sign they were full of water. In like manner, when a man reiterates any purpose, it argueth a fulness of that which is thus uttered, and that the heart could not discharge itself by one expression. Now we know who those are on whom God is everlastingly resolved to show mercy, viz., those who believe in His Son (2 Corinthians 1:19-20). And upon this account the gospel, which asserteth this purpose of God, is termed the everlasting gospel (Revelation 14:6), i.e., one the tenor and contents whereof shall never be altered. Here God fully declares who they are on whom He will have mercy, viz., believers. Neither are all the angels in heaven nor men upon earth able to take Him off from this His purpose. For that is to be considered by the way that the apostle clearly speaketh here of that grace or mercy of God which relateth to the salvation of men. But whereas the Scripture speaks of two sorts or degrees of grace, one which precedes faith, and consists partly in the gift of His Son, partly in calling them by the gospel, and vouchsafing means and opportunities unto them for repenting and believing; and another, which is subsequent. The question may be, of which the apostle speaks. I answer of the latter.1. God makes no such difference or distinction of men in His preventing grace as the words before us manifestly imply (Hebrews 2:9; 1 Timothy 2:6; Acts 17:30; Matthew 20:16, etc.). 2. The whole discourse of the apostle in the context is not concerning preventing grace or mercy, but subsequent, as, viz., concerning justification, adoption, etc. 3. And evident it is that the apostle’ s intent is to declare the Jews to be excluded from that grace and mercy, as in telling them that the children of the flesh are not the children of God, but the children of the promise (Romans 2:8), that “ the elder should serve the younger,” and that the “ purpose of God stands not of works,” etc. Certain it is that these Jews were not excluded from preventing grace, for they were called of God by the apostles, yea, and by Christ Himself, and this by means so efficacious that our Saviour affirmeth that even the men of Tyre and Sidon might or would have been converted by them (Matthew 11:21). Therefore the grace or mercy spoken of in the words in hand must needs be subsequent. And if so it cannot be understood of any such mercy in God towards men by which men, yet unregenerate, are enabled, much less necessitated, to repent or believe, but of that mercy which is vouchsafed unto them who do now repent and believe. So that the meaning of the words, “ I will have mercy on whom,” etc., is as if God should have said, I will justify, adopt, and glorify persons under what qualifications soever I Myself please, and will not be ordered or taught by men what I have to do, or what becometh Me to do, in this kind. As regards what God actually said to Moses (Exodus 33:16), it appears that Moses (Exodus 33:13; Exodus 33:16)had desired of God that He would consider that the Jews were His people, and that He would please lead them that so it might be known in the world that both he and his people had found grace in His sight. This God grants. Upon this Moses makes a further request, viz., that God would show him His glory (Exodus 33:18). To this God answers, “ I will make all My goodness pass before thee,” etc., giving the reason hereof in the words cited by the apostle, “ Let no man take offence that I should do that in a way of favour for thee, which I neither shall do to any of the people besides, nor ever did to any of thy fathers, nor to any man after thee; nor do thou imagine that I am anyways a debtor unto thee of that grace which I deny unto others, for I am debtor unto no man, and will dispense My favours, and so My mercies, only unto such persons as I please.” Now many of those whom God decreed upon their believing from eternity to justify, and adopt, apostatise from, and make shipwreck of their faith (as the Scripture in many places testifieth), from whom He hath peremptorily threatened to take away the grace of justification which before He had conferred upon them. Therefore the emphatical import of the apostle’ s expression, “ I will have mercy on whom I have” (now or at present) “ mercy,” respects the same species, not the same persons of men; being as if He had said, To that sort or kind of men to whom at this day I show mercy (viz., in pardoning their sin and justifying their persons, meaning believers), I will show the like mercy at all times hereafter to the world’ s end. Or rather thus, “ I will have mercy on whom I have mercy,” i.e., I will not be taken off by men or by angels from showing the grace or mercy of justification and adoption unto those (i.e., that kind of men)to whom I at this day show this grace or mercy, and these are such who believe. (John Goodwin.)Arrogance of arraigning God They say the head of the great river Nilus could never yet be found. It has been sought for, and many have travelled possibly some thousands of miles, but yet it cannot be found. But the head of Nilus will be found before men find any cause of Divine love beyond the Divine will. It speaketh a wonderful arrogance in men to make God accountable for His acts of Divine grace; what greater arrogance and vanity can be imagined than this? When a poor creature will not himself be brought to an account why he gives one beggar money and not another, or why he giveth to one child a greater portion than to another (though they both be the acknowledged fruit of his body), that yet this worm should dream that God must be accountable to his reason, why He showeth mercy to this man and not to another, when they are both the work of His hands. It is certainly enough to say, “ He will have mercy on whom He will have mercy; and extend compassion to whom He will extend compassion.” What pride, what arrogance is this, not to allow to God, whom we confess to be the supreme and most free agent, the liberty which we will yet claim and challenge for another! This is flat rebellion against the Lord of all, whose sovereignty it dares to question. (John Collinges.)So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.-- Not of him that willeth, nor of him that runneth For ages this chapter has been a battle-ground for theological dispute. Doctrines have been raised here most degrading to man--most derogatory to God. The first thing, therefore, is to brush away the clouds of false opinions with which theological polemics have enveloped it. The verse is not meant to express the idea--1. That the Great Father does not show mercy to all mankind. This would be contrary to facts. Reason, consciousness, and the Bible unite in declaring that it is “ of the Lord’ s mercy that we have not been consumed.” Man’ s existence is to be traced to the fact that he lives every moment by mercy, and mercy bears him up from hell. 2. That God gives to some men favours that He withholds from others, which is a truth too obvious for debate. You see this unequal distribution of the Divine favour-- (1) In natural endowments. No two men are alike in natural endowment.(2) In our secular condition.(3) In the means of spiritual improvement. Some are” born heathens, etc., So that however humbling to our pride it may be, yet God does bestow favours on some which He withholds from others. But here Paul would not argue a point so palpable to his opponents.3. That the Infinite Father is not disposed to save all. This is opposed to His own most positive and frequent declarations. “ I have no pleasure in the death of a sinner.” “ Let the wicked forsake his way,” etc. This is also contrary to the universality of His remedial provisions. “ God so loved the world,” etc. “ He is a propitiation … for the sins of the whole world.” 4. That the Infinite Father distributes His favours capriciously. We are unable to discover them, but that He has the highest reasons for His conduct we are bound to believe. The Infinite intellect never acts without reason, and Infinite love never acts unkindly. His mighty operations are under the sway of intellect; His intellect is under the sway of love. 5. That willing and running, or human efforts, are not essential to salvation. (1) There are blessings bestowed upon us independent of our willing and running. This is the case, e.g., with natural endowments. If we have inferior powers the blame is not with us; if we are above the average the credit is not ours. It is sometimes the case too with our temporal condition. Sometimes riches come to a man without any effort or will of his own, and with poverty the same, but not always. (2) It is ever true, however, of mental and moral excellence. We do not say that God cannot make a man intelligent and virtuous irrespective of his own conduct, but we have never heard of such cases. God’ s regular method to enlighten the ignorant, to reform the depraved, etc., is by the earnest use of their own faculties. The Bible gives us to understand-- (a) That without my willing and running I cannot be saved. The work of a man in obtaining his salvation is compared to husbandry, building, battle, racing; all laborious occupations. In one word, so far from willing and running not being required, we must agonise to enter in. (b) That when there are the right running and willing, salvation is sure to be obtained. Seek and ye shall find, knock and it shall be opened.” “ He that cometh to Him He will on no account cast out.” Running and willing therefore cannot be dispensed with. What then does it mean? Simply this--that the original reason of salvation is in God and not in man. A truth this which is no sooner propounded than adopted by universal intelligence as an axiom. If there be a God He must be the primordial cause not only of all existence, but of all good throughout His vast and ever-extending universe. Then “ It is not of him that willeth, nor of him that runneth” -- I. That God’ s determination to save mankind came. Human effort had nothing to do in starting the eternal idea. “ Who being His counsellor hath taught Him?” God’ s ideas are as old as Himself. There is no succession of thought in the Eternal Mind. One all-seeing, all-embracing, infinite thought is His. “ Known unto God are all His works, redemption included, from the beginning of the world.” We are saved, then, “ not according to our works, but according to His own purpose and grace,” etc. Had He not determined to save humanity we never could have been saved, and His determination is entirely independent of all “ willing and running.” II. That God’ s condition of salvation was formed.1. It is God’ s plan to work by means. The principle of mediation fills and rules the universe. (1) It is so in the material world. God acts upon one thing through the instrumentality of another. One body is moved, one life is produced, one creature is supported by another. (2) It is so in the mental world. One mind guides, educates, moulds another. (3) In the moral world God’ s method here is to save the world by Christ. He is in Christ “ reconciling the world unto Himself.” “ God so loved the world, that He gave His only-begotten Son,”etc. “ What the law could not, do,” etc. This is a settled condition. “ There is no other name,” etc. 2. Now what has human “ willing or running” to do with this plan of salvation? Nothing. (1) The plan is eternal, and therefore no creature could have had an influence in its formation. “ The Lamb was slain before the foundation of the world.” (2) The plan transcends all finite thought. It could not have “ entered into the heart of man to conceive” of such a thing. III. To supersede God’ s established method of salvation. Perhaps this passage especially refers to the Jew, who had an idea that he should be saved on the ground of patriarchal descent. And Paul wishes to impress him with the fact that no amount of effort on that condition would save him. He might will and run intensely and for ever, but it would be of no service. There is a Divine way to reach Divine results. There is a Divine way to cultivate the soil, to navigate the ocean, to build houses, to get a well-informed and well-disciplined intellect, and if these are not observed labour will be lost. It is so in man’ s salvation. There is a Divine way, which, if not observed, all the willing and the running will go for nothing. The heathen, the Mahometan, the Jew, the Deist, may will and run, but their labour must prove futile, since they observe not the way. (D. Thomas, D.D.)Not of him that willeth, nor of him that runneth Abraham willed that the blessing should be given to Ishmael; Isaac willed that it should be given to Esau; and Esau ran to hunt for venison that it might be regularly conveyed to him. But they were all disappointed; for it was God’ s will that it should be given to Isaac and Jacob. (B. Field.)God’ s will and man’ s will (Text and Revelation 22:17):--1. The great controversy which has divided the Church upon the question of “ the will” has been fraught with incalculable usefulness, for it has thrust forward the two great doctrines of human responsibility and Divine sovereignty. 2. In this controversy, however, mistakes have arisen from two reasons. Some have altogether forgotten one order of truths. Like Nelson they have put the telescope to the blind eye, and then protested that they could not see. On the other hand, others have pushed a truth too far. You know how often things are injured by over-praise; how a good medicine comes to be despised because a quack has advertised it as an universal cure. So puffery in doctrine leads to its dishonour. You have seen those crystal globes, in which, as you walk up to them, your head is ten times as large as your body, and in another position your feet are monstrous and the rest of your body small. Many go to work with God’ s truth upon the model of this toy; they magnify one capital truth till it becomes monstrous; they minify another till it becomes forgotten. Let us note that-- I. Salvation hinges upon the will of God, and not upon the will of man. “ It is not of him that willeth,” etc.1. This may be argued from analogy. There is a certain likeness between all God’ s works. If a painter shall paint three pictures, or an author write three books, there will be certain qualities running through the whole which will lead you to see that they are the same man’ s “ work.” Now turn your thoughts-- (1) To the works of creation. There was a time when these works had no existence. With whom did God then take counsel? Did it not rest with His own will whether He would make or not? And when He willed to create, did He not still use His own discretion as to what and how He would make? You see running through creation, from the tiny animalculae up to the tall archangel, this working of God’ s own will. Well, then, does He reign in creation and not in grace? (2) The works of Providence (Daniel 4:35). From the first moment of human history to the last God’ s will shall be done. And as surely as God’ s will is the axle of the universe and the great heart of Providence, so in grace, despite man’ s hardness of heart, His own purposes will be fulfilled. 2. The difficulties which surround the opposite theory are tremendous. The theory that salvation depends upon our own will-- (1) Makes the purpose of God contingent. Christ may die, but it is not certain that He will redeem any, since the efficacy of the redemption rests not in its own intrinsic power, but in the will of man accepting it. (2) Makes man, practically, the supreme being. The Lord intends good, but He must wait on His own creature to know what his intention is. 3. Ponder the known condition of man. On the theory that man comes to Christ of his own will, what do you with texts which say that he is dead? 4. It is consistent with the universal experience of all God’ s people that salvation is of God’ s will. I have never yet met with a man even professing to be a Christian who ever said that his coming to God was the result of his unassisted nature. Universally the people of God will say it was the Holy Spirit that made them what they are. 5. To the law and to the testimony. Each part of the whole process of salvation is attributed to God’ s will. (1) The preparation (Ephesians 1:3; Ephesians 1:9; Ephesians 1:11).(2) Regeneration (John 1:13; James 1:18).(3) Sanctification (1 Thessalonians 4:3).(4) Preservation, perseverance, resurrection, and eternal glory (John 6:39). II. Man’ s will has its proper place in the matter of salvation (Revelation 22:17).1. According to this and many other texts it is clear that men are not saved by compulsion. When a man receives the grace of Christ he does not receive it against his will. 2. Nor is the will taken away, for God does not come and convert the intelligent free-agent into a machine. We are as free under grace as ever we were under sin; nay, we were slaves when we were under sin, and when the Son makes us free we are free indeed. 3. But though the will of man is not ignored, the work of the Spirit, which is the effect of the will of God, is to change the human will, and so make men willing in the day of God’ s power, working in them to will and to do of His own good pleasure. The work of the Spirit is consistent with the original laws and constitution of human nature. Now, how is the heart changed in any matter? Generally by persuasion. A friend sets before us a certain truth in a new light, pleads with us, and our hearts are changed towards it. So the Spirit makes a revelation of truth to the soul, whereby it seeth things in a different light, and then the will cheerfully bows that neck which once was stiff as iron. 4. This gives the renewed soul a most blessed sign of grace. If thou art willing, depend upon it that God is willing. 5. Then, when a man has any willingness given to him, he has a special promise. Before he had that willingness he had an invitation. My text is a special call to some of you. Are you willing to be saved? Then the Lord says to you, “ Whosoever will, let him come.” You cannot say this does not mean you. You are willing, then come and take the water of life freely. “ Had not I better pray?” It does not say so; it says, take the water of life. “ But had not I better go home and get better?” No, take the water of life, and take it now. God says, “ Here is a special invitation for you; you are willing; come and drink.” Don’ t say, “ I must go home and wash my pitcher.” No preparation is wanted. When the crusaders heard Peter the hermit, they cried out at once, “Dens vult!” and every man plucked his sword from its scabbard, and set out to reach the holy sepulchre. So come and drink, sinner; God wills it. (C. H. Spurgeon.) Romans 9:17-18 For the Scripture saith unto Pharaoh, Even for this same purpose have I raised thee up. Pharaoh 1. How can we reconcile it with the Divine justice and mercy that a man should be brought upon the stage of life to illustrate the powerlessness of the creature who presumes to measure himself against the will of the Creator? The truth is, that such passages of Holy Scripture state only one side of the complete truth, viz., God’ s sovereignty. They do not notice, as other passages, man’ s persistent free-will and entire responsibility. God raises up men like Pharaoh to be what he became by their own resolve and rejection of the light which might have saved them. 2. Pharaoh was not without means of shrewdly suspecting something of the true character and mission of Israel. His bearing before Moses implies this, and it may be gathered from independent considerations. The earliest religion of Egypt had belief in one supreme power, and this had only become degraded into idolatry in the course of long ages. The secret of the ancient truth was still preserved by the priestly colleges attached to the temples, and each monarch could, if he wished, be initiated into it. This was the wisdom of the Egyptians in which Moses was learned. Then in the dynasty which immediately preceded, the king had actually endeavoured to restore the worship of one God under the crude form of devotion to the sun’ s disc. When Moses stood before Pharaoh, he therefore touched a chord, if not of sympathy, at least of apprehension, in the conscience of his royal hearer, and the conduct of Pharaoh was of a man who wishes not only to awe an opponent, but to crush his personal misgiving. Thus it was that he was by turns obdurate and yielding, until at last he engaged in the enterprise which led to the triumph of Israel. The event, indeed, is not mentioned in the inscriptions on the monuments--no national disasters ever are, but its effects are written on the face of history, and Pharaoh’ s name is remembered as that of one whose destiny it was to show forth the power of Him whose will he resisted. Note:-- I. The pathetic and awful spectacle of the growth of a human being into an attitude of fixed opposition to the all-Holy and almighty God.1. No man becomes utterly evil all at once; he is only, perhaps, half conscious of the change which is slowly but surely going on within him. There was a time, no doubt, when Pharaoh was a bright, thoughtless boy, with a kind mother, and, as he grew up, he was probably, at first, and generally, well-meaning according to his lights, and his actions might have been at any rate first shaped in part by the traditions of his family, or the necessities of his position. But these were not irresistible, and at last the work of hardening was complete, and by a well-known licence of language God is said to have done that which He permitted--to have hardened Pharaoh’ s heart. 2. Throughout the ages of Jewish history no name more represents emphatic hostility to the honour of God, or the discomfiture which, sooner or later, awaits that hostility, than that of Pharaoh. As the Jew passed in review the names of the enemies of his people, none seemed to loom so large. And as the Christian looks back, he, too, sees in the enemies of God’ s people that which the Jews saw. But with his clearer faith he knows that they are dark shadows on earth of that invisible spirit who can mould man into being his instrument. Isaiah’ s description of the descent of the King of Babylon into the world of the dead melts insensibly into the more awful picture of the fall of Satan. “ How art thou fallen from heaven, O Lucifer, son of the morning!” And in the same way the words which Moses addressed to Pharaoh are less true of mortal man than the fallen archangel. Satan had his time of trial, he was not forced to be the Prince of Evil, he became it in the abuse of his free will. But having chosen to be the first-born of rebellion, he was not simply a disturbing force: the evil which God could not have created He might control; in the vast universe there was a function assigned to the apostle of universal revolt. “ For that cause have I raised thee up, that I might show My power in thee,” etc., a power exhibited when our Lord by His Cross spoiled principalities and powers, and destroyed him that had the power of death. 3. And Satan is only an instance of that which takes place in human experience. And the gradual growth of the spirit of resistance culminates at last, not in the triumph of the rebel, but in his being assigned an awful place in the plans of the Divine providence, in which he is to illustrate the justice of the Omnipotent. II. Some good natural qualities may exist in a man who, nevertheless, perhaps, dies as an opponent to the will of God.1. There is a bust of Pharaoh in the museum at Cairo, and as we stand before the grave, but by no means unkindly Coptic face, it is difficult to think that it represents a human being to whom these stern words were addressed in the name of the All-Merciful. And yet that this is possible is a matter of experience. A man may be respectable, and even interesting, and yet throughout his life opposed to God through some warp in the will or lack of sensitiveness in the conscience. And this is much more dreadful than when a thoroughly bad man is opposed to God. That Nero should burn the Christians in order to amuse the Roman populace and divert public attention from his own wrong-doing, seems to be quite natural, considering who Nero was. But contrast Nero with Julian. Julian was a man whom to know was to respect. It is true that he had advantages which were unknown to Nero; he knew what the Christian life was, and what it could be, and yet he devoted his great powers to uprooting Christianity and restoring Paganism. But he died, owning that the Galilean had been too strong for him. If he had been an idle, profligate sensualist, his case would have been less pathetic. Julian seems like Pharaoh to have been raised up, that the crucified and risen Redeemer might show in him His power, and His name might be declared in all the earth. 2. These examples apply on a smaller scale. Good natural qualities--industry, justice, temperance, kindliness, etc. are consistent with a general drift of life which is opposed to God’ s will; they are no guarantee that a man has that tenderness and sensitiveness of conscience which will enable him to see the line of duty in difficult circumstances, which will save him from the misery of finding himself at the last among those who have fought against God. Have we not, perhaps, reason to fear lest we ourselves should be of the number of petty Pharaohs who will illustrate God’ s power rather than His mercy on the Day of Judgment? III. How easily those who are in superior and engrossing positions may be fatally blinded to the highest and best interests of others who are dependent upon them. Pharaoh, no doubt, had his head and hands full of great affairs of state--too full, he may have thought, to give much time to the complaints of a troublesome tribe of Asiatic bondsmen. He closed his eyes, ears, and heart when he ought to have kept them wide open to all the indications of God’ s will and human needs round him, and so he drifted on to his ruin. May not something of the same kind occur to any who are entrusted by Providence with the care of others--not only the rulers of nations and churches, but the great employers of labour, and the heads of educational institutions, and the fathers and mothers of families? An Israel may be close round them, to whose real wants they are insensible, but of which they have had ample warning, and meanwhile time is passing, and they are approaching some catastrophe: the ruin of families, societies, institutions may be due to some fatal insensibility on the part of those who direct them, some inability to enter into their moral and spiritual requirements. IV. There is here great comfort for those who desire to serve God in the conviction that in the end He will triumph over all His opponents, however long the triumph be delayed. Pharaoh was sitting on his throne in all the pride of the Egyptian monarchy’ s brightest days when Moses dared to tell him that he was raised up to set forth the power of God. God allows much evil to exist. This is a distress and perplexity to His servants. Wait, and you will see. If God is patient, it is because He is eternal. Pharaoh for a while was borne with, remonstrated with, before the Red Sea closed upon him and his army. Still more sure of this should we Christians be who can gaze into the empty sepulchre, and who know that He who has left it holds the keys of hell and of death. Sin may still be strong, death may still be terrible, Satan still a standing menace, but these enemies will only illustrate our Redeemer’ s power. (Canon Liddon.)The case of Pharaoh The subject in question is not the wicked disposition which animates Pharaoh, but the entire situation in which he finds himself providentially placed. God might have caused Pharaoh to be born in a cabin, where his proud obstinacy would have been displayed with no less self-will, but without any notable historical consequence; on the other hand, He might have placed on the throne of Egypt at that time a weak, easy-going man, who would have yielded at the first shock. What would have happened? Pharaoh in his obscure position would not have been less arrogant and perverse; but Israel would have gone forth from Egypt without eclat. No plagues one upon another, no Red Sea miraculously crossed, no Egyptian army destroyed; nothing of all that made so deep a furrow in the Israelitish conscience, and which remained for the elect people the immovable foundation of their relation to Jehovah. And thereafter also no influence pronounced on the surrounding nations. The entire history would have taken another direction. God did not therefore create the indomitable pride of Pharaoh, as it were, to gain a point of resistance and reflect His glory; He was content to use it for this purpose. This is what is expressed by the following words: “ that thus,” not simply “ that” (cf. Exodus 15:14-15; Joshua 2:9-10; Joshua 9:9). What is meant by the term “ hardening,” and what leads the apostle to use the expression in verse 18? It signifies to take from a man the sense of the true, the just, and even the useful, so that he is no longer open to the wise admonitions and significant circumstances which should turn him aside from the evil way on which he has entered. The word cannot signify in Exodus 4:14, anything else, as God’ s act, than it signifies as the act of Pharaoh, when it is said that he hardened himself. Note carefully that Pharaoh’ s hardening was at first his own act. Five times it is said of him that he himself hardened or made heavy his heart (Romans 8:13-14; Romans 8:22; Romans 8:32; Romans 9:7; we do not speak here of Rom 4:21; Romans 7:3, which are a prophecy), before the time when it is at last said that God hardened him (Romans 9:12); and even after that, as if a remnant of liberty still remained to him, it is said for a last time that he hardened himself (Romans 9:34-35). It was a parallel act to that of Judas closing his heart to the last appeal. Then, at length, as if by way of a terrible retribution, God hardened him five times (Romans 10:1; Romans 10:20; Romans 10:27; Romans 11:10; Romans 14:8.). Thus he at first closed his heart obstinately against the influence exercised on him by the summonses of Moses and the first chastisements which overtook him; that was his sin. And thereafter, but still within limits, God rendered him deaf not merely to the voice of justice, but to that of sound sense and simple prudence: that was his punishment. Far, then, from its having been God who urged him to evil, God punished him with the most terrible chastisements for the evil to which he voluntarily gave himself up. In this expression we find the same idea as in παραδιδόναι (God gave them up), by which the apostle expressed God’ s judgment on the Gentiles for their refusal to welcome the revelation which He gave of Himself in nature and conscience (Romans 1:24; Romans 1:26; Romans 1:28). When man has wilfully quenched the light he has received and the first rebukes of Divine mercy, and when he persists in giving himself up to his evil instincts, there comes a time when God withdraws from him the beneficent actions of His grace. Then man becomes insensible even to the counsels of prudence. He is thenceforth like a horse with the bit in his teeth, running blindly to his destruction. He has rejected salvation for himself; he was free to do so; but he cannot prevent God from now making use of him and of his ruin to advance the salvation of others. From being an end, he is degraded to the rank of means. Such was the lot of Pharaoh. Everybody in Egypt saw clearly whither his mad resistance tended. His magicians told him, “ This is the finger of God” (Exodus 8:19). His servants told him, “ Let these people go” (Exodus 10:7). He himself, after every plague, felt his heart relent. He once went the length of crying out, “ I have sinned this time; the Lord is righteous “ (Romans 9:27). Now was the decisive instant; for the last time, after his moment of softening, he hardened himself (Romans 9:33). Then the righteousness of God took hold of him. He had refused to glorify God actively, he must glorify Him passively. The Jews did not at all disapprove of this conduct on God’ s part as long as it concerned only Pharaoh or the Gentiles; but what they affirmed, in virtue of their Divine election, was, that never, and on no condition, could they themselves be the objects of such a judgment. They restricted the liberty of Divine judgment on themselves, as they restricted the liberty of grace toward the Gentiles. Paul in our verse re-establishes both liberties, vindicating God’ s sole right to judge whether this or that man possesses the conditions on which He will think fit to show him favour, or those which will make it suitable for Him to punish by hardening him. Thus understood--and we do not think that either the context of the apostle or that of Exodus allows it to be understood otherwise--it offers nothing to shock the conscience; it is entirely to the glory of the Divine character. (Prof. Godet.)The case of Pharaoh Note the present tense, “ the Scripture says.” It is not a thing of the past; there is an element of timelessness in the utterance. If the Scripture ever spoke at all, it continues to speak. It speaks to the autocrat of Egypt in no faltering tone. Greater than He was at work, who indeed had raised him up--not merely to the throne of Egypt, nor from the sickness of boils and blains; for no mention is made of illness but (see also Zechariah 11:16; Matthew 11:11; John 7:52) in the sense of among men, on the stage of the world. God said, “ Let him be, and he was.” He became a man and a monarch. He had a place in the Divine plan--to display the Divine power. In those idolatrous days the minds of thoughtful men were perplexed by the “ gods many “ whose reality was assumed by less considerate minds. Pharaoh scorned the authority of the God of the Hebrews (Exodus 5:2). who now appealed to various demonstrations of His peerless power--a kind of proof readiest for argument, and most adapted to the spirit of the age and that of the tyrant. It requires, in some measure, a wise mind or a benevolent heart to appreciate exhibitions of wisdom or benevolence; but it requires little more than a capacity for terror to appreciate exhibitions of power. Pharaoh was compelled time after time to pause and reflect, but continued unsubdued, and the voice of retribution is first heard in the words, “ that I may display,” etc., pointing ultimately to the catastrophe of the Red Sea (Exodus 15:9-11). But the Hebrew says, “ That I might show thee” --conveying the idea of mercifulness which goes before retribution which is to be reluctantly resorted to only in the sad event of mercy being spurned. The LXX., however, “ show in thee,” uses a liberty in harmony with the acknowledged principles of the Divine government, and so Paul held himself justified in adopting it. The display of peerless power was in the first place for the instruction of Pharaoh; and it was only when that was repelled that the Lord turned to the dread alternative which runs onward, “ and that My name might be published in all the earth,” i.e., “ failing thy repentance.” The intervenience of latent conditional clauses is common in both promises and threatenings--e.g., in “ Believe on the Lord Jesus Christ, and thou shalt be saved,” there is a latent condition, “ and if thou persevere in thy faith.” In the reverse threat, “ He that believeth not shall be condemned,” there is a corresponding intervenience, “ and persisteth in his unbelief.” Jonah’ s message to the Ninevites is a case in point: and on this principle we are to interpret this solemn warning to Pharaoh. “ I raised thee up that I might show thee (Hebrews) My power, and failing thine improvement of this instruction that by thy overthrow My name may be magnified, all the world over, above all the gods.” (J. Morison, D.D.)The character and history of Pharaoh However clearly we may perceive the correctness and force of any abstract truth, it will usually make a more deep and definite impression when illustrated by some example. We are assured, for instance, of the omnipotence of God; but who does not find his own conceptions of it more definite and impressive when he turns to its illustrations in his own frame or in the wonders of creation? It is as adapted to this tendency that the Scriptures supply us with so many illustrative examples of their sentiments and requirements. This observation will be found applicable to the present subject--the sovereignty of God in dispensing the blessings of His saving grace. He tells us that He will have mercy on whom He will have mercy, and He illustrates this by the cases of Saul of Tarsus and the dying thief. He tells us that “ whom He will He hardeneth,” and illustrates it in the case of the proud Egyptian monarch. Note-- I. Some of the most prominent and instructive points connected with Pharaoh’ s character. And history.1. His bold and impious defiance of Divine authority. “ Who is the Lord, that I should obey His voice, to let Israel go?” This spirit is too often evinced still in those who meet the appeals of God with, “ What is the Almighty that we should serve Him?” “ Our lips are our own: who is Lord over us?” 2. The severe and repeated discipline to which he was subjected in order to humble and subdue this feeling. It is needless to repeat the ten plagues. These were not only most afflictive in themselves, but marked in the mode of their occurrence, a line of separation being so strikingly drawn between the Israelites and the Egyptians. How frequent are the instances in which God, to humble the sinner’ s pride, subjects him to providential visitation! 3. The powerful but still defective impressions of which he was the subject. Of this the narrative supplies repeated evidence in the various compromises into which he seeks to enter, which were revoked as soon as the visitation was withdrawn. And so sinners, while Divine judgments press upon them, what sorrow will they express, and what salutary purposes they will form; and though, like Herod, they would do many things, yet, like him, they refuse compliance on some, and fail to give up the heart to God. 4. The persevering hostility he continued to discover. If his heart somewhat relented under suffering, it seemed in every quiet interval to become increasingly determined (Exodus 10:10-28). All this does but illustrate what is still going on in many a sinner, who having been for a time alarmed, discovers, as the sense of danger gradually subsides, a mind rendered only the more callous. 5. The striking but awful visitation by which Pharaoh was at last overthrown. None hath hardened himself against God and prospered. II. The vindication of the divine conduct toward Pharaoh.1. God placed him in a situation adapted to develop the peculiar tendency of his sinful disposition, which appears to have been proud superiority. God afforded scope for the special display of this feeling by placing him on a despotic throne. God may still act toward some on the same principle, but it should be remembered that the very circumstances which expose to greater danger will only render superiority to them the more striking and honourable: and that where, as in the case of Pharaoh, an individual fails, he does so by his own act. 2. God afforded to him the most ample evidence of the folly and danger of his continued resistance. (1) He had the plainest proof that Moses and Aaron were the accredited messengers of God. (2) The displays of the Divine power were such as must have forced on his mind the consciousness of his own impotence. (3) He was made to perceive how plainly all these exercises of Divine wrath were entirely and only in consequence of his own determined obduracy. 3. God designed in this case to exhibit an impressible example of the fearful danger of a proud and impious defiance of Divine authority. Conclusion:1. How proper and important the prayer which Christ has taught us--“ Lead us not into temptation.” 2. How fatally defective and delusive those religious impressions and purposes which are founded on present alarming apprehensions of danger, while the heart remains unhumbled and in love with sin. 3. How vain and hopeless ultimate resistance to Divine authority. 4. How earnestly should we deprecate the thought of being abandoned to a hardened state of mind. 5. Let no humble and penitent sinner be discouraged by this illustration of God’ s righteous justice. (H. Bromley.)Lessons from the case of Pharaoh I. The sovereignty of God is a great fact. Deity is the one primal cause, of which all secondary causes are but effects. All things owe their existence to Him. What are called laws of nature, are but the modes by which God works. Not a sparrow can fall to the ground without His permission. God rules among men as certainly as among suns and stars. The destinies of nations as surely obey His will as the revolutions of planets. II. God’ s decrees are irrespective of the actions of men (verses10-13). The strong Hebraistic expression means, Jacob have I chosen, and Esau have I rejected, which was contrary to the usual law of primogeniture. There is no injustice in this. Our Lord has told us that “ Offences must needs come, but woe to the man by whom they come.” The crucifixion of Christ was “ by the determinate counsel and foreknowledge of God,” brought about: yet it was “ by wicked hands” that Christ was “ crucified and slain.” Happy are we if we do God’ s will; but the work will be done whether we do it or not. God is independent of human agency, though He employs it to accomplish His purposes. III. God’ s doings must always be characterised by justice, truth, mercy, and love. If Pharaoh was created only to be damned, and if God all along intended he should not let the people go, such conduct would be--1. Unjust and cruel on the part of God. To turn the heart of any one to hate is a dreadful act, even in a man, where the influence may be resisted. How much more so where an Omnipotent Being is operating! Upon this principle all the plagues of Egypt were shocking cruelties. The doctrine that some men are predestinated to eternal life and others to damnation, regardless of the actions of either, is monstrously unjust. 2. Not in harmony with His truth. For upon this principle God deliberately deceived the Egyptians. The message was, “ Let My people go,” etc. On the Calvinistic theory, Moses was either aware of God’ s purpose or he was not. If he knew that Pharaoh was secretly influenced by God, so that he could not let the Israelites go, then the whole thing is a solemn mockery, the leading characteristic of which is deception. But if he did not know, then he was himself deceived by God, an idea which is too shocking to be thought of. A God of truth could not thus act. 3. Opposed to God’ s mercy and love. “ The Lord is good to all, and His mercy is over all His works.” Here, however, we should have a terrible exception. IV. In election and the hardening of men’ s hearts God does not destroy their freedom. This hardening is of different kinds, and has reference to various subjects.1. Great national events. The whole of this chapter refers to the state of the Jews. Paul expresses great sorrow for his people, that they were in danger of being cut off from their long enjoyed blessings. He then goes on to show that their privileges no longer specially appertained to them. God had now determined to elect a Church for Himself out of all nations. The Jews prided themselves greatly on being the seed of Abraham. Paul shows them from their own history that only a portion of that seed had enjoyed the boasted privileges (verses 6, 7, 10, etc.). And even in the case of these all had not equally shared the blessing. “ For they are not all Israel which are of Israel.” A great part of the ten tribes who had been carried into captivity had never returned. There are therefore three exclusions, and the argument is that there might be yet another. The whole affair is one of peoples, not individuals. The election of Isaac and Jacob and the rejection of Ishmael and Esau had nothing to do personally with any one of them. A reference, in the case of the elder serving the younger, is made to Genesis 25:23, but Esau never did serve Jacob personally. The other quotation is from Malachi 1:2-3, and certainly refers to the Edomites. Was there then unrighteousness, i.e., unfaithfulness, with God? By no means, because it was a general principle laid down in the Mosaic law, and one which consequently they were bound to acknowledge, “ I will have mercy,” etc. These words are from Exodus 33:19, a reference to which will show that they have no relation whatever to the pardon of sin, but applying to the granting of special privileges. And how true they are! In our time we see one nation or people favoured with blessings which are denied to another. “ So then it is not of him that willeth,” etc. 2. The position of individuals in society. God gives to us all different places and work. One man rolls in wealth, another has to struggle with poverty. This man is endowed with a genius which shalt cause his name to ride down the ages; and that, just the necessary brain power to play his lowly part on life’ s stage. In this there is no injustice. God dispenses His favours as He will. Our business is to play the part allotted to us, consistently, conscientiously, and energetically. 3. Life and death. These also are in the hands of the Lord. The infant dies almost before it has begun to live. The youth full of promise passes away in “ life’ s green spring.” Men die in the prime of life, and in the decrepitude of age. Is this unjust? No. Death is no respecter of persons or of ages. And He who was dead and liveth for evermore, holds the keys of Hades and of death. We shall each live our appointed time, and then no power on earth can save us. 4. Salvation. In some places it is said that Pharaoh hardened his own heart, and in others that God hardened it. Both are strictly correct. The rejection of truth and the abuse of our privileges ever tend to harden the heart. This is a spiritual law as certain in its operation as the law of gravitation. As soon as Pharaoh saw a respite from his afflictions, his heart was hardened. And how often do men make all kinds of promises, but no sooner does relief come than we fall back again into a state worse than the first. “ The sun,” says Theodoret, “ by the force of its heat, moistens the wax and dries the clay, softening the one and hardening the other; and as this produces opposite effects by the same power, so through the long-suffering of God, which reaches to all, some receive good and others evil; some are softened and others hardened.” V. Man is therefore responsible, and is left without excuse. The freedom of the will is a fact testified to by the consciousness of every man. When, in accordance with this freedom, we depart from God, the fact is a terrible one. And the difficulty of returning becomes greater day by day. The remorse that we experience testifies to the fact that we feel our responsibility. Necessitarians at every moment of their lives give the lie to their faith. As we are free, then, our business is to use our freedom aright. Our duty is to love God and keep His commandments. “ Father Eternal! Thine is to decree; mine, both in heaven and earth, to do Thy will.” (G. Sexton, LL.D.)Pharaoh no unconditional reprobate I. The benefit or indulgence offered by God unto Pharaoh time after time, upon condition of his repentance and dismission of his people, as, viz., his immunity from further plagues or judgments from God, show that the means vouchsafed were effectual, and sufficient to have wrought him to repentance. The proffer or promise of a benefit upon the performance of such or such a condition supposeth a sufficiency of power to perform this condition. To promise anything upon other terms is rather an insultation over the weakness of him to whom the promise is made, than any matter of kindness which the nature of a promise still imports. The promise of a reward of a thousand pounds made unto a cripple upon condition he will run twenty miles within an hour’ s space, is merely to deride such a man in his misery. Therefore certainly Pharaoh, God by many promissory intimations signifying that upon his repentance the judgments threatened should not come upon him, is hereby shown to have had power to fulfil the condition. II. Pharaoh, by the means vouchsafed, did several times truly repent of his obstinancy, and gave order for the dismission of the people (Exodus 10:16-17; Exodus 12:31-32, etc.). Therefore he was--questionless--in a sufficient capacity to have repented and dismissed the people. That afterwards he repented of this repentance, and returned to his former obdurateness, is no argument that his former repentance was not true. Yea, if this repentance had been hollow or counterfeit, his repenting of it had been no sin. And besides, if the tree--as our Saviour saith--be known by the fruit, that repentance of Pharaoh, which produced--1. Confession of sin committed both against God and men (Exodus 10:16). 2. Application by way of entreaty unto the saints to pray unto God for him (Exodus 10:16). 3. An express order with encouragement unto Moses and Aaron, to expedite the departure of their people according to the commandment of God, and this in as ample manner as themselves desired it (Exodus 12:31-32); that repentance must needs be conceived to have been a true repentance. And, doubtless, had Pharaoh persisted in that repentance, and not relapsed into his former provocation--which he was no ways necessitated unto--he had escaped that dreadful stroke from Heaven, which he met with in the Red Sea. (John Goodwin.)An impenitent sinner in relation to God’ s mercy Powerfully does Paul, in this chapter, argue down the narrow predestinarianism of the Jews. They concluded that, being the lineal descendants of Abraham, they were predestinated to the mercy of God. The apostle’ s method of combating this dogma may be briefly stated:--1. He assures them of the deep interest he felt in them, and of the high estimation which he had formed of their privileges. 2. He affirms that God did not dispense His mercy on the principle of patriarchal descent. 3. That God’ s mercy is ever bestowed on the principle of sovereignty alone. This he illustrates-- (1) By God’ s declaration to Moses (verse 15). This language does not mean-- (a) That He does not show mercy to all men; this would be contrary to fact. (b) Nor that He gives to some favours which He does not bestow on others. This is true, but this is not the truth here. (c) Nor that He bestows all His mercies irrespective of conduct. This is always true of existence, with all its native attributes and talents, sometimes true of temporal circumstances, but never true of mental and spiritual excellence. (d) Nor that He is not disposed to save all. This would be contrary both to His positive assurances and remedial measures. (e) But it means simply that the reason of mercy is ever in Himself, and not in the creature (verse 16). (2) By God’ s declaration to Pharaoh. The passage leads us to consider an impenitent sinner:-- I. As raised up from affliction by the mercy of God. Pharaoh and his people had just been visited with the distressing plague of “ the boils.” Jehovah condescends to restore the monarch to health. It is in relation to this recovery that these words were spoken. It was mercy that was dealing with this man. Why else was his probationary day lengthened out after the first warning had been delivered? Why else were there so many and varied influences employed to subdue his rebellious will? With one volition of the Almighty mind he would have ceased to be. What hindered that volition? Nothing but mercy. This is but a striking example of God’ s ordinary dealing with all sinners here. Mercy afflicts and restores. This fact is testified--(1) By the Scriptures.(2) By every sinner’ s consciousness. II. As morally impressed by the mercy of God. There are two kinds of power--physical and moral. These differ not in source; each has its source in mind. But their objects differ: the one acts on matter, and the other on intelligent natures. Which did Jehovah purpose showing forth in Pharaoh? Undoubtedly the moral. His physical power could be seen far more gloriously in earthquakes and storms, etc., than in alternately afflicting and restoring the body of Pharaoh, or in any of the plagues. Besides, a man does not require a higher manifestation of physical power than he has everywhere around him. It was moral power--power over the monarch’ s mind and heart--that the Almighty sought now to exercise. “ In thee.” It was everywhere out of him, But why show this power in him? It must have been either to promote holiness in him, or sin, and who will dare say it was the latter? It was to turn Pharaoh from the error of his ways that this power was employed; and this is ever God’ s aim with the impenitent sinner. There were two things connected with this power in Pharaoh which always characterise its operations--(1) It was sin-convicting. Several times, when this power was working in him, did he exclaim, “ I have sinned this time: the Lord is righteous, and I and my people are wicked.” Cain, Belshazzar, Felix, Judas, and others, have felt the same. The great aim of God in thus making His power bear on the sinful world is to “ convince it of sin, of righteousness,” etc. (2) It was resistible. Pharaoh resisted it: it would not be moral, and man would not be responsible were it otherwise. We cannot resist the physical power of God, but we can His moral. The Jews did always resist the Holy Ghost. III. As strikingly manifesting the mercy of God. “ That My name might be declared,” etc. The name of God is frequently employed as expressive of His goodness. God’ s dealing with Pharaoh declares throughout all times that it is--1. Longsuffering. How long the Almighty condescended to strive with this man! 2. Earnest. See how numerous and varied the means employed. 3. Terminable. Mercy at last took her wing, delivered him up to justice, and you know his fate. I know no more impressive commentary than God’ s dealing with Pharaoh on “ As I live, saith the Lord, I have no pleasure in the death of a sinner,” etc. IV. As incidentally hardened by the mercy of god. Verse 18 is Paul’ s conclusion from God’ s declaration. It is nothing more than a strong method of reasserting the principle that the reason of mercy is not in the creature, but in the Creator. How did God harden Pharaoh’ s heart?1. Not by intention. This is contrary to the purpose stated, which was to “ show “ His sin-convicting and soul-saving power in him; and this, too, is repugnant to all our highest and most truthful notions of God’ s purity and benevolence. 2. Not by fitness of instrumentality. Examine the means employed, and you will discover a wonderful adaptation to an opposite end. 3. Not by any positive agency for the purpose. This is unnecessary. The sinner is hardened, and harder he will become, if he be ]eft alone. Divine agency is required not to harden, but refine--not to destroy, but to save. 4. How, then? In the same way as He hardens the heart of that man who year after year listens to the most powerful sermons, and still remains in his sin. Pharaoh’ s hardening is a typal fact. The ministry of the prophets had its Pharaohs; so had that of Christ, and of the apostles. The gospel proves the savour of death unto death, as well as of life unto life. Conclusion: This solemn fact is suggestive of two things:1. The native energy of soul. It can get good out of evil, and evil out of good; transmute food into poison, and poison into food. It is made to be not the servant, but the sovereign of circumstances. 2. The moral perverseness of soul. Instead of using this power to subordinate evil to good, it does so to subordinate good to evil--makes mercy a destroyer. (D. Thomas, D.D.)Divine sovereignty and human responsibility First to the right, then to the left, the road was ever ascending but always twisting, and thus, by easy marches, we were able to reach the summit of the pass; a straight line would have been shorter for the eagle’ s wing, but no human foot could have followed it. Nobody called us inconsistent for thus facing about; we kept the road, and no one could complain. If we honestly desire to gain the heights of Divine truth, we shall find many zigzags in the road: here our face will front Divine sovereignty with all its lofty grandeur, and anon we shall turn in the opposite direction, towards the frowning peaks of human responsibility. What matters it if we appear to be inconsistent, so long as we keep the highway of Scripture, which is our only safe road to knowledge! Angels may, perhaps, be systematic divines; for men it should be enough to follow the Word of God, let its teachings wind as they may. (C. H. Spurgeon.)Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth.--God’ s sovereignty I. Its display in the exercise of--1. Mercy.2. Justice. II. Its harmony with the doctrine of free grace. III. Its use.1. For conviction and conversion.2. He might have hardened you--may yet do it if you repent not. (J. Lyth, D.D.)Pardon or harden Since God is not baffled by men’ s infatuation, but can turn to account even obdurate Pharaohs, we may rest assured that He will either pardon or harden. The English “ on whom He will” is fitted to bring out a volitional idea, but this is not quite so prominent in the Greek. It is “ wish” rather than “ will” that is expressed (see 2 Corinthians 11:12; 2 Corinthians 11:32; 2 Corinthians 12:6; Galatians 4:9; Galatians 6:12; Galatians 4:20). God has mercy on whom He “ desires” to have (verses 15, 16) pardoning mercy. The great alternative is “ and whom He desires He hardens.” There is a sphere of things in which God does not desire to have any recourse to this dread alternative (1 Timothy 2:4; 2 Peter 3:9). In that sphere judgment is “ His strange act,” but there are assuredly circumstances which make it right for God to desire to brand with His hardest stigma persisted-in iniquity. Paul speaks of “ hardness” manifestly because his mind had been brooding over the career of Pharaoh. Hardness when predicated of the neck denotes unyieldingness, but when predicated of the heart, as here, insensibility. This insensibility might be predicated either in respect of the duty of permitting Israel to depart; or in respect of the danger that was impending over him in case of his refusal; or of an interblending of both. Which is the insensibility affirmed of Pharaoh? Before determining the answer it may be noted that whichever it was there can be no real difficulty as to God’ s action on the monarch’ s heart. It is psychologically impossible that such determined impenitence as his can be cherished, and yet produce no effect on the sensibilities of the heart. Faith and penitence always work; so do unbelief and disbelief. In such necessary working God’ s hand must needs be imminent, but all the blame must be attached to the man himself. He alone furnished the reason why God hardened him, and hence he is sometimes said to have hardened his own heart, just as believers are said to purify theirs. Whether the induration, then, was such a penal condition as consisted of insensibility to duty, or to danger, or to the two intertwined there is no difficulty in supposing it to be by the hand of God.1. But there is a critical reason why we give the preference to insensibility to danger. There are three words in Hebrew employed in this case. One is employed twice (Exodus 7:3; Exodus 13:15), another seven times (Exodus 8:15; Exodus 8:32 (28), 9:7, 34, 10:1; 1 Samuel 11:6; see also Exodus 7:14). The third occurs twelve times (Exodus 4:21; Exodus 7:13; Exodus 7:22; Exodus 8:19; Exodus 9:12; Exodus 9:35; Exodus 10:20; Exodus 10:27; Exodus 11:10; Exodus 14:4; Exodus 14:8; Exodus 14:17). Now the latter is a term that naturally suggests insensibility to danger, for in its intransitive form it properly means to be strong, and is translated (Joshua 23:6; 2 Samuel 10:12; 2 Samuel 13:28; 1 Chronicles 19:13; Ezra 10:4; Psalms 27:14; Psalms 31:24 (25); Isaiah 41:6) to be of good courage, to be courageous; while in its transitive form, it properly means to make strong, and is actually translated (Deuteronomy 1:38; Deuteronomy 3:28; 2 Samuel 11:25; 2 Chronicles 35:2; Psalms 64:5 (6); Isaiah 41:7) to encourage. When such a term is used to denote penal induration, it is natural to suppose that the hardness will be somewhat allied to a spirit of courage, and consequently that it will consist of a kind of dreadnaught spirit. There will be something of hardiness in it; indeed some strong accentuation of foolhardiness. 2. Exegesis warrants the same conclusion. The passages which deal with the monarch’ s obduracy are more easily explicable on the hypothesis that his hardness was infatuated hardness and insensibility to danger. Look, e.g., at Exodus 14:2-9; Exodus 14:16-17. Pharaoh was intoxicated with his own high sufficiency. A penal blight had fallen on his reason. Rushing onward in daring recklessness, he and his chivalry were penally swept into destruction. And thus the Lord, by inflicting on them, first the most insensitive obduracy, and secondly the most tragical termination of their career, got Him honour upon Pharaoh and upon all his host. “ Pharaoh,” says Fry, “ had not, in immediate consequence of his hardiness, any more sinfulness in his heart than he had previously; but he dared to do more.” In selecting the word “ hardens” the apostle suggests a parallel between Pharaoh and the Israelites. There was something ominously Pharaonic in the spirit of the unbelieving Jews. (J. Morison, D.D.)St. Paul’ s theology (text, verses 19-21, and Romans 5:5-8):--1. The former of these two passages read by itself, without anything to qualify it, sounds like a naked assertion of the sovereignty of God; and as based on mere power. It seems as if St. Paul were saving that the might of God is the measure of His right; that, having made us, He is perfectly at liberty to do what He pleases with us. I say, “ It seems so” ; because we know that St. Paul cannot mean to assert this, for otherwise he must have forgotten what he had written in our second text. 2. In a passage like this a great deal depends upon the tone which one reads into it, and the feeling with which one reads it. Now this ninth chapter must not be separated from the tenth and the eleventh, which together form one indivisible section, and ought to be, and must be read together, if we are to understand them at all. The tone of the whole is then easily discoverable from its commencement in Romans 9:1-5, and from its conclusion in Romans 11:30-33. 3. The commentators seem generally to take it for granted that, in my first text, St. Paul is arguing with captious objectors and presumptuous cavillers, whom he is putting down with a high hand. But it is, to say the least, worth our while to consider whether St. Paul is not stating frankly his own difficulties and solving them as best he can, and really working his own way, painfully and laboriously, through the darkness into the light. Viewed in this aspect the passage becomes infinitely more interesting, instructive, and pathetic. We should be sorry to think that St. Paul had set an example of that high-handed dealing with doubts and difficulties which has always proved so disastrous. But if he knew, as he seems to have known, what it was not to stifle, but to face and fight, his doubts; then his example may be of the greatest possible service to us, even though his difficulties were not ours. 4. Yet are they not ours? If God’ s will acts in this sovereign, arbitrary way--hardening this heart, softening that, as chance or caprice may direct--what then? Is not the ground of human responsibility cut from beneath us? What room is there, then, for moral disapproval, and for retributive justice? Nor do we evade the difficulty by throwing the difficulty back one step, and saying, “ It is by the operation of a law of man’ s nature as God created it, that he who will not turn at last cannot. And God, who established that law of man’ s nature, is said in Scripture to do that which occurs under it, or results from it. He has framed at His pleasure the moral constitution of man, according to which the rebellious sinner is at last obdurate. “ This is the old, old puzzle, which has haunted men’ s minds from the very first--now by one name, now by another: liberty and necessity. The moment we begin to reason upon this problem, we are lost in perplexity. The interplay of the Divine will and the human can never have its path determined by any calculus yet discovered. As soon as it is attempted, one or other of the two forces is sure to be omitted from the calculation, and to disappear altogether. We are left either with a naked sovereignty on the Divine side, accompanied by an absolute bondage on the human side; or else we are left with a Divine will which is no will at all. 5. At this point we feel what a difference it makes in our text, whether we regard it as an endeavour to put down objectors, or whether we regard it as a debate in Paul’ s mind with doubts and difficulties. In the first case we can all see that it only removes the difficulty to a point at which it ceases to press against the reason only to press more vehemently against the conscience and the moral sense. For it may well be asked, “ Is, then, man, with all his capacity of suffering, and his sense of right and wrong, merely as the passionless clay in the potter’ s hand. If so, what are we to think of the Creator? Does the fact of creation invest the Creator with unlimited rights, unaccompanied by any corresponding responsibilities? Or does it answer most nearly to that earthly relation of parent and child which, whilst establishing the parents’ claim to the obedience of the child, establishes also the child’ s claim to the love and care of the parents?” St. Paul’ s reply is very different, if we regard it as a caution, addressed to himself, as he goes sounding on his dim and perilous way, through problems which human reason is all incompetent to solve. It is, then, tantamount to saying, “ What am I, that I should dare to exercise my speculation upon such a theme as this--I, who am but a finite being in the hands of Infinite power?” 6. Now, this attitude of mind is the true philosophic attitude, for “ The foundation of all true philosophy is humility.” And this is the attitude which St. Paul is most careful to inculcate elsewhere, e.g., “ Now we see through a mirror” ; the reflection only, not the object itself--“ darkly” ; more exactly, “ in a riddle” --“ but then, face to face.” And this is the attitude which our Lord inculcates, bidding us “ humble ourselves, and become as little children.” And this, indeed, is the attitude which, the more earnestly and seriously we inquire into questions of all kinds, the more do we find ourselves compelled to adopt. The more the circle of our knowledge enlarges, the larger becomes the circumference, at every point of which we feel our ignorance, and have the sense of vastness and mystery forced upon us. 7. St. Paul, however, does not leave the matter so. We can leave many problems unsolved--this of the relation of the human will to the Divine amongst others--when we have settled it clearly in our own minds, how we shall think of God--of His character, of His purpose and feeling towards his human creation: not till then. As we read chaps. 9-11., carefully and as a whole, we feel that St. Paul makes little or no progress towards a solution of his doubts, until we reach Romans 11:32-33. He rises above his own efforts to reason the thing out, in the strength of a fresh perception of that unsearchable glory of God, which may be safely trusted to do nothing but what is wise, just, and loving. This perception does not come through any process of reasoning, but breaks upon his soul like light. He escapes at one bound from the trammels of his own logic, in the sense of that grace and love of God in Christ, of which he writes in our second text. 8. Very few of us will be able to follow the course of St. Paul’ s argument in these three chapters. But all of us can seize that point of view of his, which enables him to trust the future of his beloved Israel--to the unsearchable grace and wisdom of God. Where had he learned that trust? Not at the feet of Gamaliel; not through all his vast stores of Greek and Rabbinical learning; not through any exercise of his own quick intelligence and acute reasoning powers; but at the foot of the Cross. It was there and thence that he had learned the boundless charity of God; had learned to trust himself to that charity; had learned (harder lesson!) to trust his loved ones to that charity. (Dean Vaughan.) Romans 9:19-20 Thou wilt say then unto me, why doth He yet find fault? The proper attitude of man towards Divine mysteries The full spirit of this part of Paul’ s reply may be brought out by considering it as addressed to the objector-- I. As a man. Considering the appeal in this light, it impresses a lesson of great practical importance, namely, to beware of arraigning, with irreverent rashness and self-sufficiency, the procedure of the Divine Being, as represented to us by Himself. Nothing, surely, can be more unbecoming in any creature. Nothing can mere strikingly display the sad predominance in the human heart of that aspiring pride which was originally infused by the tempting assurance, “ Ye shall be as God, knowing good and evil.” The folly, indeed, of refusing to admit whatever does not come within the limit of our comprehension, can be equalled only by its impiety. There must be parts of the Divine procedure whose principles and reasons are beyond the depth of even archangelic intellects. It is a maxim of essential importance, on all such subjects, that we should not allow that which we do know to be displaced from our confidence by that which we do not know. We have the fullest assurance of the righteousness of the Supreme Ruler. Surely, then, we ought not to allow ourselves to be startled into scepticism because, in His revealed procedure, we may find particulars, the secret of which we are unable fully to penetrate. Shall we, then, on the one hand, question the prescience of God, because we may be at a loss fully to discern its consistency with the freedom and accountableness of man?--or, on the other hand, shall we loose men from their moral responsibility, and convert them into mere irresponsible pieces of machinery, because we may not perfectly discern the link of harmony between man’ s accountableness and God’ s foreknowledge? And especially when we recollect that the mystery of mysteries is not a doctrine, but a fact--not a discovery of revelation, but an event independent of revelation altogether--which revelation does not originate, but which it finds, and on which it proceeds--the existence of moral evil itself under the government of the infinitely Holy and Good! There is no denying the fact; but the mystery of the fact has baffled the wits of the wisest from the beginning till now. Shall we, then, refuse the remedy, because we cannot fully explain why the evil itself was permitted to exist? II. As a sinner. “ Who art thou?” --not only a creature, short-sighted, and ignorant, but a guilty, condemned creature. How unspeakably unreasonable and presumptuous is the language of the objector when regarded in this light? And here we might introduce anew, with augmented force, the proper terms for such a creature in presenting himself before “ the God with whom he has to do.” Of whom ought he, then, to think? Should it not be of himself? Of what ought he to think? Should it not be of his own transgressions and his own deserts? He has an account of his own--what to him are the accounts of others? Is he to stand out against the justice of God in his own sentence, till he sees whether God deals with others exactly as He does with him? What has he to do with others? As a sinner, he stands at the bar of heaven, charged with his own guilt, and has to answer for himself. If there be any ground on which he can impeach the righteousness of the Judge in his own sentence, let him advance his plea. But if he himself, as a sinner, is justly condemned, is not the posture that becomes him that of a suppliant for mercy? Oh, if instead of “ replying against God,” by presuming to pick faults in His general administration, each sinner would but “ look to himself” --ponder his own guilt--and in the name of the one Divine Mediator, cast himself at the feet of his Judge with the brief petition of the publican, all then would be well. He should find mercy, as sure as God “ delighteth in it” ; and, because He delighteth in it, has provided for its honourable exercise. (R. Wardlaw, D.D.)Truth not to be tampered with No man has any right to make that which he believes to be the truth of God any less exacting, less sharp or clear, because he thinks his fellow-men will not accept it if he states it in its blankest and baldest form. I read an incident in a newspaper the other day that seems to illustrate this point. A tired and dusty traveller was leaning against a lamp-post in the city of Rochester, and he turned and looked around him and said, “ How far is it to Farmington?” and a boy in the crowd said, “ Eight miles.” “ Do you think it is so far as that?” said the poor tired traveller. “ Well, seeing that you are so tired, I will call it seven miles.” The boy, with his heart overflowing with the milk of human kindness, pitied the exhausted traveller, and chose to call it seven miles. I know that I have seen statements of the truth that have dictated the same answer. Never make the road from Rochester to Farmington seven miles when you know it is eight. Do not do a wrong to truth out of regard for men. (H. W. Beecher.)Nay but, O man, who art thou that repliest against God?--Presumption rebuked Observe-- I. The temerity of man. He arraigns--1. God’ s perfections.2. Procedure.3. Government. II. Its merited reproof. Such conduct is--1. Impertinent.2. Wicked.3. Foolish. (J. Lyth, D.D.)Pride--in dictating to God The petty sovereign of an insignificant tribe in North America every morning stalks out of his hovel, bids the sun good-morrow, and points out to him with his finger the course he is to take for the day. Is this arrogance more contemptible than ours when we would dictate to God the course of His providence, and summon Him to our bar for His dealings with us? How ridiculous does man appear when he attempts to argue with his God! (C. H. Spurgeon.)God does not reason A gentleman examining some deaf and dumb children wrote up the question, “ Does God reason?” One of the children immediately wrote underneath. “ God knows and sees everything. Reasoning implies doubt and uncertainty; therefore God does not reason.” Romans 9:21-23 Hath not the potter power over the clay? The potter and the clay I. The material of which humanity is composed. Represented by clay.1. Mean.2. Powerless.3. Plastic. II. The sovereign right of God to mould it to His will. A vessel to--1. Honour.2. Dishonour. III. The consistency of this doctrine with human free agency.1. God determines our physical and temporal conditions.2. Not our eternal doom. (J. Lyth, D.D.)The potter and his clay “ Hath he not power?” Yes, he has, is the answer the apostle expects, and he is right, and God the Almighty Potter has unchallengeable power over His clay. Let it be noticed-- I. That paul does not refer to physical force, i.e., that God, in virtue of His almightiness, is able out of the same lump to make one vessel to honour and another to dishonour. The word is not, δύναμας ability to do, but ἐξουσία--authority, prerogative right. God is not under any obligation to confer equal honour or dishonour upon all. He will be doing no wrong, although He make a difference. II. We are not to look upon God’ s prerogative as unconditional.1. True, the prerogative of the literal potter is absolute. He may do with his clay what he pleases, although it may be ridiculous, and ultimately ruinous to him. He may add inappropriate ingredients and spoil his clay: stupidly attempt to make fine vessels out of coarse clay; he may misshape his vessels, mar them, or when the whole batch is fashioned take an iron rod and dash them into shivers. If the clay, wheel, time, rod, be his own, he may set as absurdly as he pleases. 2. But then this absolute right will not shield him from the criticism of his fellows. They may not say “ No, this won’ t be permitted; you are ill-using your clay.” But they will be at perfect liberty to say what Jonathan Edwards said of the devil, “ that he is one of the greatest fools and blockheads in the world.” 3. Again, men are not like clay in all respects, e.g., they are possessed of rights. Man has a right to be treated with justice; to be furnished with ability to do his duty, if he is to be held responsible for not doing it to have the gate of heaven opened to him if he is to be blamed for not entering in. Man must have some power of formative self-control “ unto honour,” if he is to be blamed for being fashioned into a vessel “ unto dishonour.” 4. All this being the case, God’ s power over the human clay is not utterly unconditional. His right to do with it as He pleases is, by His own benevolent arrangement, modified by rights which He has conferred on His creatures. He has not reserved the right to do wrong. It cannot be the case, then, that God has reserved the right to deal tyrannically with His poor human creatures. If they are held responsible to Him for the shape their character assumes, then something is due to them as the basis of their accountability. III. The statement cannot be quoted in favour of unconditional reprobation. There are, indeed, beings who deserve universal reprobation, and, therefore, Divine; and there is future reprobation; but is it right to so magnify the Divine sovereignty as to exclude from the circle of Divinity, justice, righteousness, goodness, wisdom, mercy, and love? Such inversion of theology would be akin in monstrosity to the wild political aphorism that monarchs reign by Divine right and can do no wrong. IV. What, then, was the apostle’ s aim in propounding his query? Why should he be solicitous to show that God has a right to turn some of the race into a condition of dishonour, and others into a state of glory? The reason is that in chaps, 9-11, he is discussing the relation of his countrymen to the gospel. Alas! the great mass were unbelieving. What then? Would they, notwithstanding, be all turned on the Divine wheel into vessels of honour? The Jews contended that they would. It was the Gentiles only who were to be fashioned into vessels unto dishonour. “ No,” says the apostle, “ you are wrong, my countrymen. It is with intensest sorrow that I say it. It is the penitent and believing only who shall be saved. And the Almighty Potter, who has us all on His wheel, has right, out of the same lump of Jews and Gentiles, to turn one man, even though he be a Gentile, provided he be penitent and believing, into a vessel of glory, and vice versa.” The apostle had evidently the representation of Jer 28:1-17, in his eye. If a vessel becomes marred in the hands of the potter, then, instead of proceeding with it, he crushes the clay together and fashions it into another kind of vessel. God desired to fashion the Jews into a glorious vessel, when, lo! it became marred in His hand, and He had to make it into another--unto dishonour. The vessel was marred, not because of any imperfection in the Potter’ s manipulation, for He is not liable to mistakes. Some bad and coarse ingredient had been by some enemy flung in, so that only a coarser vessel than what was desired could be made of it. Application: God is not willing that any should perish, i.e., He does not wish to have any vessels fashioned unto dishonour. He would have all to be beautiful and honourably serviceable, i.e., all men to be saved and come to the knowledge of the truth. Jesus, speaking to the impenitent, says, “ I would, but ye would not,” and just because men will not they spoil the clay that is in the Almighty Potter’ s hand. (J. Morison, D.D.)The potter and the clay I. The question proposed.1. A seemingly needless one.2. Proposed as an argument for conviction. II. The answer implied. That God is--1. The Creator of all things.2. The arbitrator of the destiny of everything.3. That He has, as such, a right to create and plan out as He thinks fit. Application:1. Do not question God’ s authority.2. Submit to all His decrees with humility. (J. H. Tasson.)The potter and the clay Against the hard absolutism of the parable of the potter and the clay the righteous instincts of the heart have often protested. Responsibility without freedom strikes us as despotic and unjust. If we are whirled about on the potter’ s wheel of an inflexible fate, it seems intolerable that we should be denounced for taking the shape it has given us. And what maddens us the more is that not being free, we should yet be called into account and held responsible. No effort of ours, it seems, can alter our destiny; yet the stain of demerit clings to us if we fail to shape it. It is like charging the rivers with guilt for their inability to run up a hill when God’ s decree of gravitation forbids it. All this we find, or think we find, in the image of the potter and the clay. And no doubt, read in its connection with the rest of the passage, it seems a vindication of the right of God to do what He likes--of His right to be arbitrary, to make selections on principles of favouritism. An image or argument, however, that lands us in such a conclusion--that issues in a disproof of the righteousness of God, carries in it its own condemnation. As the impersonation of eternal justice, He must choose and do what is fair--what commends itself to our pure moral instincts. He must reverence the laws He has stamped on our nature. He must live out from the perceptions of the right He has given us to live by. The image of the potter and the clay, of the vessels made to honour and the vessels made to dishonour, are emblematic of certain inequalities that prevail among men. You have these two inequalities; first, as to our sphere in life; secondly, as to our moral constitution. Now, let us look at this question a little more closely. First, one man’ s lot is favourable to the cultivation of the Christian temper, while another’ s is not. That, I suppose, is inevitable. As there are some races who seem to exist only to be the serfs of the world, delvers in the field, toilers in the mine, so there are individuals elected by Divine decree, fashioned of dull and lethargic temper, to whom all life in the higher human interests has been denied. They cannot rise to the far empyrean, fanned by the wing of the albatross and the eagle; but must be content to skim with heavy flight near the earth’ s surface. Well, if the Potter has made them so, let them so accept the destiny and the doom assigned. Let them do that in the strong conviction that the great Judge will take into account the conditions of life in which He placed them, and ask only if their achievements were equal to their opportunities. To them, little having been committed, from them little shall be required. Your sphere, your work in life, then, is the element given you in which to work out whatever greatness of character is possible within it. It defines your opportunities. These may be few, narrow, unpoetic. But there they are: and faithfulness within them will secure for you the same cordial greeting given by God to him who, having ten times your chances, gives back to the great Householder no more in proportion than you. Secondly, there are diversities of nature among men. You have one man with a sweet nature in him, perfectly and rightly disposed towards goodness and God. You have another, with whom life is a ceaseless struggle, who cannot put the victor’ s foot on his frailties, and who at the end will die, having redeemed little of the wilderness within from its waste and wildness to the peaceful fruitfulness of the garden of God. It strikes you as unfair to ask these men to live in equal nearness to God. It is like asking the vessel made of common earth to have the glitter and beauty of Etruscan ware. Now, what are we to say to those hapless souls to whom fate has denied the moral materials of which the saintly character is formed--whom the Potter has made of common clay? That they will be condemned for not being the richest porcelain? for not attaining the moral beauty which the rigorous necessity of destiny and providence forbid? Surely not? A fine nature is a communicated blessing. It is not the acquisition of one’ s own will--not the fruit of one’ s own endeavour. No merit is ascribed to a man who is what he is because of something given him, not acquired by him. If much has been given in a man’ s moral endowments, much will be required of him; but to whom little has been given, of him little shall be asked. The ideal man of angel temper is different from the ideal man of a dull and sluggish soul. Both may be perfect after their kind. The injustice will not come in till God expects from both vessels the same finish and beauty. The clay vessel may be perfect as a bit of delf; it has its own perfection: the vessel made to be a bit of alabaster or Etruscan ware cannot have more. In conclusion, then, our lot and our nature--whatever these are, tractable or intractable--are given us as the element and the materials out of which we are to evolve a certain ideal character. The lot and the nature are our fate--for them we are not responsible. The character is the product of our own freewill--for it we shall answer. (James Forfar.)To make one vessel unto honour and another unto dishonour.--Honour and dishonour; or, the work of the sinner and the work of God Note-- I. That all men are made of one common nature. “ We,” as the old prophet has it, “ are the clay, and Thou our Potter, and we are all the work of Thy hand.” Notwithstanding the vast variety in colour, conformation, habit, etc., there is such a correspondence, both in the physical and spiritual structure of all the races as to corroborate the declaration that God “ hath made of one blood all nations of men.” Let us not be satisfied in admitting the truth of this doctrine, but--1. Reverence the rights of all. Nothing can justify us in offering the slightest indignity to that right which belongs to man as man. 2. Sympathise with the woes of all. If we love not our brother “ whom we have seen, how can we love God whom we have not seen?” 3. Diffuse that gospel which is the great want of all. Man, the world over, is a brother; out from the deeps of his heart there rises a cry for the help the gospel offers. II. That of men made of the same nature, part is being “ fitted for destruction,” and part for glory. The word destruction does not refer to existence, but to happiness. It is here put it antithesis to glory, i.e., all that is blissful in being. Now, it is here implied that there are certain men being framed for the destruction of all happiness, and others for all that is glorious. There are three things which show the truth of this.1. The inevitable tendency of the two great principles that rule mankind--selfishness and love, or sin and holiness The one tends to the decrease of happiness, and the other to its increase; the one fits for destruction, and the other prepares for glory. A man under the influence of selfishness is one whoso nature is undergoing a rapid process of deterioration. There is a blight in his atmosphere that shall leave his spiritual territory barren. There is a disease in his system that shall, bring on death. 2. The actual experience of mankind. Take two men as types. (1) One shall be Saul. He had, undoubtedly, a good mental, as well as a “ goodly” corporeal constitution, and on him the “ Spirit of the Lord” once moved. But the man was selfish; and this selfishness continued to fit him for “ destruction,” until, in the cave of Endor, he exclaims, “ God is departed from me.” (2) The other shall be David. He was but a shepherd bey, having nothing peculiarly great either in bodily or mental make, but his soul developed itself under the reign of Divine love, which led him to “ serve his generation.” And you see this youth, in almost every step of his life, getting into new power and rising into new glory. Now, all this is abundantly confirmed by Scripture, which represents all men as pursuing two paths, the one to destruction, and the other to glory--some sowing to the flesh, and reaping corruption, and some to the Spirit, and reaping everlasting life. III. That whilst God could have. “ fitted” men for destruction, His work is to “ prepare” them for glory. We are not ignorant of the objection that God is represented as blinding men’ s eyes, making their hearts fat, and their ears heavy, and as hardening the heart of Pharaoh. True. But when such works are referred to God they must be referred to Him in an occasional, not in a causal--an incidental, not an intentional-a permissive, not a predestinating sense. Otherwise, indeed, moral evil is a Divine institution. Observe--1. That the apostle does not affirm that God has ever fitted any being for destruction; and there are reasons to believe that He has never done so.(1) There is analogy. Ask the astronomer or the microscopist if they have found one living thing formed for dishonour, or made for torture? (2) There is the human constitution. Whether you look at it-- (a) Physically, with its varied members and organs, so exquisitely formed and put together, walking erectly, fronting the world with eyes on heaven, and lord of all that lives beneath the stars, or-- (b) Psychologically, with an intellect to reduce the universe to truth, and bear it along triumphantly in its path of thought, and a soul to mingle in the worship of seraphs, and delight in God,” --can you affirm that man was made for dishonour? (3) There is the conscience. Does the conscience ever testify to the ruined sinner that he was made for destruction? No. Were this the case there could be no remorse--no moral hell. “ As I live, saith the Lord God, I have no pleasure in the death of the wicked.” 2. The apostle does affirm that God prepares men for glory; and there are abundant reasons to believe the fact. (1) There is the spiritual influence of nature. This influence you may call beauty in the flowery fields, sublimity in the surging main, glory in the “ terrible crystal,” or divinity in all; but whatever you call it, there is nothing in it to fit “ for destruction,” but everything to prepare for glory. I often wonder how men can sin abroad, in the bright fields of holy nature. (2) There is the special system of mediation, including the communications of God to humanity during the first four thousand years, the mission of Christ, the ministry of the gospel, and the agency of the Spirit. In view of all this, who can maintain, for a moment, the notion that God fits men for destruction? IV. That the history of all men, whatever their destiny, illustrates the character of God. In relation to the destroyed, there is the manifestation of “ long-suffering,” “ power,” “ wrath” ; and in relation to the saved, there is the manifestation of the “ riches of His glory.” Conclusion: Learn--1. That the most solemn attribute of thy nature is the power to misappropriate the blessings of God. Yonder are two plants side by side, rooted in the same soil, visited by the same showers, and shone on by the same sun; the one transmutes all into what will poison life, and the other into that which will sustain it. So the very elements that are preparing the men by thy side for glory--by the perverse use of thy moral freedom--may be fitting thee for destruction. 2. That the most momentous work in the world is the formation of character. It is either a soul-saving or a soul-destroying process. What wouldst thou think of a man who stood casting portions of his property into the bosom of the rolling river? But if thou art forming an ungodly character, thou art doing worse folly than this, thou art wasting thy spiritual self. That vessel which the architect, either from recklessness or ignorance, is constructing on a principle which necessarily unfits her to stand the swelling surges and the hostile gale, you would say, is “ fitted for destruction,” so, in very truth, is thy character if built on the principle of selfishness. (D. Thomas, D.D.)Vessels of honour and dishonour Who can say of himself, or of his fellow, whether his is a life of honour or of dishonour? I have seen side by side, amid the heirlooms of a great historic English house, a goblet of massive gold, rich with costly gems, and beside it a common earthern vessel, with broken handle and with battered edge. Which of these is a vessel made unto honour, and which to dishonour? The one has stood amid the blaze of light and the flash of jewels, filled with rare wine, at the banquet table of a king, where mistresses laughed, and where libertines blasphemed; and the other has borne water to the parched lips of dying soldiers, amid the smoke and dust of battle. Which, now, is the vessel made to honour, and which to dishonour? (T. T. Shore, M.A.)What if God, willing to show His wrath … endured … vessels of wrath … and that He might make known the riches of His glory on the vessels of mercy. Vessels of wrath and vessels of mercy The sentence is elliptical. Supposing God to have done so, and for certain ends--what then? The apostle does not fill up the sentence himself, but leaves it to be filled up by his readers agreeably to the principles he had been laying down. Would there be unrighteousness with God? I. The parties spoken of.1. “ The vessels of wrath,” i.e., the “ vessels to dishonour” of verse 21. (1) The wrath of God is invariably pointed against sin (chap. 1:18; Ephesians 2:1-3). It is judicial, not personal; righteousness demanding the punishment of iniquity--“ angry with the wicked,” and insisting on the execution of the law. Sovereign wrath is a contradiction. Sovereign mercy is not. It expresses the unalienable right of the Supreme Ruler to show favour freely to the undeserving. The very word “ mercy” implies “ desert of evil” in its objects. But from the idea of the right of God to inflict suffering on the undeserving, we shrink with horror, for it would ascribe to God the right to do wrong. All punitive infliction presupposes desert. The bestowment of good does not. The latter, then, belongs to sovereignty; the former, to equity. (2) The sins of men are freely committed. They are done with the choice of their wills. Otherwise there could be no such thing as sin. If a man were used as a mere machine, he could not be a sinner. Every sinner is sensible that neither, on the one hand, is he constrained to evil, nor, on the other, restrained from good. To say that man cannot will what is good is to employ terms most inconsiderate and misleading. What hinders him from willing? Only the absence of right dispositions. But the indisposition is just the want of will; and, there being no other inability in man than this, to say he cannot will resolves itself ultimately into the will not to will; inasmuch as he is kept from willing good by nothing but his aversion to good. (3) These are truths sufficiently plain, and they serve to show the meaning of the expression “ fitted to destruction.” (a) More is meant than mere destination or appointment. “ Fitted” includes particularly the idea of congruity between the character and the destruction. The question, then, comes to be--how are they thus “ fitted” and by whom? In finding an answer to this question, observe the marked difference between the expressions on both sides of the alternative. God fits the “ vessels of mercy,” but the vessels of wrath are only “ fitted for destruction” i.e., self-fitted, fitted by their impenitent and obdurate sinfulness. The blessed God cannot be regarded as directly “ fitting men for destruction” by any influence from Him (James 1:13-16; Ezekiel 15:6-8). (b) And, as God cannot make men wicked, neither should He be considered as appointing men to sin--unless it be in the simple sense of leaving them, in punitive abandonment, to the hardening influence of its wilful perpetration (Jude 1:4). 2. The vessels of mercy.” (1) The very idea of mercy excludes all desert on their part, and all obligation on the part of God. “ Vessels of mercy” implies that whatever there may be of good in them, that good is something which they do not deserve, and which God is, in no respect, bound to bestow. (2) This being the case, their previous “ preparation to glory” is an act of pure sovereignty. “ Making them meet to be partakers of the inheritance of the saints in light” (Ephesians 2:1-10). II. The conduct of God towards them.1. It is the same to both. The expression “ Enduring them with much long-suffering” is used, it is true, only in reference to the former; but it is necessary, to complete the sense, that it be, as it were, carried forward, and considered as if repeated, in regard to the latter. 2. The long-suffering of God is one of the most wonderful facts in the history of our apostate race. It was manifested in His dealings with the antediluvian world, and in the whole course of His procedure toward the Jewish people. It has been manifested all along, and continues to be, in the experience of the race at large, and in the life of every individual. Who is there, of all the children of men, that is not the subject of it? 3. The idea implies the existence of a tendency in a contrary direction. The holiness of God is infinitely opposed to all sin, and while His holiness abhors it, His justice calls for its punishment. In proportion, then, to the strength of these principles of the Divine character, is the difficulty of forbearance with the workers of iniquity. 4. By this long-suffering, the great majority of men, alas! are only encouraged in evil (Ecclesiastes 8:11). They thus criminally, because wilfully, abuse the Divine goodness; and thus “ fit themselves for destruction” (Romans 2:4-5). But others dealt with in the same “ long-suffering,” alter very protracted and obstinate resistance of the means of grace, relent, believe, and are saved. Toward both there has been shown “ much long-suffering.” To many a believer--especially to such as have been converted later in life than others--might I make an appeal for the truth of this. III. The design or object of this conduct here supposed by the apostle. Suppose God does as the potter does: “ what if” this were the case? It is evident that the question is intended to involve another question: Would there be any ground of complaint? Who, with any just cause, could say a single word against the procedure? Remember that men are not here spoken of as creatures, but as sinners--guilty subjects of God’ s moral government, breakers of His law-all alike obnoxious to the visitation of His punitive justice. The general principle, then, is this--that God, the Supreme Ruler, so orders His rectoral procedure towards sinful men, as that He may most effectually secure the glory of His own character and government. Let us look at both sides of the alternative.1. In God’ s longsuffering towards those who ultimately perish, what is His course? He lengthens out their period of trial. He applies every mode of treatment, in itself, as a moral means, fitted to bring them to repentance. In doing this, He provides for a satisfactory display of righteousness in their final condemnation; so that none can say that they perished unwarned, untried, uninvited. In the forbearance of God, they have found opportunity for repentance, and they have guiltily misimproved it; converting it into an opportunity of further and further showing the evil principles and dispositions by which they are actuated, and which are the grounds of their sentence of death in the judgment. As an exemplification of our meaning, take the case of the flood (cf. 1 Peter 3:19-20; 2 Peter 3:9). And as it was with the antediluvian sinners, so was it with the Jews. God’ s judgments on them were not only deserved, but by His whole procedure toward them shown to be deserved ere they were inflicted. Their “ mouths were stopped.” And thus it will be at last. God the Judge has determined that He will not only be just in His sentences of condemnation, but show Himself just. Who will venture to find fault with this? 2. Of the other side of the alternative the import is sufficiently obvious. The “ riches of His glory” evidently signifies here “ His glorious riches” --and that means, as evidently, the riches of His mercy. The glorious riches of God’ s mercy are made known by salvation in general having been provided; by the means of its provision; and by every individual instance of salvation bestowed. But “ the riches of His mercy” are more signally displayed in some cases of salvation than in others. In particular eases, by His “ forbearance and long-suffering,” He prepares wonderful exemplifications of the exuberant abundance and untrammelled freeness of this grace. Let this apostle himself tell us of his own ease, as an instance in point (1 Timothy 1:12-16). Conclusion:1. There is a tendency at present to dwell too exclusively on the Divine love, and to make too little of the other attributes of the Divine character. Because the atonement is universal, and the gift of Christ is the highest expression of love, therefore Divine love must be love without distinctions. As if, because the atonement has been made for all, in order to there being a consistent ground on which all might be invited to pardon, therefore there can be and must be no distinctions in the saving application of the atonement. God says, “ A new heart also will I give you,” etc. Does He do this alike to all? 2. While it is right for us to look at both sides of the alternative, it is especially delightful for us to contemplate Him “ preparing for glory the vessels of mercy.” His time of preparing them is very various. He can fit them in a moment: while sometimes the preparation extends through many a year. He spares them sometimes as instruments for His use in preparing other “ vessels of mercy” for the same glory with themselves. And then, when He takes them to the inheritance of the glory for which He has prepared them, and which He has prepared for them--how delightful our emotions in looking after them. Be has taken these vessels where He may put them to uses more glorifying to Him, and more honourable to themselves, than any use He could make of them in their imperfect state below! (R. Wardlaw, D.D.)Vessels of wrath and vessels of mercy I. Vessels of wrath.1. Whom does this phrase describe? Not persons pre-ordained to wrath, but deserving of wrath. 2. How are they fitted for destrucion? Not by Divine operation, but by their own wilful impertinence. 3. How does God use them? For the display of His justice and power. 4. How is the righteousness of the Divine procedure vindicated? (1) By His patient forbearance.(2) By the opportunity afforded for repentance.(3) By the offers of His grace. II. Vessels of mercy.1. Their determination. (1) Not by unconditional election.(2) But by the reception of mercy and belief of the truth. 2. Their preparation-- (1) In life.(2) By grace.(3) Through the sanctification of the Spirit. 3. Their use. To display the riches of God’ s glory--His wisdom, love and power in their salvation. 4. Their destiny--glory. (1) In the perfection of their nature and happiness.(2) In the presence of God.(3) For ever. 5. The foundation of all their happiness. The sovereign grace of God in Christ. (J. Lyth, D.D.)Vessels of wrath and vessels of mercy A certain minister, having changed his views on certain points of Divine Truth, was waited upon by an old acquaintance, who wished to reclaim him to his former creed. Finding he could not succeed in his object, he became warm, and told his friend that God had “ given him up to strong delusion,” and that he was “ a vessel of wrath fitted to destruction.” “ I think, brother,” was the response, “ you have mistaken the sense of the passage you last referred to. Vessels are denominated according to their contents. A chemist, in conducting a stranger through his laboratory would say, ‘ This is a vessel of turpentine, that of vitriol,’ etc., always giving to the vessel the name of the article it contains. Now when I see a man full of the holy and lovely spirit of Christ, devoted to His service and imitating His example, I say that man is a vessel of mercy, whom God hath aforetime prepared unto glory; but when I see a man full of everything but the spirit of the Bible--opposed to God’ s moral government, seeking his own things rather than the things of Christ, and filled with malice, wrath, and all uncharitableness, I am compelled to consider him ‘ a vessel of wrath fitted to destruction.,” (Biblical Museum.)The vessels of wrath The doctrine of reprobation is a malicious libel on mercy. It is an attempt of Satan to graft his own character upon the Lord; and to make Him whose name is “ Love” like him whose nature is hatred. Consider-- I. The characters here described.1. Wrath means far more than anger--and it becomes a stronger word as the capacity for wrath increases. “ The king’ s wrath is as the roaring of a lion.” (1) Now measuring upwards in this way, what must God’ s wrath be, whose every attribute is illimitable? and the very infinitude of His mercy proves what must be the extent of His wrath. (2) And are there any creatures exposed to this? Yes, it must be so where sin is. It is far more anomalous to suppose moral guilt existing and God not angry, than it is to imagine rebels and a king unmoved, or children fiends in human shape and the father indifferent. The wrath of God must come, in the very nature of things, upon the children of disobedience. He that committeth sin must be a vessel of wrath by nature, and if that nature be not changed, a double portion of wrath abideth on him. 2. Mark the term which expresses the reception of this anger--“ vessels” ; not leaves, which hold the storm-drop for an instant and then allow it to trickle off, but vessels retaining it. You may say, “ Such a load as God’ s wrath must crush me” ; and in one sense it will; but in another it will not; you will have powers of endurance as great as the saint’ s power of enjoyment. Hard and impenitent hearts are “ treasuring up wrath against the day of the wrath.” Wrath shall come upon them, as Paul says, “ to the uttermost.” 3. And moreover the sinner is a vessel “ fitted for destruction.” What by? Sin. He who wills not the death of the sinner is not likely to fit him for dying. We prepare ourselves for destruction; “ Oh, Israel, thou hast destroyed thyself.” II. God’ s conduct towards them. He endures them with much long-suffering. How much let your unnumbered sins declare. Why! any forbearance in your case were much long-suffering. All the day long has God been stretching forth His hand to “ a disobedient and gainsaying people.” He gives you mercies, and you take them as your right: He gives you privileges, and you abuse them; He gives you a Saviour, and you “ crucify Him afresh” ; He offers you His Spirit, and you “ do despite to that Spirit of grace.” Now is not a moment’ s forbearance, in such a case, long-suffering? III. The reasons for such conduct.1. “ To show His wrath.” Yet how could He show His wrath by long-suffering towards sinners? It appears that such a course would hide and not show it. Now the word translated “ show,” means to point out as with the finger; and in this way God throws into the strongest relief His wrath. (1) He develops His own character of love; He opens out His plans of mercy for years. Well! some may say, “ This tolerance of guilt speaks an indifference to it.” You are wrong; the Lord’ s long-suffering is but a blue sky on which you see in fearful and distinct outline the massive storm-cloud as it rolls over the sinner’ s head and then bursts; it is but the sweet and natural beamings of the Lord’ s countenance which gives His frown a doubly appalling blackness; it does not lessen His anger; it does not qualify His abhorrence of sin; it does not subtract from, but it adds to, the final display of His just indignation. (2) And in another sense it shows it, for it clearly explains its real character. It is not the wrath of man, or he had struck at once. But the Lord is “ slow to anger” ; He wills not the death of the sinner; and when at last His wrath is seen, it is that of a Judge who punishes, not “ con amore” but “ ex officio.” The Lord delights in mercy, not in punishment. Wrath must come at last, but it comes with a slow foot. Mercy flies; anger creeps. Patience lingers and lingers at the threshold, keeping punishment knocking at the door. God’ s endurance is indeed the interpreter of His wrath; it shows that His final destruction of “ the vessels of wrath” is not that of an enemy gloating over the fall and death of his foe, but it is that of a father slowly, solemnly, and necessarily banishing a base and incorrigible son for ever from His presence. 2. “ To make known His power.” But how can power be made known by a refusal to exert that power? Forbearance is often a more splendid achievement than all the labours of Hercules put together. “ He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.” The Lord’ s endurance is one of the most signal displays of His omnipotence. When I gaze upon the scene around Calvary, I look upon a more stupendous proof of power than when I behold the hundred and eighty-five thousand corpses of Assyrian warriors, all smitten by the angel of the Lord in one night. And when I look around upon this congregation, and necessarily think of many among you as vessels of wrath endured, enemies of God treated with much long-suffering, I see in each one of you a monument of the Lord’ s power as notable as in the case of that weeping, wailing, and lost soul. But, lastly, God’ s long-suffering makes known His power, by giving greater prominence at last to His power of punishing. It is like the stillness before a storm: you may hear a whisper; the rustle of a leaf is noticed; and when the first roll of thunder comes pealing throughout the hushed air, making the ground shake and the rocks resound, its fearful voice is the better articulated owing to the previous stillness; the thunder, like God’ s power, is made known by the calm which preceded. And what is the conclusion of the whole matter? First of all, by the light of God’ s Word, and by the aid of prayer, inquire whether you are vessels of wrath or vessels of mercy? Are you united to Christ by a living faith, or alienated from God by wicked works? And if the result of this inquiry be a conviction that you are still a vessel of wrath, oh! tremble over the fact. That vessel becomes more capacious every day; every mercy and long-suffering despised is an enlargement. What will it hold at last if you go on and on increasing its size, and making it fitter and fitter to hold more of that wrath which shall fill but never burst it. Step and pray for grace to arrest this self-fitting for destruction. Pray that the Lord’ s Spirit may transform you from a vessel of wrath into a vessel of mercy. Pray that His much long-suffering may melt your hard heart, and make you long to have His love instead of His wrath shed abroad in your soul. Pray that the blood of Christ may, as it were, rinse out the polluted vessel, wash away all the wrath, and fill to the brim with mercy--fill it now; and for ever and ever fill it, as throughout eternity that vessel grows larger. (D. F. Jarman, B.A.)Vessels of mercy I. The vessels.1. They are made of the same lump as the vessels of wrath. Thou who hast hope of heaven look back to the miry clay whence thou wast drawn! There was nothing in thee by nature better than that which is found in any other man. Had He left thee to thyself, thou hadst been as base and vile as others. If there be a difference in thee, the difference is of grace and not of nature. 2. They are as much as any other portion of the clay, entirely in the potter’ s hand. Had the potter willed to leave that mass of clay alone, we should have been vessels of wrath most surely. Hell’ s thistles grow self-sown, but God’ s wheat needs a husbandman. Vessels of mercy fit themselves for destruction, but grace alone can prepare a soul for glory. If the Lord had permitted the whole human race to perish He would have been infinitely just. If He had chosen to spare a few, that would have been an act of surprising mercy. Inasmuch, however, as He hath taken so much of the clayey mass, as to make vessels of mercy innumerable as the stars of heaven, unto His name be all the glory. 3. God’ s chosen ones: are-- (1) “ Vessels.” A vessel is not a fountain, not a creator of the water, but a container. So the redeemed are not fountains by nature, out of whom there springeth up anything that is good. At one time they are full of themselves, but grace empties them, and then as empty vessels they are set in the way of God’ s goodness, God fills them to the brim with His loving-kindness, and so are they proved to be the vessels of His mercy. Remember all that God asks of thee in order to thy salvation is, not to do anything, but to holdout thine empty hand and take all thou wantest. The elect of God are vessels only. They may afterwards give out to others, but they can only give out what God has put in them. They may run over with gratitude, but it is only because God has filled them with grace; they may stream forth with holiness, but it is only because the Lord keeps the supply overflowing. (2) “ Vessels of mercy.” In order that they may be such it is necessary that they should be sinful and miserable. Pity may be given to the miserable, but mercy must be bestowed upon the sinful. For a judge to talk of mercy to the innocent would be to insult them; and for the philanthropist to offer pity to the happy would be but to mock them. The redeemed are not vessels of merit but vessels of mercy. II. The potter at his work. When a potter is about to make a vessel he does not take up the clay and put it on the wheel and then leave it to chance. No--1. He has his plan. So it is with our Divine Potter. He takes the poor sinner; He puts him on the wheel, and as that wheel revolves the potter looks and sees in that clay a future something which does not appear to the vessel. “ It does not yet appear what we shall be” ; but the Potter knows, “ He will present us without spot or wrinkle, or any such thing.” 2. He makes the outlines in the clay. You may have seen the man at work. Perhaps at the very first moment you may form a rough guess of what the whole thing is to be, though the elaboration you cannot yet discover. Certain it is, that the moment a man begins to be separated for heaven by the grace of God in his soul, you may see the outlines of what he is to be. There is-- (1) Faith in Christ.(2) Love to Christ.(3) A hope that maketh not ashamed, and a joy which makes glad his countenance. It is but the bare outline, for the glory which excelleth is not there. The vase is only in its embryo, but yet sufficiently developed to give a prophecy of its finished form.3. The gradual completion of the article. There will not always be in you the bare outline, but as time goes on there will be some of the beautiful lines and filling-up. The Christian will be getting more and more like his Master. And if we can see here on earth vessels getting ready for perfection, and if those vessels have so much beauty in them, what must they be when at last they shall be finished. If this world be fair, how much fairer shall the new world be. III. The potter’ s mark upon his vessels. In all manufactories there is always some trade-mark which is not to be imitated, and without which no vessel is the genuine production of the professed maker. You may know to-day whether you are a vessel of mercy by the Master’ s mark upon you.1. That mark is--calling. Has Divine grace called you out of darkness into marvellous light? for if so, it is not a matter of question as to whether you are ordained to eternal life. 2. That is a mark which no man can put upon you. The earnest minister may cry aloud and spare not, but it is in vain calling to deaf ears. The Lord alone can so speak, that the deaf, nay, the dead, must hear. Hast thou ever, then, felt a calling which is not of man, neither by man? Has the voice of mercy so said, “ Come to Jesus,” that thy heart has said “ Thy face, Lord, will I seek” ? Has He said to thee, “ Mary,” and hast thou said. “ Raboni” ? Has He cried to thee, “ Zaccheus make haste and come down,” and hast thou come down and received Him in thine house. Hast thou had that call, for if so, thou hast the mark of the Potter upon thee. 3. As this is a mark which no man can put upon you, so it is one which no man can take away from you. (C. H. Spurgeon.)Vessels of mercy I. Why believers are compared to vessels. The figure suggests the idea of--1. Capacity. Capable of being filled. Their value is in their emptiness (2 Kings 4:3-6). Sense of need. 2. Reception. The first thing needed, when emptied, is to receive. Mercy (Romans 9:23; 1 Timothy 1:16). Pardon (Acts 26:18). The engrafted word (James 1:21). Christ (Colossians 2:6). Power (Acts 1:8). 3. Possession. To hold what is put into them. The Word of God (Colossians 3:16; John 15:7). Not leaky (Hebrews 2:1). II. The honour conferred on these vessels.1. They bear God’ s Name (Acts 9:15). Character (Deuteronomy 28:10). Service (Deuteronomy 10:8). 2. They contain God’ s treasure 2 Corinthians 4:7). The vessel--frail and worthless. The treasure--all powerful and priceless. 3. They are used in God’ s service (2 Timothy 2:21). Their meetness consists in being set apart--cleansed--filled. (E. H. Hopkins.)Vessels of mercy They are such in their-- I. Formation. II. Position. III. Condition. Mercy--1. Pervades their thoughts.2. Is uttered in their words.3. Is expressed in their actions.4. Beams in their looks.5. Glows in their prayers. IV. Progression. V. Preservation. VI. Glorification. Application:1. If thou be a vessel of mercy, let love and gratitude prompt thee to commend that mercy to others which thou hast received.2. If a vessel of wrath, let nothing divert you from earnestly seeking mercy at the Cross of Christ. (Evangelical Preacher.)The mystery of God in human history I. His design. To display His--1. Glory.2. Power.3. Mercy.4. Wrath. II. His procedure.1. He endures patiently with sinners.2. Allows them to work out their own ruin.3. Confers the riches of His grace on them that believe.4. Prepares them for glory. III. His righteousness.1. He calls all men to repentance.2. Offers them His mercy in Christ.3. Both Jews and Gentiles. (J. Lyth, D.D.)Even us whom He hath called.--The called I. Who are called.1. Not the righteous.2. But sinners--both of the Jews and the Gentiles. II. How are they called.1. By the gospel.2. By the ministration of the Word.3. By the Spirit of God. III. Unto what are they called? To the enjoyment of--1. Pardon.2. Holiness.3. Heaven, (J. Lyth, D.D.) Romans 9:25-33 As He saith also in Osee, I will call them My people, which were not My people. The calling of the Gentiles I. Their former condition.1. Not My people.2. Not beloved. II. Their gracious call--an act of--1. Sovereign will.2. Unmerited.3. Effected by the gospel. III. Their lofty privilege--called to be the sons of the living God--1. Through faith.2. In Jesus Christ. (J. Lyth, D.D.)A people who were no people (text and Hosea 2:23):--1. We accept the supreme authority of Holy Scripture: every word of it is truth to us. 2. Yet we attach special weight to words which are the personal utterances of the Lord, as here. 3. Still more are we impressed when a Divine message is repeated, as here. 4. “ God saith” still what He said long ago. Come, then, anxious souls, and hear the story of God’ s grace to His chosen, in the hope that He may do the like for you. Observe concerning the Lord’ s people-- I. Their original state.1. They not only were not “ beloved,” but they were expressly disowned. Their claim, if they made any, was negatived. This is the worst case that can be; worse than to be left alone. This conscience, providence, and God’ s Word all appear to say to men who persist in sin. 2. They had no approval of God. They were not numbered with His people, and were not “ beloved “ in the sense of complacency. 3. They had not in the highest sense obtained mercy. For-- (1) They were under providential judgment.(2) That judgment had not become a blessing to them.(3) They had not even sought for mercy. 4. They were types of a people who as yet have-- (1) Felt no application of the blood of Jesus.(2) Known no renewing work of the Spirit.(3) Obtained no relief by prayer; perhaps have not prayed.(4) Enjoyed no comfort of the promises.(5) Known no communion with God.(6) No hope of heaven or preparation for it. It is a terrible description, including all the unsaved. It is concerning such that the promise is made--“ I will call them My people.” Who these are shall be seen in due time by their repentance and faith, which shall be wrought in them by the Spirit of God. There are such people, and this fact is our encouragement in preaching the gospel, for we perceive that our labour will not be in vain. II. Their new condition.1. Mercy is promised. 2. A Divine revelation is pronounced. “ I will say, Thou art My people.” This is-- (1) Done by the Spirit of God in the heart.(2) Supported by gracious dealings in the life. 3. A hearty response shall be given. “ They shall say, Thou art my God.” The Spirit will lead them to this free acceptance. (1) As a whole, they will say this with one voice.(2) Each individual will say it for himself in the singular. “ Thou.” 4. A declaration of love shall be made. “ I will call her beloved,” etc. Love shall be enjoyed. 5. This shall be perceived by others. “ They shall be called,” etc. Their likeness to God shall make them to be called the children of God, even as the peacemakers in Matthew 5:9. Thus every blessing shall be theirs, surely, personally, everlastingly. Reflections:1. We must give up none as hopeless; even though they be marked out by terrible evidence to be not the people of God. 2. None may give up themselves in despair. 3. Sovereign grace is the ultimate hope of the fallen. Let them trust in a God so freely gracious, so mighty to save, so determined to bring in those whom it seemed that even He Himself had disowned, whom everybody had abandoned as not the people of God. (C. H. Spurgeon.)A great reversal Whether the original reference of the prophet is to the ten tribes or to the Gentile world is immaterial, since St. Paul employs the quotation to illustrate his contention that it is the purpose of Him who is Eternal Wisdom and Unchanging Righteousness to transfer privilege and blessing from those who pretended to an ancestral claim to them, unto those who had usually been regarded as aliens and reprobates--even the “ sinners of the Gentiles.” If this phase of Divine action has to some extent lost its interest, the principle it illustrates is ever important. I. The highly favoured may abuse their advantages and lose them. Consider the case of the Hebrews.1. Their special prerogatives in religious knowledge and means of spiritual improvement. 2. Their rebellion and apostasy in yielding to idolatry. 3. Their frequent chastisements, especially in the captivity, and their subsequent humiliations. 4. The repetition of their insensibility and disobedience in the rejection of the Christ. 5. The final catastrophe which overtook the nation in the destruction of Jerusalem and the final dispersion. II. The less favoured may be, in God’ s providence, exalted to privilege. Consider the case of the Gentiles.1. The publication of the gospel to them by Paul upon its rejection by the Jews. 2. The acceptance by many of the glad tidings intended for the enlightenment and salvation of men. 3. The position taken by Gentile converts in the diffusion of Christianity. 4. The subsequent conversion of the Roman empire. 5. The course of Christian history which may all be traced to the operation of this wonderful principle. Application:1. They act foolishly who rely on their privileges. 2. They are wise who, grateful for their privileges, are concerned so to use them that they may become the vehicles of the highest blessing to themselves, and to those over whom their influence may extend. 3. They who are cast down because their circumstances seem unfavourable should not forget that those who were “ not God’ s people” became “ His people,” “ His beloved,” “ the children of God.” (Prof. Thomson.)The character and privileges of the saints I. What they were.1. “ Not My people.” Who’ s then? Men do not occupy neutral territory, nor are they an independent republic. God’ s people own and serve Him as their Sovereign and Master--dread alternative then, those who throw off this allegiance become the slaves and subjects of the prince of this world, doing homage to him in their sentiments, and serving Him in their lives. And such were some of you. 2. “ Not beloved.” (1) Because unlovely and unloving. “ Alienated and enemies in their minds by wicked works.” How could God love in the sense here mentioned those who defied His authority, broke His commandments, and made bad that which He pronounced “ very good.” (2) Therefore-- (a) The wrath of God abideth on them--rests as long as the provoking cause remains. (b) The coming wrath menaces them. II. What they are.1. “ My people.” (1) They belong to God. He has bought them; He has taken them to be His peculiar possession; they gladly acquiesce in the Divine proprietorship. How safe and happy this makes them! “ If God be for us, who can be against us?” (2) They are God’ s people. (a) A homogeneous people. They are not His as so many scattered units, but His as a body, a Church. United to Him they are bound to one another for mutual protection, edification, comfort and general usefulness. (b) A royal people. A kingdom. The Church is not a mere school of thought, but a kingdom of priests unto God. God’ s people are royal in their birth, bearing, privileges, duties, and hopes. (c) A people with a destiny. While some peoples have fulfilled their destiny, and others have theirs trembling in the balance, and others yet again all uncertain of theirs that of the people of God is sure. They and only they are to inherit the earth. That destiny is being fulfilled every day, and will be perfectly fulfilled when “ Jesus shall reign where’ er the sun,” etc. 2. “ Beloved.” (1) God’ s anger is passed away from them. What then? What happens when the clouds rollaway at noon-day? So when the clouds of our rebellion and sinfulness pass away from before His countenance we bask in His smile. So--(2) They are the objects of His complacency. He sees in them that which fills Him with delight--His beloved Son’ s purchase and image. Hence--(3) They are the subjects of His special care (Romans 8:39). And--(4) They await the highest manifestations of His favour. 3. “ Children of God.” (1) They are born from above, and become partakers of the Divine nature.(2) They are adopted into the Divine family.(3) They are heirs of Divine possessions. III. How they become what they are1. By sovereign grace. There was no merit in them, but every demerit. Had not God chosen them they had never chosen God. 2. By compliance with the conditions laid down by sovereign grace. Repentance and faith. (J. W Burn.)And it shall come to pass, that in the place where it was said unto them, Ye are not My people. Hope for the outcasts: I. Their condition--“ Not My people.”1. Without God.2. Without knowledge of the truth.3. Without hope. II. Their happy change.1. Adopted.2. Transformed.3. Admitted to fellowship with God--the true source of life and happiness. (J. Lyth, D.D.)The sovereignty of God I. The miserable condition of “ this people” at the first--“ Not My people.” What an awful position is that of nations, families, or men where they are not God’ s people. What privileges they lose! What anticipations they are without! How empty their existence! How fearful their prospects! It is evident that nations have been under this denomination. There was not a country, except the Jewish, in ancient times that knew anything about the living God. And at the present day there are those nations which revel in their ignorance of Divine truth. Besides which, even in Christian lands, only a small proportion truly serve the Lord God. II. The blessed condition of “ this people” at the last. There is a remark-able contrast. They are the same people. But their condition is changed. They are to become not only God’ s people, but God’ s children, not only His servants, but His heirs. The change is a remarkable one, for it--1. Involves a change of nature, disposition, heart, character, and it manifests the power of Divine grace which can so transform “ stones” into children. 2. Alters the condition and future of those who are its subjects. They look forward to a period of blessedness in a Father’ s house. (J. J. S. Bird, M.A.)Though the number of … Israel be as the sand of the sea, a remnant shall be saved.-- The example of Israel a warning to the world I. Judgement begins at the house of God. II. Cannot be arrested by numbers or force. III. Is exceedingly terrible--only a remnant saved. IV. will be complete. V. Will de executed in righteousness. VI. Will be sudden and summary. (J. Lyth, D.D.)The rejection of the Jews I. Predicted. II. National. III. Judicial--in righteousness. IV. Terribly fulfilled--only a remnant saved. V. Mixed with mercy. VI. Alleviated by hope--a seed left. (J. Lyth, D.D.)The remnant saved Our text is a quotation from Isaiah, and is intended to show the great disparity, in point of number, between the believing and the unbelieving Israelites. I. Though multitudes appear to be the people of God, yet those who are so in reality are comparatively few.1. The children of Israel according to the flesh were numerous “ as the sand of the sea.” The promise of Gen 22:17 was in great measure fulfilled in Moses’ s time (Numbers 23:9-10). When they went down into Egypt they were only seventy-five persons; but when they came out from thence, all told, they probably amounted to three or four millions. Yet they are not all Israel (1 Corinthians 10:1-11; Hebrews 4:1-2; Hebrews 4:11). The Jews also in our Lord’ s time were very numerous; but the greater part of them perished in their unbelief, and were at length dispersed and ruined as a nation (Matthew 23:34-39; 1 Thessalonians 2:15-16). 2. Those also who profess religion have in all ages been very numerous, yet the number of the truly pious is very small. (1) How many who are called Christians are entirely ignorant of the fundamental truths of Christianity (Isaiah 29:11-12). (2) How many rest in outward privileges and performances. (3) How many selfish worldlings there are who follow Christ for the loaves and fishes. (4) What shall we say of those heartless and barren professors, who bring forth no fruit; or if any, it is to themselves, and not to God. II. They are called a remnant, “ a remnant that shall be saved.” With respect to the Jews in the apostles’ time, only a small part of them were brought to believe in Christ; and though some thousands were converted in one day, the far greater number continued in obstinate unbelief. Instances of conversion since that time have been very rare. We are assured, however, that at the appointed time the Redeemer will come, and turn away ungodliness from Jacob. And with respect to the Gentiles, there has ever been and will be, even in times of the grossest darkness and corruption, a remnant according to the election of grace.1. There is and shall be a remainder, a part reserved out of the whole, as the word generally signifies (Isaiah 10:12 : Revelation 12:17). This implies-- (1) Paucity or fewness. Christ’ s Church is a little city, and few men in it. A little flock, under the care of the great and good Shepherd; small when compared with the rest of the world, and with what it will be hereafter (Revelation 7:9). But in any one age, and especially in any one place, the Church of Christ is comparatively small; and if the chaff were separated from the wheat, it would be smaller still (Matthew 20:16). (2) Choice or separation. God’ s remnant is a chosen remnant, according to the election of grace; and this alone it is that secures its existence (Romans 8:29). 2. This remnant shall be saved, net only from the wrath to come, but also from innumerable evils in the present life (Isaiah 26:20; Ezekiel 9:4). But eternal salvation is chiefly intended, which includes-- (1). A deliverance from all evil and the fear of evil (Revelation 21:4). (2) The possession of all good; perfect knowledge, holiness, peace; the true enjoyment of ourselves, and the most intimate communion with God. 3. The salvation of this remnant is certain, both from the promises of God and the engagements of the Redeemer. Christ must reign. Conclusion: If we have hitherto been indifferent about this salvation, let us take warning. If we have immortal souls, surely their interest demands our chief attention. Are we only nominal Christians, let us remember that an empty name will be of no avail hereafter; but if we are Israelites indeed, how delightful are our prospects! (B. Beddome, M.A.)For He will finish the work, and cut it short in righteousness.--Judgment I. Is the work of God. II. Must be severely executed upon sinners--when God arises His procedure is rapid, righteous, complete. (J. Lyth, D.D.)Some points in the Divine procedure Irrespective of the particular application of this prophecy by Paul there are certain fundamental and abiding principles that are worth attention. I. Completeness. “ As for God, His way, His method of operation,” is perfect. From the atom to the sun there is no flaw in His handiwork. It will be found to be the same when we review the course of history from the standpoint of eternity. Things are fragmentary now, but the very fragments are complete, and when fitted into each other as a compacted whole we shall say, “ Thou hast done all things well.” “ He will finish the work “ --1. Why? Because-- (1) His calculations are infallible who sees the end from the beginning. (2) His resources are inexhaustible who has all power in heaven and earth. (3) His determinations must take effect who “ doth according to His will in the armies of heaven,” etc. Men fail because they neglect to take all the factors into account; because their resources are limited, or because they are irresolute. But there can be no failure when we take into account God’ s omniscience, power, and sovereign will. 2. In spite of what? (1) The cunning, malice, strength, and determination of His enemies. These are many, and to any other than God would be formidable. (2) The ignorance, feebleness, apathy, and irresoluteness of His professed friends. These would lead any other than God to give up in despair. 3. What in? (1) Creation, which when “ finished” was pronounced very good. (2) Providence. This is now in progress, but when “ finished” no flaw will be detected in its procedure. (3) Redemption. Redemption by price was “ finished” on the Cross; redemption by power when heaven’ s courts shall echo with “ It is done.” (4) Judgment. No one shall be missing from the great assize, and nothing will mar the completeness of the final awards. II. Promptness. “ Cut it short.” In creation, where God had only to deal with inert matter, this finds a perfect illustration. “ He said, and it was done.” In dealing with men it is somewhat different, yet the same in the end. God is patient, is willing, and can afford to wail; but when the hour of destiny is struck His action is decisive and irrevocable. This is seen in--1. The history of redemption. “ When the fulness of the time was come,” when the preparatory work was “ finished,” God sent His Son. “ Down from the shining seats … He fled.” What a “ short work,” too, the redeeming ministry was, and the expiating act. 2. The history of nations. The method of the Divine procedure with the antediluvians, the Canaanites, Babylon, Israel, and the Roman empire was first long-suffering, forbearance (chap. 2:4; 2 Peter 3:1-18.); and then, when the cup of their iniquities was full, how suddenly was it emptied and destroyed. 3. The history of men-- (l) In ordinary life. How long matters often are in coming to a climax, but how sharp and short is the decisive hour which determines temporal destiny. (2) In salvation. The preparatory process may be protracted, but the soul passes from death into life in a moment. (3) As regards the future. We may slumber in the dust for ages, but “ in a moment, in the twinkling of an eye,” we shall awake. III. Righteousness. Without this the other two methods might fill us with terror. But it reassures us to know that in His providential government of the world, or in the salvation or judg-ment of men, God always acts--1. From a right motive.2. In a right way.3. At the right time.4. With right results. (J. W. Burn.)Except the Lord of Sabaoth had left us a seed, we had been as Sodoma.-- The Lord of Sabaoth I. The meaning of the term. Lord of hosts--of--1. The whole universe, with its hosts of things animate and inanimate.2. The hosts of the heavens.3. The hosts of hell. II. Why God is termed Lord of Sabaoth.1. Because He is supreme Ruler of all.2. To oppose the prevailing worship of the heavenly bodies.3. To give us some idea of His almighty power and grandeur. (M. Thomson.)The Divine considerateness Sodom and Gomorrha were utterly wiped out. No human being remained to perpetuate the progeny of the inhabitants of the plain. It might have been so, and deservedly, with Israel; but it was not so, and graciously. A remnant was, and always has been left, notwithstanding the most frightful devastations--a seed to propagate the race. So in God’ s procedure generally, where men and nations have not sinned past recovery. A seed of some sort is left, which, by sedulous cultivation, may result in future harvests. This principle may be illustrated in-- I. The history of humanity at large.1. After the fall the human race might have been as Sodoma, but in wrath God remembered mercy. He left man not only life, but a promise which kept human hope from utter extinction; some relics, too, of the Divine image on which the Redeemer could take hold in fashioning the new man. 2. After the flood the family of Noah was left, not only to preserve the species, but to hand on the hope. The covenant with the Patriarch was but the first of a series which culminated in the fulfilment of the covenant of redemption. A second time the Lord of Sabaoth left a seed. 3. In the fulness of time, when the world was ripe for destruction, the gift of the seed saved it. The state of things depicted in chaps, 1 and 2 could not have gone on much longer but for the Divine interposition, which has at last changed the condition of the world. But for this it must have perished; as it is it lives, and has in it the germs of a total regeneration. II. The history of nations.1. Sometimes a few good men are left whose prayers, efforts, and influence save the nation from decay. Who can tell but that the preservation of the seven thousand who had not bowed the knee to Baal postponed the catastrophe of the Hebrew nation. What a different history France would have had but for the expulsion of the Huguenots. It is impossible to tell what would have become of England but for the godly few who remained to perpetuate the Puritan revival through the reigns of Charles II. and James II. 2. Sometimes the seed presents itself in the form of a gracious opportunity. (1) The Reformation was such a seed. Contrast the destinies of the nations which accepted it with those that rejected it.(2) The missionary impulse of the close of the last century was another. Great Britain and America yielded to it, and the material and moral prosperity of both has never since looked back. III. The history of the individual. Here history repeats itself on a small scale.1. Home reminiscences have often been as a seed perpetuating the life and moral character of a man. In temptation the remembrance of prayers offered or words uttered have made many a man stop short on the brink of ruin and retrace his steps into a nobler and better life. 2. The Word read or preached in myriads of instances has been such a seed. 3. So has some great affliction. 4. And some special summons to duty. (J. W. Burn.)God’ s judgments are I. Richly deserved. Our sins are--1. Multiplied.2. Aggravated.3. Obstinately persisted in--like Sodom, etc. II. Mercifully alleviated.1. A remnant is spared.2. As a seed of promise.3. Through sovereign grace. (J. Lyth, D. D.) Romans 9:30-33 The Gentiles which followed not after righteousness have attained to righteousness … but Israel which followed after the law of righteousness hath not attained. The gospel for the Gentiles I. They needed it.1. Were without righteousness.2. Without the knowledge of it.3. Without the desire for it. II. It is adapted to their case. It reveals--1. The righteousness of God.2. Without works.3. By faith.4. In Christ. III. It has been attained by many.1. As the free gift of God.2. As the source of unspeakable happiness.3. May be attained by all. (J. Lyth, D.D.)The righteousness of the gospel I. It is designed for sinners, II. Offered to faith. III. Impossible by works. IV. Because the self-righteous stumble at the Cross. V. But the sinner is saved by faith. (J. Lyth, D.D.)The folly of rejecting the gospel Now you may reject the gospel if you please, but wherein will your condition be improved? If on a ship where some pestilence is raging, the crew and the passengers throw the doctor and the medicine chest overboard, and keep the pestilence with them, how much better are they off? Many there are who are bent on casting Christianity overboard, on getting rid of the Church and priest and theology, and who are bent on keeping their sin and all its multitudinous train of mischief and evils. If men had become pure of heart, then there might be some reason in dispensing with these superflous ministrations; but, thus far, scepticism and the rejection of Christianity is only to make darkness darker and sickness more fatal and distress more painful. (H. W. Beecher.)Christ rejected by Jews and accepted by Gentiles I. The fact here stated was--1. Plain and undeniable. 2. A verification of prophecy. II. The instruction to be gathered from it.1. That however earnest we may be after salvation, we shall never attain it if we seek it in a self-righteous way. 2. That however regardless we have been about salvation hitherto, we shall attain to it the instant we believe in Christ. 3. That however calumniated this way of salvation is, the very calumnies that are raised against it attest its truth. (C. Simeon, M.A.)S.S.: or the sinner saved Paul had two facts before him; the first was, that wherever he went preaching Christ certain Gentiles believed the doctrine, receiving at once forgiveness of sin and a change of heart; and although he had usually commenced his ministry in the synagogues, yet the Jews had almost everywhere rejected the Messiah, and at the same time missed the righteousness which they conceived they had obtained. Note-- I. A wonder of grace.1. Certain men had attained to righteousness. Now that alone is a great wonder, for we are all sinners both by nature and by practice. 2. The wonder grows when we consider that these persons had attained to righteousness under great disadvantages; for they were Gentiles, considered by the Jews to be offcasts and outcasts given up to idolatry or to atheism and lusts. There are virtues for which the heathen had no name; and they practised vices for which, thank God, you have no name. They were ignorant withal of the requirements of the law, the light of which alone shone upon the seed of Israel. The strange thing is that such originally were those men who attained unto righteousness. Having no righteousness of their own, and being convinced that they needed one, they fled at once to the righteousness which God has prepared for all who believe in Christ. Are there not persons here whose condition is somewhat similar? You are not religious; but why should not you also attain to righteousness by faith? Wonders of grace are things which God delights in; why should He not work such wonders in you? 3. The marvel of grace was all the greater because, “ They followed not after righteousness.” Some of them were thoughtful, just, and generous towards men, but righteousness towards God was not a matter after which they laboured. Gold or glory, power or pleasure, were the objects for which they ran. Yet when the gospel burst in upon the midnight of their souls they received its light with joy. They had not sought the Shepherd, but He had sought them, and, laying them on His shoulders, He brought them to His fold. They were like that Indian who, passing up the mountain-side pursuing game, grasped a shrub to prevent his slipping, and as its roots gave way they uncovered masses of silver. These Gentiles discovered in Christ the righteousness which they needed, but which they had never dreamed of finding. 4. These unlikely persons did really believe, and so attain to righteousness. They did not want hammering at so long as some of you do. At the first summons many of them surrendered. They rose at a bound from depths of sin to heights of righteousness. The apostle asks us, “ What shall we say then?” (1) Herein is seen the Sovereign appointment of the Lord. He will have mercy on whom He will have mercy, He will fulfil His promise to His Son, “ Behold, Thou shalt call a nation that Thou knowest not,” etc. (2) This also is according to Divine prophecy. “ I will call them My people, which were not My people,” etc. 3. This is, in fact, the gospel of the grace of God. That God smiles upon worthy people and rewards their goodness is not the gospel. The gospel is that God hath mercy upon the guilty and undeserving. II. A marvel of folly: “ Israel,” etc. These people-- 1. Were very advantageously placed. They were of the chosen race, born within the visible Church, and circumcised, and brought up to know the law of Moses, and yet they had never attained to righteousness. There are those present who were nursed in the lap of piety; they have scarcely been a single Sabbath absent from the Lord’ s house. Now that they have reached riper years they are still hovering around the gates of mercy, but they have not entered upon the way of life. I tremble for you who are so good and yet are not regenerate. 2. Were earnest and zealous in following after the law of righteousness. Alas! many who have never forgotten a single outward rite are nevertheless quite dead as to spiritual things. Nobody could put a finger upon an open fault in you, and yet you, at least, have a shrewd suspicion that all is not right between you and God. It is concerning such as you that Paul had great heaviness and continual sorrow of heart. You may be earnestly seeking righteousness in the wrong way, and this is a terrible thing. 3. Made a mistake at the very beginning. Israel did not follow after righteousness, but after “ the law of righteousness.” They missed the spirit and followed after the mere letter of the law. They looked at “ Thou shalt not kill,” “ Thou shalt not commit adultery,” etc.; but to love God with all their heart was not thought of. They thought of what a man does, but they forgot the importance of what a man is. Escape from this error; be not so eager for the shell as to lose the kernel, so zealous for the form of godliness as to deny the power thereof! 4. Went upon a wrong principle--viz., that of works. This principle is wrong for-- (1) It exalts man. (2) It ignores the great fact that you have sinned already. Are you going to be saved by your works? What about the past? If I am going to pay my way for the future, this will not discharge my old debts. (3) It makes nothing of God. It shuts out both His justice and His mercy. (4) It is impossible to you. You cannot perfectly keep the law of God, for you are sold under sin. Who can get clean water from a polluted spring? “ There is not a just man upon earth that doeth good and sinneth not.” But suppose you could outwardly keep the law of God out of a sense of obligation to do so, yet the work is not done unless you yourself are made right with God. Your heart must love God as well as your hands serve Him. 5. Fully developed their unrighteousness when they stumbled at Christ. Jesus Christ came among them, and became to them a rock of offence. They seemed to stand upright until then; but when He came among them, down they went into actual rebellion against the Lord and His Anointed. Yes, your moralists are the great enemies of the Cross. They do not want an atonement; they can hardly endure the doctrine. (C. H. Spurgeon.)The Divine method of salvation I. Its apparent contradictions (Romans 9:30-31).1. According to human judgment those who most earnestly seek after righteousness should be the first to attain it. 2. But the Gentiles who sought it not have obtained the righteousness of faith. 3. While the Jews who followed after the law of righteousness utterly failed. II. Its secret harmonies (Romans 9:32-33).1. The righteousness is only by faith. 2. The Jews, who sought it by works, took offence at the Cross. 3. But the Gentile, conscious of his demerit, believed and was saved. (J. Lyth, D.D.)The reasonableness of God’ s working The question hitherto has been--How can God set aside an elect people? And the answer--God chooses whom He will for the carrying on His saving work. But now a reason is adduced. For although God does what He will, we may be sure He never wills what is not right. And here the great reason for the rejection of Israel and the choice of the Gentiles is this, that the former have failed to apprehend the nature of salvation, whereas the latter have received the proffered gift. Needs it any arguing that they are better fitted to work for God than the others? I. The gentiles.1. Their previous history, from a religious point of view, is that they “ followed not after righteousness,” i.e., they sought not justification with God. For a subjective righteousness they did seek--witness Socrates, Plato, Aristotle, and poets and historians who sought to set forth the principles of right. But as to an objective righteousness, a being right with God, this was not in all their thoughts. They regarded God as not much troubling Himself with human conduct, and sin itself as rather a defect than guilt. 2. Yet they “ attained to righteousness.” The dormant conscience awoke; the weakness of their ethical systems was revealed; the guilt of sin and the love of God was set forth in the Cross, and being stricken to the heart, and crying “ What must I do to be saved?” they were eager to respond to the command “ Believe on the Lord Jesus Christ,” etc.; and accepting salvation they “ attained to righteousness.” II. Jews. 1. Their history is stated by way of contrast. The wording is most accurate. They “ followed a law” which was designed by God to teach them sin, and lead them to look to His free grace in Christ for pardon; but it was not this “ end of the law” which they followed, but the law itself. They made an end of the means, and thus subverted its design; for instead of learning from the law their sin, they sought by a supposed fulfilment of its precepts to make themselves just before God. So instead of learning to be poor in spirit they learned an arrogant self-complacency; instead of coming to God’ s grace for pardon, they thanked God they were not as other men, and stood self-justified. 2. What was the result? They “ did not arrive at that law” not at its true purport, its ultimate design. So the real law of justification, salvation through faith, was hidden from their eyes. To them the Rock of Ages was “ a stone of stumbling,” etc. Learn, then, from the history of the past that there is only shame for us if we seek to make ourselves just before God. By accepting freely the grace that is freely given, we shall “ not be put to shame.” (T. F. Lockyer, B.A.)Seeking after righteousness They also gave to the world, by their ancient economy, a religion whose genius was the development of mankind. In other words, they gave to the world an ethical religion, as distinguished from a worshipping and superstitious religion. Although the Jew made manifest every office of devotion and reverence, and although you might select from the Jewish writers saints as eminent in observances as any others, yet the distinctive peculiarity of religion among the Israelites was that it had a practical drift as regards the conduct of men. It did not expend itself in lyrics and prayers of worship. It descended to the character of men, and sought first, and above all other faiths of that age, to develop manhood. For the whole flow of that word “ righteousness” in the Old Testament is the equivalent of our word “ manhood” in modern phrase, and seeking after righteousness was the distinctive peculiarity of the Hebrew religion. It bred a race of men who put into the building of themselves the attributes of truth, of justice, of humanity, of morality, of gentleness, and of humility. It reared men who had no equals, and with whom there was nothing that could compare in their own time. The Greeks built better temples than the Hebrews; but though the Hebrew hand never carved a marble, it did better--it carved men. Such was the very drift of their religion. And the apostle, having received the culture of Greece at the feet of his great teacher, and knowing what it meant, declared that his brethren sought after righteousness, but that they did not well understand what were the instruments by which the higher development of manhood was to be attained. They sought to develop righteousness by institutions; but Paul says that no race of people ever did or ever will, merely by institutions, develop the highest form of character. That must be done by following a living example under a heroic inspiration. (H. W. Beecher.)No righteousness by the law I. Man’ s need of righteousness. II. His unavailing efforts after it. Example of the Jew. III. The cause of his failure. He seeks it not by faith, but by works, consequently stumbles at Christ. (J. Lyth, D.D.)The unsuccessful seeker I. What he seeks. II. How he seeks it. III. The disappointing result. IV. Because he stumbles at Christ. (J. Lyth, D.D.)Wherefore? Because they sought it not by faith. This verse plainly teaches that the reason why one man is unsaved while others are saved is not in God, but in himself. So always (Romans 10:3; Romans 11:22 f; Matthew 23:37). This by no means contradicts verse18, but looks at the same subject from another point. The reason why any one criminal is put to death is, if justice be done, entirely in himself. But the question whether any criminals are to be put to death rests entirely with the legislature. Those who oppose capital punishment may leave out of sight the conduct of the criminal, and speak only of what it is expedient for the government to do. And the moralist may leave out of sight the expediency of capital punishment, and speak only of the consequences of sin. Or again, the motion of the withered leaves of autumn is due entirely to the wind. They do not in the least degree even co-operate to produce their own motion. But the stones on the wayside remain unmoved. The difference arises, not from a difference of the influence brought to bear on them, but simply from this, that while the leaves yield to, the stones resist, the influence which both alike experience. So with us. That believers are justified at all springs entirely from the undeserved mercy of God, and every step towards salvation is entirely God’ s work in them. But the reason why when some are justified others are not, is that they put themselves by unbelief outside the number of those whom God has determined to save. When Paul replied to the objection that the gospel is inconsistent with the justice of God, he said that salvation is not a manner of justice at all, and that God bestows it on whom He will. But when explaining why the Jews have not obtained salvation, he says that the reason is in themselves. Observe also that their position is attributed not to their sin, but to their unbelief. (Prof. Beet.)Behold, I lay in Sion a stumblingstone and rock of offence.--It seems strange that Jesus the Saviour of men should be set before us in this way; but the great object is to cause us to consider what our own attitude is toward Christ. Am I clinging to Him as my Rock of Safety, or am I being repelled from Him as from a rock of offence? Jesus Himself alluded to the same idea (Matthew 21:42-44). I. There are some things in Christ’ s life and work at which men stumble.1. The way He came into the world (Matthew 12:54-57). The people stumbled at the difficulty of His lowly parentage. Yet why? for it was all predicted, and ought rather to confirm faith. 2. The surroundings of His daily life. It was with the poor that He chiefly mingled. Here, however, is a proof that Christ was Divine. God is no respecter of persons. Had Christ been a mere man with an ambition to found a kingdom, He would have sought very different society. The persons He chose for His ambassadors were themselves a proof that their religion was Divine. Without rank or riches or worldly influence, and only by the power of their words, they founded a religion which will one day conquer the world. 3. His death. This was to the Jews a stumbling block, and to the Greeks foolishness. And now men, while willing to regard Christ as the greatest of teachers and sublimest of examples, stumble at His atonement. Yet it is this only that gives meaning to the Old Testament, and without it Christ’ s own teaching is inexplicable, and to stumble at it is to find a difficulty in the most convincing proof of God’ s love. Instead of stumbling at it they should find it as Paul did “ the power of God.” II. There are some things in themselves which cause men to stumble at Christ. Christ is a stumbling stone--1. To human pride. If we are to be saved by Jesus we must as guilty sinners lay aside all trust in our own merits. God’ s way of salvation is too simple. If He would bid us do or suffer some great thing we would gladly do it. But is not this again unreasonable? If I will not take God’ s way of getting to heaven, how can I expect to get there by any other? 2. To human sins. Many would like to get to heaven, but do not like to give up their sins. But how unreasonable. 3. To human selfishness. “ Ye cannot serve God and mammon.” (C. H. Irwin, M.A.)Christ a stumbling stone and rock of collision 1. These are astounding words. Who is the speaker? Not Paul, for he quotes Isaiah: not Isaiah, for in both passages (Isaiah 28:16; Isaiah 8:11; Isaiah 8:13-16) he ascribes them to Jehovah--one therefore who has a right to speak great and terrible things. What, or rather who, is referred to? It is none else than Jehovah Jesus. 2. When He, then, is represented under the alternative figure of a refuge and a stone of stumbling it is implied that men need a refuge. Why? Because men are everywhere pursued--pursued by penal evils, and that because they are themselves pursuing after evils of another kind. They love “ the lust of the flesh, the lust of the eye, or the pride of life,” and are keenly pursuing them. One man is making life subordinate to the ignoble pursuit of sensual indulgence, others to fame and power, myriads more to wealth. But the earth on which men live belongs to God, and He has therefore a right to rule in it and over it, and having this right and being holy His malediction is lying on every form of sinful gratification. Hence every nation is pursued by a host of evils, and is time after time driven to Divine means to stave them off for a season. In vain. 3. But, what, then, is to become of each mortal man, of nations, of the great world? Let us hear the voice of God. “ Behold I lay,” etc. Every man’ s refuge is in Jehovah Jesus. “ There is none other name,” etc. Never till the world takes refuge on or in Him will it be happy, and as the world is but a world full of individuals, never will individual men be happy until they flee to Him. 4. But why, then, is He called “ a stumbling stone and a rock of collision” ? Is a stumbling stone a refuge? Is a rock of collision an asylum? Undoubtedly. It is just according as Christ is made use of as that He will be found to be one or the other. That which is our greatest boon when rightly used may become our utter ruin when abused. Fire and water are among our greatest blessings, but if a man will leap into a blazing furnace, or into a seething flood it will be his destruction. Look how steam engines have multiplied the comforts of life! But if a man will rush into machinery in full motion, all the world’ s comforts will in one moment cease to be comforts available to him. The same principle holds good in the relation of Jehovah Jesus to men. If they use Him aright He will prove a sanctuary, but if they insist on going on as if He were not in existence at all then He will be a rock of dreadful collision, and they will rush upon Him and be broken and ruined. The Divine idea is this: if men will have none of Jesus, and run on in their way without deigning to look so low as to see Jesus, the interests they pursue must come into terrific collision with the interests He pursues; and whensoever the collision comes, they and they only, will suffer. They will be like fugitives from a flood, who dash with all their highest pressure of force full on, upon a jagged rock. The rock will remain uninjured; but they will fall and be broken, and the flood will overtake and overwhelm them. But there is the sweet addition to the potentous threatening “ Whosoever believeth on Him,” the Rock of Ages, “ shall not be ashamed.” His security is certain. The rain may descend, etc., but his hopes will not fail because they are founded upon the Rock. (J. Morison, D.D.)Un-believers stumbling; believers rejoicing Our apostle was inspired, and yet he was moved to quote the Old Testament, and thus he sets us an example of searching the Scriptures. The passage is composed of two Scriptures woven into one. A part is found in Isaiah 28:16; of which the apostle gives us rather the sense than the words, and another part in Isaiah 8:14. In the latter of these passages we have a striking proof of Christ’ s divinity. Observe verse 13, “ Sanctify the Lord of Hosts Himself … and He shall be for a sanctuary” to believers; “ but a stone of stumbling,” etc. Isaiah utters a prophecy of the Lord of Hosts, Paul quotes it in reference to the Lord Jesus, plainly intending us to infer that Christ is no other than Jehovah. In his quotation from the former the apostle has omitted the words “ for a foundation,” and has inserted the words of the other passage, “ a stumbling stone, a rock of offence,” But the original prophecy serves to show that God’ s real object in laying Christ in Zion was not that men might stumble at Him, but that He might be a foundation for their hopes; but the result has been that to one set of men Christ has become a sanctuary and a stone of dependence; and to others a stumbling stone. Note-- I. That many stumbling at Christ.1. No sooner did He commence His ministry than men began to stumble at Him. “ Is not this the carpenter’ s son?” was the question of those who looked for worldly pomp. “ His father and His mother, we know,” was the whispered objection of His own townsmen. In His own country the greatest of all prophets had no honour. The Pharisee stumbled at Him, because He did not wash His hands before He ate, nor make broad His phylactery. He healed the sick upon the Sabbath; He had no respect for traditions, and befriended publicans and sinners. The Sadducee, on the other hand, detested Jesus, because His teaching had in it very much of the supernatural element. All His life long, in the high courts of Herod or of Pilate, or in the lowest rank of the mob of Judaea, Christ was despised and rejected of men. But the Jew was not alone in his offence at the Cross. The polished Greeks, when they heard Paul preach, they saw nothing flattering to their philosophy, and therefore they openly mocked. In every age Christ has been rejected by the very men whom He came to bless. “ He came unto His own, and His own received Him not.” 2. However, we have very little to do with these past ages. There are amongst us some who stumble at Christ because of-- (1) His holiness. He is too strict for them. Christ offends men because His gospel is intolerant of sin. (2) His plan of salvation by faith. They say, “ What, are our good works to go for nothing?” This is too humbling. (3) The doctrine He preaches, more especially the doctrines of grace. If we preach virtue some will say, “ I enjoyed that discourse” ; but if we preach Christ, and begin to talk about the deep doctrines which lie underneath the gospel, straightway they are angry. Ah! Christ will not shape His doctrine to suit thy carnal taste. (4) His people and their inconsistencies. As though it is an excuse for going to hell because others do not walk straight to heaven. What if David falls and is restored, is this any reason why thou shouldst fall and never be restored? The shipwrecks of others should only make thee sail more carefully. (5) The real objection, however, is Christ Himself. You will not have this man to reign over you. If thou hast no objection to Christ, accept Him. 3. Now let me reason with those who have made Christ a stumbling stone. (1) Hast thou ever considered how much thou insultest God the Father by rejecting Christ? Would it not bring the blood into thy face if thou shouldst give thine only son to fight for thy country, and they to whom he was given should despise thee and thy gift? (2) What a proof is here of thy sinfulness, and how readily wilt thou be condemned at the last when this sin is written on thy forehead. There will be no reason to bring up any other sins against thee. Thou hast objected to God’ s dear Son, why need we any other witness? (3) How will this increase thy misery? Dost thou think God will be tender over thee when thou hast not been tender with His Son? How can you escape if you neglect so great salvation? You have broken down the only bridge which could have led you into safety. II. Whosoever believeth on Him shall not be ashamed. Notice--1. When those who trust Christ might be ashamed of having trusted Him. (1) Well might they be ashamed if Christ should ever leave them. (2) If Christ should fail them either as to providence or grace in times of trial and temptation. (3) If Christ’ s promises were not fulfilled. (4) If when he came to die he should find no support. But have ye ever heard of a Christian who was ashamed in his dying hour? 2. Why they might be ashamed if such things were to come. (1) We have ventured our all upon Christ. The world says you should never put all your eggs in one basket, and the world is quite right in human things. But here are we, we are depending everything upon one man. If He can fail us, we are of all men most miserable. (2) We have given up this life for the next. The world’ s proverb is, “ A bird in the hand is worth two in the bush,” but we, on the other hand, have said that the bird in the hand is nothing at all, that the bird in the bush is everything. Now, if things should turn out wrong, and we have believed in vain, then we shall be ashamed of our hope, but not till then, and that shall be never. (3) We began boasting before we had ended the battle. You have boasted in Christ; you have said that He is a sure foundation, but if He should fail you, why then you would be in the position of a man who boasted before the time. But we shall never be ashamed. (4) We have actually divided the spoil; and oh! if the battle should be lost, then we should be ashamed. The French once, before the battle began, commenced selling the English captives, but then, fortunately, they never gained the victory. But you and I have already entered into our rest; and if it should be a delusion we should be ashamed, but not till then. (5) Men are ashamed when they have made a bad speculation, because they have induced others to enter into it. You and I have been inducing others to embark in this great venture. Oh, sweet assurance, we have not preached cunningly devised fables, and shall never be ashamed. 3. Who are they who shall never be ashamed? “ Whosoever believeth” --that is, any man who ever lived, or ever shall live, who believes in Christ, shall never be ashamed. Whether he has been a gross sinner or a moralist; whether he be a prince or a beggar, it matters not. 4. The text means more than it says, viz., the believers shall be glorified and full of honour. If thou trustest Christ to-day, it will bring shame from men, it will ensure trials, but it will also ensure honour in the eight of God’ s holy angels and glory at the last in the sight of the assembled universe. (C. H. Spurgeon.)A common stumbling block A preacher of the gospel had gone down into a coal mine during the noon hour to tell the miners of that grace and truth which came by Jesus Christ. After telling them the simple story of God’ s love to lost sinners--man’ s state and God’ s remedy, a full and free salvation offered, the time came for the men to resume work, and the preacher came back to the shaft to ascend to the world again. Meeting the foreman, he asked him what he thought of God’ s way of salvation. The man replied, “ Oh, it is too cheap: I cannot believe in such a religion as that!” Without an immediate answer to his remark, the preacher asked: “ How do you get out of this place?” “ Simply by getting into the cage,” was the reply. “ And does it take long to get to the top? “ Oh, no; only a few seconds!” “ Well, that certainly is very easy and simple. But do you not need to help raise yourself?” said the preacher. “ Of course not!” replied the miner. “ As I have said, you have nothing to do but get into the cage.” “ But what about the people who sunk the shaft, and perfected all this arrangement? Was there much labour or expense about it?” “ Indeed, yes; that was a laborious and expensive work. The shaft is eighteen hundred feet deep, and it was sunk at great cost to the proprietor; but it is our only way out, and without it we should never be able to get to the surface.” “ Just so. And when God’ s Word tells you that whosoever believeth on the Son of God hath everlasting life, you at once say, ‘ Too cheap!’ --‘ Too cheap!’ forgetting that God’ s work to bring you and others out of the pit of destruction and death was accomplished at a vast cost, the price being the death of His own Son.” Men talk about the “ help of Christ” in their salvation--that if they do their part, Christ will do His, forgetting, or not seeing, that the Lord Jesus Christ by Himself purged our sins, and that our part is but to accept what has been done. A reliable salvation My friends, I do not want to make an experiment about my own soul. I cannot afford to do it. I have but one soul to be saved or lost, and if you can show to me that this gospel of Jesus Christ is an experiment, I want nothing to do with it. I do not want to go on a trial trip. Some years ago, in the Canadas, there was a bridge built over an awful chasm. Far down beneath the waters rushed very violently. After this costly and beautiful bridge was done, the day for opening it came. Thousands of people assembled. Flags were flying, guns were sounding. There was a large coach drawn by six horses, a coach loaded with passengers, and at just the advertised moment, the architect of the bridge, to show that the structure was what it pretended to be, mounted the box of this coach, took the reins in his hands, and started, amid the huzzas of thousands and thousands of people. He drove on until he came to the centre of the bridge, when the timbers cracked, and all went down--some dashed against the abutments, some whelmed in the stream. You tell me that there is a bridge built for my soul over sin, and death, and hell, and you ask me to go on it, and ask me to take all these people on it. No; unless I am sure it is a safe bridge, But this is no experiment. We are not the first to go over it. Scores, and hundreds, and thousands have gone over it. “ A great multitude that no man can number,” have gone over it. That bridge is buttressed at one end with the “ Rock of Ages,” and at the other with the throne of the Lord God Almighty, and I am not afraid to trust it. Wilt you go with me to-day? Venture on Him. Venture wholly. No experiment about it. If it had been an unsafe salvation, your fathers and mothers would long ago have found it out. Oh, what a glorious salvation from sin, and death, and hell! Peter preached it at the Pentecost, and there went up the shout of three thousand delivered captives. Paul preached it in official circles, and the knees of Felix knocked together. Robert McCheyne preached it in Dundee until all Scotland was in a blaze. Richard Baxter preached it until Lord Jeffries trembled on the judicial bench, and James II turned pale on his iniquitous throne, and hundreds of souls started from Kidderminster for the saints’ everlasting rest. It has dried up rivers of tears. (T. De Witt Talmage.). Romans 10:1-13 Brethren, my heart’ s desire and prayer to God for Israel is, that they might be saved.Paul’ s desire and prayer I. Predestination should be no barrier in the way of prayer. The text derives a special interest from the very position which it occupies. He who saw the farthest into the counsels of the Divinity above, saw nothing there which should affect either the diligence or the devotions of any humble worshipper below. However indelibly the ultimate futurities of man are written in the book of heaven, this should not foreclose but rather stimulate his prayers. Let us quit arduous speculation, and keep by obvious duty--taking our lesson from Paul, who, though just alighted from the daring ascents among the past ordinations of the Godhead, forthwith busies himself among the plain and the present duties of the humble Christian. Theology has its altitudes shooting upwardly to heaven till lost in the cloudy envelopment which surrounds them. Yet there is a clear path which winds around its basement, and by which the lowliest of Zion’ s travellers may find an ascending way that will land him in a place of purest transparency, where he shall know even as he is known. II. Unless the desire of the heart goes before it, it is no prayer at all. The virtue does not lie in the articulation, but altogether in the wish which prompts it. It is thus that we can pray without ceasing. In the case of prayer, God has committed Himself to the amplest promises of fulfilment; but He is not pledged to the accomplishment of any prayer where the desire of the heart does not originate the utterance of the mouth. The want of such desire nullifies the prayer; and to imagine otherwise would be to countenance the superstition that a religious service consists in mere ceremonial. Be assured of this and of every other ordinance of Christianity, that, unless impregnated with life and meaning, it is but a body without a soul--a mere service which the hand can perform, but which the heart with all its high functions has no share in. It stands in the same relation of inferiority to genuine religion that the drudgery of an animal does to the devotion of a seraph. In one word, if in the doing of any ordinance there be not the intercourse of mind with mind, there substantially is nothing; and yet we fear it to be just such a nothingness as is yielded by many who are regular in prayer, and who walk with decency and order through the rounds of a sacrament. III. The subject of the prayer. “ That Israel might be saved.”1. It is not all desire that will meet with acceptance in heaven, for the same Scripture which holds out the promise of “ ask, and ye shall receive,” has also held out the warning that many ask and receive not “ because they ask amiss.” 2. Still, Scripture does furnish the principles by which to discriminate the warrantable from the unwarrantable, and so classifies the topics of prayer. It is written “ that if we ask any thing according to His will He heareth us.” This does not confer a sanction upon every suit, but certainly upon a vast number of them. Thus, surely, every petition in the Lord’ s Prayer may be preferred with utmost confidence; and so it is that while we have no warrant to pray for this world’ s riches, we have a perfect warrant to pray for daily bread. The same principle of agreeableness to the will of God sustains our faith, when praying for the salvation of ourselves or others, being expressly told that God willeth such intercessions to be made for all men, and on this ground too that He willeth all men to be saved. 3. So near does God bring salvation to us that there is no obstacle between our sincere wish for it and our secure possession of it. At least there is but one stepping-stone between them; and that is prayer. And so let us ask till we receive--let us seek till we find--let us knock till the door of salvation is opened to us. IV. The whole extent and import of the term salvation.1. Its common acceptance is a deliverance from the penalty of sin. Whereas, additionally to this, it signifies deliverance from sin itself. “ He shall be called Jesus, for He shall save His people from their sins” --save them from a great deal more than the torment of sin’ s penalty, even from the tyranny of sin’ s power. The first secures for the sinner a change of place, the second a change of principle. This last is the constituting essence of salvation; the other more the accompaniment. The one takes place after death. The other takes place now. 2. The legitimate desire, then, which should animate the heart when the mouth utters a prayer for salvation is for a future happiness, but also for a present holiness. Man might like to be put into a state of happiness without holiness; but God does not like that such a happiness shall be conferred upon him. It is most assuredly not God’ s will that heaven should be peopled with any but those who are of the same family likeness with Himself. He loves the happiness of His creatures, but He loves their virtue more. And so from Paradise all that offendeth shall be rooted out. Now remember that in praying to be saved, you just pray that such a heaven may be the place of your settlement through all eternity. Else there is no significancy in your prayer. It is not enough that you seize by faith on a deed of justification. You must enter forthwith on a busy process of sanctification. Now that a way for the ransomed of the Lord is open, let us forget not that it is a way of holiness. There is a work of salvation going on in heaven, and by which Jesus Christ is there employed in preparing a place for us. But there is also a work of salvation going on in earth, and by which Jesus Christ through His Word and Spirit is here employed in preparing us for the place. And our distinct business is to be ever practising and ever improving ourselves in the virtues of this preparation. This desire for salvation, then, if rightly understood, is desire for a present holiness. V. But this is an intercessory prayer, and suggests what we ought to do for the salvation of those who are dear to us. Paul had made many a vain effort for the salvation of his countrymen; but after every effort failed, still he had recourse to prayer. The desire of his heart was not extinguished by the disappointment he met with.1. This might serve as admonition to those whose hearts are set on the salvation of relatives or friends--to the mother who has watched and laboured for years that the good seed might have future in the hearts of her children, but does not find that this precious deposit has yet settled or had occupation there, etc., etc. Let them never forget, that what has heretofore been impracticable to performance may not be impracticable to prayer. With man it may be impossible; but with God all things are possible. That cause which has so oft been defeated and is now hopeless on the field of exertion, may on the field of prayer and of faith be triumphant. God willeth intercessions to be made for all men, and He willeth all men to be saved. These declarations place you on firm and high vantage-ground in praying for souls. This, however, is a matter on which parents may delude themselves. They may be glad to stand exonerated from the fatigues of performance, and take refuge in the formalities of prayer. That prayer never can avail which is not the prayer of honesty, and it is not the prayer of honesty if, even though you pray to the uttermost for the religion of others, you do not also perform to the uttermost. (T. Chalmers, D.D.)Paul’ s desire and prayer Notice here-- I. The apostle. Observe--1. That ministers are not only to preach against wicked persons, and to exhort their people to obedience, but also to pray for them, as Samuel and Jeremiah did (1 Samuel 12:23; Jeremiah 13:17). 2. When ministers are to speak of a matter that may distaste, they must wisely prevent all offence by preparing the minds of the hearers, and showing that they speak out of love, and a desire of their salvation. As physicians prepare, and nurses sometimes still their little ones with singing, so also must ministers attempt every way which may profit their people. 3. Paul loves the Jews, but tells them plainly of their faults; so must ministers do. The way to get peace among men is not to reprove, but this is the way to lose the peace of God. 4. The condition of ministers is painful. The care to save souls that we may give up a good account is infinite. But our joy is in the conscionable discharge of our duty, and for such as receive the Word with reverence we praise God for the joy wherewith we rejoice on their behalf (1 Thessalonians 3:9). II. The Christian. Observe--1. Though the Jews seek Paul’ s life, yet he loves them. We are Pharisees by nature, loving our friends and hating our foes, but we are Christians by grace, and therefore must love our enemies and pray for them, as our Saviour taught and practised. Every man can love his friend, but only a godly man can love his enemy; and in this doing we do ourselves more good than our enemies. If, then, thou canst so rule thine affection as to love thine enemy and pray for him, it will be a sweet comfort to thy breast. 2. Paul’ s love was hearty; so let thine be. Some, after a controversy is ended, will promise friendship, but with a reservation of revenge. Judas kissed Christ, and betrayed Him; and Joab saluted Amasa courteously and slew him. Remember thou to mean the truth thou makest show of. 3. Let thy love appear in kind words and salutations, as Paul calls the Jews brethren, which condemns the practice of some, who, if they be offended, show that they are possessed either with a dumb devil--they will not speak; or with a railing devil--if they speak it shall be with taunts and reproaches. 4. Pray for them thou lovest. Thou shalt never have any comfort of his friendship for whom thou dost not pray. (Elnathan Parr, B.D.)Paul’ s chief desire for his countrymen I. A title which should never be forgotten. “ Brethren” has in its surroundings here more than one lesson for us. Did we remember this in the world, what a very much better world it would be; how much more and truer interest we would take in each other; how much less selfishness, how much more sympathy there would be felt and manifested. And, then, if we remembered it in the church, how much liker Christ the Church and Christians would be. II. A marriage which none should divorce. “ My heart’ s desire and prayer to God.” Let these two always be united. Then our heart’ s desires shall be right, and our prayers real; and then too our heart’ s desires shall be granted, our prayers answered. View the phrase for a moment from both sides. First, as it stands. Whatever is our heart’ s desire, let us make it our prayer to God. For several reasons we should do so; but to mention only two, one is, should our heart’ s desire be wrong, we shall find ourselves unable to pray for it; or in the very praying for it we shall discover its wrongness; and so praying against it we shall get rid of it, and rid too of the distraction which it causes. And the second is, if on the other hand our heart’ s desire be right, prayer to God is the true way and the sure way to secure it. Turn also the phrase about, and learn from it another lesson. Our prayer to God should be, and ever, our heart’ s desire, and we do not pray really until or unless it is so. III. A patriotism above suspicion: “ for israel.” Not all so-called patriotism is above suspicion. Sometimes it is simply partyism, and the interests of a section are sought, not of the nation as a whole. Sometimes, again, patriotism is but personalism; apparently zealous for the country or for the party, some are simply seeking through the party to serve and secure their own individual interests. Such patriotism bears the name, but it is not the thing. The patriotism, however, here exemplified, is of another stamp. It is patriotism of the highest kind and type. IV. A need which is the most imperative. “ That they might be saved.” Paul tells us elsewhere that he felt this need the most imperative for himself. He says, “ I count all things but loss,” etc. (Philippians 3:8-9). And so here he speaks of it in the same way for others. And is it not so? Is this not the principal thing? What about health; what about wealth; what about all the gratification of earthly pleasures, the carrying out of earthly plans, the establishing of earthly prospects in comparison, or rather in contrast, with this? We need to be saved because we have sinned, and because we are already under sentence, and because we are utterly unable to remove or to escape that sentence by any merits or by any efforts of our own.. And let us rejoice that we may be saved. God is not willing that any should perish. V. An earnestness which may be an error. “ For I bear them record,” he continues, “ that they have a zeal of God, but not according to knowledge.” This may be said too about many of our countrymen. They put us to shame by the attention they pay to religious rights and duties. It might be said too about some amongst ourselves. But let us remember religiousness is not always religion. To be saved, we must come to a knowledge of the truth. Mere earnestness, mere sincerity will not avail. VI. An ignorance which is quite inexcusable. “ For they being ignorant of God’ s righteousness.” God’ s righteousness means here, God’ s method of justification; and this phrase suggesting the question, what is that method? may I not characterise ignorance of it as quite, inexcusable. God has so plainly, and fully, and repeatedly revealed it in His Word, “ that a wayfaring man, though a fool, need not err therein.” See the succeeding verses here from the 5th to the 10th. VII. An effort which must always be a failure. “ And going about to establish their own righteousness.” Many would like to be saved, but they do not like to be beholden to Christ for salvation; or at all events they do not like to be beholden to Him entirely. And so they “ go about to establish their own righteousness,” wearying themselves for very vanity. The apostles idea or image here would seem to be as if men in this attempt were trying continuously to set up upon its feet that which had no feet to stand upon; or as if they were persevering with stones unsquared, and mortar untempered to raise up, upon an insecure foundation, a wall which, ever as they raised it, tottered and toppled down again. VIII. An obstinacy which must end in ruin. That is, it must do so if we continue it. If we wilt not submit ourselves to the righteousness of God; if, in other words, we will not consent to be saved through the redemption and righteousness of Christ; then we utterly shut the door of hope against ourselves, and leave God no alternative but to pronounce our doom. Christ is able to save to the uttermost all that come unto God through Him; but there is no salvation in any other. IX. A direction which is simple and certain. “ For Christ is the end of the law for righteousness to every one that believeth.” In order to salvation men can do nothing; but Christ has done all; He “ has made an end of sin and brought in everlasting righteousness.” X. A sine qua non of salvation. Many forget or fail to realise this: and therefore look for salvation to mercy alone. They do not take into account that if the sinner is to be saved, he cannot under the administration of God the righteous judge be so by any suspension of law, or setting aside of it; or by any failure to meet its just demands either of precept or punishment. In the salvation of the sinner, in other words, truth and mercy must meet together; and righteousness and peace embrace each other: and these can only meet, can only embrace in “ Jesus Christ and Him crucified.” XI. An opportunity abundantly open to all. “ Christ is the end of the law for righteousness to every one that believeth.” XII. A means sublimely simple to a salvation sublimely sure and glorious. Christ is the end of the law for righteousness to every one that believeth. (D. Jamison, B.A.)A comprehensive desire Paul had just spoken with apparent severity of his brethren. To them his doctrines were peculiarly offensive. They must have regarded him as a traitor. Still he loved his kindred, and his loving heart gushes forth in this comprehensive desire. It is-- I. Heartfelt. “ My heart’ s desire.” Not all who are interested in the salvation of men are influenced by this desire. There may be--1. A professional desire. The evangelist, the teacher, the pastor may have it. 2. A duteous desire. Better this than none. 3. An intellectual desire. Paul’ s intellect was active, but it was sweetly submissive to Christ. All this gave him power. It gives power to-day. This is true of music, of art, of poetry. No heart, no power. Love evokes love. Heart responds to heart. II. Prayerful. Genuine desire must voice itself in prayer. Our heart’ s desire is our prayer. The heart that goes out to men must go up to God. Often the shortest and surest way to reach men is by way of God’ s throne. III. Fraternal. Paul was a cosmopolitan man; still he was a Hebrew of the Hebrews. The Christian is the true Jew. Judaism is the root; Christianity is the flower and the fruit. Judaism the dawn; Christianity is the splendour of noon. When Paul became a Christian he found that for which he always sought. Now he longs for his brethren. So ought we. There is a sanctified patriotism. IV. Evangelical. “ That they might be saved.” This was Christlike. Nothing short of this could satisfy the apostle. Not enough for them to be saved from national disaster; not enough from earthly sorrow. They must be saved from sin here, and death hereafter. Are you saved? Then make Paul’ s comprehensive desire yours. (R. S. MacArthur, D.D.)Apostolic patriotism St. Paul was not more distinguished as a saint and an apostle than as a patriot. His patriotism had a philosophy which discovered the cause of his country’ s evils, and a policy exquisitely fitted to remove them. Without ignoring its temporal interests, his main endeavour was to raise its benighted intellect to light, and turn the current of its moral sympathies into the channel of truth and holiness. It was not an occasional sentiment passing off in chanting national airs or delivering florid speeches; it was with him a “ heart’ s desire and prayer to God.” It was consistent with, and a development of, true philanthropy. The passion that inspires men to ruin other countries in order to aggrandise their own, has no affinity with the apostle’ s passion. The statesmen, warriors, kings, who violate the eternal rights of man, bring a ruinous retribution upon their country. “ With what measure ye mete, it shall be measured to you again.” The apostle’ s patriotism-- I. Sought the highest good of his country. What was that? Augmented wealth, extended dominion, a higher state of intellectual culture? No, salvation. Salvation is the master-theme of the Bible, the great want of the race. It implies deliverance from all evil, and a right state of soul in which every thought shall be true, every emotion felicitous, every act holy, and every scene gleaming with the smiles of an approving God. This “ heart’ s desire” implies a conviction--1. That his countrymen needed salvation. Their physical blessings were great; his brethren “ according to the flesh” lived in a beautiful country. “ It was a land flowing with milk and honey.” His countrymen had also the oracles of God, etc. Yet in spite of all this the apostle regarded his brethren as lost. He looked into the moral heart of his country, and he found that the soul was dead and dark under sin and condemnation; hence he sought their salvation. Whatever else a country has, if it has not true religion it is lost. This is its great want. Give it this, and every other good will come. All political and social evils grow out of moral causes, and godliness alone can remove these. It is profitable therefore unto all things. 2. A conviction that the salvation of his countrymen requires the interposition of God. Why else did he pray? The apostle believed in the adaptation of the gospel to effect the spiritual restoration of mankind. His triumphs he ever gratefully ascribed to the agency of God, and the co-operation of that agency was the grand invocation of his most earnest prayers. “ I have planted, Apollos watered,” etc. “ Not by might, nor by power, but by My Spirit, saith the Lord.” 3. A conviction that this interposition of God is to be obtained by intercessory prayer. Hence he prays for others; hence he calls for others to pray for him and his apostolic coadjutors. I know not how prayer influences the Almighty, nor why it should; but I know that it does, and that it must be employed if human labour in His cause is ever to be crowned with efficiency. The true patriot is a man of prayer. Never did David act more truly a patriot’ s part than when he breathed this prayer to heaven:--“ Let the people praise Thee, O God,” etc. II. Recognised the characteristic evils of his country.1. Corrupt zealotism (verse 2). He himself had been a Jewish zealot, and was therefore qualified to pronounce a judgment upon it. Zeal is an important element in every undertaking. There is not much success where it is not. But when it is dissociated from intelligence it is fraught with evils. Zeal when directed to wrong objects, when directed to right objects in wrong proportions, and when it cannot assign an intelligent reason for its action, is “ zeal without knowledge.” This zeal was one of the cardinal evils amongst the Jews. Knowledge and zeal should always be associated. The former without the latter is a well-equipped vessel on a placid sea without the propulsion of steam, billow, or breeze. The latter without the former is like a bark on the billows with propulsion and no rudder. Both combined is like a goodly ship trading from port to port at will, steering clear of dangers, coping gallantly with hostile elements, and fulfilling the mission of its masters. 2. Ignorance of Christianity (verse 3). By “ God’ s righteousness,” here, we understand not His personal rectitude, but that merciful method by which He makes corrupt men right (Romans 8:2-3). Of this method the Jews were “ ignorant.” Men perish for the lack of this knowledge. In the case of the Jew it was not only ruinous, but culpable. They had the means of knowledge. 3. Self-righteousness (verse 2). They considered their own righteousness to consist in their patriarchal descent, and their conformity to the letter of the law. In this they gloried as that which distinguished them from all the nations of the earth, and which met the righteous claims of Heaven. The apostle himself once felt this to be his glory (Philippians 3:1-21.). The Pharisee in the temple was a type of the leading religious sect, and his language is expressive of its spirit. 4. Gospel rejection. “ Have not submitted,” etc. This is the grand result of all other evils, and the crowning sin of all. They refused the only Physician who could heal their diseases; the only Liberator that could break their fetters, the only Priest whose sacrifice could atone for their guilt. Such are some of the evils which Paul as a patriot discovered and deplored in his country. He is no patriot who shuts his eyes to his country’ s crimes, and pours into her ears the most fulsome eulogies. Call not this patriotism; call it moral obliquity. III. Proposed the right method for saving his country (verse 4). Note--1. That righteousness is essential to the well-being of the people. There is no true happiness without righteousness. All the social, political, religious, moral evils under which all men and nations groan, spring from the want of righteousness. As no individual can be happy until he has been made thoroughly right in heart, so no people or country can. This rectitude is the only element that can work off all the evils that afflict mankind, and give them the tone and blessedness of a vigorous health. This is the only key-note that can set the discordant elements of the world to music. The righteousness which is essential to the salvation of a soul, is that which alone “ exalteth a nation.” 2. That the grand aim of the moral law is to promote righteousness. Righteousness is the end of the law. The law was holy, just, and good. Conformity to it is righteousness in the creature (verse 5). 3. That the righteousness which the law aimed to promote is to be obtained by faith in Christ (verse 4). Christ did not abolish law, on the contrary He fulfilled it. He wrought out its principles in a grand life; He demonstrated its majesty in a wonderful death. Instead of releasing His disciples from obligation to the law, He brings the law to them with a mightier aspect and a greater force of motive. And the apostle’ s method of making the sinner righteous is by faith in Christ. (D. Thomas, D.D.)Paul’ s concern for his people I. its object--their salvation. II. The cause of it (Romans 9:32). III. Its intensity.1. Heartfelt.2. Inspired by the Spirit of God and belief of the truth. IV. Its expression.1. Prayer to God.2. Effort. (J. Lyth, D.D.)The salvation of Israel I. Contemplate the history of the Hebrew people, and judge whether it deserves our respect and veneration. And first, reflect on its antiquity. Before the empire of Persia was founded, when Greece was overrun by a few barbarian hordes, and Italy was an unpeopled wilderness, the race of Abraham was chosen by the Divine Founder of all empires as one distinct and peculiar people; incorporated by an inviolable charter from the Supreme Monarch of the universe, no human power has been able, for four thousand years, to dissolve its union, or shake its stability. But if this nation is venerable, as the grand depository of historical truth and ancient wisdom, much more is it distinguished and consecrated as the chosen instrument which the Divinity has employed for the religious instruction of mankind, the guardians and witnesses of every sacred truth; the hallowed fount which, springing from the sanctuary of God, has poured forth in unceasing and abundant profusion its healing and holy waters, to purify and bless the surrounding regions of the earth. But, beyond all this, in considering the blessings derived to us and all mankind from the Jewish law and the Jewish people, we never should forget the clearness and solemnity with which the great rules of moral conduct are promulgated in the Decalogue, and the two grand principles of love to God and love to our neighbour inculcated by the Jewish law. What a powerful claim to the respect, the gratitude of every man who values virtue or reveres religion must such a people possess, if we consider them merely as the depositaries and guardian of natural theology, the preservers and teachers of moral principle; but they are connected with us by ties much closer, they possess claims on our regard far more sacred: they were the instruments employed by God to prepare for the dominion of the gospel of Christ. II. Let us next proceed to enquire how have Christians answered all these claims, how have they repaid this debt of gratitude? Alas, almost incredible to tell, their conduct towards this chosen nation has been one almost uninterrupted series of cruelty and calumny, of oppression and persecution. I do not mean to say that such cruelty and persecution were unprovoked and gratuitous; but I contend that however great the provocation, such cruelty and persecution were unjust and criminal. Would we vindicate our holy religion from the foulest reproach that ever stained its character, we will atone for the past oppressions heaped upon this ancient though unhappy race, by straining every nerve to promote from henceforward their happiness both temporal and eternal. III. But what, you ask, are the signs of the times which encourage us now to hope for success in attempting the conversion of the Jews rather than at any preceding period of the world. (Dean Graves.)How to promote the salvation of others I. Our hearts must be in the work. It must be--1. Our most earnest desire.2. Our constant prayer. II. We must correctly estimate their state and condition.1. Appreciating what is good.2. Discriminating what is defective. III. We must guard them against--1. Error.2. Ignorance.3. Self-righteousness.4. Unbelief. IV. We must point them to Christ.1. The end of the law.2. Through faith. (Dean Graves)Zeal for the salvation of sinners True religion consists chiefly in love to God and love to man; and wherever one of these is found, there is the other also. Observe-- I. That serious Christians plainly perceive the dangerous state of unconverted sinners around them. This state appears from--1. Their openly living in sin.2. Their carelessness about religion.3. Their formality in religion.4. Their reception for truth of great and fundamental errors as to the doctrines of religion. II. That serious Christians earnestly and sincerely desire the salvation of their neighbours, whom they thus perceive to be in a dangerous state.1. We tremble to think of their future misery (Romans 1:18). 2. As we wish to prevent their future destruction, so we earnestly desire that they may share with us in the joys and glories of the heavenly world. 3. We wish them to know and enjoy the present pleasures of true religion. 4. We wish the salvation of others on account of the glory of God, for which we feel ourselves concerned, and which will be promoted thereby. 5. Beside all, we have some view to our own peace and happiness. The conversion of a soul is the greatest honour and happiness, next to our own salvation, that we can enjoy. III. In what manner this desire ought to be expressed.1. By prayer.2. By urging our friends to come and hear the gospel.3. By the Christian education of children--our own and our neighbour’ s.4. By personal exhortation.5. By a holy life. (G. Burder.)Zeal for the conversion of relatives “ I can’ t die till I see my brother converted.” So said a very aged Karen chief to Mr. Mason. He had just returned from a last visit to this brother, who lived a long day’ s journey from him. Too feeble to walk, he had made the journey on the back of a grandson, a fine intelligent Christian, whose willingness to perform the laborious service was worthy of the zeal with which the old man forgot his aching bones in the delight he felt at having once more exhorted his brother, and seen in him some evidences of Divine grace. (Mrs. McLeod Wylie.)lsrael a lamentable example of the blindness of unbelief I. Their zeal for the law.1. Pitiable (verse 1).2. Ignorant (verses 2, 3).3. Ruinous, because misguided (verse 4). II. Their rejection of Christ.1. Relying on their own unavailing effort (verses 5-7).2. Refusing the word of faith (verses 8-9).3. Denying the salvation of the gospel. (J. Lyth, D.D.)On zeal The conversion of Paul did not cool the ardour of his affection for his countrymen. Fidelity impelled him to expose their errors, but charity inclined him to notice what was commendable. They were honest in their zeal; but honesty can make no atonement for dangerous errors or perverse abuses. They were ignorant, but they shut their eyes to the light. I. The apostle here ascribes to the Jews an essential and most valuable property of the Christian, and more especially of the ministerial character. Two things seemed to be included under it--ardour, as opposed to lukewarmness, and activity, as opposed to remissness. It implies that the object which has called it forth is held in the highest estimation by us; that our hearts, engaged in the love and animated by the desire of it, prompt us to make every effort to secure its attainment. Christian zeal consists in the warm exercise of the graces of the Spirit, issuing in the decided and growing production of the fruits of the Spirit. It is founded on an enlightened and firmly-rooted conviction of the truth of the gospel. In its exercise, zeal, like charity, must begin at home. The man who searches abroad for evils to remedy, and overlooks those which attach to himself, is either a hypocrite or a fool, or both. But zeal, though it begins, does not terminate with ourselves. It feels for the honour of God and the souls of men, and endeavours to advance the one and save the other. When this principle is wanting, religion is an empty name, a lifeless carcass. But though there cannot be religion without zeal, there may be zeal without religion. Note some of the defects of that zeal which the apostle condemns.1. It was exerted in contending for matters of inferior moment, and neglected those which were of supreme importance. The Jews expended the strength of their zeal on points of form and ceremony, and overlooked the weightier matters of the law. Those who are most ignorant or indifferent in regard to what is essential are invariably the most violent and tenacious in regard to what is circumstantial. Liberality, it is true, may be carried to a dangerous extreme, but so may intolerance, and it is better to err on the side of charity than to incur the imputation of bigotry. The object of zeal is to make converts, not proselytes; to bring accessions to the Church from the world, not to transfer the members of one religious denomination to another. 2. It was ostentatious and presuming. They wore broad phylacteries, said long prayers at the corners of the streets, etc. Our Lord saw through the disguise of their fair professions and their hollow sanctity, and inculcated a course of conduct quite the reverse of theirs. The zeal of which He approves is not that which assumes useless singularities, and is ever urging its claims to public admiration. It is not the men that make the most noise that do the greatest good. 3. It was overbearing and uncharitable. They excluded from the pale of the Church all who did not think as they thought and do as they did. It would have been well had the intolerant spirit of the Jews died with themselves; but it has, in this enlightened age, made its appearance in a most offensive and injurious form. When we see individuals setting themselves up as the only true Christians on earth, denouncing the religion of the whole world, except their own, we know not whether most to pity or to blame. As perfection is not attainable here, neither probably is uniformity. II. From their defects let us now learn what ought to be the distinguishing features of zeal in us. To escape the charge which the Jews deservedly incurred, ours must be-- 1. An enlightened zeal formed and regulated by clear, comprehensive, and correct views of truth and duty. Without this, zeal is a most dangerous principle. There are no extravagances which it will not practise; there are no cruelties which it will not perpetrate. Before his conversion Paul had zeal, but it was not according to knowledge (Philippians 3:1-21.). 2. Pure zeal; a zeal influenced by gospel motives and animated by Christ’ s Spirit. Jehu boasted of his zeal for the Lord; but he had no higher aim than the gratification of his own ambition. In requesting our Lord to command fire from heaven for the destruction of the Samaritans, the disciples discovered an impure zeal, and spake under the influence of national prejudices and irritated feelings. 3. Prudent zeal: guarding against every avoidable occasion of offence to others; displaying all the wisdom of the serpent in selecting means and opportunities of doing good, and employing them with a tender regard to the feelings and prejudices of others. Destitute of this property, zeal is calculated to do far more harm than good, and awakens aversion where it should conciliate love. 4. Peaceable; calm in its exercise; prompting to no foolish extravagances; disposed to put the most favourable construction on others, and discovering a sincere regard for their welfare. 5. Decided zeal; above the meanness of all temporising accommodations; disregarding the fear of man; determined to pursue the path of duty; prepared to stand by the consequences. 6. Fruitful; not evaporating in words, but abounding in deeds of usefulness. (J. Barr, D.D.)For I bear them record that they have a zeal for God, but not according to knowledge. Zealous, but wrong We ought to have an intense longing for the salvation of all sorts of men, and especially for those that treat us badly. We shall see more conversions when more people pray for conversions. We should earnestly pray for the conversion of the kind of people who are here described: self-righteous people, people that have done no ill, but, on the contrary, have laboured to do a great deal of good. I. Why are we specially concerned for these people? Because--1. They are so zealous. You see plenty of zeal where politics, fashion, art, etc., are concerned; but we are not overdone with it in religion. If anybody is a little zealous above others, great efforts are made to put him down. Therefore, when we do meet with zealous people, we take an interest in them, however mistaken their zeal may be. We like to associate with people who have hearts, not dry leather bottles. It does seem a pity that any zeal should be wasted, and that any one full of zeal should yet miss his way. And when we meet with any who are zealous in a wrong cause, they become peculiarly the object of a Christian’ s prayers. 2. They may go so very wrong, and may do so much mischief to others. Those who have no life nor energy may easily ruin themselves, but they are not likely to harm others; whereas a mistaken zealot is like a madman with a firebrand in his hand. What did the Scribes and Pharisees in Christ’ s day? And Saul afterwards? Take heed that none of you fall into a persecuting spirit through your zeal for the gospel, like zealous mistresses who will not have a servant in their house who does not go to their place of worship, and zealous landlords who turn every Dissenter out of their cottages. 3. They would be so useful. The man that is desperately earnest in a wrong way will be just as earnest in the right. See what Paul himself was. 4. It is so difficult to convert them. It requires the power of God to convert anybody; but there seems to be a double manifestation of power in the conversion of a downright bigot. II. What these people are according to our text. They are--1. Ignorant. “ For they, being ignorant of God’ s righteousness,” etc. you may be brought up under the shadow of a church, you may hear the gospel till you know every phrase by heart, and yet be ignorant of the righteousness of God. There are many who are ignorant as to-- (1) The natural righteousness of God’ s character, and those who are satisfied with their own holiness are ignorant of this. (2) The righteousness of the law. You may hear the ten commandments read every Sabbath-day, but you will not know anything about them by merely hearing or reading them. There is a depth of meaning in those commandments of which self-righteous persons are ignorant. For instance, “ Thou shalt not commit adultery” --even a lascivious look breaks that. Let me stretch out the line before you for a moment. “ Thou shalt love the Lord thy God with all thy heart,” etc. Who among us has ever done that? (3) God’ s righteous requirements, viz., not only that thou shouldst do, but that thou shouldst think, love, and be that which is right. He desires truth in the inward parts. (4) That God has prepared a better righteousness for us in Christ. III. What they do. They go about to establish their own righteousness, but, like a statue badly constructed, it tumbles down. They use all manner of schemes to set up their righteousness upon its legs, but to no purpose. Or they have bad foundations for a house, and bad materials, and bad mortar, and they are by no means good workmen; and when they have built up enough wall to shelter themselves, it tumbles down. They are determined, somehow or other, to build up a righteousness of their own, which is worthless when it is built. At first the man says, “ I shall be saved, for I have kept the law. What lack I yet?” Now, a very small hole will let enough light into the man’ s heart to force him to see that this pretence will not answer. No one of us has kept the law. When driven from this foolish hope, the man readily sets up another. If he cannot work, then he tries to feel. Or else he cries, “ I must join a bit of religion to my pure morals. I will pray regularly, etc. And when I have done all this, do you not think it will come pretty square?” If a man’ s conscience is awake, it will not come square, and the man will say, “ No, I do not feel righteous after all! There is something amiss.” Conscience begins to call out, “ It will not do.” Peradventure the man is taken ill. He thinks that he is going to die, and he must keep his wretched pretence afloat somehow; and so he cries, if he is rich, “ I will endow an almshouse.” According to the church to which he belongs, the zealous person becomes a determined partisan of his sect. Now suppose that you were to get to heaven in your way, what would happen? You will throw up your cap, and say, “ I have managed it after all!” You will glorify yourself, and depend upon it sinners saved by grace will glorify Christ. But our Lord is not going to have any discord in heaven; you shall all sing His praises there, or never sing at all. IV. What they will not do. “ They have not submitted themselves unto the righteousness of God.”1. Why, there are some that have not submitted even to hear it! Our law does not judge any man before it hears him, but these people both judge and condemn the gospel without giving it an hour’ s attention. Are they not good enough of themselves? What can you tell them better than they know already? But it is always a pity not to know even that which we most despise. It will not hurt you to know. And yet there is such prejudice in the mind of some that they refuse to acquaint themselves with the verities which God has revealed. “ Sinners saved by grace! It is all very well for the commonalty; but we were always so good.” Very well, then; there is a heaven for the commonalty, and it is highly probable that you ladies and gentlemen are too good to go there. Where will you go? There is but one way to heaven, and that way is closed against the proud. 2. And then there are others who, when they hear it, will not admit that they need it. “ What, sir! Must I go down on my knees and plead guilty?” Yes, you must, or else you will never be saved. “ They that are whole have no need of a physician, but they that are sick.” 3. There are others who will not submit to the spirit of it, to the influence of it, for the spirit of free grace is this: if God saves me for nothing, then I belong to Him for ever and ever. If He forgives me every sin simply because I believe in Jesus, then I will hate every sin, and flee from it. I will love Him with all my heart, and for the love I bear Him I will lead a holy life. The virtue I aimed at before, in my own strength, I will now ask for from His Holy Spirit. Many will not submit to that; yet they can never be saved from sin unless they yield themselves as the blood-bought servants of Christ. (C. H. Spurgeon.)Blind zeal As all zeal without discretion is as an offering without eyes, which was by God forbidden, so likewise all blind zeal is a blind offering, which God will never accept. (Cawdray.)Zeal, cautious As Minerva is said to have put a golden bridle upon Pegasus, that he should not fly too fast, so our Christian discretion must put a golden bridle upon our Pegasus--that is, our zeal--lest, if it be unbridled, it make us run out of course. (Cawdray.)Zeal, false There is a sort of men who seem to be mighty zealous for religion; but their heart breaks out wholly in this way: that they fill the place wherever they are with noise and clamour, with dust and smoke. Nothing can be said in their presence, but instantly a controversy is started, scarcely anything is orthodox enough for them; for they spin so fine a thread, and have such a cobweb divinity, that the least brush against it is not to be endured, and yet withal they are as positive and decretal in their assertions that the Pope himself is nobody to them. One would think they were privy counsellors of heaven. They define with so great confidence what will and what will not please God. (J. Goodman.)Zeal, misguided I. Its features. It errs in--1. Its motives.2. Its objects.3. Its means. II. Its prevalence.1. In the world.2. In the Church. III. Its mischievous tendency. It breeds--1. Delusion.2. Disorder.3. Hatred.4. Contention.5. Ruin. (J. Lyth, D.D.)The proper regulation of religious zeal I. It must be founded upon knowledge of and judgment about the matter which engages our zeal. It is for wanting this that the apostle blames the zeal of the Jews. The necessity of such knowledge is, one would think, obvious, for without it our zeal may, for aught we know, be engaged in a bad cause. The man who, designing to make great haste, either shuts his eyes or takes no notice whither he goes, is the likeliest to stumble or go astray. Let us, then, take care that, before we suffer our zeal to grow warm for or against any cause, we get as thorough a knowledge of it as we can. And yet, as history shows, most of those in every age who have shown the warmest zeal have discovered the greatest ignorance, and where there has been most knowledge there has been most candour and forbearance towards those of a different opinion. II. Must re free from prejudice and party views, and proceed from a sincere regard to truth and virtue. It is not my being thoroughly acquainted with a cause that will justify my zeal in it. If, knowing a thing to be false or unlawful, I strenuously insist upon it, all the zeal I express is faulty. Nay, though it be truth or duty, if my zeal is occasioned by prejudice, it is not of the right kind. We ought therefore to be very careful about the springs from whence our zeal flows. When the heart glows with an ardent love to God and for the cause of truth and virtue, there will be very little danger of running into extremes. III. Must always be proportioned to the moment of the things about which it is engaged. The more important the thing is, the warmer may our zeal be, either for or against it; and the less important, the less need is there of being much concerned about it. That zeal is very irregular which is equally warm upon every occasion. It would be endless to tell you what trifling matters have given occasion to the most furious contests in the Christian Church.1. Since it is of vastly greater importance to us that we should judge right in matters of doctrine and behave well in matters of practice ourselves than that others should do so, it follows that our zeal ought principally to be employed this way. Nothing is more common than to see the same men who express a great concern that others should think and act just as they do in matters of religion shamelessly careless in their own searches after truth, and in regulating their own conduct. 2. Plain duties are of more importance than matters of speculation, and therefore regular zeal will be more solicitous about the former than about the latter. And yet, as if mankind were resolved to act preposterously, they have generally acted from the opposite principle. Observe how contentedly some of the warmest zealots can let a drunkard, a swearer, etc., live peaceably by them, and yet take fire immediately on the utterance of a contrary opinion. But will not God much more easily pardon an error in judgment than badness of life? 3. Peace and love among Christians are of unspeakably more importance than any particular form of church government or any religious rites, and therefore if our zeal be regular, we shall be much less concerned about imposing these than for the securing peace and love among all good men. IV. Must re attended with Christian charity, and must never break in upon those rights which all claim in common as men and Christians. Nothing has been more common than for intemperate zeal to do the greatest mischiefs and commit the most bare-faced violations of justice and humanity, under the pretence of charity to men’ s souls and a hearty concern for their everlasting welfare. V. Must be under the conduct of Christian prudence, by which I mean the prudence that will direct to the choice, and in the use of the properest methods, and the fittest seasons for promoting these good ends. (W. Smyth.)Zeal, true True zeal is a loving thing, and makes us always active to edification, and not to destruction. If we keep the fire of zeal within the chimney, in its own proper place, it never doth any hurt; it only warmeth, quickeneth, and enliveneth us; but if once we let it break out, and catch hold of the thatch of our flesh, and kindle our corrupt nature, and set the house of our body on fire, it is no longer zeal--heavenly fire, but a most destructive and devouring thing. True zeal is an ignis lambens, a soft and gentle flame that will not scorch our hand; it is no predatory or voracious thing; but carnal and fleshly zeal is like the spirit of gunpowder set on fire, that tears and blows up all that stands before it. True zeal is like the vital heat in us that we live upon, which we never feel to be angry or troublesome; but though it gently feed upon the radical oil within us, that sweet balsam of our natural moisture, yet it lives lovingly with it, and maintains that by which it is fed; but that other furious and distempered zeal is nothing else but a fever in the soul. To conclude, we may learn what kind of zeal it is that we should use in promoting the gospel by an emblem of God’ s own--those fiery tongues that on the Day of Pentecost sat upon the apostles; which sure, were harmless flames, for we cannot read that they did any hurt, or that they did so much as singe a hair of their heads. (R. Cudworth.)Zeal, true and false Andrew Melville, Professor of Divinity at St. Andrews in the reign of James VI, was a very bold and zealous man for the cause of God and truth. When some of his more moderate brethren blamed him for being too hot and fiery, he was wont to reply, “ If you see my fire go downwards, set your foot upon it and put it out; but if it go upwards, let it return to its own place.” (J. Whitecross.)Zeal without knowledge I. The qualifications and properties of a zeal “ according to knowledge.”1. That our zeal be right in respect of its object; viz., that those things which we are zealous for be certainly good, and that those things which we are zealous against be certainly evil. Otherwise it is not a heavenly fire, but like the fire of hell, heat without light. 2. That the measure and degree of it must be proportioned to the good or evil of things about which it is conversant. That is an ignorant zeal which is conversant about lesser things and unconcerned for greater. A zealous strictness about external rites and matters of difference, where there is a visible neglect of the substantial duties of religion, is either a gross ignorance of the true nature of religion, or a fulsome hypocrisy. 3. That we pursue it by lawful means and ways. No zeal for God and His glory, for His true Church and religion, will justify the doing of that which is morally evil. II. By what marks we may know the zeal which is “ not according to knowledge.” It is a zeal without knowledge--1. That is mistaken in the proper object of it; that calls good evil, and evil good. 2. That is manifestly disproportioned to the good or evil of things about which it is conversant, when there is in men a greater and fiercer zeal for the externals of religion than for the vital and essential parts of it. 3. That is prosecuted by unlawful and unwarrantable means, that, e.g., which warrants the doing of evil that good may come. 4. That is uncharitable, and is an enemy to peace and order, and thinks itself sufficiently warranted to break the peace of the Church upon every scruple. 5. That is furious and cruel, that which St. James tells us tends to “ confusion and every evil work.” 6. A zeal for ignorance. This is a zeal peculiar to the Church of Rome, which forbids people the use of the Holy Scriptures in a known tongue. III. Inferences.1. If it be so necessary that our zeal be directed by knowledge, this shows us how dangerous a thing zeal is in the weak and ignorant. Zeal is an edge-tool, which children in understanding should not meddle withal. Zeal is only fit for wise men, but it is chiefly in fashion among fools. Nay, it is dangerous in the hands of wise men, and to be kept in with a strict rein, otherwise it will transport them to the doing of undue and irregular things. Moses in a fit of zeal let fall the two tables of the law which he had but just received from God. A true emblem of an ungoverned zeal, in the transport whereof even good men are apt to forget the laws of God. 2. From hence we plainly see that men may do the worst and wickedest things out of a zeal for God and religion. Thus it was among the Jews, who engrossed salvation to themselves, and denied the possibility of it to all the world besides, and the Church of Rome have taken copy by them. 3. Zeal for God and religion does not alter the nature of actions done upon that account. Persecution and murder are damnable sins, and no zeal for God and religion can excuse them. (Abp. Tillotson.)Zeal and knowledge There are two sorts of men hereby to be apprehended.1. They which have a defect not of zeal, but of knowledge for the ground of their zeal. 2. They which have a defect not of knowledge, but of zeal answerable to their knowledge. Of the first of these may be verified the proverb, they set the cart before the horse. The second may be likened to Pharaoh’ s chariots when the wheels were off, so slowly do they express their knowledge in their lives. The first are like a little ship without ballast and freight, but with a great many sails, which is soon either dashed against the rocks or toppled over. The second are like a goodly great ship, well ballasted and richly freighted, but without any sails, which quickly falleth into the hands of pirates because it can make no speed, sooner making a prey for them than a good voyage for the merchant. Separate zeal and knowledge, and they become both unprofitable, but wisely join them, and they perfect a Christian, being like a precious diamond in a ring of gold. Let not zeal outrun knowledge or lag behind it, but let it ad equale agree, going hand in hand with the same. For even as in an instrument of music there is a proportion of sound wherein is the harmony, beyond which, if any string be strained, it makes a squeaking noise; and if it be not strained enough it yields a clagging, dull, and unpleasant sound. So is it in our zeal if it be either more or less than our knowledge. (Elnathan Parr, B.D.)Zeal, uncontrolled Phaeton took upon him to drive the chariot of the sun; but through his rashness set the world in combustion. What a horse is without a rider, or a ship without a rudder, such is zeal without knowledge. St. Bernard hits full on this point. Discretion without zeal is slow-paced, and zeal without discretion is strongheaded; let, therefore, zeal spur on discretion, and discretion rein in zeal. (J. Spencer.)Zeal without knowledge The first good use of some texts is, to endeavour to prevent a bad one. I. The text has often been cited for the purpose of depreciating genuine zeal. Think on how many excellent designs it has been quoted against, and what would have become of home and foreign missionary enterprise had certain interpretations ruled! With men of indifferent, frozen temperament, the text has been a great favourite. So it has with timid, cowardly men, with the parsimonious, with idolaters of custom, and of everything established, and with that class which is content with mere speculation, regarding scarcely anything as worth attempting. With most of these, however, it is not zeal itself that is contemned, for “ none would be more zealous than they--on a proper occasion.” But when can that occasion come? Is it to be expressly brought on by Providence to enable them to show this virtue? Or is it to be when all things are mended, so that there shall be less to be done? But who, then, is to do all this in the meantime? II. But still there is in the world an ill-judging and unwarrantable zeal.1. Indeed, if we take it in its general sense, persevering ardour in prosecution of a purpose, it has been, in its depraved operation, the animating demon of every active evil. And, many that are comparatively harmless, let but this fire be kindled by a torch from hell applied to the brimstone that lies cold and quiet in their nature--and we should see. 2. But not to dwell on these terrible operations of zeal, we see its effect in numberless things of a more diminutive order, e.g., long and earnest exertions for excellence in some most trifling attainment; unremitting efforts in prosecution of inquiry into something not worth any cost to know; an intense devotion to add particle after particle to the little sum of worldly possession; the earnest vying in little points of appearance, consequence, precedence. Zeal is an element that will combine with any active principle in man; it is like fire, that will smoulder in garbage, and will lighten in the heavens. III. Zeal thus has its operation in all the active interests of men. But it is most usually spoken of as belonging to religion, and it is in this relation that we have here to consider it. “ Zeal of God.”1. And who can help wishing that there were a thousand times more zeal directed this way? Of the whole measure that there is being constantly expended what proportion might well be spared, nay, destroyed, to advantage? Nine parts in ten? This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 10:4 For Christ is the end of the law for righteousness to every one that believeth.Christ the end of the law I. In what sense?1. As its great antitype.2. Its only sacrifice.3. The source of its moral power. II. For what end? To secure--1. Pardon of sin.2. Holiness of life. III. Unto whom?1. Every one.2. That believeth. (J. Lyth, D.D.)Christ the end of the law for righteousness I. The end of all law is righteousness--the production of the most perfect results.1. In the natural world the use of the law is to perpetuate results essential to its well-being, e.g., the circulation of the atmosphere, ebb and flow of tide, alteration of seasons, motions and influence of planets, etc. 2. The great aim of law in the moral world is to regulate conduct so as to produce a righteous character. The aim of the law of Moses was to lead to a higher life (Romans 7:10). (1) The ethical element in the Mosaic law discovered to man the havoc made by sin (Romans 7:7; Romans 7:11; Romans 7:13). (2) The ceremonial element shadowed forth the remedy. The sacrifices and festivals were intended to show the necessity for the expiation of sin, by the atonement of Christ. II. In Christ we have the grand end of both the ethical and ceremonial law--righteousness and holiness. Law depends for its authority upon the personal character of the lawgiver. The character of Christ was like His law--holy, just, and good.1. From Christ proceeds the moral law by which sin is discovered to us. His character is a constant reproof to us. His words bring home the consciousness of violated law. 2. In Christ is the only remedy for sin. The arrangements of the ceremonial law terminated in Him--the shadow retired when the substance appeared. In His life and death He fulfilled the duties and endured the penalties of the law, thus vindicating the righteousness of God and providing a complete righteousness for sinful man. III. Faith in Christ is accepted as a perfect obedience to the law. Law is powerless punitively when the end for which it exists is attained. We disarm the law by obeying it. All our unaided efforts to obey law--while in a state of lawless unnature--are futile. It is like running alongside a parallel pathway into which we are vainly trying to turn ourselves. Faith, and faith only, is the means of junction. This puts us into the position in which law would place us. The end of all law being the production of the most perfect results, this very end is answered when we believe in Jesus. For Christ, and all He has, becomes our own. “ He is made unto us, of God, wisdom and righteousness, and sanctification and redemption.” “ The law and the gospel are evidenced in man’ s moral nature. The law the ideal of its life, the gospel the life of its ideal.” Lessons:1. It is hopeless to attempt to attain righteousness by law, because of our moral inability to obey all its requirements. 2. Faith in Christ is the only and universal way of obedience. (J. S. Exell, M.A.)Christ the end of the law for righteousness I. What is implied in these words.1. That the law of God has been universally broken (Romans 3:10-12). 2. That, therefore, every man is under the curse of that law (Galatians 3:13; Romans 2:8-11). 3. That, in order to be saved, this curse must be removed and sins remitted. 4. That no man of himself can remove this curse or obtain this remission of his sins. 5. That notwithstanding God cannot recede from His claims, nor abate one jot or tittle of what His holy law demands, either in penalty or precept. 6. That every person who would obtain salvation must look out for such a righteousness as shall be answerable to all the claims of the law, be perfectly satisfactory to God, and therefore available for his justification and peace. II. In what way is “ Christ the end of the law for righteousness to every one that believeth” ? Consider--1. The general purport of Christ’ s coming (Psalms 40:6-10; Hebrews 10:1-14; Isaiah 42:6-7; Isaiah 42:21; Daniel 9:24; Jeremiah 23:5-6; Jeremiah 33:15-16; Isaiah 53:6, cf. 1 Peter 2:24; 2 Corinthians 5:21). 2. The special character of His mediation. We must consider it as substitutional. We must behold Him rendering unto God, for those whom He represented, a perfect obedience to the law which they have broken, and suffering to its full and utmost extent the curse which they have incurred. Christ is the end of the law for righteousness--not by abrogating its authority, or lowering its requisitions, to meet the exigencies of our lapsed condition--but rather by asserting its full obligation and satisfying all its equitable claims. This is the great glory of the gospel--that God can be just--in exacting every claim of the law and in punishing every sin of those whom He saves to its full desert--and yet the justifier of them that believe in Jesus. III. To whom is this provision available, or who are benefited thereby. “ Every one that believeth,” and no more. But we must ascertain--1. The testimony given in Scripture to this truth. We are again and again told that faith alone is the means appointed by God for granting the efficacy of this provision to the souls of men. 2. Why we can be benefited in this way of faith, and in no other? It is enough to say that God hath declared it. But we need not let the subject rest here. Man is utterly lost, helpless, and undone. Nothing that we can do can avail for our salvation. Our help and hope are based upon One, who only is mighty to save. It is therefore evident that the only way in which we can be benefited by what another has done for our salvation, must be by believing in Him for the execution of such an interposition, and for the advantage of the blessing procured thereby. 3. What is the nature of that faith by which we become interested in this righteousness. It is the act of a soul made willing in the day of God’ s power, under a clear discovery of its lost condition, and a clear perception of the mediation of Jesus, by which it is brought to rely on that mediation, and to plead that righteousness with God for its pardon and peace (chap. 10:10; Hebrews 11:1). 4. To what extent is this truth to be carried in the justification of the sinner before God? To the full extent for which it is designed for that purpose. It takes in the sinner’ s whole case--sins, guilt, condemnation, and deserved wrath. It brings him a full and complete deliverance and justification from all. Nay, more, it invests him with the perfect righteousness of Christ, as a perfect fulfilment of the law by which he stands accepted with God. IV. What are the importance and advantages arising therefrom. Hereby--1. The law is established in all its authority, obligations, and claims. 2. God is honoured and exalted in the possession and exercise of all His perfections. 3. A sure and certain way of life and salvation, of pardon and peace, is opened for guilty men. 4. A sure provision is made for a loving, devoted, and delightful obedience to the will of God. 5. There is afforded to the soul a sure rock for its present safety and a firm foundation for its future security, even for ever. 6. The Church of God is provided with an unerring test by which to try every doctrine proposed for her acceptance, and an indomitable weapon by which to conquer every antichristian foe. (R. Shittler.)Christ the end of the law for righteousness I. The proposition. “ Christ is the end of the law.” The end of a thing is either mathematical or moral. The mathematical end is the utmost part of a thing, in which the length or continuance is determined; as a point is the end of a line, death the end of life, the day of judgment the end of this world. The moral end of a thing is the scope and perfection of it. Now Christ is the end of the law both ways.1. The mathematical end of the ceremonial and moral. Of the ceremonial by a direct signification, of the moral by an accidental direction. The ceremonies signified Christ and ended at Him. Properly, the moral law leads sinners to the curse, but by account to Christ, as the disease leads to the medicine or physician. 2. He is also the moral end of both. For He is the body of those ceremonies and shadows, and He perfectly fulfilled the Decalogue for us, and that three ways. (1) In His pure conception.(2) In His godly life.(3) In His holy and obedient sufferings, and all for us. For whatsoever the law required that we should be, do, or suffer, He hath performed in our behalf. Therefore one wittily saith that Christ is Telos, the end, or tribute, and we, by His payment, Ateleis, tribute-free, we are discharged by Him before God. Christ is both these ends, but principally the last is here understood. II. The amplification “ for righteousness.” When thou art come to Christ thou must not cast away the law, but use it still to make thee more to cling unto Christ and as a rule of righteous living. Christ is the end of the law, not the killing, but fulfilling end; not to end, but to urge thy obedience. When the merchant is come aboard his ship by boat, he drowns not his boat, but hoists it up into his ship; he may have use of it another time. Or as a nobleman neglects not his schoolmaster when he is come to his lands, but prefers him. So certainly, if the law (though sharp) hath brought thee to Christ, thou canst not but love it for this office; if thou doest not, thou hast not Christ. Yea, it will be the delight of a man to be then doing, when Christ is with him, as Peter then willingly and with success cast out his net. Without Christ the law is an uncomfortable study; but with Him, nothing more delightful. (Elnathan Parr, B.D.)Christ the end of the law Consider-- I. Christ in connection with the law. The law is that which we have cause to dread; for the sting of death is sin, and the strength of sin is the law. “ Cursed is every one that continueth not in all things that are written in the book of the law to do them.” Yet, like the fascination which attracts the gnat to the candle, men by nature fly to the law for salvation. Now, what has our Lord to do with the law?1. He is its purpose and object. The law is our schoolmaster, or rather our attendant to conduct us to the school of Jesus; the great net in which the fish are enclosed that they may be drawn out of the element of sin; the stormy wind which drives souls into the harbour of refuge; the sheriff’ s officer to shut men up in prison for their sin, concluding them all under condemnation in order that they may look to the free grace of God alone for deliverance. It empties that grace may fill, wounds that mercy may heal. Had man never fallen, the law would have been most helpful to show him the way in which he should walk: and by keeping it he would have lived (Romans 10:5). But since man has fallen, a way of salvation by works has become impossible. The law is meant to lead the sinner to faith in Christ, by showing the impossibility of any other way. It is the dog to fetch the sheep to the shepherd, the burning heat which drives the traveller to the shadow of the great rock in a weary land. The law is adapted to this; for-- (1) It shows man his sin. Who can lay his own character side by side with it without seeing how far he has fallen short of the standard? When the law comes home to the soul it is like light in a dark room revealing the dust and the dirt which else had been unperceived. It is the test which detects the presence of the poison of sin in the soul. A true balance discovers short weight, and such is the first effect of the law upon the conscience of man. (2) It shows the result and mischief of sin. The types were intended to lead men to Christ by making them see their unclean condition and their need of such cleansing as only He can give. Men put apart because of disease or uncleanness were made to see how sin separated them from God; and when they were brought back and purified with mystic rites, they were made to see how they can only be restored by Christ, the great High Priest. “ Without shedding of blood is no remission.” (3) It teaches men their utter helplessness. Such holiness as the law demands no man can reach of himself. “ Thy commandment is exceeding broad.” “ Who can bring a clean thing out of an unclean? Not one.” “ How can he be clean that is born of a woman?” In grace there is hope, but as a matter of debt there is none, for we do not merit anything but wrath. The law tells us this, and the sooner we know it to be so the better, for the sooner we shall fly to Christ. (4) It shows us our great need. The law is the surgeon’ s knife which cuts out the proud flesh that the wound may heal. The law by itself only sweeps and raises the dust, but the gospel sprinkles clean water upon the dust. The law kills, the gospel makes alive; the law strips, and then Jesus Christ robes the soul in beauty. 2. Christ is the law’ s fulfilment. (1) God by immutable necessity demands righteousness of His creatures, and the law is not compelled to lower its terms, as though it had originally asked too much; but Christ gives the law all it requires. The law claims complete obedience, and Christ has brought in such a righteousness as that, and gives it to His people. Only as righteous ones can we be saved, but Christ makes us righteous, and therefore we are saved. (2) Jesus has thus fulfilled the original demands of the law, but since we have broken it there are other demands. God “ will by no means clear the guilty,” but every transgression shall have its just punishment. Here, then, Christ is the end of the law as to penalty. The claims of the law both as broken and unbroken Christ has met: both the positive and the penal demands are satisfied in Him. (3) Not only has the penalty been paid, but Christ has put great honour upon the law in so doing. If the whole race had kept the law it would not stand in so splendid a position as it does now that the Son of God has paid obeisance to it. Who shall say a word against the law to which the Lawgiver Himself submits? (4) The law’ s stability also has been secured by Christ. That alone can remain which is proved to be just, and Jesus has proved the law to be so, magnifying it and making it honourable. He says, “ I am not come to destroy, but to fulfil.” As to the settlement of the eternal principles of right and wrong, Christ’ s life and death have achieved this for ever. “ We establish the law, we do not make void the law through faith.” 3. Christ is the end of the law in that He is the termination of it in two senses. (1) His people are not under it as a covenant of life. “ We are not under the law, but under grace.” (2) We are no longer under its curse. Jesus has given us all the righteousness it demands, and the law is bound to bless. “ Blessed is he whose transgression is forgiven, whose sin is covered.” II. Ourselves in connection with Christ--for “ to every one that believeth.” To believe is not merely to accept a set of doctrines but to trust, to confide, to rest in. Dost thou believe that Christ stood in the sinner’ s stead and suffered the just for the unjust, and that He is able to save to the uttermost? And dost thou therefore lay the whole weight of thy soul’ s salvation upon Him alone? Then Christ is the end of the law for righteousness to thee, and thou art righteous. It is of no use to bring forward anything else if you are not believing, for nothing will avail--sacraments, prayers, etc. Observe--1. There is no question raised about the previous character, for it is written, “ Christ is the end of the law for righteousness to every one that believeth.” But, Lord, this man before he believed was a persecutor and injurious. Yes, and that is the very man who wrote these words. So if I address one who is defiled with every sin, yet I say if thou believest thine iniquities are blotted out, for the blood of Christ cleanseth us from all sin. 2. There is nothing said by way of qualification as to the strength of the faith. He is the end of the law for righteousness to every one that believeth, whether he is Little Faith or Greatheart. The link may be very like a film, a spider’ s line of trembling faith, but, if it runs all the way from the heart to Christ, Divine grace can and will flow along the most slender thread. It is marvellous how fine the wire may be that will carry the electric flash. If thy faith be of the mustard-seed kind, if it be only such as tremblingly touches the garments hem, if it be but the faith of sinking Peter, or weeping Mary, yet Christ will be the end of the law for righteousness to thee as well as to the chief of the apostles. 3. If this be so then all of us who believe are righteous. We are not completely sanctified, but still, in the sight of God, we are righteous, and being justified by faith we have peace with Him. 4. The connection of our text assures us that being righteous we are saved (Romans 10:9). Conclusion:1. If any one thinks he can save himself, and that his own righteousness will suffice before God, I would ask, if your righteousness sufficeth, why did Christ come here to work one out? 2. For any to reject the righteousness of Christ must be to perish everlastingly, because it cannot be that God will accept you or your pretended righteousness when you have refused the real and Divine righteousness which He sets before you in His Son. (C. H. Spurgeon.)Christ the end of the law for righteousness I. What that righteousness is, spoken of in the text. Evidently that which is necessary in order to eternal life, and which infallibly leads to it (Romans 5:17; Romans 5:21). It is termed “ The righteousness of God” (Romans 10:3; chap. 1:17), and said to be by faith (Romans 3:21-22; Philippians 3:9). It implies--1. Justification (Romans 3:24; Titus 3:7); without which, as guilty condemned sinners, we can have no title to eternal life. 2. Regeneration or sanctification (see Philippians 3:9); spoken of Eph 4:17-24; Titus 3:5-6; John 3:5-6; without which we are not in Christ (2 Corinthians 5:17; Galatians 6:15), and have no fitness for heaven. 3. Practical obedience (Ephesians 2:10); the grand evidence that we are righteous (Luke 1:6; 1 John 3:7). As to the necessity of this, see Romans 2:6-7; Revelation 22:14; and especially Matthew 7:20-21. II. Where and how this righteousness is to be found.1. Not in, or by, the law. (1) The moral law (Romans 8:3) which requires perfect obedience. This we have not paid, do not, and cannot in future, pay. Hence it finds us guilty, and has no pardon to give us; it finds us depraved, and has no new nature for us; it finds us helpless, and has no supernatural aid to impart. (2) The ceremonial law. Its sacrifices could not remove sin (Hebrews 9:23; Hebrews 10:4). Its purifications could only impart a ceremonial cleanness, or remove “ the filth of the flesh” (Hebrews 9:13; 1 Peter 3:21). Its institutions respecting meats, days, etc. As they did not make the tree good, of course the fruit could not be good (Matthew 12:16-19). 2. But wherefore, then, serveth the law? In Christ was the end for which the law was instituted; the moral law being chiefly to convince men of sin (Romans 3:19-20; Romans 7:7-8), and thus to be a “ schoolmaster to bring them to Christ” (Galatians 3:19-24), and the ceremonial law to shadow forth His sacrifice and grace. The end may mean-- (1) The scope; the law continually points to Christ; the moral law directs the sinner to Him who fulfilled and removed the curse of it, for that justification which itself cannot give; and the ceremonial law directs him to look from its sacrifices and purifications to the atonement and Spirit of Christ. (2) The perfection, or completion (1 Timothy 1:5). Christ fulfilled the moral law in fully explaining its meaning, and freeing it from the glosses of the Scribes; in obeying it, in suffering its penalty, and in providing that it may be written in our hearts; He also answered in His person all the types and shadows of the ceremonial law. (3) The period or termination (Romans 6:21). Thus the whole Mosaic dispensation gives way to the gospel (2 Corinthians 3:11), and its ceremonies are taken out of the way by Christ (Colossians 2:14). 3. “ Christ is the end of the law for righteousness.” (1) For justification, or righteousness imputed, is only to be found in His obedience unto death (Romans 3:24; 1 Corinthians 1:30; 2 Corinthians 5:21). (2) Regeneration, a new creation, and entire sanctification are only to be found in Christ, by His Spirit and grace, who is made of God to us sanctification (John 1:14; John 1:16; 2 Corinthians 5:17; 1 Corinthians 1:30). (3) Practical righteousness is likewise to be had in Him, His laws direct us how to walk; His promises and threatenings enforce His laws; His example allures us; and His grace enables us to walk in His ways (2 Corinthians 12:9; Hebrews 4:14-16). III. By whom this righteousness is to be found. By “ every one that believeth” (verses 5-10).1. Its object is that God hath raised Christ from the dead. This-- (1) Demonstrated Him to be the Son of God (Romans 1:3-4), and, therefore, the only Saviour able and willing to save to the uttermost. Of this faith is persuaded, and, therefore, trusts in Him for salvation. (2) Was the broad seal of heaven set to His doctrine, of which faith is so thoroughly persuaded as to lay it to heart and walk according to it. (3) Was to show that His atonement was sufficient and accepted; of this faith is also persuaded and, therefore, relies solely on the propitiation in His blood for justification (Romans 3:23, etc.; Galatians 2:16-20). (4) Was that He might ascend, and intercede, and receive for us “ the promise of the Father,” for which faith thirsts and comes to Him (John 7:37-38). (5) He rose and ascended as our Forerunner. This faith believes, and, consequently, anticipates immortality and glory. He rose to give evidence that He will judge all mankind (Acts 17:31). Faith is persuaded of this, and prepares to meet Him. 2. Our faith, in these respects, must be such as will enable us to “ make confession with our mouth,” therefore it must be “ with the heart man believeth unto righteousness” (verse 10). As to the faith that does not part with sin, and give up everything that stands in competition with Christ, it is dead (James 2:20-26). 3. As to the origin of this faith (see verses11-17). It arises from the Word and Spirit of God (Acts 16:14; Ephesians 2:8-9; Colossians 2:12). Therefore, hearing, reading, and prayer, are the important means. And in the exercise of that measure of faith we have received, however small, it will be increased. (Joseph Benson.)Christ the end of the law for righteousness I. The immutability of the law is a fundamental truth. This rests on its nature and the immutability of God. The evidence is found in nature and conscience.1. This the Jews believed, and it lay at the foundation of their error, which was twofold. (1) That the law was to be fulfilled by their own righteousness.(2) That the form in which the law was immutable was Mosaism. 2. This error led-- (1) To the effort to establish their own righteousness.(2) To their making righteousness consist in ceremonial obedience. 3. Paul taught-- (1) That the law is immutable.(2) That it cannot be satisfied by our righteousness, but only by the righteousness of God.(3) That Christ is the end of the law for righteousness to every one that believeth.(4) Consequently the immutability of the law is consistent with its abrogation, because its abrogation is effected by its fulfilment. The law is immutable so far as it demands righteousness as an indispensable condition of justification. But it is abrogated so far as it says, “ Do this and live,” i.e., so far as it requires our own righteousness. II. In what sense is Christ the end of the law.1. Not in the sense of its completion. Telos never occurs in the sense of pleroma. 2. But in the sense of having made an end of it, abolished it. This He has done-- (1) In so satisfying its demands that it ceases to require our own personal righteousness as a condition of justification.(2) In putting an end to the Mosaic institutions, so that obedience to that law is no longer necessary to salvation. 3. In the sense of being its aim or object. This means either-- (1) That the end of the law is righteousness. Christ is the end of the law because He is our righteousness; its design is secured in Him. So that it is by faith, not works, that the end of the law is to be attained.(2) Or, Christ is the object aimed at in the law. It was designed to bring us to Christ. III. Consequences.1. Out of Christ we are exposed-- (1) To the inexorable demands of the law.(2) To its awful curse.(3) To its slavish spirit. 2. In Him we are righteous. (1) We meet all the demands of the law by pleading what He has done.(2) We are free from its curse as He was made a curse for us.(3) We are delivered from the spirit of bondage again to fear and are filled with the Spirit of adoption. Conclusion: As a result of faith in Christ our righteousness we have--1. Peace with God, and peace of conscience. 2. Assurance of eternal life, as no one can condemn those whom God justifies. 3. A principle of obedience, for until we are reconciled there can be no holiness. 4. All the benefits of Christ’ s triumph. Having obeyed and suffered for us as our representative, we share in all the blessings promised as His reward. (C. Hodge, D.D.)Christ the end of the law Christ was revealed to abrogate, to annihilate, utterly to abolish sin. Now, we all know what it is to have a thing abrogated. Certain laws have held good up to the first of January of this year with regard to the hiring of public carriages, but now are under a new law. Suppose a driver complies with the new law, gets his license, puts up his flag, gives the passenger his card of prices, and afterwards the passenger summons him before the magistrate for asking a fare not authorised by the old law; the magistrate would say, “ You are out of court, there is no such law. You cannot bring the man here, he has not broken the old law, for he is not under it. He has complied with the requisition of the new law, by which he declares himself no longer under the old rules, and I have no power over him.” So he that believeth in Christ Jesus may be summoned by conscience when misinformed before the bar of God, but the answer of peace to his conscience is, “ Ye are not under the law, but under grace.” “ Christ is the end of the law for righteousness to every one that believeth.” (C. H. Spurgeon.)The relation of the law to the gospel (text and 1 Timothy 1:5):--The law of God may be viewed in a twofold aspect, to distinguish between which is to prove a safeguard against both the errors of legality and the errors of antinomianism. We must regard the law-- I. In relation to the righteousness which constitutes the title to its rewards.1. When we strive to make this out by our own obedience, the aim is to possess ourselves of a legal right to heaven. We proceed on the imagination of a contract between God and man--whereof the counterpart terms are a fulfilment of the law’ s requisitions upon the one side, and a bestowment of the law’ s rewards upon the other. The one is the purchase-money--the other is the payment. They stand related to each other, as work does to wages. Now this spirit of legality, as it is called, is nearly the universal spirit of humanity. They are not the Israelites only who go about to establish a righteousness of their own. There is, in fact, a legal disposition in the heart, and, long after the utter shortness of human virtue has been demonstrated, yet will man, as if by the bias of a constitutional necessity, recur to the old legal imagination, of this virtue being a thing of desert, and of heaven being the reward which is due to it. 2. Now, for man to establish a right by his righteousness, is in the face of all jurisprudence. Both the law and the gospel alike disown man’ s legal right to the rewards of eternity; and if he be too proud to disown it himself, he remains both a victim of condemnation by the one, and a helpless, hopeless outcast from the mercy of the other. If man will persist in seeking to make out a title-deed to heaven by his own obedience, then that obedience must be perfect. Even if he have but committed one sin--there is the barrier of a moral necessity in his way, which it is impossible to force. The God who cannot lie, cannot recall His curse upon every one who continueth not in all the words of the book of His law to do them. And one of two things must happen. Either, with a just conception of the standard of the law, he will sink into despair; or, with a low conception of that standard, he, though but grovelling among the mere decencies of civil life or the barren formalities of religious service, will aspire no farther and yet count himself safe. 3. Now herein lies the grand peculiarity of the gospel. It pronounces on the utter insignificance of all that man can do for the establishment of his right to the kingdom of heaven; and yet, he must be somehow or other provided with such a right, ere that he can find admittance there. It is not by an act of mercy alone that the gate of heaven is opened to the sinner. He must be furnished with a plea which he can state at the bar of justice--not the plea of his own deservings, which the gospel holds no terms with; and therefore with a plea founded exclusively on the deservings of another. Now what we reckon to be the very essence of the gospel is the report which it brings to a sinful world of a solid and satisfying plea; and that every sinner is welcome to the use of it. In defect of his own righteousness, which he is required to disown, he is told of an everlasting righteousness which another has brought in; and which he is invited, nay commanded, to make mention of. It is thus that Christ becomes the end of the law for righteousness. II. As holding out a method by which we might acquire a rightness of character in the cultivation and the exercise of its bidden virtues. The legal right which obedience confers is one thing. The personal rightness which obedience confers is another. Obedience for a legal right is everywhere denounced in the New Testament, but obedience for a personal rightness is everywhere urged. For the one end, the law has altogether lost its efficacy; and we, in our own utter inability to substantiate its claims, must seek to be justified only by the righteousness of Christ. For the other end, the law retains its office as a perfect guide and exemplar of all virtue; and; we, empowered by strength from on high to follow its dictates, must seek to be sanctified by the transference of its bidden uprightness upon our own characters. It is no longer the purchase-money by which to buy your right of entry to the marriage supper of the Lamb; but it is the wedding garment, without which you will never be seated among the beatitudes of that festival. To be meet in law, and without violence done to the jurisprudence of heaven, we must be invested by faith with the righteousness of Christ. To be meet in character, and without offence or violence to the spirit or the taste of heaven’ s society, we must be invested with the graces of our own personal righteousness. (T. Chalmers, D.D.) Romans 10:5-11 For Moses describeth the righteousness of the law. The righteousness of the law I. Requires absolute obedience--1. In every point.2. In the spirit as in the letter.3. In the past as in the future. II. Is utterly impossible to man, because--1. He is sinful.2. Has actually sinned. III. Is described by Moses to prepare us for Christ, and it discovers our--1. Misery.2. Helplessness.3. Danger. (J. Lyth, D.D.)The righteousness of the law and of faith I. The righteousness of the law requires--1. A sinless nature.2. A perfect obedience. II. The righteousness of faith requires--1. No impossible achievements.2. But a believing reception of the truth as it is in Jesus. (J. Lyth, D.D.)The righteousness of the law and of faith The apostle does not here oppose the covenant given by Moses to that given by Christ, for the latter as well as the former words were spoken by Moses concerning the covenant that then was (Deuteronomy 30:11-14). But it is the covenant of grace, which God through Christ has established with men in all ages that is here opposed to the covenant of works made with Adam in Paradise. I. The righteousness which is of the law required--1. That man should fulfil all righteousness inward and outward, negative and positive. 2. That this righteousness should be perfect in degree. No allowance could be made for falling short in any particular.3. That it should be perfectly uninterrupted. II. The righteousness which is of faith.1. By this is meant that condition of justification which was given by God to fallen man through the mediation of Christ (Genesis 3:15). It was a little more clearly revealed to Abraham (Genesis 22:16; Genesis 22:18), and more fully made known to Moses and the prophets; but it, was not fully brought to light until Christ came. 2. This covenant saith not to, sinful man, “ Perform unsinning obedience and live,” or he would have no more benefit through Christ than if he were required to “ ascend into heaven,” etc. This were to mock human weakness. Strictly speaking, the covenant of grace doth not require us to do anything, but only to believe (Genesis 15:6; Romans 4:11; Romans 4:23-25). 3. What, then, saith this covenant of forgiveness? “ Believe in the Lord Jesus Christ and thou shalt be saved.” In the day that thou believest thou shalt surely live. 4. Now “ this word is nigh thee.” The condition of life is plain, easy, always at hand. The moment that thou believest thou shalt be saved. III. The difference between the two.1. The one supposes him to whom it is given to be already happy and holy, and prescribes the condition wherein he may continue so; the other supposes him to be unholy and unhappy, and prescribes the condition wherein he may regain what he has lost. 2. The first in order to man’ s continuance in God’ s favour prescribed a perfect obedience; the second-in order to man’ s recovery of God’ s favour prescribes only faith. 3. The one required of Adam and his posterity to pay the price themselves, in consideration cf which they were to receive God’ s blessing; in the other, seeing that we have nothing to pay, God “ frankly forgives us all,” provided only we believe in Him who hath paid the price for us. The first required what is now afar off, the second what is nigh at hand. IV. The folly of trusting in “ the righteousness which is of the law.”1. Those who do this set out wrong; their first step is a fundamental mistake; for before they can claim any blessing on the terms of this covenant they must suppose themselves in his state with whom it was made. And how foolish to forget that it was not given to man when “ dead in trespasses and sins,” but when he was alive to God, and that it was never designed for the recovery of God’ s favour, but only for the continuance thereof. 2. They do not consider what manner of obedience the law requires, nor their inability to perform it. What folly to offer our poor doings, mixed as they are with many sins, to Him who is strict to mark what is done amiss, and in whose sight no flesh living is justified. V. The wisdom of submitting to the “ righteousness which is of God by faith.” This appears from three considerations.1. That it is acting according to truth and to the real nature of things. For what is it more than to acknowledge our sinfulness and helplessness. 2. That it is the righteousness of God--the method chosen by God Himself. Now as it is not meet for man to say unto God, “ What doest Thou?” so it is true wisdom to acquiesce in whatever He has chosen. 3. That as it was of mere grace and undeserved mercy that God has vouchsafed to sinful man any way of reconciliation with Himself, whatever method He is pleased to appoint it is doubtless our wisdom to thankfully accept. 4. That it is wisdom to aim at the best end by the best means. Now the best end a fallen creature can pursue is happiness in God. But the best, nay the only, means of attaining this is submitting to the righteousness which is of God by faith. Conclusion: Then do not say in thy heart--1. “ I must first do this; conquer sin, go to church,” etc., but first believe. 2. “ I am not good enough.” Thou never wilt be till thou believe. 3. “ I am not sensible enough of my sins.” It may be that God will make thee so by believing. (John Wesley, M.A.)The two ways of salvation Two ways to eternal life are here contrasted. The one is by doing; the other is by believing. The one by doing a full and finished righteousness for ourselves; the other by believing that Christ has done a full and sufficient righteousness for us. There are two places at which these respective ways may be compared with each other. I. At the entrance of the two ways--when man, under the first effectual visitation of earnestness, resolves to go forth in busy search after the good of his eternity.1. And here a consideration meets us at the very outset of the way of doing. (1) It is he who doeth all things that shall live. Have we hitherto done all things:? It is not enough that there be the purpose of obedience in all time coming. Can we appeal to every hour of our bygone history, and confidently speak of each, having, without one flaw, been pervaded by those duteous conformities of a heart ever glowing with affection, and a hand ever glowing with activity, which the creature owes to the Creator who gave him birth? Should there be one single deed either of sin or of deficiency to soil the retrospect, it nullifies the enterprise. (2) If the conscience be at all enlightened, this will be felt as a difficulty. The sense of a debt which no effort of ours can possibly lessen--of a guilt that by ourselves is wholly inexpiable--will paralyse the movements of a conscious sinner; and just because they paralyse his hopes. The likest thing to it in human experience is, when a decree of bankruptcy without a discharge has come forth on the man who has long struggled with his difficulties, and is now irrecoverably sunk under the weight of them. There is an effectual drag laid upon this man’ s activity. The spirit of industry dies within him when he finds that he can neither make aught for himself, nor, from the enormous mass of his obligations, make any sensible advances towards his liberation; and he either breaks forth into recklessness or is chilled into inactivity by despair. 2. From all this there is no release to the spiritual bankrupt, till the gospel puts its discharge into his hands. By this gospel there is a deed of amnesity made known, to which all are welcome. There is revealed to us a Surety who hath taken the whole of our debt upon Himself. And whereas in the way of doing, the very entrance was impracticably closed against us--this initial obstruction is entirely moved aside from the way of believing. Like the emancipated debtor to whom the fruits of all his future toil and diligence are now fully assured to him, a weight is taken off from the activities of nature. Our labour is no longer in vain--because now it is labour in the Lord; and every effort becomes a step in advance towards heaven. II. After a man has set forth in the pursuit of this righteousness, and has made the weary struggle it may be of months or of years in order to attain it.1. A thousand punctualities may be rendered, with the view to establish a merit in the eye of heaven’ s Lawgiver, which never can be effectually done without a full and faultless adherence to Heaven’ s law. Now, if conscience feel as it ought, there will throughout this whole process be an inappeasable disquietude--a self-dissatisfaction which no doings or deserts of our own can terminate. For, let it be observed, that, reach what elevation of virtue we may, the higher we proceed, we shall command a farther view of the spaces which still lie before us; or, in other words, we shall be more filled with a sense of the magnitude of our own shortcomings. The conscience, in fact, grows in sensibility, just as the conduct is more the object of our strict and scrupulous regulation. The presumptuous imagination of our sufficiency comes down when we thus bring it to the trial; and that impotency of which we were not aware at the outset, we are made to know and to feel experimentally. Meanwhile that is a sore drudgery in which we are implicated; and all the more fatiguing that it is so utterly fruitless. This is the grand failure. The hand can labour; but the heart cannot love. And after wasting and wearying ourselves with the operose drudgeries of a manifold observation, we still find that we are helpless defaulters from the first and the greatest commandment. 2. Now, it is when thus harassed, that the very outlet required is opened. The righteousness, which the sinner has so ineffectually tried to make out in his own person, has been already made out for him by another; and now lies for his acceptance. The sin, which hitherto has so hardened him with despondency and remorse, is now washed away by the blood of a satisfying expiation. What a mighty enlargement when the title-deed to heaven, for which he had been stretching forward with many long and laborious efforts, till he at last sunk down into exhaustion and despair, is put into his hand. He passes from death unto life. And when delivered from the burden of this felt impossibility, man breaks forth on a scene of enlargement; and with all the alacrity of an emancipated creature whose bonds have been loosed, he proceeds to offer the sacrifices of thanksgiving, and to call on the name of the Lord. 3. And let us not be afraid lest this judicial salvation should not bring a moral salvation in its train. The great author of that economy under which we live will sanctify as well as justify; and if we but trust in Christ, we shall be sealed with the Holy Spirit of promise, who will superadd the personal to the judicial righteousness, and make us meet in character as well as meet in law for that heaven, the door whereof Christ hath opened to us. (T. Chalmers, D.D.)The four witnesses I. What moses saith (Romans 10:5). If you wish to be saved by the law you must do its commands and you shall live. The law is written in the ten commandments; you know them; and if you desire to live by them you must keep them. “ For not the hearers of the law are just before God, but the doers of the law shall be justified.” Moses does not tone down the law to suit our fallen state, or talk of our doing our best and God’ s being satisfied with our imperfect obedience if the law is once broken it is all over with you as to salvation thereby. You that hope to be saved by your works are indulging in a forlorn hope; whatever you may do or be in the future, the past has already ruined you. If you were to be saved by the law you should have begun without sin, continued without sin, and then it would be needful to end without sin. This is what Moses saith; hear it and be humbled. II. What the gospel saith (Romans 10:6-9).1. The gospel claims to be like the law in its clearness. Moses claimed for the law that it was within the range of their knowledge and understanding (Deuteronomy 30:11). The gospel says, “ Believe and live,” quite as distinctly as Moses said, “ Do and live.” No man doubts that if he had performed the law God would give him life; but it is equally certain that if we have believed in Christ we have eternal life. 2. It forbids the questions of despair. “ Say not in thine heart, Who shall ascend,” etc. When a man is awakened to a sense of sin he cries, “ Sirs, what must I do to be saved? Surely it would need that I mount to heaven to own my sin, or dive to hell to bear my punishment. How is it possible that I can be saved?” This wail of despair takes many forms: one man puts it thus, “ What doings can I perform by which I can be saved?” Another, despairing of deliverance by his doings, runs upon his feelings. Now, the gospel forbids us to dream in this fashion. Say not even in thy heart that anything is wanted as to doings or feelings in order to complete the righteousness which is wrought out by Jesus. Ah, then the heart foolishly cries, “ I must know a great deal; as much as if I had been to heaven, or as if I had dived into the depths.” No, you must not: the gospel is simple; easy as the A B C of your childhood. Say not in thine heart that thou must be made into a scholar. No, trust in the sinner’ s Saviour, and you are saved. Another says, “ I must undergo a singular experience of heavenly delight, or hellish despair.” No, the righteousness of faith lies only in reliance upon the work of Jesus finished for you. 3. The gospel translates these questions, and then answers them. A voice cries, “ Who shall ascend into heaven?” The gospel replies, if you did what would you do there, without the Saviour? You say, “ Who shall descend into the deep?” Listen. If you were to descend there, what would you do without Him whom God has anointed to save? If you find Him it will not much matter where you find Him, in heaven or in the deep, for He must be almighty everywhere. Thou sayest, “ Who shall ascend into heaven?” Why? “ To bring Christ down?” Hear this! Jesus has come down--to the manger, the Cross, the grave. And our salvation lies not in our descending, but in Christ’ s descending. You need not “ bring up Christ again from the dead,” for the Lord has risen indeed. And your hope lies wholly in what this Son of God did in His descent and ascent. Now, soul, thou hast nothing to do with asking vain questions; thou hast to accept the result of the Saviour’ s actual performances. 4. The gospel declares this word of life by faith in the risen Christ to be near us. As your next door neighbour’ s house is not hard to get at, so neither is salvation by the gospel. III. What the Scripture saith (Romans 10:11).1. That “ whosoever” in all the world, throughout all the ages, shall trust on Christ shall never be ashamed of having done so; he shall never turn round on his dying bed, and cry, “ I made a mistake in trusting Christ.” Cardinal Bellarmine thought that we might trust in our works; but admitted that inasmuch as no man could be sure that he had done enough, it was safest to trust altogether to the merits of Jesus. I have always felt obliged to the Cardinal for that admission; because the best is good enough for me. 2. That no man is forbidden to believe (Romans 10:12). There never was a sinner yet to whom God said, “ You must not trust My Son” ; on the contrary, it is written, “ Him that cometh to Me I will in no wise cast out.” 3. That though your faith should only be strong enough to lead you to pray, yet it shall save you (Romans 10:13). IV. What experience saith.1. That it is the grandest way of living in the world. (1) In times of doubt, distress and sinfulness.(2) In times of jubilation and success. When God gives you growth in grace and fruitfulness in good works it will be your safety to trust in nothing but the work of the Lord. 2. That it enables men to face death with courage. (C. H. Spurgeon.)But the righteousness which is of faith speaketh on this wise. The righteousness of faith is I. Relative.1. The gift of God.2. Through Christ. II. Easy of attainment.1. You have no great thing to do.2. But simply believe. III. Is sure. Thou shalt be saved. (J. Lyth, D.D.)The righteousness of faith The apostle employs a strong personification, investing “ the righteousness which is of faith” with powers of speech in general, and of discriminative and persuasive speech in particular. The personified object is represented as “ of,” i.e., “ from,” faith. Not that it originates “ in” or is identical “ with” faith. It is conveyed to the soul of the recipient “ by” faith, and as elsewhere represented is from God to be enjoyed by man on the condition of faith. If it were gifted with speech it would say to each man, “ Say not in thy heart,” etc. No such effort is required. Men who have fallen into unrighteousness can be lifted up again. It is a great work. But it is not to be effected by some supernatural effort on the part of men themselves. They do not need, e.g., to soar aloft to find Christ and induce Him to come down to save. The indispensable supernatural forthputting of energy has already been put forth by one who is “ mighty to save to the uttermost,” The apostle weaves the woof of the utterances of his personified pleader into the warp of some grand oratorical pleading addressed by Moses to the Israelites on the eve of his disappearance within the veil (Deuteronomy 30:11-14). In Romans 10:7 an alternative is oratorically introduced, not identical with that laid down by Moses, but substantially parallel. Moses spoke of “ going over the sea.” But the apostle, for his peculiar purpose, modifies and intensifies the representation. He desired to make the way plain for introducing a reference to Christ’ s resurrection; and hence he speaks of the world of the deceased, representing it, in one of its awesome aspects, as an abyss. Will it be needful to go down into that dismal region, which, as “ bottomless,” has never been explored. “ Say not Who shall make that terrible descent?” The personified righteousness continues to speak, and as it speaks it draws attention to “ the word” in which it is conveyed to the soul. In Deuteronomy it is not righteousness that speaks, but Moses in God’ s name. Hence there is no rhetorical personification, but the living personality of the lawgiver. And it is with, his own living voice that he specifies “ the commandment which God commanded, and says, “ It is not hidden, nor afar off, but nigh … that thou mayest do it.” “ The word” referred to is the commandment exhibiting the duty devolving on the Israelites. The apostle’ s reference is different. The “ word” with him is the gospel--“ the word of faith,” so called because it is the object towards which faith points and in which it terminates. The gospel is “ a word,” though not necessarily or generally a mere vocable. As there may be several vocables in a word of exhortation, so in the proclamation of the word of faith harmonious groups of vocables may be requisite. Sometimes, indeed, it may be condensed into a single one such as “ Jesus,” “ Christ,” “ propitiation,” etc. But more frequently it expands itself into some such worded utterance as “ God so loved the world,” etc. Let a man study till he understands this word; or let him master the vocables referred to, and a great light will dawn on his spirit. The personified pleader says of the word, “ It is near thee, in thy mouth, and in thy heart.” It has been brought near by proclamation, or conversation, or by some kindred modification of instrumentality, or by some more subtle influence still. Men heedlessly utter gospel words with their mouths; and both before and after utterance, the words are in the heart or mind. Like other words, however, they have both a kernel and a husk; and too often is the attention occupied with the exterior to the neglect of the interior. (J. Morison, D.D.)What saith the righteousness of faith? Seek-- I. Not in heaven. Christ is here, II. Not in the grave. Christ is risen. III. Not afar off. Christ is nigh thee. IV. In thy mouth, in thy heart, if thou canst but believe. (J. Lyth, D.D.)The cry of the soul and the answer of the gospel A man of poetic genius has ever a strong tendency to personifications. He gives life to dead things, thought and feeling to unconscious objects, and makes even dumb matter speak. Hence the apostle here personifies Christianity; he makes her speak to the men who are looking out in the distance for the good which stood in all its plenitude by their side. His description of Christianity here is simple, compendious, and expressive. He calls it the righteousness which is of faith, which means the system which is to make men right by believing in the heart. A heart-belief in the gospel makes men right--right in their spirit, motives, lives, relations. Note here-- I. The cry of the soul, “ Say not in thine heart,” etc.1. The spirit of this cry is identical throughout the race. What is it? It is a heart craving for some good in the external, the distant, and the supernatural. This craving explains much of the history of the ages. 2. The objects of this cry are various throughout the race. Whilst all cry for good, all do not cry for the same kind of good. The summum bonum varies with different men. The text implies that the men addressed are seeking the Messianic good, and crying out for Christ. This was the grand wish of the Jewish world. Christ is the desire of nations. If we analyse the cry we shall-find that it includes-- (1) A deep consciousness of want. Man is a needy creature, and the deepest need of man, as a sinner, is a “ Christ,” some Divinely anointed one who shall make right his soul. (2) Belief in the existence of a provision. Man’ s primitive notions of a God, and his experience of the fitness of the world to his physical needs, give him the conviction, that, wherever there is a deep want, there must be somewhere a Divine provision. (3) A felt necessity of some agency to bring the provision near. Who shall ascend? The good is somewhere, who shall bring it near? What priest? What sage? What measures? What men? II. The answer of the gospel.1. The answer discourages this tendency. “ Say not in thine heart.” Christianity discourages the tendency in man to look for good outside, far off, and in the miraculous; it bids him to look within, enjoy the near and the natural. 2. The answer reveals the provision. “ The word is nigh thee,” etc. The good, to satisfy the deepest cravings of the human soul, is to be found in that Word which was made flesh and dwelt among us. Christ meets all the exigencies and aspirations of the soul, and He is near to every one who has the revelation. Near-- (1) In the Scriptures. The Scriptures are not far off from thee; not in distant lands, distant libraries, or churches, but in thy house, thy home, etc. They are they that testify of Him. (2) In thy memory. Thou hast been taught the biography of Christ, etc. Thoughts of Him are constantly coming up to thee, “ Nay, it is even in thy heart.” Much of thy speech is shaped by sentiments concerning Him. Even in thy “ heart.” He has often stirred thy emotions. The preaching of Him has often evoked the tenderest sympathies of thy nature. (D. Thomas, D.D.)The cry of humanity and the response of the gospel I. Man cries for the supernatural (verse 6). II. Christianity responds to man’ s cry (verse 8). III. The practical acceptance of the response is salvation (verse 9). (Homilist.)Important questions answered The questions asked may be through unbelief, or embarrassment, or anxiety, or possibly through all three combined. The anxious follower after righteousness is not disappointed by an impracticable code, nor mocked by an unintelligible revelation: the word is near him, therefore accessible; plain and simple, and therefore apprehensible; and, we may fairly add deals with definite historical fact, and therefore certain; so that his salvation is nor, contingent on an amount of performance which is beyond him, and therefore inaccessible; irrational, and therefore inapprehensible; undefined, and therefore involved in uncertainty. (Dean Alford.)The present blessing Your salvation is in Christ, and that salvation is marked-- I. By clearness. “ Who shall ascend into heaven?” etc., is the language of one bewildered. Salvation is felt as a difficult and perplexing problem. The apostle reminds us that it is plain and intelligible. In verse 9 you have the Apostle’ s Creed.1. It is a definite creed. A dying German metaphysician exclaimed, “ Only one man in Germany understands my philosophy, and he doesn’ t understand it.” But we are not called upon to struggle with incomprehensible speculations, but to receive simple, historical facts. To believe in the Christ: His incarnation, His atoning death, His resurrection, His reign at the right hand of God, dispensing grace and joy to all who trust in Him. 2. It is a simple creed. But you say, “ It is full of mysteries.” True, but you are called upon to rest in the facts, not to understand the mysteries. “ With the heart man believeth unto righteousness.” Thousands of men enjoy the sunshine who know nothing of astronomy; admire the rainbow knowing nothing of optics. God will some day reveal more fully the philosophy of redemption, but to-day I am to take God at His word, and leave the mysteries. Believe that in your lost estate God loved you, that He worked out your salvation in Christ, that if you only rest in Christ God will not cast you out. “ If thou shalt believe,” etc. 3. It is a short creed. Dr. Porson declared he should require fifty years to satisfy himself on all points of divinity, but in five hours you may grasp the truth which saves the soul. There is no intellectual impossibility. It is not as difficult to become a saint as to become a Homer or Newton. We cannot write an “ Iliad” or a “ Principia,” but we can believe that God loves us, and that He for Christ’ s sake blots out our sin. II. By nearness. “ The word is nigh thee,” etc. It is not in the heights or depths. Our poet says, “ A man’ s best things lie nearest him, lie close about his feet.” It is so in daily life, and also in spiritual things.1. All we need for the healing of our nature is here. Some maintain that we need never have recourse to foreign drugs, that God has planted in each locality the very plants which can cure the diseases of that locality. “ God put such and such a plant that heals sore throats by the riverside,” they tell us, “ because where the bane is, the antidote is.” However this may be, it is a grand thing to know that the Plant of Renown, the Tree of Life whose leaves are for the healing of the nations, is close to us. 2. All we need for the perfecting of our life is here. In the third verse we read of Israel “ going about to establish their own righteousness.” A plant has not to go about looking for the sunshine, the dew, the rain; all that it has to do is to bare its heart and take in the precious influences which wait upon it. So the truth which saves, the love which purifies, the faith which uplifts, the power which perfects, are all about us, waiting only the opening of our heart to take them in. By this time a great number of our rich countrymen have left us for milder climes; but the poor and busy amongst us cannot take our flight to find health and life beyond the sea--we must stay where we are, and die, it may be, under the rigours of an English winter. But, thank God, the poorest of us for our spiritual health and salvation need not to cross the sea. “ Say not who shall ascend into heaven, or go beyond the sea.” The world of health and blessing is about us already. Men are seeking for truth and power as if they were up in the sky, down in the depths; but the saving truth has been in our lips, the saving grace in our heart from childhood, and all we have to do is to realise that language, to exercise that grace. The Redeemer is not distant geographically, nor historically. The difficulty is not to find Christ, but to avoid Him. The word of salvation is in thy mouth, the power in thine heart--believe it, use it, and you shall know your Saviour nigh at hand and not afar off. III. By freeness. “ Who shall ascend,” etc. Some impossible task is contemplated. But the argument is, all has been done already; all we have to do is gratefully to accept what is pressed upon us. Justification and eternal life are free gifts. I know that men do not like to think so; they fancy they can work up to them, but this is in strict consistency with God’ s method of action in the intellectual world. Men may work day and night, know well the theory of their art, strictly observe rule and order, but it is all to little purpose if they are not originally gifted men. Did the poor ploughman Robert Burns “ learn” to make poetry? Did that tinker of Bedford “ learn” to dream? No; they were gifted, and it was easy to them to sing, to write, to paint the very grandest things the world has ever seen. So it is with true righteousness. Genius, however, is to the few, but the same Lord over all is rich in grace to all who call upon Him. Some of you have long sought to fulfil the law, and you have miserably failed. You could not climb the sky of moral perfection, you could not penetrate its depths; but find in Christ abundance of grace and the gift of righteousness, and you shall delightfully fulfil the commandment in all its heights and depths. (W. L. Watkinson.)But what saith it? The word is nigh thee.--The importance of simple faith in the Word:--To bring Christ down from above, or to bring Him up from the dead, would be to make Him an object of sight. A current aphorism is, that seeing is believing; yet Scripture distinguishes between the two. “ Faith is the assurance of things not seen,” and belief through the medium of the senses is far less valued than a belief in a testimony (Luke 24:25; Mark 16:14; 1 Peter 1:7-8; Romans 4:21). But there is a third way in which an absent thing might be viewed by us--viz., as an object of conception, an act often conjoined with faith, yet perfectly distinct from it. One might conceive a thing without any belief in its reality; and, on the other hand, though one can scarcely believe without some conception of the object of faith--yet may that conception be so dull as almost to justify the expression of our believing in the dark. You might believe in the existence of an absent friend, and in his affection for yourself; and this belief might or might not be as strong to-morrow as it is to-day. His whole countenance, manner, and voice, bespeaking the utmost cordiality--these may all tell more vividly on the imagination at one time than another. This conception flits and fluctuates, as if dependent on the ever varying mood of the spirit--at one time gleaming forth towards the vivacity of sense, and at another fading almost to extinction. But the remarkable thing is that, under all these varieties of conception, the faith might remain invariable. There may be a dimness in the contemplation, without the slightest mixture of a doubt in the object contemplated. What is true of an earthly friend is true of our Friend in heaven. He is far removed out of sight, but may become the object of faith through the word that is nigh unto us. And He may also become the object of conception, which is a sort of substitute for sight. But let us never forget that as faith without sight is all the more pleasing to God in that it subsists on its own unborrowed strength without the aid of the senses--so might faith be in the absence of any lucid or enlivening conception, having nothing to sustain it but the simple credit which it gives to the word of the testimony. Yet while we hold these bright and exhilarating views of the Saviour to be unspeakably precious (John 14:21), we should distinguish between the conception and the faith--because while the one may be a minister of sensible comfort, it is the other which is the guarantee of our salvation. The man who, to repair the insufficiency of the word, would bring down Christ from heaven, but exemplifies the man who, as if to make up for the same insufficiency, strains but ineffectually to frame some picturesque idea of Him there. The danger is that he may compass himself about with sparks of his own kindling, or walk in the light of his own fancy or his own fire. Let him keep, then, determinedly by the word which is nigh, rather than by the imagery wherewith he peoples the distinct and lofty places which are away from him. He who has conception but not faith, will at length lie down in sorrow. He who has faith, but from the want of conception walketh in darkness, and has no light, is still bidden trust in the name of God and stay upon His word. He who conceiveth may have sensible comfort; but, with or without this, he who believeth is safe (Isaiah 50:10-11). (T. Chalmers, D.D.)The apparatus of salvation nigh Once in the city of Rome, giving a gentleman of the place an account of a sermon I had heard a friar preach in the Coloseum, I said that though many things in it pleased me, one did not: he never gave the people to understand that they might go for absolution direct to God without the offices of a priest. That intelligent and noble man leaned across the table, and, with an eager look, said, “ Do you believe that a man can obtain absolution without the intermediation of a priest?” Of course, I replied that our view of the place and work of the minister of the gospel was directly the opposite of that. Instead of his being a power between God and the sinner, we hold that his happiest work is to make the sinner feel that there is no power, visible or invisible, between him and the Saviour, and so to encourage him and lead him direct to the one Mediator. He then put some question which seemed to say, “ What, then, is the apparatus of absolution?” This, he was told, was settled by a few words of St. Paul. “ The word is nigh you” (Romans 10:6-10). Here the whole apparatus is “ nigh” the man, in his own person--his heart to trust in the Saviour, his mouth to call upon Him; that is all the apparatus. Wherever a man stands feeling his need of salvation, there are all things now ready--the loving Saviour, the free pardon, the blood that speaketh peace, the heart to believe, the mouth to call upon the Lord. When the Roman heard this he looked up and said, “ How grand that is! why, that could be done in a quarter of an hour.” Yes, it may be done in a quarter of an hour; for this salvation is a free gift (Matthew 7:7-8). (W. Arthur, M.A.)Salvation near It is said that some years ago a vessel sailing on the northern coast of the South American continent was observed to make signals of distress. When hailed by another vessel, they reported themselves as “ dying for water!” “ Dip it up, then,” was the response, “ you are in the mouth of the Amazon river.” There was fresh water all around them, they had nothing to do but to dip it up, and yet they were dying of thirst, because they thought themselves to be surrounded by the salt sea. How often are men ignorant of their mercies! How sad that they should perish for lack of knowledge! Jesus is near the seeker even when he is tossed upon oceans of doubt. The sinner has but to stoop down and drink and live; and yet he is ready to perish, as if salvation were hard to find. (C. H. Spurgeon.)Even In thy mouth and in thy heart.--In the heart for our personal salvation; in the mouth for God’ s glory and the salvation of ethers. In the heart and not in the mouth is cowardice; in the mouth and not in the heart is hypocrisy. The gospel believed is a fountain in the heart; the gospel possessed is the streams through the mouth. (T. Robinson, D.D.)That is, the word of faith which we preach.-- The word of faith I. Its nature.1. It teaches faith.2. Is offered to faith.3. Inspires faith. II. Its dispensation.1. We are but dispensers.2. Divinely commissioned.3. To all who will receive it. (J. Lyth, D.D.)Faith is desire Faith is desire. Never in the history of the world has it been, or can it be, that a longing towards Christ shall be a longing thrown back unsatisfied upon itself. You have but to trust, and you possess. We open the door for the entrance of Christ by the simple act of faith; and, blessed be His name, He can squeeze Himself through a little chink, and He does not require the gates should be flung wide open in order that, with some of His blessings, He may come in. (A. Maclaren, D.D.)True preaching Preaching is not the communication of information, the transfer of a dead sum or capital of facts or theories from one mind to another, but the opening of living fountains within the heart, the scattering of sparks which shall kindle where they fall; the planting of seeds of truth which shall take root in the new soil where they are cast, and striking their roots downward and sending their branches upward shall grow into goodly trees. (Abp. Trench.)That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God has raised Him from the dead, thou shalt be saved.-- Mouth and heart Paul’ s great work was saving souls. This is one of the reasons why he so often gives us weighty condensations of the gospel. He prepared them for his brethren, as one provides for travellers portable meats. A compact sentence of this sort is a little Bible, a miniature Body of Divinity’ , and he who composes such may be working as effectively for the salvation of men as another who preaches. Notice-- I. That the gospel is a gospel of faith, and this gospel is evidently intended for lost men.1. The law continues life to those who have already life enough to do good work (verse 5); but the gospel saith not only that we shall live by it, but that we shall be saved by it, which implies that we are lost and ruined. 2. Jesus comes to bring salvation. (1) From the punishment of sin.(2) From sin itself.(3) From the power of sin. II. That saving faith concerns itself only about Jesus Himself. Read verses 6-9.1. Unbelief saith, “ Who shall ascend into heaven? Who shall descend into the abyss?” Unbelief is always starting questions. Faith is of another kind: she takes her stand where Christ is, and she says, “ If salvation is anywhere it is in Him.” 2. Unbelief dreams of skies and seas, and all immeasurable things. “ Who shall ascend into heaven?” Imagination beholds her mighty merits scaling the everlasting ramparts. At another time, when she is heavy, her dream is of a wretched diver into the deep seas of anguish, plunging down into the abyss to find the pearl of peace. Faith has done with dreams, for she has done with Sinai. With open eye faith reads facts. She reflects that Christ died, rose again, and is gone into glory. 3. Unbelief puts a sad slur upon Christ. She talks about going up to heaven: but that would imply that Jesus had never come down. She talks of descending into the abyss, as if Christ had never come up from the dead. The fact is, all that can be done has been done. Why do you want to do what is already done? III. That saving faith has a confession to make. Observe--1. This confession is put first. (1) Because Paul was quoting from Deuteronomy, and had, of course, to place the words as there arranged. Yet there must be other reasons. (2) Because it is most likely to be forgotten. We have plenty of preaching of “ Believe and live.” Christ said, “ He that believeth and is baptized shall be saved.” Now, baptism is the confession of our faith. The faith to which salvation is promised is never a dumb faith; it is a faith which owns the Lord even in the teeth of adversaries. (3) Because it is first as far as our fellow-creatures are concerned. How can I know what yon believe in your heart? I must first hear what you confess with your mouth. “ Speak, that I may see you.” (4) Because in a certain sense it is actually first. Many persons never receive comfort because they have never confessed. The Lord will not give to you the warmth of faith unless you are willing to yield the obedience of faith by taking up your cross and confessing Him. 2. What it is that is to be confessed: “ The Lord Jesus.” (1) The Deity of Christ. He who denies this puts himself out of court, for he rejects that part of the Redeemer’ s character which is essential to His being a Saviour. (2) That Jesus is Lord; i.e., Ruler and Master. You must cheerfully become His disciple, follower, and servant. (3) Jesus, i.e., Saviour. 3. This confession is very definite. It is not to be an inference drawn in silence from your life, but a declared statement of the mouth. If the apostle meant that we were merely to obey Christ, he would have said so. Why is this? Because confession with the mouth is-- (1) A sort of breaking away from the world. When a man says, “ I believe in Christ,” it is as good as saying to the world, “ I have done with you.” (2) A way of forming a visible union with Jesus. When a man confesses Christ he takes sides with Him and His cause. (3) Useful to the outside world as a witness reproving their ungodliness, and inviting them to a better mind. The confessions of the saved are often the means of saving others. This is a hard saying to some of you. You have good points about you, but you do not let your light shine before men. Your candle is under a bushel: it cannot burn well in so confined a space. If it is God’ s own fire, and you put it under a bed to hide it, it will soon set the bed on a blaze. Mischief comes of suppressed truth. IV. That faith has a great comfort to enjoy.1. She has truth of which she must speak with her mouth; but she has also facts which she ponders in her heart. “ With thy heart believe that God hath raised Him from the dead” --does not only mean that you believe the fact, but so believe it that it warms and comforts our heart. 2. Why is salvation promised especially to this? Because-- (1) All the rest of Christ’ s history is implied and included in it. If He was raised from the dead, then He must have died. If He died, then He must have been a man, and have been born. (2) It is confirmatory of the whole. By raising Him the Father set His seal upon His person as Divine, upon His office as commissioned of God, upon His life as well-pleasing, and upon His death as being accepted of God for full atonement. (3) It is the source of the heart’ s best comfort. We shall rise to glory because He rose to glory. How this ought to cheer those who are near despair! How it should encourage those who lie at death’ s door! V. That faith has a sure promise to rest upon. “ If thou believest … thou shalt be saved.”1. The singular pronoun, “ thou,” sets its mark upon you. Put thine ear to this telephone; a voice speaks to thee. 2. Observe the absence of “ ifs” and “ buts.” It is not “ thou mayest be saved,” but “ thou shalt be saved.” 3. There is a sort of passiveness about the expression “ be saved.” The text does not speak about what you are going to do, but about something that is to be done for and in you. 4. There never was, and there never will be, a man that with his mouth confessed the Lord Jesus, and with his heart believed that God raised Him from the dead, that was not saved. (C. H. Spurgeon.)Faith and confession Distinguished by this text of belief, and confession of that belief, men are divided into four classes. There are those(1) who neither make confession of any such belief with the mouth, nor believe these truths in their hearts. (2) Those who believe indeed in the heart, but who fear to confess their belief in Christ before men, or who even do as Peter did, when in the time of trial he denied that he knew the Lord (Matthew 26:72; cf. Mark 8:38). (3) Those who confess with their lips the truths revealed by God, but who do not believe in Him with their hearts; who profess that they know God, but in works they deny Him, being abominable, and disobedient, and unto every good work reprobate (Titus 1:16; cf. Matthew 15:7-8). (4) Those who confess Him with their mouth before men, and who believe in Him with their hearts. To these is the promise made that they shall be saved. (W. Denton, M.A.)Faith and confession There is no Christian faith without Christian confession, and vice versa. Confession is just faith turned from its obverse side to its reverse. The two sides of the precious unity are inseparable and mutually indispensable. When faith comes forth in silence to announce itself, and to proclaim the glory and grace of the Lord, its voice is confession. (J. Morison, D.D.)Confession of faith Paul is making an earnest effort to show how simple for both Jew and Gentile the way of salvation is. It is heart-faith in Jesus. It is life-devotion to His honour. Three principles are laid down with the utmost assurance. I. A man should have a heart-faith in Christ to confess. Profession without such heart-life is self-delusion or hypocrisy, and has most pernicious influence on the man. The heart-life is something between Christ and the soul. None may intermeddle with it. But it has its tests, which discover it to others. Heart-faith is--1. Sincere and loving.2. In Christ: Christ risen: Christ raised by God.3. Tones the life with righteousness. Can these tests be applied now by men to themselves? Can these tests be applied now by men to their fellow men? Show they can. The sincere response to these is the abiding confidence of godly men. II. A man should find out the best way is which to confess such heart-life. It is due to Christ that he should. It is needful for himself that he should. Life repressed is imperilled. Illustration. Archimedes running into the street, saying, “ Eureka. I have found it,” when his problem was solved. And what is the best way in which to confess?1. A life on all of which lies the Christly stamp.2. Association with those who stand out as manifestly Christ’ s.3. Obedience to Christ in any public symbolic act--as Lord’ s Supper. Illustration. How these would come home to timid secret disciples among Romans. In these Christian times such confession is still demanded. III. A man will surely find that God’ s blessing rests on full obedience: in heart-belief, and lip, and life confession. Remember Christ’ s words--“ Ashamed of Me before men.” Blessing comes--1. To the man himself--in fixity of mind and of life. 2. To others--in the example of His firmness, and in the work which confessed disciples undertake. Conclusion: Public confession of Christ must not be delayed until either-- (1) An adequate knowledge is gained; (2) or model experience reached. When may the Eunuch confess Christ? When may Lydia--or the jailer? When may we? When with the heart we receive the risen Saviour as our Saviour, and begin to live in the rule of Christ, our saving Lord. (Weekly Pulpit.)Confession of faith, public There was one Victorinus, famous in Rome as a teacher of rhetoric, who in his old age was converted to Christianity, and came to Simplicianus, who was an eminent man, whispering softly in his ears, “ I am a Christian.” But the holy man answered, “ I will not believe it, nor count thee so, till I see thee among the Christians in the church.” At which he laughed, saying, “ Do these walls make a Christian? Cannot I be such unless I openly profess it, and let the world know the same? “ A while after being more confirmed in the faith, and considering that, if he should thus continue ashamed of Christ, Christ would be ashamed of him in the last day, he changed his language, and came to Simplicianus, saying, “ Let us go to the church: I will now in earnest be a Christian.” And there, though a private confession of his faith might have been sufficient, yet he chose to make it open, saying, “ That he had openly professed rhetoric, which was not a matter of salvation, and should he be afraid to own the Word of God in the congregation of the faithful? (Biblical Museum.)Confession of faith the glory of Christians As the emperor always wears the diadem upon his head, so let us everywhere carry about the confession of our heart. The crown cannot so adorn the emperor as confession and faith the Christian. (Chrysostom.)Confessing the Lord Jesus This is a short chain to reach from earth to heaven. And God meant it to be easy. But its ease is its difficulty. Can this be really all? I. As to faith--“ If thou shalt believe,” etc.1. All real faith lies in the heart, not in the understanding; it is not the result of reasoning; no education will give it. I have to feel--in the closest personality--that Jesus died for me. If your faith has been inoperative, may not the reason be that it has not yet been heart work? 2. But why does God say, “ Believe that God raised Him from the dead” instead of “ that He died for you” ? (1) The resurrection is the seal of all. By “ raising Him from the dead” the Father showed that He accepted the ransom Christ had paid. (2) That resurrection is our resurrection. We rise in Him; now, to a newness of life; presently, to a life in glory. II. As to confession. What is “ the confession of the mouth” ?1. It may be that general acknowledgment of Christ, and the great doctrines of His religion, which ought to characterise our daily conversation. And here most of us must plead guilty to the charge that we do not show “ whose we are, and whom we serve,” by speaking of Christ and the great truths of the Christian religion. And yet if all we profess to believe of Christ be really true--if we owe to Him every comfort and every hope--if He is really my Brother, my Friend, my Saviour, my King, “ out of the abundance of the heart” would not “ the month speak” ? We read, “ They that feared the Lord spake often one to another.” To talk in generalities about religion requires no effort, and brings no shame. The world likes it. But to talk of Christ requires an effort, and offends people. And yet it is a very solemn thought that Christ has said, “ Whosoever shall confess Me,” etc. Therefore it is no mean test of a believer, and we cannot wonder that it is made one of the conditions of salvation. 2. There can be no doubt that, from the first, all Christians were required to make, at some time, a public declaration of their faith. It is of this that St. Paul says to Timothy--“ Thou hast professed a good profession before many witnesses.” (1) This was evidently a part of adult baptism, which would, of course, be the most frequent in the early church. (2) Now that infant baptism has become, and rightly, the almost universal custom of the Church, the public confession has been transferred to Confirmation, which is an act by which a person who has come to years of discretion accepts and ratifies the covenant of his baptism renews the dedication of himself to God, and declares his faith in the promises and privileges into which his baptism has admitted him. (J. Vaughan, M.A.)Confessing Christ I. What are we to confess?1. That Christ is risen. The resurrection of Jesus was the decision of all controversies between Him and His enemies. They had invented stories to discredit it. To confess Christ, therefore, was to declare for Christ against the Jewish rulers. And as the Gentile philosophers scorned the resurrection, to confess Christ was to brave this scorn. 2. Christ’ s official character as the Messiah, which He suspended on His resurrection. 3. His personal dignity, as proved by the fact (Romans 1:3-4). 4. The sufficiency and the exclusive efficacy of his righteousness and atonement. To confess His resurrection is to glory in His cross and passion. 5. His sole and supreme authority. We must acknowledge Him as the only Lord of the conscience, and if we do this we shall follow His will, let the world say what they may. This practical confession is indispensable. In the confession of the lips without it there is no sincerity. The apostle speaks cf some who professed that they knew God, while in works they denied Him. The practical denial was the true testimony. 6. His title to Divine worship and adoration. This is suggested by verses11-13. In all this the avowal must be sincere and open, no silent reserve, no ashamed concealment, no disguising and palliating of the truth, no trimming and artful evasion. II. Why are we to confess? Because--1. Jesus is well entitled to it, both for what He is and what He bath done (John 1:1-3; 2 Corinthians 8:9). Away with ingratitude so base that would disown or shrink from acknowledging such a friend! 2. It is one of the required and reasonable evidences of faith. There is no faith where there is no confession. And this evidence is of the utmost importance and value. Evidence of personal interest in Christ must be added to the evidence of the truth itself to give stability to personal hope and confidence (1 John 3:19; 2 Corinthians 13:5). 3. It is intimately connected with salvation. The terms expressing this connection are equally explicit with those which express the connection of faith with justification. If you do not make confession you do not believe, you are not justified, and cannot be saved. 4. It distinguishes the believer from the world, and is opposed to everything like neutrality. A man must be on one side or on the other. There must be no “ halting between two opinions,” and compromising with the so-called Christian world, any more than with the world of the avowedly unbelieving and ungodly. (R. Wardlaw, D.D.)Confessing Christ I. What does it embrace?1. A hearty reception of Christ (Luke 8:40; John 20:28; 1 Peter 1:8-9). (1) Of Himself (John 14:6; John 10:9; Ephesians 2:18).(2) Of His work (Ephesians 1:7; 1 Corinthians 15:3; Galatians 3:13; 2 Corinthians 5:21; Romans 3:24-25). 2. An acknowledgment of the power of the Holy Spirit. (1) To renew (Titus 3:5-7; John 3:7).(2) To sustain (Ephesians 1:19; 2 Corinthians 12:9; 2 Corinthians 9:8; Jude 1:24). Giving all glory and praise for our salvation unto God, through Jesus Christ (1 Corinthians 1:30-31; 2 Corinthians 3:5; Galatians i, 4, 5). 3. A public acknowledgment. (1) By union with His visible Church (1 Corinthians 12:27; Ephesians 1:22-23; Romans 10:9-10). (2) By everywhere acknowledging Christ’ s claim upon you and yours (1 Corinthians 6:19-20; Matthew 16:24). II. Excuses men offer for not confessing Christ.1. Personal unworthiness. 2. Moral weakness; fear of inconsistency; will not hold out; bondage to sin. 3. Have not sufficient knowledge-- (1) Of the Word.(2) Of the doctrines of the Church. 4. Will defer it for the present. III. Reasons given in the Scriptures why men do not confess Christ. Because of--1. Unbelief (John 5:38; John 5:40; John 8:24; 1 John 5:10-11; 1 Corinthians 2:14). 2. Insincerity (Jeremiah 17:9; Jeremiah 29:13). 3. Fear of man; sensitiveness to ridicule; ashamed of Christ (John 7:13; John 12:42; Mark 8:38). 4. Love of the world (James 4:4; 2 Corinthians 4:3-4; 1 John 2:15-16; Proverbs 1:24-32). IV. Reasons why all should confess Christ (Hebrews 3:12-13; 1 John 4:15; Romans 2:4-5; Proverbs 27:1; John 3:36). “ What shall the end be of them that obey not the gospel of God?” (1 Peter 4:17; Isaiah 55:7). (W. H. Van Doren.)Confessing Christ I. Confession is--1. To say the same thing with others; to agree with.2. To promise.3. To acknowledge, to declare a person or thing to be what he or it really is. II. To confess Christ, therefore, is to acknowledge Him to be what He really is and declares Himself to be--1. The Son of God.2. God manifest in the flesh.3. The Saviour of the world.4. The Lord. III. The nature of this confession.1. It is not enough that we cherish the conviction in our hearts, or confess it to ourselves, to friends who agree with us, or to God. 2. It must be done publicly, or before men--foes as well as friends, amid good and evil report, when it brings reproach and danger as well as when it incurs no risk. 3. It must be with the mouth. It is not enough that men may infer from our conduct that we are Christians, we must audibly declare it. 4. This must be done-- (1) In our ordinary intercourse.(2) In the way of God’ s appointment, i.e., by baptism and the Lord’ s Supper. 5. It must be sincere. “ Not every one that saith, Lord, Lord, shall enter the kingdom of heaven.” It is only when the outward act is a revelation of the heart that it has any value. IV. Its advantages.1. It strengthens faith. 2. It is a proof of regeneration, because it supposes the apprehension of the glory of God in the face of Jesus Christ. 3. It is an indispensable condition of salvation because-- (1) God requires it.(2) Not to confess is to deny.(3) Denial implies want of faith or devotion. V. Its obligation.1. It is not merely a commandment. 2. It is the highest moral duty to acknowledge the truth, and especially to acknowledge God to be God. 3. It is the most direct means we can take to honour Christ, and to bring others to acknowledge Him. Conclusion. Read Matthew 10:32; Luke 12:8; Mark 8:38; 2 Timothy 2:12; 1 John 4:2; 1 John 4:15. (C. Hodge, D.D.)Confessing Christ, ashamed of A minister in Brooklyn was recently called upon by a business man, who said, “ I come, sir, to inquire if Jesus Christ will take me into the concern as a silent partner.” “ Why do you ask?” said the minister. “ Because I wish to be a member of the firm, and do not wish anybody to know it,” said the man. The reply was, “ Christ takes no silent partners. The firm must be, ‘ Jesus Christ &Co.,’ and the names of the ‘ Co.,’ though they may occupy a subordinate place, must all be written out on the signboard.” Confessing Christ: decisive A young seaman, who had only a few nights before been converted, laying a blank card before a friend, requested him to write a few words upon it, because, as he said, “ You will do it more plainly than I can.” “ What must I write?” said my friend. “ Write these words, sir, ‘ I love Jesus--do you?’” After he had written them my friend said, “ Now you must tell me what you are going to do with the card.” He replied, “ I am going to sea to-morrow, and I am afraid if I do not take a stand at once I may begin to be ashamed of my religion, and let myself be laughed out of it altogether. Now as soon as I go on board I shall walk straight to my bunk and nail up this card upon it, that every one may know that I am a Christian, and may give up all hope of making me either ashamed or afraid of adhering to the Lord.” (Clerical Library.)Confessing Christ, from gratitude At the battle of Williamsburg a soldier, who had the artery of his arm severed by a fragment of a shell, and was fast bleeding to death, saw a surgeon going to the front for orders, and, lifting his bleeding member, cried, “ Doctor, please!” The surgeon dismounted, bound up the vessel, and gave all possible relief. As he started on, the man said, “ Doctor, what is your name?” The reply was, “ No matter.” “ But, doctor,” said the wounded man, “ I want to tell my wife and children who saved me.” Confessing Christ inevitable It is impossible to believe with the heart and not confess with the mouth--this were to have a fire which did not burn, a light which did not illuminate, a principle which did not actuate, a hope which did not stimulate. Genuine Christians are temples of the living God; but think ye to be temples, and yet that no voice shall go forth from the secret shrine? Not so. There must issue a sound from the recesses of the sanctuary, the sound as of a presiding deity, eloquent to all around of the power and authority of the Being that dwelleth within. Therefore, whilst we admit that it is faith which is the instrument of justification, we can understand why confession should also be given as that which issues in salvation; even as we can understand why works should be spoken of as procuring us immortality. Confession is but the necessary result of belief--the demonstration and exhibition. It is but faith showing itself in speech, even as works are but belief showing itself in action. Speech is one of the most distinguishing properties of man. Ought, then, the hand, the ear, the eye, to be pressed into the service of religion, and is the tongue to be exempt? Nay, this best member must do its part, otherwise is the whole man in rebellion against his Maker. (H. Melvill, B.D.)Confessing Christ: its necessity I. Confession is the necessary expression of faith in Christ.1. Lively emotions usually find expression.2. Especially those which deeply affect the whole life.3. If, then, faith really saves, confession cannot be found wanting. II. Courageous confession is the touchstone of faith.1. While faith is hidden its operation is hidden.2. Weak faith, by its want of confession, shows its defectiveness. It has not yet attained to the assurance of salvation. (J. Lyth, D.D.)The faith that makes men righteous The late Professor C. S. Harrington, held in such high esteem for his deep spiritual attainments, as well as for his thorough scholarship, wrote near the close of life:--“ The faith that makes men righteous is the faith that fastens simply and trustingly on the Lord Jesus Christ as the only, all-sufficient, atoning Saviour. It is that faith in Jesus that blots our transgressions, makes our record clear. It is Jesus that gives spiritual life. It is He that continues it. This faith merges the believer’ s life into the life of Christ. It dares not, it wishes not, a moment’ s separation. It knows no historic past; it deals only in present tenses. It echoes Paul’ s prayer, ‘ Let me be found in Him.’ I cannot tell the process; I cannot explain the power by which the black coal is transformed into the gleaming diamond; how much less can I tell how, by the mystery of the new birth, the lost, dead soul lives by the merit of Jesus! I cannot tell how the living tree gets its flower and fruit from the dead substance in which it is rooted, and on which it feeds; how much less can I tell how the wounds, the blood, the death of Christ gives life to the soul dead in trespasses and sins, and clothes it with the fruitage of holiness! Or how can I tell the end of this Divine work, when the Giver of spiritual life shall crown it with life eternal? when dust and ashes, this body, shall spring from its sepulchre and appear in the glorified body of the resurrection? This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 10:10 With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.Observe the harmonious relation between 1. The heart and the mouth.2. Faith and confession.3. Righteousness and salvation. (J. Lyth, D.D.)Faith, and the confession of faith 1. It was a saying of Dr. Johnson, that “ classical quotation was the parole of literary men,” and we can understand how a sympathy similar to that existing among scholars would obtain between Paul and the Jews to whom he wrote, and they found him adapting the words of the law in his exposition of the gospel. A comparison of Rom 10:6-8 with Deuteronomy 30:11-14 will show clearly that they are adapted rather than quoted. 2. In verse 9, confession comes before believing, there being a play upon the words quoted in verse 8; but in verse 10 we have, more logically, belief coming before confession. I. “ with the heart man believeth unto righteousness.”1. Nature of evangelical faith. (1) It is not a mere intellectual faith, as when men believe in Caesar or Napoleon, for this the devils have when they “ believe and tremble “ (James 2:19). (2) In belief of the heart, the mind as well as the affections is implied, for the heart, in scriptural language, is said to reason (Mark 2:6), to meditate (Luke 3:15), and to understand (Matthew 13:15). 2. This faith is to be in the resurrection of Christ. (1) Now by this the Divinity of Christ’ s teaching was demonstrated (chap.1:4). (2) Again, Christ was the “ outshining of the Father’ s glory, and the express Image of His person” (Hebrews 1:3). In Him we see incarnate the Divine perfections. (3) True faith, therefore, in the resurrection of Christ implies a belief in the whole mediatorial scheme, and such a realising sense of God as will lead to holy service. 3. Hence it is a belief “ unto righteousness;” i.e.,(1) The forensic righteousness by which the objective difficulty to man’ s approach to his heavenly Father was taken away (context and Romans 3:22). (2) And also the righteousness wrought in us (subjective) as we imitate Christ’ s holy life (1 John 2:29; 1 John 3:7; 1 John 3:10). (3) Justification by faith is “ the article of a standing or falling Church,” but the faith that justifies is the “ faith which worketh by love” (Galatians 5:6). II. “ with the mouth confession is made unto salvation.”1. This has been supposed to have reference to the primitive confession of faith in baptism. If so, the text will correspond to Mark 16:16. 2. We may, consistently with what has been said under I. 3, take the “ confession” to stand for practical Christianity, since confessing Christ with the mouth is but one of the “ works” wrought by loving faith. (1) There is a confession with the mouth to which God calls us. If our hearts be full of Christ, we must needs confess Him (Matthew 12:34; Matthew 10:32; see also John 12:42 and 1 John 4:15). (2) But “ the Word is nigh us, that we may do it” (Deuteronomy 30:14). (a) The man of the world finds it hard to understand how professing Christians can believe while their actions remain unaffected by their belief. In commerce, a belief in the dishonesty of any one with whom he has to do, leads him to guard and protect himself against possible wrong. The mariner, again, whose charts disclose rocks and shoals, keeps his ship at a safe distance from them--he makes use of his knowledge. (b) But the true Christian must act. His faith brings before him the “ things unseen” (Hebrews 11:1), and he no longer walks under the influence of the things of sight, like the children of this world (2 Corinthians 5:7). As spiritual health increases, old ways of sin are thrown off, the heart is cleansed and purified, and the man’ s daily life has a heavenly fragrance which blesses his fellow-men. Conclusion: The secret of men’ s unbelief lies for the most part, not in the mind, but in the affections. They cannot bring themselves to forsake their worldliness and sin, and therefore come to the consideration of the gospel message, if they consider it at all, with prejudiced minds. (J. C. Pilkington, M.A.)Faith and confession the subjective condition of salvation I. “ with the heart man believeth unto righteousness.”1. Belief and faith are one. In respect to mundane matters, we receive the testimony of men; while in the matters pertaining to the unseen world, we receive the testimony of God. Faith in man sustains the whole fabric of our secular and scientific knowledge, and faith in God is the support of our spiritual and religious knowledge. If, in order to secure the salvation of our souls, we must have the latter faith, even so, in order to the preservation and comfort of our bodies, we must have the former. “ Without faith it is impossible to please God” ; and without faith, belief, it is impossible to enjoy the advantages of civilised life. And whether it has respect to man or God, faith is belief in testimony (1 John 5:9-11). 2. The apostle clearly intends by “ the heart” the inner, as contrasted with the external man; and not the emotional, as opposed to the intelligent man. For the contrast is not between heart and head, but between heart and mouth. The sacred authors often spoke of bodily organs as if they projected mental values into them. With them the “ heart” did not specially denote the affections as distinguished from the understanding (Deuteronomy 29:4; 1 Kings 3:9; 1 Kings 3:12; Mark 7:21; Mark 2:6; Acts 11:23; Proverbs 16:21). The heart stood for the very centre of the person, where thought had its fountain, intelligence its post of observation, and the stores of knowledge and experience were treasured up. 3. The testimony to be believed is here spoken of as a “ report” ; i.e., the thing announced by the witnesses and heard by those to whom it was spoken. It was a report concerning the Saviour, and being given by competent and faithful witnesses, and confirmed by the attesting seal of God, there was no need for any man to go out of or beyond himself for Christ. For the word was nigh him. 4. But why specially believe that God hath raised Christ from the dead? Because the testimony is that He died for our sins, and His resurrection is the proof that the sin is purged; for our Substitute has been discharged and restored to deathless life. Therefore a sure belief that God hath raised Him from the dead carries with it a sure belief that our everlasting life is made certain. 5. But though faith, considered in itself, is simply belief in testimony, it nevertheless serves to awaken various emotions of the heart in accordance with the character of the testimony believed, and the kind and amount of personal interest involved. If we have no conscious interest in that which is the subject of testimony, then no emotion will result from its belief. But if we have, then the belief will give rise to joy or sorrow, hope or fear, triumph or dread, as the case may be. Tidings come of a terrible hurricane in the mid-Atlantic, in which numbers of ships have foundered, and belief of the tidings instantly fills many a hitherto bright and happy home with the gloom of despair and death. But let them presently have the assurance that the particular ships which contained their hopes have escaped and have safely arrived in port, and, believing this, how instantly they find their sorrow and despair give place to gratitude and joy! And here is a poor guilty wanderer, who has long and grievously offended against his heavenly Father. He has come to realise the fearfulness of his danger. Can any one wonder that he should “ roar” because of the disquietude of his spirit? But let him now hear and believe that “ Christ Jesus came into the world to save sinners,” and that “ whosoever believeth in Him shall not perish, but have everlasting life,” and of what a change from the terrors of despair to the joy of salvation is he at once conscious! II. “ with the mouth confession is made unto salvation.”1. The “ salvation” spoken of is not already attained, but one for which, or in order to which, confession is made. It is therefore something which is yet future. Though a Christian man is saved here and now, yet this present salvation is but a thing begun, not completed (1 Corinthians 15:2; Philippians 2:12; 1 Thessalonians 5:8; Romans 8:24; Hebrews 1:14; Romans 13:11; 1 Peter 1:5; Hebrews 9:28). 2. Now it is in respect to this continued and ultimately completed redemption that confession is made with the mouth unto salvation. “ The righteousness obtained by faith would, forsooth, fall to the ground again, and would not be attended by salvation, if faith had not the vital force to produce confession of the mouth, which speaks out of the fulness of the heart.” For the confession indicated is not that merely of the lip, but true and bold acknowledgment of Christ both in deed and word, Jesus Christ “ before Pontius Pilate witnessed s good confession” (1 Timothy 6:13)--one that cost Him His life; and any union with Him which has not in it the spirit of devoted loyalty to Him, even unto death, if needful, is vain (Matthew 10:28-33; Revelation 21:8; Hebrews 11:33). (W. Tyson.)Believing with the heart I. The object of faith (verse 9). There are many who for many a weary month question whether they have the right sort of faith; whereas they would do better if they looked to see whether their faith rested upon a right foundation. Now, soul-saving faith rests upon Christ--1. As incarnate. 2. In His life. Faith perceives that He is perfect in obedience, sanctified wholly to His work, and although “ tempted in all points like as we are, yet without sin.” 3. But chiefly in His death. Faith hears the expiring sin-bearer cry with a loud voice, “ It is finished,” and adds a glad Amen, “ It is finished! “ 4. In His resurrection. Inasmuch as Christ was put into the prison of the tomb as a hostage and bail for His people, faith knows that He never could have come out again if God had not been completely satisfied with His substitutionary work. “ He ne’ er had been at freedom set.” Faith, therefore, perceives that if Christ is risen the soul is justified. 5. In His ascension. Faith beholds Him in His session at the right hand of God, sees Him pleading as the great High Priest, and expecting until His enemies are made His footstool. Mark, not so much as a hair’ s breadth of faith’ s foundation is to be found out of Christ. Faith does not build on its own experience, on any knowledge which it has obtained by research, or on merit which it fancies it has procured by long and ardent service. II. The nature of faith. “ With the heart man believeth.”1. We generally attribute the act of faith to the mind, but our text makes it to be a work of the affections. (1) In order merely to state that faith must be sincere we must heartily believe it. It must not be a notional faith which a man possesses, because his mother was of the same persuasion, or because he would be singular if he were to be an infidel. (2) To make a distinction between doctrinal faith and the faith which accepts Christ. I know scores who are well read in divinity, who are orthodox to the last turn of the scale, and who fight like tigers for but one hair of the head of a creed, and yet, they will never be saved by their faith, because it is merely a belief of certain abstract propositions which never affected their nature. 2. What is this believing with the heart? (1) The first work of the Holy Spirit in man is not to teach him doctrines, but to make him feel a great hungering and thirsting after a something, he scarcely knows what. His heart, like the needle, touched with the magnet, cannot rest, because it has not found its pole. Now, when Christ is set forth as a complete Saviour, able to give salvation now, then the heart says, “ Why, that is just what I have been wanting.” Just as the flowers which have been shut up all night, as soon as the sun is up, open their cups as if they felt--“ There! that is what we were wanting!” The heart stretches out its arm to Christ, and Christ comes into that heart, and the heart presses Him close to itself. Believing with the heart is the heart’ s own conviction that Jesus Christ is just what it wants. Many of you have a true faith in Christ and yet you have never read “ Paley’ s Evidences,” nor “ Butler’ s Analogy.” You hardly know upon what ground the Bible is accepted as true, and hence, cunning infidels give you a good shaking when they get hold of you upon that point. But there is one thing upon which you can never be shaken, you feel the gospel must be true, because it just suits the wants of your heart. If any man should say to you when you are thirsty, “ Water is not good,” by a process stronger than logic, you could prove that water is good because it quenches your thirst. When you are hungry, if a philosopher should say to you, “ You do not understand the ground upon which bread nourishes the human frame,” you would say, “ One thing I know, bread is good to eat if I am hungry, and I will show you.” So the believing heart is hungry, therefore feeds upon Jesus; is thirsty, therefore drinks the living water. (2) Again, is it not man’ s heart which is led to perceive the difficulty of reconciling the Divine attributes? Do you not remember when your heart said, “ God is just; it is right He should be. Yet I know He is merciful, but I cannot understand how He can be both, for if He is just, He has sworn to punish, and if He is gracious, He will forgive.” You came up to the sanctuary when your heart was thus perplexed, but you heard the preacher show clearly that Christ became the substitute for man, you understood how God had all His justice satisfied in the death of His beloved Son, and your heart said, “ There, this is the very answer I have been wanting.” Now, “ I see how righteousness and peace have kissed each other.” Oh! the joy and gladness with which your heart laid hold upon a crucified Redeemer, saying, “ It is enough, my trouble is removed.” (3) Believing with the heart implies a love to the plan of salvation. As you are thinking it over, something whispers, Why, such a plan as that must be true.” Then, the sweet promise flashes across your mind, “ Whosoever believeth on Him shall not be ashamed” ; and your heart says, “ Then, I will believe on Him; that plan so magnificent in its liberality is worthy of my loving acceptance.” 3. What is true of us when we commence our spiritual career is true all our lives long. Soul-saving faith is always the belief of the heart. I think I see some grey-headed man rise up and say, “ In my young days I gave my heart to Christ, and I had a peace and joy such as I had never known before. Since that time, this brow has been furrowed with many cares, but the Lord has been my heart’ s stay and confidence. When trouble has come in upon me, I have been able to sustain it. 4. This is the right way to believe in Jesus, because this is the way in which you can believe in Him when you come to die. You have heard of the renowned bishop on his dying bed. His friends said to him, “ Do not you know us?” There was a shake of the head. Next, the children beg him to remember them. But he shakes his head. Last, came his wife, and he had forgotten her. At last, one said in his ear, “ Do you know Jesus?” The response was instantaneous. “ Know Him?” said he, “ yes, He is all my salvation and all my desire.” Though the heart may know the wife and the child, yet never can the heart know the dearest earthly object as it knows Christ. He that believeth with his heart hath Christ in him, not on him, the hope of glory. 5. It is a very blessed thing that “ with the heart man believeth” ; because some of you might say, “ I have not head enough to be a Christian.” Even fools may still believe. “ The wayfaring man, though a fool, shall not err therein.” III. The result of faith. “ Unto righteousness.” The man who believes in Christ is righteous; he is righteous at once, in a moment; he is righteous in the germ. (C. H. Spurgeon.)Believing with the heart The seat of faith, it deserves to be observed, is not in the brain, but the heart; not that I wish to enter into any dispute concerning the part of the body which is the seat of faith, but since the word “ heart” generally means a serious, sincere, ardent affection, I am desirous to show the confidence of faith to be a firm, efficacious, and operative principle in all the emotions and feelings of the soul, not a mere naked notion of the head. (J. Calvin.)Heart judgment 1. The popular impression is that argument produces belief, and that no justly founded belief can be entertained unless the man has had clear intellectual reasons for that belief. 2. Life contradicts this view by the wholesale. Men believe thousands of things of which they have had no demonstration, and there are multitudes of things which men can demonstrate that they do not believe. What is evidence? It is that which satisfies intellect, conscience, taste, and the emotions. Some men want evidence that touches the intellect; some evidence that touches the imagination; some evidence that touches the taste; some evidence that strikes the moral sense. The evidence that convinces one man has no effect upon another. 3. Now, in regard to evidence, belief has a wide range. In things material, a man believes upon sense-evidence. But in regard to scientific things, there are no evidences that are less reliable than the obvious operations of what are called the five senses. That Huxley and Tyndall will tell you. Here a trained intellect is the master of evidence. An impassioned investigator is carried away. Men insist upon it that you must discharge all feeling, lay aside all pre-conceived notions, and come with your mind as transparent as crystal to the investigation. 4. But the range of truth that is thus brought within the scope of our investigation is relatively small. The truths that work to manhood, to character, and conduct, are innumerable and immensely more important. The great bulk of the questions about which men are to believe or not have reference to a kind of truth that you can never judge by pure cold intellect. All social and moral truths depend upon the affections. A man who carries a purely mathematical mind to the reading of Milton is a fool. A man who should read Tennyson as a microscopist would examine an insect, how preposterous his conduct would be! In the largest department, then, belief depends upon the feelings. I do not mean that it excludes the intellect, but that the investigating intellect is obliged to be in harmony with the feelings that dominate the department where the truth lies. Truths of beauty--and that takes in the whole realm of art--cannot be conceived of by a purely speculative intellect. The intellect must be struck through and through with the elements of the beautiful in order to appreciate it. There is a great deal of mathematics in the science of music; yet music itself cannot be appreciated by the mere man of science without the sense or faculty of music in him. 5. The great religious truths which determine conduct and character cannot be understood except through the state of the heart. The baser animal passions indulged in so cloud the moral feeling and the intellect as to preclude the truth and investigation of it. The natural man cannot discern the things of the Spirit. A man in a rage cannot understand the emotions of peace. A man that is grasping and unfair is not in a state to consider justice and equity. How can a man who is puffed up with self-conceit have any adequate comparison within himself of his moral states? Selfishness so distorts and disturbs the light of the reason that it cannot form a just judgment of truths nor understand them even when they are expounded by others. Recently, at Cornell University, a professor said, “ I hope they will never establish an observatory here.” “ Why?” “ Because the locality is utterly unfit for celestial observations. Cayuga Lake every night fills the atmosphere with so much vapour that it is not until late in the day that you can get a clear view of the sky, and hardly three nights in the whole year have been fit for a critical observation of the heavens.” The clouds that go up around the human observatory prevent men from seeing clearly. They cannot make observations of celestial things. 6. Notice how careful men are in forming their beliefs on scientific subjects. Although the truths of science are material, largely, yet men feel the necessity of good health, of a clear eye, and of all conditions which render them secure from various adverse interruptions. So far is this carried that men do not trust themselves; there is what is called a “ personal equation” among them. When a star in transit passes a given line, and a man records the time exactly of its striking the line, it will happen that a dull brain did not see it for a measurable period of time after a sensitive and quick brain; and the astronomer has a personal equation of his own peculiarities of quickness or slowness, according to rules that have been established, so that in making the additions or subtractions, he always takes it into account as a part of his calculations. This is for the sake of physical observations. Whoever thought of making a personal equation in the judgment of men on great moral questions? Look at the way in which a judge feels himself bound to come to the consideration of facts, law, and reasoning. If he is a naturally obstinate man, and has the shadow of a previous idea in the case, it will take twice as much evidence and coercive logic to dislodge him from his prejudices. An honourable man would refuse to sit on any case in which he was conscious that he had a foregoing disqualification. Now, see how in regard to justice, science, and every department, men are conscious of the disturbing forces felt in one way or another; and see how they prepare themselves to arrive at right judgments and to correct them as much as possible by review and restatement. But compare the way in which men approach these tremendous themes of religion and sit in judgment upon Divine equity, and upon questions of right and questions of duty. See how young men, being somewhat unsettled from their old foundations, plunge into unbelief. They read their evidence in the newspaper, going from their house to their business. “ Oh, I have read on that subject; I know all about it.” How little have men read, how little have they pondered, how little have they ever had the slightest idea that their judgments have been influenced by their dispositions, by their conduct, by their wishes and longings, by their self-indulgence--how little have they come to form a judgment against the pulling-down influences that act upon them! 7. Now, it is often the case that a true-hearted, simple-minded man, believing the gospels without a particle of intellectual evidence, but with a hungry heart and with a real love of things that are spiritual, is led to believe, I had almost said, without the operation of his reason at all. He is not able to give a reason for the faith that is in him any more than an artist is able to give the reason why he puts in a bit of red there, except that his eye was hungry for it. It is possible for a man pure in heart to come to a just conclusion in regard to mighty truths, that involve time and eternity, in such a way that he will be the laughing stock and the derision of eminent philosophers, or even eminent theologians. But such simple men believe with their heart. The temperature of the heart was such that it inclined them to accept these things, and, accepting them, they believed in God and felt good. 8. See how this is the doctrine of the Bible. Take, e.g., John 1:1-5, “ The light shineth in darkness; and the darkness comprehended it not.” Turn to John 1:20-25. Our Saviour bears testimony again and again in St. John’ s Gospel, which records His controversies with the conceited, scholarly men of the temple, when He declared to them that He made known to them the invisible truths of God, which ought to be appreciated by moral sensibility, but that they could not see them, and even denied them, on account of the condition of their hearts. This is the Scripture testimony, and it corroborates the experience of men. In secular life men have come to understand that they must prepare themselves before they come to a judgment or appreciate a thing accurately. But in religion men are still asking for intellectual proof that shall come like a mathematical demonstration. They are believing this and disbelieving that, on evidence which does not belong to the subject at all. “ Blessed are the pure in heart; they shall see God.” Men of distempered heart, unclean and impure, shall never see Him. Beware, then, of the disturbance of your own hearts. Beware of all those judgments that are merely abstract, or factual, as in science. Accept those judgments that come to you from the heart, and report themselves to you irresistibly as true, springing from the highest moral conditions, from conscience, reason, hope, faith, love. (H. W. Beecher.)Belief of the heart necessary for righteousness Since the end of religion is obedience, the heart is wanted. To know what we ought to do and to do it are two very different things. For the first: perhaps, the mind is adequate; for the second we have need of the heart. “ I see the better and I take the worse way,” said one of the ancients. Why? Because there was no force strong enough to impel him to the better way. This is what we all want. What the philosophers call the dynamic force--to constrain us to obey what we see we should. Most of us have got knowledge enough of the right way; what we lack is the impulse to walk therein. The body is like a delicate piece of machinery worked by the heart, which sends the blood pulsating through every vein and artery. Without that all would be in vain. What the heart is to the body the emotions are to the soul--the impelling force. But, it may be said, the heart is, of all parts of our complex nature, the least under our control. Faith springs up spontaneously, or not at all. To bid men believe or love is a waste of breath. God therefore makes Himself visible in His Son Jesus Christ, and when thus we really see Him, faith must spring up in our hearts, as surely as admiration does in the heart of a beholder of a glowing sunset, or the hearer of noble music, or the spectator of some heroic deed. A child is sinking in a stream; you see a man at the risk of his life leap in to save the precious life. It needs no command to make your heart glow with gratitude to such a deliverer. It leaps up at the sight. To look at Jesus Christ touches the heart so that it is constrained by the love of Christ, so as to live, not for itself but for Him. (W. G. Horder.)The faith of the heart We remember to have heard a preacher describe this act of faith as follows:--“ Look at that drowning man, hurried down the stream by the furious torrent with which he is convulsively struggling. His looks and cries bespeak the agony he feels. By and by his attention is directed to a life preserver, which his friends are placing in the most favourable position possible. He at once sees that if he is saved at all, it must be by that instrument; and here is the exercise of his understanding. But it is very questionable whether he shall be able to reach it. The current seems to carry him in another direction; yet there is hope; it is taking another turn. He is gradually approaching the instrument of his safety; and now there is hope, mingled with his agony; he comes nearer and nearer: his friends cry ‘ courage,’ and see with what energy he seizes the preserver of his life. There was heart in that grasp. But not more so than when the poor trembling sinner lays hold of Christ. He is pointed to the Cross, but the current of his feelings drives him past it. He weeps and mourns, he groans and prays; his friends reason and encourage; the spirit operates; hope springs up; immediately the direction of the stream is changed; he gets nearer every moment; he looks, weeps, cries, ‘ Save, for Thy name’ s sake’ ; and in an agony--with all his heart--and with all the affections and powers of his soul, he grasps the Saviour.” (Handbook to Scripture Doctrines.)Faith and righteousness Look at certain doctrines, and see what they must produce when believed with the heart. It is a portion of Scripture revelation that God is omniscient and omnipotent, that He is ever at hand, to note down human actions, and register them for judgment. Can this really be believed, and yet the believer fail to be intensely earnest to approve himself in God’ s sight? Rather, will not his faith produce a holy reverence of the Almighty, and make him walk circumspectly, because walking side by side with his Maker and his Judge? The Bible tells him, moreover, of an amazing scheme of rescue planned and executed by God on behalf of himself and his fellow-men. It sets God before Him as giving His own Son, and that Son as giving Himself to ignominy and shame that pardon might be placed within reach of the sinful. Can this be believed, and yet the believer not glow with intense love towards so gracious a God; yea, and towards his fellow-men, seeing that they are objects of the same mercy, and therefore equally precious in the sight of the Creator? But yet further. Along with the revelation of this scheme of mercy the Bible sets forth conditions apart from which we can have no share in the blessings of Christ’ s death, imposing duties on the performance of which our future portion is made to depend, and annexing threatenings and promises just as though we were to be judged by our works irrespective of the blood of the Redeemer. It tells us of heaven; it tells us of hell; and, dealing with us as with accountable creatures, it conjures us by the joys of the one state and the terrors of the other to “ live soberly, righteously, and godly in the world.” Now tell me who believes this? The man who lives as though there were no heaven, or no hell, doing the very things, obeying the very passions, neglecting the very duties, which are forbidden or commanded, to all who would escape wrath and find mercy hereafter? Impossible. These things cannot be believed by the sensual man, the covetous, the proud, or the ambitious. Faith in these things must lead to effort, to obedience, to self-denial. (H. Melvill, B.D.)Confession of faith I. the Divine order of salvation.1. Faith.2. Confession. II. The result of this order.1. Righteousness.2. Salvation. III. Inferences.1. These requisites are a matter of present duty.2. Unbelief and silence are sinful. (W. W. Wythe.)Confession with the mouth 1. There must be no confession where there is not a believing. To profess what you have not, is to make yourself a deceptive trader, who pretends to be carrying on a very large business, while he has no stock and no capital. To make a profession, without having a possession, is to be a cloud without rain--a river-bed without water, a mere play-actor, a rotten tree, green on the outside, but inwardly, as Bunyan puts it, “ only fit to be tinder for the devil’ s tinder-box.” 2. True faith, however, produces works; and, among the rest, confession of Christ. Faith, without works, is a dead root., yielding no fruit; a well filled with deadly vapour; a tree twice dead, plucked up by the roots, like some of those forest monsters which block up the navigation of the Mississippi, upon which many a goodly vessel has been wrecked. As you are to flee from profession without faith, so equally flee from a faith which does not bring forth a good profession. I. To confess Christ with the mouth embraces the whole life-work of the Christian. It consists in--1. Uniting in acts of public worship. As soon almost as the two distinct seeds of the woman and of the serpent were discernible, “ Then began men to call upon the name of the Lord,” while those who feared not God went away to their various occupations. When Jeroboam set up the calves at Bethel, the act of standing with the multitude around the courts of the temple was a distinct confession of allegiance to Jehovah. In the apostolic times, those who believed were constant in the apostle’ s doctrine, and in breaking of bread, and in prayer. In the early Christian days, you may see a picture something like this: There is a low arch, like the opening of a sewer. Yonder comes a maiden, who stoops beneath and emerges into one of the catacombs of Rome. A torch renders darkness visible, and some watchful brother observes her; asks for her pass-word. Her being there proves her a Christian. She would not have been there to worship God among those pariahs of society if she had not loved the Lord. Very much so was it in later times. When the Lollard preached to the handful in some remote farmhouse, with a watcher outside; or in the days of the Covenant, while the dragoons of Claver-house were scenting out their prey, you might be clear that they were for the Lord of Hosts, who met at peril of their lives. To-day it is so to very few. There are some, perhaps, whose husband’ s last words were, “ If you go to church you will never enter my house again” ; but it is not so with nine hundred and ninety-nine out of a thousand. We mingle together saint and sinner. And if this were the only profession, it would not fulfil the intention of my text. In persecuting times it would; but now it is little or no confession to most of us to sit comfortably in our seats and listen to the preacher, and then go our way. 2. A dutiful attention to those two ordinances which are intended by Christ to be the distinctive badge of believers. Under the old Mosaic dispensation, ordinances were only for Israelites. And under the Christian dispensation there are no ordinances for aliens. The Ethiopian travelled all the way from the realm of Candace, in order that he might be present at the distinctive worship of the Jew. You remember how carefully the heads of the Jewish houses were that they and all their children were present at the passover. (1) Baptism is the mark of distinction between the Church and the world. It is the crossing of the Rubicon. (2) The Lord’ s Supper sets forth the distinction of the believer from the world in his life and that by which his life is nourished. (3) Both these ordinances bring a cross with them to some degree, especially the first. 3. An association with the Lord’ s people. It was so in the olden times. Moses may, if he wilts, live in the court of Pharaoh, but he counts the reproach of Christ greater riches than the treasures of Egypt. What a touching illustration of this point we have in Rth 1:16-17. We find in the early Church, that as soon as a man became a Christian, he went to his own company. Paul was not content with being baptized; and wherever there were people of God, they were always formed into a Church. Those who speak lightly of Church fellowship do mischief. Suppose, instead of the compact phalanx of this one Church, we were broken into individual Christians, some of the warmest-hearted among you would grow cold; the little ones among us would be subjected to false doctrine; while even the strongest here would feel it to be a most solemn bereavement. 4. The taking up of the cross in the family. It may be you are the first one converted. You pray, and there is a ringing laugh within the walls. Persevere! for now it is that you are to make confession unto salvation. Your faith cannot save you unless you say, “ I cannot love father or mother more than Christ.” This is hard; but remember the example of your Lord, for whom you do it. 5. Bearing witness in time of temptation. Young Joseph’ s answer was, “ How can I do this great wickedness, and sin against God?” The case of Nehemiah is equally to the point. “ Can such a man as I flee?” Christian, some dirty trick in business comes in your way. Now, play the man, and say, “ I would rather starve than do it.” On a Sabbath morning, when you are invited to waste its holy hours, say, “ No, I am a Christian.” 6. Testifying whenever we are called into trial for Christ’ s sake. Remember the three Hebrew children, Daniel, Peter, and John. I have noticed that whenever men are likely to lose anything for Christ, that the most timid generally come out at that time. You do not hear of Joseph of Arimathaea while Jesus lives. But when Christ’ s body is on the Cross he begs His body. And who shall help to wrap Him in spices? Why, Nicodemus, that came to Jesus Christ by night. The stag flies before the hounds, but when it comes to bay, fights with the bravery of desperation. Erasmus said he was not made of the right stuff to be a martyr. So the papists picture him as hanging somewhere between heaven and hell. He had knowledge of the truth, but he had not the courage to avow it; while Luther smote the triple crown upon the Pope’ s brow. “ If the Lord be God, follow Him,”etc. 7. The going out of one’ s way at times to bear testimony. “ Who is on the Lord’ s side? let him come unto me.” Every now and then we shall not be able to confess Christ, unless we do something that shall seem harsh and strange. Surely, God’ s Elijahs cannot be silent while thousands of Baal’ s priests are kindling their fires. We shall find it needful to intrude upon the dainties of etiquette, and, like the prophet who came to Bethel, we shall have to cry against altars at which others pay their vows. 8. The using of our position as a method of confession. Joshua is the head of a household tie uses that position: “ As for me and my house, we will serve the Lord.” Let the family altar be reared. You have influence, perhaps, where you can help Christ’ s Church. Esther came to the kingdom “ for such a time as this.” Some of you are large employers, or members of Parliament. All that influence is so much money given to you to put out to interest for your Lord. 9. Preaching. There are some of you who have ability to speak. You can talk upon politics and science; but if you love Jesus, are you going to give all your attention to these inferior themes? You tell me you are nervous. Never mind. If you break down half a dozen times, try again; you shall find your talents increase. This confession, then, is a life-work. The Christian man is to be something like a physician. There is a brass plate on his door and a big bell. How else does he profess to be a physician? You do not see a box of lancets hanging at his side, nor see him dress in a peculiar costume. His profession is carried on by his practice. This is how a Christian’ s profession is to be carried on. When we went to school we drew houses, horses, and trees, and used to write “ house” under the house, etc., for some persons might have thought the horse was a house. So there are some people who need to wear a label round their necks to show they are Christians, or else we might mistake them for sinners. Avoid that. Let your profession be manifest by your practice. II. Do not excuse yourself from this, for no excuse will be valid. You will lose your business! Lose it, and gain your soul, and you will be unfashionable! What is it to be fashionable? You will be despised by those who love you! Do you love husband or wife more than Christ? If so, you are not worthy of Him. But you are so timid! Mind you are not so timid as to be lost at last, for the fearful and unbelieving shall have their portion in the lake that burneth. In the silence of the sick or dying hour, no excuse, however specious it may appear today, will answer your conscience: and if so answer your conscience, depend upon if it will not satisfy God, Conclusion:1. Remember how dishonourable it is to say you believe, and yet not to make confession. You are like a rat behind the wainscot, coming out just now and then when nobody is looking, and then running behind again. What! is Christ to be treated as if His name were a thing to be avowed in holes and corners? No, in the face of the sun let it be said, “ I do love Jesus, who gave Himself for me.” He died in the face of the sun, with mockers round about Him; and with mockers round about us let us declare our faith in Him. 2. How honourable will the confession be to you. If I had to join an army, and found for my comrades the scrapings of the street, I do not think I should like to be a soldier; but if I found my colonel a great conqueror, and that I had for compeers men who had won renown, I should feel honoured by being allowed to be a drummer-boy. So when I read the list, and find Abraham, Isaac, Jacob, Moses, David, Daniel, Isaac, Jesus Christ Himself, the apostles, Luther, Calvin, etc., I count it an honour if my name shall be found written with theirs, as the humblest soldier in the army. 3. I urge this upon you, because it will make you useful. A secret Christian is a candle under a bushel, salt without savour. 4. Grace is sufficient. If grace put you upon a pinnacle of the temple, depend upon it, grace will keep you there. 5. The reward is splendid. “ He that confesseth Me before men, him will I confess before My Father which is in heaven.” There was once a prince who journeyed into a distant part of the king’ s dominions, where he was little known and cared for. The people said, “ This is the heir; let us insult him.” Others said he was no heir at all. And they agreed to set him in the pillory. As he stood there they said, “ Who dare acknowledge, and stand by him?” One from the crowd, who said, “ I dare!” they set side by side with the prince; and when they threw their filth on or spoke hard words of the prince and him, he stood there, smiling, and received it all. Years went by, the king came into those dominions and subdued them; and there came a day of triumph. The prince came to the gates, and the traitors all bound in chains stood before him trembling. He singled out from among the crowd one man only, and he said to the traitors, “ Know ye this man? He stood with me in that day when ye treated me with scorn. He shall stand with me in the day of my glory. Come up hither!” And the poor, despised citizen of that rebellious city rode through the streets side by side with his king. This is the parable. Live it out! (C. H. Spurgeon.)Confession of Christ indispensable It is sometimes said that piety should be retiring, and unseen. But why? There is nothing of it in the Bible. Hypocrisy is rebuked; but I ask for a single passage where the manifestation of pure religion is rebuked. “ Let your light shine before men,” “ He that is ashamed of me,” etc. Religion is supposed to be manifest, if it exists at all. It is to constitute the character and to distinguish the man. I point you to the example of Christ. Religion is everything in His life. I point you to the example of Paul. You see nothing else in his life but his religion. I point you to David, and Isaiah, and John, and the holy martyrs. The men were modest men; but their religion was open and bold. And thus it is in all the works and doings of God. Does the sun hide his noontide beams under the plea that pure light should not be ostentatious? Is the moon--that, like the Christian, shines by reflected light--or the stars ashamed to send their rays on a darkened world? Light shines not indeed for display, but for use; not for its own glory, but like the light that should radiate from the Christian’ s life, to illustrate the glory of the great Creator. The ocean that He has made is not ashamed to roll, the lightning of heaven to play, the oak to spread out its boughs, the flower to bloom. The humblest violet is not ashamed to exhibit its beauty, and display its Maker’ s praise. And if Christian light does not shine forth in the life, we have the highest evidence that it has never been enkindled in the bosom. (A. Barnes, D.D.)Confession of Christ indispensable During a series of evangelistic services in Ireland a young man found peace with God, but three nights after I found him again in the inquiry room. “ What’ s wrong?” I said. “ I was too precipitate the other night; there is no change in me.” “ No, sir, that is not the reason. You have not confessed Christ.” He almost jumped up in amazement. “ How do you know? Who told you?” “ Nobody told me, or needed to tell me. When a man goes away trusting one night, and comes back doubting the next, it is an infallible sign that he has not confessed Christ.” He then said, “ You are quite right; I live alone with my mother, who is a Christian. I thought as I walked home that I would tell her, but my heart failed. I then said to myself, ‘ I’ ll tell her to-morrow morning,’ but the next day it seemed more difficult instead of less, and it occurred to me that she would say, ‘ Why did you not tell me last night?’ Then the thought arose, ‘ If you had found a five-pound note, you would have told her fast enough. Yet here you have found Christ and eternal life, and you utter not a sound: why it is all a delusion.’ And I said to myself, ‘ I’ m not saved at all. If I had been, I could not have helped confessing it.’” I said, “ Yes, my friend; instead of the devil tempting you, you tempted the devil, and he began his old game of making you distrust God’ s Word.” He gave his heart anew to the Saviour, and went away to tell his mother. Next night I found him in the inquiry room, pointing a soul to Christ. I touched him in passing, and said, “ How is it with you now?” He looked up with a bright smile, and said, “ I told my mother!” (D. L. Moody.)Necessity of confession Lieutenant Watson, once a gay young aristocrat, was awakened and converted by means of a few earnest words spoken by a brother officer (Captain Hawtry), when he was preparing for a ball. Growing rapidly in grace, and confessing Christ from the first and constantly, he was soon led, while serving in the Peninsula, under Wellington, to hold meetings in his own quarters for the soldiers, who were spiritually in a very destitute condition. Many of these were converted, but the officers generally mocked, calling Lieut. Watson “ Coachie,” saying he drove the mail coach to heaven, and crying after him, “ Any room for passengers inside or outside to-night?” One officer, however, Lieut. Whitley, a man of refined and scientific mind, behaved differently, and although he reasoned with Watson, he always behaved as a gentleman. The result of quiet conversations was that he became seriously interested in the gospel. “ One day,” says Mr. Watson, “ on his repeating the question, ‘ How am I to get the Spirit?’ I replied, ‘ The Lord said, “ Ask, and ye shall receive.”’ He said, ‘ I hope I have asked, though feebly.’ I remarked, ‘ Jesus said again, “ If a man will be My disciple, he must deny himself, and take up his cross, and follow Me.”’ ‘ What did He mean by that?’ he said. I told him, ‘ You can now have a practical proof. You know we have a public meeting. Will you take up your cross and come to-night?’ ‘ Anything but that,’ he said. ‘ But you must remember the words of Jesus,’ I told him, ‘“ Whosoever shall be ashamed of Me and My doctrine in this sinful generation, of him will I be ashamed when I come in My glory.”’ ‘ Oh,’ he exclaimed, ‘ I will go.’ And he went under great exercise of mind.” Of course the going was greatly blessed to him, and soon after “ the Lord filled him with joy and peace in believing. He now became most valiant for the truth, and ceased not, wherever he was, to speak of Jesus.” Power of confession In relating his experience during the Peninsular War, Captain Watson says, “ I was nominated to sit on a garrison court-martial. A number of officers of different ranks and regiments were present on the occasion, and before the proceedings commenced, some of them indulged in loose and sceptical observations. ‘ Alas,’ thought I, ‘ here are many not ashamed to speak openly for their master and shall I hold my peace and refrain when the honour and cause of Him who has had mercy on me are called in question?’ I looked for wisdom and assistance from on high, and I was enabled to speak for a quarter of an hour in a way that astonished my hearers and myself. The Lord was pleased to give what I said a favourable reception, and not another improper word was uttered by them during my stay in that room.” Romans 10:11-13 Whosoever believeth on Him shall not be ashamed (see Romans 9:33).The believer not ashamed That is either-- I. Shall not be ashamed by the non-fulfilment of that which is the object of their confident expectation. It is a confidence which they might well cherish and avow--secure as they are from the mockery of any failure or disappointment in their hopes. All the promises of God in Christ Jesus are yea and amen; and it is because of their certain and punctual accomplishment, that the hope which they inspire is a hope which “ maketh not ashamed.” When the verse is thus regarded, its reference is to the future, when the promises will all be made good. Then will the believer lift up his head and rejoice. Otherwise, ashamed of the vain and illusory imagination on which he had before rested, he would sink into despair. II. Or shall not be ashamed now when the promises are only as yet believed. Even at this stage might faith have a present and powerful effect in repressing shame, and more especially the shame of making the avowal of itself, and so of testifying for Christ. Like every other principle of strong and felt urgency within, it may delight in the vent and forthgoing of its own utterance, and in bearing down the restraints whether of shame or of fear, which might have otherwise intercepted the expression of it (Psalms 116:10; Psalms 39:8; Matthew 12:34). The apostle was not ashamed, because of the certainty he felt in Him whom he believed, and the firm persuasion he had of His ability to save him. And so he bids Timothy not be ashamed of the testimony of our Lord, who Himself tells us that whosoever shall be ashamed of Him and of His words, of him also shall the Son of Man be ashamed. We like this view of the text. It binds so together the belief of its first clause with the confession of its second, and harmonises the saying that “ confession is unto salvation” with the saying that “ the end of our faith is the salvation of our souls.” III. From the proposition of this verse a certain converse proposition might be drawn that might well be used as a criterion by which to test and to ascertain the reality of our faith. If it be true that whosoever believeth on Him is not ashamed, then it should be true that whosoever is ashamed of Him doth not believe. Or, whosoever maketh not confession of Him with the mouth, believeth Him not with the heart. How comes it, then, that Christ and all which is expressly Christian are so systematically excluded from society as topics of conversation? The general emigration of a whole neighbourhood from one country to another in this world would be the constant talk of all its parties. How is it that we meet with nothing like this on the subject of that universal emigration from one world to another? Is it because there are no outfits, no preparations, and therefore no prospects to talk about?--these having no place in the converse just because they have no place in the business or in the hearts of men? They are seldom or never the subjects of speech, just because they are seldom or never the subjects of thought. Or if there be any who think of them, but are ashamed to speak of them--such we say is the overbearing magnitude of the interest at stake that it needs but a realising sense of them to put to flight both the fear and the shame of this world. (T. Chalmers, D.D.)The Christian not ashamed I. Of Christ (2 Timothy 1:12; Mark 8:38). II. Of the gospel (Romans 1:16). III. At Christ’ s coming (1 John 2:28). IV. Of God’ s people (Rth 1:16; Philippians 5:16). V. Of God’ s revelation (Psalms 119:6; Psalms 119:31; Psalms 119:46; Psalms 119:80). VI. To suffer as a Christian (1 Peter 4:16). VII. To own his former state (Ephesians 2:1-5). VIII. To bear the reproach of Christ (2 Timothy 1:8; 2 Timothy 1:16). IX. In the last great day (Daniel 12:1-3). X. Of “ nothing” (Philippians 1:20). “ They shall not be ashamed that wait for Thee.” (Homiletic Monthly.)The believer not ashamed I. Whosoever trust in anything but in christ shall be ashamed. The Jews of their confidence in the law. They also which, with King Asa, trust in the physicians and not in God in the day of sickness, so they which trust in their riches contrary to the commandment of the Spirit, whom Christ calls fools. These also who seek in losses to wizards and not to God. Many trust in outward things without God, but there are few who trust in God without outward things. II. There is much fear and doubting where faith is, but in the end believers shall not be ashamed. This makes them confident against the reproach cast upon them by the world. Though the gospel be spoken against in every place, yet Paul will not be ashamed of it. This also comforts against the guiltiness of sin, which is the true cause of shame. Faith obtains pardon, and therefore we shall never be put to shame, and the more we believe the less do we fear shame. Peter walked upon the water and shamed himself, for he began to sink. What was the cause? Not the wind or waves, but the defect of faith. Make precious account therefore of thy faith, and labour to increase it. A certain captain, being in a hot skirmish, was stricken down, and taken up for dead. As soon as he came to himself he first asked if his target were safe, being loth his enemies should get that. So look to thy faith, for the devil, thy enemy, will look to it, and thou shalt not be ashamed. III. Wicked men and unbelievers are miserable because of the shame which follows them. There can be almost no stronger argument against sin than to say it will make ashamed. Some, like shameless beasts, glory in their shame, making a pastime of that with Solomon’ s fool (Proverbs 10:23), which they should bewail with tears of blood. It is a face of brass that is not ashamed of blasphemy, drunkenness, adultery, and pride. Though many of these things be not now ashamed, yet at the day of death or judgment they shall be put to shame, and then there shall be no covering for their shame. If thou be one of these and couldst blush, there were hope of thee. When a thief is taken how doth he hang down his head before men. Alas! if thou believest not, nor repentest, how shalt thou be able to look Christ in the face when He comes to judgment? Let us therefore so live that when He shall appear we may be bold, and not be ashamed before Him at His coming. (Elnathan Parr, B.D.)The believer not ashamed Faith is a frequent source of shame. How often has unfounded trust in ourselves or others brought disgrace and disappointment? In one direction, and in one direction only, can we with unlimited confidence say that whosoever believeth shall not be ashamed. I. The believer might be ashamed.1. Of Christ, were He-- (1) Ignoble--were, e.g., He proved to be merely the Nazarene and not the Word made flesh; the Son of Mary and not the Son of God.(2) Morally imperfect. Were He, who declared Himself sinless, shown to be overtaken in a fault. 2. Of His service. Could it be demonstrated to be-- (1) Ignominious, involving baseness and servility;(2) Wicked, and against conscience;(3) Grievous and impracticable--then might the believer be ashamed of his credulous compliance. 3. Of His teaching. Were it-- (1) Frivolous and unworthy of intelligent study.(2) Immoral and offensive to the moral sense.(3) Impracticable and unsuited to everyday life. 4. Of His influence, if it were-- (1) Inoperative;(2) Transient; or(3) Not for good. 5. Of His promised rewards, if they were-- (1) Baseless, or(2) Worthless. Tried by these tests, who could come out scatheless? Mention one of whom in all these regards it could be said that he that believeth in him shall not be ashamed? Is Christ an exception? Yes. II. The believer cannot be ashamed--1. Of Christ. Consider-- (1) The dignity of His person. “ The brightness of God’ s glory,” etc.(2) The perfection of His character. “ He did no sin.” “ He went about doing good.” 2. Of His service. (1) It is of the noblest, as is shown from-- (a) Its character; (b) Those who have engaged in it. (2) It is of the holiest. Its animating motive is perfect love to God and man.(3) It is the most blessed--perfect freedom and fulness of joy. 3. Of His teaching, which is (1) The most profound. The combined labour of the greatest intellects have failed to exhaust its meaning.(2) The only instruction which meets with the perfect approval of the unbiassed conscience.(3) Perfectly practicable. “ If ye know these things, happy are ye if ye do them.” “ Ye are My friends if ye do,” etc. 4. Of His influence. How can one be ashamed of that which everywhere makes for righteousness. We are ashamed of much that we did before we came under His influence; but we are ashamed now only that we did not come under it before. 5. Of His promised rewards. These are-- (1) Pure. We know this because we have already received the earnest.(2) Of the highest and of endless value. “ In Thy presence is fulness of joy,” etc. III. Then do not be ashamed--1. To confess Christ. He is worthy. 2. To engage in His service, and that with the utmost earnestness. 3. To study and practise His teaching. It will live when the wisdom of this world is forgotten. 4. To yield utterly to His influence. 5. To fulfil the conditions upon which He has promised His rewards. “ Be thou faithful unto death,” etc. (J. W. Burn.)For there is no difference between the Jew and the Greek. True equality There is no difference, for--1. There is the same Lord. 2. He is rich to all. The Jews need not grudge the coming in of the Gentiles; they shall not have the less, for God is able to enrich all. As the sun, though it every day give his light to everybody, yet neither hath it or we the less, so though thousands from one end of the earth to the other flock to the receiving of mercy yet God hath store, and the fountain is above our thirst. 3. An equal condition propounded to all, “ If they call on Him,” which, if the Gentile do, the gate of mercy was open and free to him as to the Jew. The favours of God concerning justification and salvation are dispensed, without any respect of persons, to them which believe and call upon Him (Acts 10:34; Romans 3:29-30; Galatians 3:28). I. In this world, for the most part, the poor are condemned. If there be any favour it falls into the rich man’ s mouth. If there be any danger the rich man gets through, when the poor is taken in the net of the law. The poor is scanted in the things of this earth, but in the favour of God and heavenly things he shareth with the best. The rich cannot bribe for these. God respected the low estate of Mary His handmaiden; yea, Lazarus went to heaven when Dives went to hell. II. If thou be rich be humble. Do not disdainfully overlook thy poor neighbour. He is heir of the same grace, serves the same Master, and, it may be, in as great favour with Him as thyself. The rich and poor are all one by creation; there is the same entrance into the world and the same way to depart to them both, unless the rich man’ s fulness open more doors of death than the emptiness of the poor man. In the worst things, as sin and corruption, the richest is equal with the poorest. In the best things, as justification and eternal life, the poorest is equal with the richest. III. There is no difference between the rich and the poor in spiritual things. In civil there is great difference, even by God’ s ordinance. For the gospel abolisheth not order. We must honour our superiors. We may not say, Wherein is he better than I? We all come of Adam. When the counters are put up into the bag there is no difference between them, but while the account is casting there is great difference. One stands for a pound, another for a penny. So at the day of judgment and in Christ there is no difference; but while we here live there is difference, and it is to be acknowledged. IV. Be at unity, for there is the same Lord. We are all servants to one Master; He will prefer us all; we need not envy one another. We are all of a family, and wear all one livery, and the badge is love. Will any man endure that his servants or children shall be quarrelling? Indeed, if we served divers masters there might sometimes naked swords be seen, but now contentions must needs be odious. A Church in division is like a house on fire. Quench and increase not this flame by thy brainless opinions. V. The way to be rich in all grace is to ask. Ask, and you shall have; He is rich to all that call upon Him. He gives bountifully, and casts no man in the teeth. Plead not thine own deservings, thou must sue in forma pauperis. Beggars obtain; the rich are sent empty away. VI. Every man desires to serve a liberal master, that he may be preferred. Serve god and thou shalt be made rich. Why dost thou by swearing, lying, etc., serve that beggarly master the devil, that hath nothing to give his followers but hell? If God be thy Master thou art made for ever. No marvel that Paul breaks out into such pathetical thanksgivings because God entertained him into His service. Get into God’ s service, and, when thou art in, keep thee there. There are two things to be done that we may keep our service.1. To know our Master well. 2. To do it. And then as God was rich to Abraham for his faith, to David for his zeal, to Stephen for his constancy, so will He be rich to thee. As God is rich in mercy to the good, so in judgments, plagues, woes, curses, is He rich to all ungodly and wicked men. (Elnathan Parr, B.D.)The universality of the gospel The gospel is admirably adapted to meet the wants of man. At whatever time, in whatever place, and under whatever circumstances, it satisfies his inquiries respecting salvation and a future world. It recognises no differences-- I. Of a national kind. The Jew and the Greek are on perfect equality as regards the gospel. Our Saviour says, “ Go ye into all the world,” etc. Thus the gospel cuts at the root of all national selfishness and animosity, and extends its blessings to all; for “ God hath made of one blood all nations of the earth” ; and the redeemed sing, “ Worthy is the Lamb … who hath redeemed us out of all nations.” II. Of a social kind. Great as are the differences of social condition amongst men, the gospel recognises none. The gospel says to the prince, “ Believe,” and if he believes he is saved; but if he does not he is damned, though he be a prince. It just says the same to the slave. The rich and the poor, the master and servant, must partake of salvation by the same faith in the Son of God. III. Of a denominational kind. The Independent and the Baptist, the Churchman and the Dissenter, each and all through Christ can be saved. The bigot in religion erects his little barrier, and having enclosed all within it who agree with him, excludes all others and regards them as outside the pale of salvation. The Lord Jesus Christ knocks down all such barriers, and standing on their ruins, proclaims salvation to each and to all who believe in His name. IV. Of a mental kind. The refined scholar, and the untutored boor; the man of acute intellect, and the one of dull apprehension, each and all through Jesus Christ can be saved. Paul was debtor both to the wise and to the unwise. Let not the wise man glory in his wisdom, nor let the uninstructed despair. Christ offers the riches of His grace to all. V. Of a moral kind. None are shut out from the blessings of the gospel on account of their bad character. (C. Hargreaves.)The gospel and its publication I. The salvation revealed in the gospel. It consists in a deliverance from the punishment and power of sin, and is effected by the death of Jesus Christ. Notice--1. The richness of its blessings. According to the necessities of the sinner, so are the blessings presented in the gospel. Is he bowed down under a sense of the guilt of his transgressions? The gospel tells him, “ God so loved the world,” etc. Is he sensible of the deep pollution of his soul? He learns that “ the blood of Jesus Christ cleanses from all sin.” Does he feel his inability to honour God, by keeping the whole law? The gospel shows him that “ Christ is the end of the law for righteousness to every one that believeth,” etc. Is the soul harassed by the power of temptation, and ready to despair? The gospel reveals the promises of deliverance and support. Does he shudder at the approach of death as the king of terrors? The gospel says, “ Christ came to deliver those who, from fear of death, were subject to bondage,” etc. Does Satan excite doubts and fears as to the final result? The gospel reveals God as swearing to him by two immutable things, etc., that he might have strong consolation. 2. The extensiveness of its efficiency. Its blessings are confined to no particular nation, but are suited to all, in every place (Romans 10:12). 3. The means by which its blessings are to be secured. We must “ call upon God.” But this must be much more than the address of the lips, which in many is only the result of education and example. The calling upon God here spoken of, is the result of heartfelt convictions of the truth of the gospel, and the importance of salvation. There can be no repentance without a discovery of the awful nature of sin, and without right views of the holiness of God. It is only in proportion as we see the blessings of salvation to be suitable and necessary that we shall call upon God for them. II. The necessity of publishing the gospel throughout the whole earth. This necessity is great, and it is heightened--1. By the natural state of the human mind. Reason brought out great results in arts and sciences, etc.; it has enabled man to trace out the being and attributes of Jehovah (Romans 1:19-20). By this also the knowledge of sin is attainable (Romans 2:14-15). But, great as are the powers of the human mind, they fail to reveal the way in which the wrath of God may be appeased, the way in which man must be just with God (Micah 6:6-7). Man is conscious of guilt, of merited punishment: self-preservation induces a wish to escape, but whither he knows not. Christ is set forth as a propitiation for the sins of the world--through faith in Him alone pardon and salvation are to be obtained; but millions of our fellow-creatures have never heard of Him, and therefore how shall they believe in Him? Hence the necessity of publishing it to them. 2. By the Divine appointment of Jehovah. We are blessed with the light of Divine truth; the spirit of true Christian benevolence, therefore, should prompt us to diffuse it. The gospel is designed both for Jews and Gentiles. This doctrine is to be found in the Old Testament as well as in the New. In the accomplishment of his designs, however, God works by means. He has appointed the preaching of His gospel. “ Go ye into all the world, and preach,” etc. Salvation is by faith; and if faith be essential to salvation, it is necessary to hear; for “ faith cometh by hearing, and hearing by the Word of God.” And we may well ask, “ How shall they hear without a preacher?” etc. Conclusion: Let us learn from this subject--1. The unspeakable privilege of those who profess the gospel.2. The duties which attach themselves to the possessors of these privileges. (J. C. Williams.)For the same Lord over all is rich unto all that call upon Him.-- The Lordship of Christ I. Christ is Lord.1. The word is frequently an equivalent for Jehovah. Whether it is so here or not, the apostle recognised Christ’ s oneness with God even as Christ professed the same. Upon this is rooted our Lord’ s claim to the homage of the race. 2. The least that the word can mean is Sovereign. Christ is the King of men. This office is in danger of being overlooked in favour of His priestly and prophetic offices. It is more agreeable to be saved by His sacrifice and to listen to His gracious words than to fight His battles and to do His will. Yet what honour to be the subjects of such a King; what safety to be under His protection; what honour must come from obedience to His rule. II. Christ is Lord over all.1. There is but one Lord--“ The same Lord.” Heathenism had lords many, which entailed religious confusion. Hence moral confusion and unrest. Christ is the only authoritative and perfectly self-consistent moral ruler. 2. He is over all, without distinction. His rights are based on-- (1) Creation;(2) Preservation;(3) Redemption. He who created, who preserves, and who redeemed all, must be Lord of all. The inference is the essential equality of the race. Differences of rank, etc., are accidental and will pass away. That rich and poor, etc., are common subjects of the same King will never pass away. Let this soften racial, social, and sectarian asperities. III. Christ, being Lord over all, is rich unto all. Rich Himself, He does not use His wealth for Himself. “ For our sakes He” once “ became poor” ; but now, being again highly exalted, He gives gifts to men.1. This is to be understood in the widest sense. His providential riches are distributed universally. Good and bad, enemies and friends, are partakers of His bounty. 2. This is to be understood in a more limited sense. His choicest favours are indeed offered to all, and the condition of their acceptance is possible to all; but they are confined to those who “ call upon Him.” (1) Those who acknowledge His Lordship. All can do this, but it is only reasonable that those who do do it should receive the benefit. A monarch may extend the benefit of his government to all his subjects, but he will scarcely confer his court favours on the disloyal. (2) Those who ask for them. What can be more reasonable and easy than this. To ask implies to want, and can we expect Christ to lavish the riches of His grace on those that will not appreciate them? (J. W. Burn.)God’ s riches The word “ rich” is here used in its ethical import, as equivalent to liberal or bountiful. Hence the remarkable expression “ rich unto.” In the sphere of ordinary life, when men become rich, they are in general simply said to be rich--at times it may be said that they are rich in this world’ s possessions, or that they are rich in the possession of devoted friends, or rich in genius, but God is here represented as “ rich unto” --i.e., He is abundant in goodness. (J. Morison, D.D.)If men are not saved the fault is their own because-- I. God is willing to save all.1. He makes no difference.2. Is rich unto all.3. Offers salvation to all who call upon Him. II. God provides means for all.1. He sends His gospel to all (Romans 10:14-15).2. Convinces men of unbelief (Romans 10:16).3. Makes His word effective in producing faith (Romans 10:17). III. Men rob themselves of their salvation by their unbelief.1. They do not improve the means (Romans 10:18).2. Are often more unfaithful than others less favoured (Romans 10:19-20).3. Make the purpose of God of no effect through their disobedience. (J. Lyth, D.D.)For whosoever shall call on the name of the Lord shall he saved.-- The inclusive “ whosoever” John Berridge once said, after having given out these words as his text, “ I would much rather it be written, ‘ Whosoever shall call upon the name of the Lord shall be saved’ --than ‘ If John Berridge shall call out the name of the Lord he shall be saved’ ; because” said he, “ how do I know that there might not be another John Berridge in the world to whom those words were addressed? But when I read, ‘ Whosoever shall call,’ etc., I know I must be included.” Salvation 1. Its import.2. Its conditions.3. Its universal offer. (J. Lyth, D.D.)Salvation This is the substance of the grand gospel. It implies--1. That we are not saved by our opinions, theories, Churches, or ordinances.2. That we are saved by Christ.3. That application to Him for salvation must be made.4. That in granting salvation Christ is no respecter of persons. How thankful should we be for this simple, comprehensive declaration. How instant and earnest should be our application. How hopeful and assured of a favourable reply. (J. Parker, D.D.)Salvation is I. Needed by all. II. Is intended for all. III. Is within the reach of all. IV. May be secured by all. (J. Lyth, D.D.)Salvation, its Author and condition Paul opened this chapter with an expression of heartfelt desire for the salvation of Israel; but the mass cf the nation were acting in direct antagonism to the only method of salvation. In his estimation, their rejection of the Divine plan of saving men was a crime which admitted of no palliation. There were no physical difficulties in the way (verses 6, 7). There were no intellectual difficulties in the way (verse 8). There were no moral difficulties in the way, save in their own voluntary ignorance and unbelief. Hell is self-chosen, both by Jew and Gentile. “ For whosoever shall call upon the name of the Lord shall be saved.” I. Man wants salvation--1. From present evil. “ The whole world is guilty before God.” 2. From future evil. Living to sin, the tendency of his soul is downwards, and no plumb-line can fathom the depths to which he may descend. Perish is the dark dissyllable used to describe the final state of the impenitent. II. The salvation man wants is attainable. “ Shall be saved.” Salvation includes--1. Deliverance from the great moral evils of the present. 2. Fitness for the enjoyment of the great realities of the future. The saving power creates a heaven in the heart, ere it introduces a heaven to the eye. III. The salvation man wants is attainable only by Christ.1. He procured it as the world’ s Saviour. “ He redeemed us to God with His blood.” He could have destroyed; but while we were yet sinners He died for us. 2. He bestows salvation as the world’ s Sovereign. IV. The salvation man wants and is attainable only by Christ, is suspended on the condition of prayer.1. This condition embodies all that is instrumentally necessary to man’ s salvation. It implies-- (1) Self-condemnation.(2) Confession of sin to God.(3) Faith. The prayer of the publican blended these elements. There was self-condemnation. Smiting upon his burdened conscience, he exclaimed, “ God be merciful to me.”… There was a confession of sin to God: “ God be merciful to”… “ a sinner.” There was faith.2. This condition is strikingly simple compared with the great results of its exercise. “ Whosoever shall call … shall be saved.” We have not to traverse sandy deserts, and climb rugged steeps with the Mohammedan, nor to endure maceration with the papist, in order to obtain salvation. We have no work of supposed merit to perform; not to purchase, not to suffer, but to beg. 3. This condition is bound up with a name that renders salvation the certain result of its exercise. The condition is, that we pray to Christ. Complying with this condition, the name of Christ is a guarantee of success. 4. This condition may be exercised with success by any one cf the race. “ Whosoever shall,” etc. Christianity invites the confidence of the world. Catholicity appears-- (1) In all the Saviour has done for man.(2) In the calls and offers of the gospel. “ Whosoever” is a word utterly neutralising the attempts which men have rashly made to limit the compassion of God, and obstruct the way of the sinner’ s approach to the mercy-seat. Conclusion: The subject reminds us--1. That only one method of salvation exists. “ There is none other name given among men,” etc. 2. To perish with a knowledge of this, man must commit soul-suicide. (G. Wallis.)Free salvation I. The blessing. Salvation from-- 1. The guilt.2. The power.3. The results of sin. II. The duty. To call--1. Upon God.2. Through the mediation of Christ.3. By the aid of the Spirit.4. With a disposition to be saved. III. The promise. To all--1. Nations.2. Ranks.3. Conditions.4. Characters. (W. W. Wythe.)The glad tidings I. Their nature. II. Dispensation. III. Reception. IV. Effect. (W. W. Wythe.)Calling on the name of the Lord To call upon the name of the Lord implies-- I. Right faiths, to call upon Him as He is. II. Right trust in Him, leaning upon Him. III. Right devotion, calling upon Him, as He has appointed. IV. Right life, ourselves who call upon Him being, or becoming, by His grace, what He wills. They call not upon the Lord, but upon some idol of their own imagining, who call upon Him as other than He has revealed Himself, or remaining themselves other than those whom He has declared that He will hear. (E. B. Pusey, D.D.)Calling in earnest I. This call does not always express itself in words, but is the speech of the Spirit, and is well understood by the heavenly Father, who seeks to hear those who worship Him in spirit and in truth. II. It is not an artificial call. The mere saying of prayers is an act of gross superstition; the form is useless unless your heart feels and prompts the expression. III. It is not a call for form’ s sake, but a dying cry for help. A Frenchman going to the chapel to pray, found that workmen were in the chapel, and the altar covered up with a dirty cloth. So walking quietly up the centre of the chapel and making a courteous bow, he placed his card upon the altar and retired. But there was also in the place a poor woman, who had been led, perhaps by poverty and cruel temptation, into sin. Crouching upon the floor, her tears fell upon the sawdust, and her soul cried to God. In the one case it was a matter of form, in the other it was an earnest desire for the forgiveness and peace of God. IV. It is a call that is intensely earnest. The call that shall move God to save us is not a mere chaunted prayer, but the cry within the heart, “ God, be merciful to me a sinner.” V. It is the call of the helpless one, who is broken down under the load of sin. VI. It is the call of the easily tempted. VII. It is the call of a captive. VIII. It is a call of the despairing soul. (W. Birch.)A simple sermon for seeking souls 1. Inasmuch as our text talks of men being saved, it implies that men need saving; but if men had been as God created them, they would have needed no saving. We must not, however, throw the blame on Adam; no man was ever yet damned for Adam’ s sin alone. Children dying in infancy are, without doubt, saved through the atonement. But we are not children. We need not talk just now of Adam’ s sins. We have our own to account for. 2. Salvation means our escaping from the punishment of sin, and also from the habit of sin. 3. How may men be saved? The answer is in the text. I. Explanation. What is meant by calling upon the name of the Lord?1. Worship. “ When men began to multiply upon the face of the earth, then began men to call upon the name of the Lord,” i.e., they builded altars in His name, offered sacrifice, bowed their knee, and lifted their voice. Now, whosoever is enabled by grace to worship God, in God’ s way, shall be saved. 2. Prayer. Elijah, when the prophets of Baal sought to get rain from their false god, said, “ I will call upon God,” i.e., “ I will pray to God, that He may send the rain.” Now, whosoever prayeth to God through Christ, with sincere prayer, shall be saved. Thou canst not pray and perish. It may be a groan, a tear, or a prayer in broken English; but if it be a prayer from the inmost heart, thou shalt be saved. 3. Trust. A man cannot call upon the name of the Lord, unless he trusts in that name, and he that trusteth in Christ, calling on His name, shall be saved. 4. Professing His name. Ananias said to Saul, “ Arise and be baptized, and wash away thy sins, calling upon the name of the Lord.” Now some of you say, “ We will believe and be secret Christians.” Hear this, then--“ If any man be ashamed of Me,” etc. What would Her Majesty think of her soldiers, if they should prefer not to wear anything that would mark them as being soldiers? II. Refutation. There are some popular errors which need to be cured by refutation., viz.--1. That a priest or a minister is absolutely necessary to assist men in salvation. The necessity of a preacher lies in telling what the way of salvation is; but his office goes no further. Neither Paul, nor an angel from heaven, can help you in salvation. We must each of us go to the fountain-head, pleading this promise. 2. That a good dream is a most splendid thing in order to save people. Rowland Hill, when a woman pleaded that she was saved because she dreamed, said, “ Well, it is very nice to have good dreams when you are asleep; but I want to see how you act when you are awake; for if your conduct is not consistent in religion when you are awake. I will not give a snap of the finger for your dreams.” Some people have been alarmed by dreams; but to trust to them is to trust to a shadow. 3. That a certain kind of feeling must be experienced in order to salvation. Now, the only feeling I want is that I am a sinner and that Christ is my Saviour. You may keep your ecstasies and raptures to yourselves; the only feeling necessary is deep repentance and humble faith; and if you have got that you are saved. 4. That somehow or other salvation is connected with learning. Now, I would advise you to know as much as ever you can; but in regard to going to heaven, the way is so plain, that “ the wayfaring man, though a fool, shall not err therein.” All you want to know is, the two things that begin with S--Sin and Saviour. III. Exhortation. Believe the message. Does it seem hard to believe? Nothing is too hard for the Most High. I will use a few reasons to induce you to believe this truth. If thou callest on Christ’ s name thou wilt be saved.1. Because thou art elect. That doctrine which puzzles many and frightens more, never need do so. If you call on the name of Christ you are elect. 2. Because thou art redeemed. Christ has bought thee, and paid for thee. 3. Because Christ says, “ In My Father’ s house there are many mansions,” and there is one there for you. (C. H. Spurgeon.)The obligation of Christian missions I. The gospel is designed for the world (verse 13). II. The world needs it (verse 14). III. The church is commissioned to dispense it. (J. Lyth, D.D.)Steps essential to faith I. Faith is essential to worship (verse 13). “ He that cometh to God must believe that He is,” etc. Acceptable worship is not speech, ritual, or bodily service, but the devotions of a soul quickened by a living faith.1. Not a corporate faith, the current faith of a community to which we belong. 2. Not a traditional faith. 3. But an individual faith which has been reached by our own examination of facts and evidence, and which has become a living power within us. II. Information is essential to faith (verse 14). Faith implies objects known to us. We cannot believe in something, however true, that is unknown. Men know nothing of God until they are informed. The knowledge does not come either as an intuition, or as a truth conveyed by nature. “ The world by wisdom knew not God.” There must come a special revelation. III. Preaching is essential to knowledge. “ How shall they hear without a preacher?” Let the word “ preacher” stand for all who convey from God necessary information--prophets, apostles, and all true modern expositors of the blessed Book. Had not such messengers appeared whom God made organs of communications to men, what should we have known of Him? What to produce a living faith? The publication of the gospel by preaching is God’ s established instrumentality for giving the world a knowledge of the great things of faith. IV. Divine commission is essential to preaching. “ How shall they preach except they be sent?” The men who give the true knowledge are the men only whom God sends. There are many unsent preachers proclaiming their notions. Who are the sent ones? What are the criteria by which to determine the point--volubility, animal warmth, popularity? Not necessarily so. He is the sent who is divinely qualified by having the right conceptions, the right sympathies, the right speech. (D. Thomas, D.D.)Links in the soul’ s redemptive chain I. Prayer. “ How then shall they call on Him?” etc. This implies--1. Consciousness of dependence upon Him.2. An earnest desire after Him. II. Faith. “ How then shall they call on Him in whom they have not believed?” Faith in--1. His personal existence.2. The entreatability of His nature. III. Knowledge. “ How shall they believe in Him of whom they have not heard?” Faith is at the basis of all knowledge--soul redemptive faith requires knowledge, not of the creative, sustaining God, but of the redeeming God, God in Christ. IV. Preaching. The redeeming God has been made known to man by preaching. Enoch, Noah, Moses, the prophets, the apostles, and Christ all preached. And the subject of all their preaching was the redeeming God. No one can preach this properly unless he be sent. (D. Thomas, D.D.)God’ s readiness to forgive Macaulay speaks of James II as being hard and as glorying in the opportunity of crushing another. One of the most affecting pictures in the Royal Academy of this year depicts the king in the act of crushing the poor defeated Duke of Monmouth. In a room hung with tapestry the king stands erect, lank, sickly, and contemptuous. The poor duke whose rebellion had roused the hatred of the king, thought to move him to pity. His arms were “ bound behind him with a silken cord, and thus secured he was ushered into the presence of the implacable kinsman whom he had wronged. Then Monmouth threw himself on the ground and crawled to the king’ s feet.” The artist represents him with face on the smooth floor, eyes swollen with weeping and watching, striving to move the king to pity. It was in vain. The king only crushed with hardness and contempt. No wonder that the historian says strongly, “ To see him, and not to spare him, was an outrage on humanity and decency.” How many such outrages are committed in a day by those of lower rank 1 Those who feel that they have sinned and who come imploringly to the feet of Divine mercy, have no need to fear that they will be treated with hardness. God “ will not break the bruised reed,” He is gentle towards us. He forgives, uplifts, strengthens, and saves. (Mother’ s Treasury.)Crying for salvation Some years ago a vessel struck on the rocks. They had only one lifeboat. In that lifeboat the passengers and crew were getting ashore. The vessel had foundered, and was sinking deeper and deeper, and that one boat could not take the passengers very swiftly. A little girl stood on the deck waiting for her turn to get into the boat. The boat came and went, came and went, but her turn did not seem to come. After awhile she could wait no longer, and she leaped on the taffrail and then sprang into the sea, crying to the boatman, “ Save me next! Save me next!” Oh, how many have gone ashore into God’ s mercy, and yet you are clinging to the wreck of sin! Others have accepted the pardon of Christ, but you are in peril. Why not, this moment, make a rush for your immortal rescue, crying until Jesus shall hear you, and heaven and earth ring with the cry, “ Save me next! Save me next” ? Romans 10:14-15 How then shall they call on Him in whom they have not believed?Salvation preached I. Salvation by grace.1. We all hope to be saved. Salvation cannot be of merit for anybody that you or I have ever known. It must be of grace, if grace be possible: there is no other way. And there is this way--an old way, an eternal way--prepared and opened far back behind all time, when the Lamb was slain. This takes us back into mysterious and awful depths. But revelation leads the way. Surely we narrow God, unless we think of Him as Triune. Surely we slander God, unless we make atonement as much the work of the Father and the Spirit, as of the Son. 2. How to be square and clean, how to be considerate and generous, how not to be selfish and self-willed; how not to be afraid or ashamed to die: this is the great problem of life. Tell me how to do this and you will tell me how to be saved. Grace tramples down no law. Salvation by grace is through faith, working by love, which, like fire, cleanses the heart and cleanses the life. 3. The salvation of society, menaced now, menaced always, by human appetite and passions in their disorganising play, must come by the same road. No one form of government rather than another, no mere selfish forces, is the thing required. Till society shall have become unselfish it has not been saved, nor can it be. And to become unselfish, it must learn, not of socialistic reformers, who pronounce unselfishness impossible, but of Him who was unselfishness incarnate. II. This salvation must be preached.1. Christianity is one of the great Book-Religions, of which there are pre-eminently three--Judaism and Mohammedanism being the other two. This word “ Book-Religion” means a great deal. (1) It means, that we have something definite and immutable by which to measure whatever calls itself Christian, holding it to the rule. (2) It means that the poor, swearing, shipwrecked sailor that floats ashore on his chest, if he has in that chest the Bible his mother gave him, and dries its leaves in the sun, and reads the third chapter of John’ s Gospel, with streaming eyes, and breaking, believing heart, may be saved all alone there on the sandy beach of the desert island. And if he dies there all alone, no ship sailing that way to see his signal of distress, he will go as straight to heaven as Whitefield himself went from the sermon he preached in Exeter. 2. And yet Christianity did not start as a volume, but as a voice. Christ Himself probably wrote nothing, not a line. Meanwhile, the kingdom of Christ has been marching and conquering, north and south, towards the rising and towards the setting sun. Its snow-white banners, chasing the Roman eagles, had outflown those eagles beyond the Danube, the Euphrates, and the Indus. What wrought that triumph? The foolishness of preaching wrought it. Christ is no Confucius, or Socrates, or Solon, but God Incarnate. He that saves us spake, and as never man spake. So the sacred message ran, and runs, from lip to lip. It is in the air all the time. 3. A Bible in every human habitation is something well worth trying to achieve. But I can tell you of something better still. It is Christ Himself, in any one of the humblest of His disciples, casting His shadow on the wall. Breathing men, not breathless books, must carry salvation round the globe. It must be preached; preached by men who have had it preached to them; preached to sinners by men who have sinned themselves; by dying men to dying men. III. The preachers must be sent.1. Our text does not say by whom, but the context makes it plain enough. God must send them. 2. Whom God sends to preach, He first converts. And then He kindles in him, beyond the average, what we have been in the habit of calling a love for souls; call it, if you please, enthusiasm, a great, good heart, quick sympathy with men as men, and with the daily wants and ways of men. 3. In the apostolic and early Church, which wrought such wonders, preaching was not exclusively an official prerogative. Strictly speaking, there was no order of preachers. Anybody might preach who had anything to say worth saying. Not till near the close of the fourth century were laymen forbidden to preach. And then the Church had got far along in the bad way. I confess I do not see how Christianity is ever to carry the day, unless the great bulk of our Church membership becomes also a ministry. A Grecian army, with or without leaders, might possibly have stood its ground all the same at Marathon, saving Greece, and saving the civilisation of the Occident. But Miltiades alone there, with his handful of officers, would not have stayed for a moment the Persian march on Athens. (R. D. Hitchcock, D.D.)The necessity of revelation to faith Belief is impossible, where it is impossible to convey any knowledge of the subjects of belief; the body cannot digest without nutriment to engage its digestive functions; the mind cannot believe without facts and propositions to occupy its believing faculty (verse 17). The voice of God, the hearing of man, the consequent belief, are the three necessarily successive links in the golden chain of revealed salvation. Sever the continuity of any two, and the electric spark cannot be transferred across the interval. (W. Archer Butler, M.A.)How shall they hear without a preacher?--Preaching I. Its advantages.1. Economy of exertion. How much is done with comparatively little speaking.2. Many receive religious instruction who would otherwise have none.3. Religion is kept a conspicuous thing.4. All are made witnesses to all they have heard.5. There is something in it for popular opinion to lean upon.6. It tends to secure for religion deep study, at least in some parts of the community. II. Its requisites.1. Power of thought.2. Facility of expression.3. Knowledge of the Scriptures. (John Foster.)The usefulness and authority of an established ministry I. The necessity of a ministry to officiate in the Church of God.1. The settling and preserving a ministry to officiate in the Church is an instance of our respect to Almighty God. God is the God of order, not of confusion, and expects that His service should be performed after a regular and decent manner, free from negligence on the one hand and foppery on the other; especially He requires that acts of public adoration should be accompanied with a reverence and solemnity suitable to the majesty of such a presence. Now this cannot reasonably be supposed to be so exactly performable by those who are frequently embroiled in the affairs of the world, and by that means have their thoughts and affections the more estranged from heavenly contemplations. It has therefore been the universal practice of all nations to appoint some peculiar persons to attend upon God’ s service more immediately, who, by continually applying themselves to such things as were acceptable to Him, were supposed to have some interest in Him, to be qualified to understand His will, and to be authorised to reveal it to others. Now as this was done by the common consent of all heathen nations in relation to their false divinities, so was it more eminently put in practice by those who had a clearer notion of the true Deity; one tribe in twelve being set apart by the Jews and consecrated to the service of God and His Temple, no worldly concerns being suffered to interfere, but the whole employment and business of their lives being to study His will and the methods of His worship. 2. I proceed, next, to enforce the necessity of a ministry to officiate in the Church of God from the great advantages accruing thereby to the other members of Christ’ s body. (1) Consider it in relation to prayers or intercessions for the obtaining of mercies or diverting of judgments. (2) A second advantage which accrues to the whole Church from the office of the ministry is that of instruction and reprehension, the impartial declaring of their duty to them and seasonably reproving them for the neglect of it. II. The authority by which they act. “ How shall they preach except they be sent?” Our blessed Saviour, in order to carry on the universal design of our redemption, thought fit to select a certain number of men to be His missionaries or apostles, investing them with some part of His own authority (Mark 3:14). From Him, then, “ who is a Priest for ever after the order of Melchisedec” is derived to His ministers a plenitude of power proportionable to the majesty of so august a Founder. We have His own Word for it, who cannot lie (John 17:18). Since, therefore, the Author and Finisher of our faith has thus expressly testified in relation to His ministers that as He was sent even so did He send, the questioning that authority by which they act will cast an imputation upon Christ Himself, and a doubting the validness of their mission will unhappily glance and reflect upon His. I shall now close up all that has been said with a word or two of application. Can they not hear without a preacher? Is the necessity and advantage of an established ministry so very great? Let us, then, most heartily pray the great Lord of the harvest that He will still continue to send forth able labourers into His harvest. Let us also consider how many miserable souls are deprived of those benefits which we possess. And let this consideration cause in us gratitude and thanksgiving for the happy enjoyment of such inestimable blessings. Can they not preach except they be sent? Can they not officiate except their calling be from above? Then it extremely stands them upon to make good their mission. And the surest way of proving that to be undeniably true is by accommodating their doctrine to the Word of God and squaring their lives according to their doctrine. But farther--Is their commission so full and their authority so large? This, then, should oblige us to put some distinction between those who come so duly authorised and others who intrude into the same employment. (N. Brady.)Hearing versus reading You take up a book and read a poem. Slowly, carefully you distil the meaning, admire it, appropriate it. Very likely you imagine that you have obtained the author’ s full significance, and extracted therefrom all the enjoyment and profit possible. But let some friend recite it, enunciating clearly, articulating sympathetically, giving to each line its appropriate expression, and the probability is that you will see and feel more than you did previously. An experienced and able missionary has remarked, “ I have never seen a Chinaman weep over a book; but I have seen a Chinaman weep under a sermon. I have myself many times made a Chinaman weep by the proclamation of the gospel.” We have the sermons of George Whitfield and the orations of Edward Irving, and what is the first experience of those who peruse them? In the majority of cases it is disappointment. “ Can this be the renowned man who moved so mightily the spirits of his contemporaries?” Such is our astonished question. Yes, it is the renowned man; but cannot you see how it is that you are not affected by his discourses as others were? It is because they heard, whereas you only read. Wisely, then, is it ordained that the gospel shall be preached. (T. R. Stevenson.)Preaching: its necessity 1. Preaching is God’ s ordained method of communicating Divine knowledge.2. Without Divine knowledge men cannot believe.3. Without faith men cannot call upon God.4. Without calling upon God they cannot be saved. (J. Lyth, D.D.)Missionary obligation The gospel should be preached to every creature it being a universal message from heaven to earth. A commission thus universal should have had at our hands a universal fulfilment; but we have only to open our eyes and see how palpably short it has come of this. And yet we affect to wonder that the blessings of Christianity are limited to so small a portion of the human family. But surely it is not time to charge the Almighty, or to arraign the methods of His administration--till we have inquired in how far this precept has been carried into operation; and then what the instances are in which, when the precept was fully acted up to, this promise has ever been withheld. Verses 14, 15 give the first and readiest answer to the question--How is it that the whole earth is not Christianised? God could, by an act of sovereignty, achieve this result at the instant bidding of His voice--even as He said Let there be light, and there was light. But God hath, in the exercise of a wisdom, in perfect analogy with the many processes of nature and providence, chosen to ordain an instrumentality for the diffusion of the Christian religion over the world. Now it so happens that men are the chief parts of this instrumentality; and we should first inquire how they have done their part--so as to ascertain whether it be not we the men who are in fault, before daring to lay the fault upon God. It is a sound doctrinal theology which acknowledges, amid the countless diversity of operations around us, that it is God who worketh all in all. But God worketh by means; and when a certain prescribed human agency enters into that system of means which He hath instituted, it is a sound practical theology to labour as assiduously in the bidden way as if man worked all. God could have worked a saving faith in the heart of Cornelius by an immediate suggestion from His own Spirit, or through the mouth of an angel. And He did send an angel to Cornelius, not however that he might preach the gospel to him, but that he might bid him send for Peter, and receive that gospel at the lips of a fellow-mortal. And God also sent to Peter a communication from heaven to prepare him for the message--thus doubling as it were the amount of miraculous agency, in order that the gospel might be heard by a yet unconverted child of Adam, not through the medium of a supernatural and angelic, but through the medium of a natural and a human utterance. Yet not so as that the natural should supersede or displace the super-natural--for while Peter spake, the Holy Ghost fell on all them who heard. The function of Peter was the same with that of a minister or missionary in the present day--it was to tell Cornelius the words by which he and all his house should be saved. And the function of the Holy Ghost for the purpose of giving demonstration and efficiency to the word, is the same now as ever--He falls on us still even as He did on them at the beginning. Let no man put asunder the things which God hath joined. The application of all this to the question of missions, whether home or foreign, is quite obvious. Let these be multiplied to the uttermost, yet all will be useless and effete, if unblest or unaccompanied by the Spirit of God, Some there are, men of devotion, who have a contempt for machinery, and who think to succeed by prayer alone for the extension of our Redeemer’ s kingdom. Others there are, men of bustle and enterprise, who think to succeed by the busy prosecution of schemes and societies. Both must be conjoined, and it is to this prolific union of devout and desirous hearts with busy hands, that the Church of Christ stands indebted for all its prosperity. (T. Chalmers, D.D.)And how shall they preach except they be sent?--The necessity of a proper commission for a minister It is not a man’ s skill in state affairs that makes him an ambassador, nor ability in the law that makes him a magistrate, but the call to these places: neither do gifts make a man a minister, but his mission. (W. Gurnall.)How beautiful are the feet of them that preach the gospel of peace!--This is a picture on the canvas of the imagination. In a time of intense anxiety and imminent peril, many are the earnest and wistful looks that are directed to the mountain pass in the distance. At length when hope deferred was turning into despair, the messenger is descried. He is striding in haste, waving a token of the glad tidings he is commissioned to communicate. The feet which bear him rapidly along, are beautiful to behold--beautiful to the eyes of the hopeful. (J. Morison, D.D.)The preacher’ s feet beautiful Three things make them so:1. The preciousness of his message.2. The ardour of his zeal and love.3. The holy consistency of his life. (T. Robinson, D.D.)The messenger of mercy I. His commission.1. From God.2. From the Church. II. His message.1. Glad tidings.2. Of peace.3. Of good things. III. His welcome.1. By the perishing world.2. By the penitent sinner. (J. Lyth, D.D.)The Christian missionary I. How necessary his mission! II. How welcome his coming! III. How glorious his message! IV. How beautiful his track! (J. Lyth, D.D.)The gospel of peace I. The general import of the gospel. Good news, or glad tidings. A message which bears this designation--1. Must relate to something that is really and substantially good. Bad news may find the ear open, but the heart will be shut. Now the gospel unfolds what is truly good for our immortal souls. Its promises and provisions are inestimably precious. It lays pipes close to the fountain of goodness, and through them pours a profusion of blessings. 2. Must relate to a good that immediately concerns us. To tell a man in penury, of abundance; or a man in sickness, of healing; or a man in danger, of deliverance, which is placed utterly beyond his reach, is but to aggravate his distress. But the religion of Jesus supplies healing and help and adequate relief. 3. Must be true and certain. What avail great and good things, held out to us in a precarious manner? The good news, which we publish, is well authenticated. Omnipotence has confirmed and ratified it. II. Some reasons why the sacred word is emphatically called the gospel of peace. Peace is a blessing of the highest value. In our text it is used in its most comprehensive acceptation, as denoting--1. Peace with God, or reconciliation (Colossians 1:19-21). The terms of this reconciliation are set forth in Romans 5:1-3. 2. Peace with ourselves, or peace of conscience. “ There is no peace, saith my God, to the wicked.” They try a variety of expedients, which all utterly fail of success. It is necessary that the gospel be actually received, to tranquillise the heart (Hebrews 10:19). 3. Peace with our brethren, or the peace of amity. Christianity is a religion of peace. It allays the fury of those passions which are the springs of strife and bitterness. Its doctrines and principles of Christianity breathe a spirit of universal benevolence. (Essex Congregational Remembrancer.)The gospel of peace 1. The effect of the preaching of the gospel is joy in them which hear it. So at Antioch there was great joy; so in Galatia, and elsewhere. 2. This effect is set forth under a comparison of the less; for Isaiah (Isaiah 52:7) speaks of the royal receiving of the messengers of Israel’ s deliverance from the captivity of Babylon. If, then, the tidings of such temporal deliverance was so welcome, much more must be welcome the glad tidings of the gospel: and as those messengers were from God, so much more these. In these words are two things. I. A commendation of the gospel. “ How beautiful” --as if he were not able to express such beauty--“ are the feet!” Some take feet for men; some for the affections, being that to the soul which feet are to the body: these affections appearing in the apostles, by their sweet delivery and utterance; some for the velocity of the apostles in converting the world; some their constancy and courage. Some take beauty for the holiness of the apostles; some for a fleshly beauty by ornaments, as slippers embroidered with gold and pearl; as this Scripture is abused to the consecrating of the Pope’ s toe. But the plain meaning is that the coming of the apostles with the glad tidings of salvation was acceptable: he saith feet because they are the instruments of going; as we familiarly say of poor men, they get their living by their fingers’ ends, which are the instruments of their labour. Beautiful. The Hebrew word may signify to be desired and longed for, or beautiful and welcome. The beauty of a thing causeth it to be desired, as the beauty of Christ makes the Church sick of love. The Greek term comes of a root which signifies--1. Time. Generally time, or seasonable time: and so some read it, “ How seasonable!” A word spoken in season is beautiful. Everything is beautiful in his season. Many of our daintiest meats are not, but the gospel is always in season; in the winter of adversity, in the summer of prosperity, in the spring of youth, and autumn of age. 2. The spring: and therefore some have compared the coming of the preachers of the gospel to the spring. For as the fields in the spring begin to be adorned with flowers, in which all creatures rejoice, so the preaching of the gospel turns our winter-like barrenness into fruitfulness, making us to flourish with heavenly graces and virtues. 3. Ripeness, and so some have likened the coming of the apostles to ripe fruit. Unripe fruit is dangerous, and not so well coloured, but that which is ripe is both well tasted and well coloured. No dainty-coloured fruit so beautiful and wholesome as the gospel. 4. Comeliness; that which we call the pride and flowers of life; also youth, wherein is that mixture of white and red which is called beauty. As Christ is said to be fairer, so also is the gospel. II. A reason. Because it is the gospel of peace and glad tidings of good things. This redundance serves to make us the more to esteem of it. It is the Ghost’ s spell, a comforting and soul-saving word.1. Peace. We are by corruption of nature enemies to God; the gospel reveals a threefold peace--with God, with ourselves, with men; according to the song of the angels at the birth of Christ. 2. Good things. Yea, the best in the superlative degree, celestial good things: a freedom from all evil of sin, of punishment. Conclusion: Nothing should be so welcome as the preaching and preachers of the gospel. That Christ came to save sinners is a faithful saying, and worthy of the best welcome (1 Timothy 1:15). It is called the word of life, of salvation, the gospel of the kingdom. Even the key of heaven; for life and immortality are brought to light by the gospel (2 Timothy 1:12).1. The essential duty of a minister is to preach the gospel. The law is to be preached also, both as an introduction to the gospel, and for a direction how to lead our lives when we have received the gospel, because sin breaks God’ s peace; but chiefly we are sent to preach the gospel. 2. Not riches, nor dignities, but to preach the gospel is the chief honour and beauty of a minister, who, though highly advanced, if he preach not the gospel, shall be despised. 3. Some love their ministers because they keep hospitality, which is commendable; some because they gain by them, which is carnal; some because they never preach, which is abominable; some because themselves would be well accounted of, which is hypocritical. But to love them for their work’ s sake is conscionable, and according to the commandment (1 Thessalonians 5:13). It is an argument of great corruption to esteem meanly a preacher; when he that brings tidings of a good bargain, or is an instrument of our pleasures, shall be highly welcomed and rewarded. 4. If the minister have weak gifts, yet if he preach the gospel thou must account his feet beautiful. It is not the gifts of men, but the Word of God which works the feat in our conversion. 5. If it be the gospel of peace, the professors are to be peaceable. (Elnathan Parr, B.D.)The music of the gospel What music is there ever heard in this world to be compared with the music of the gospel? It goes to the heart of universal humanity. It is richer in its tones than all the voices of men. It is more thrilling far than all the symphonies of Handel and Mozart, of Beethoven, Mendelssohn, Rossini, and of all the mighty masters of song. It is softer than the murmur of the evening breeze; more soothing than the sound of the distant waterfall. It is sweeter than the warblings of summer birds; more harmonious than the chorus of the forest’ s rustling leaves. It is grander than the hallelujahs of the waves of the ocean; more overpowering than the organ roll of the reverberating thunder. Aye, and more melting and delicious than the harping of those heavenly intelligences whom God designates as the “ morning stars.” The gospel steals over the bosom of the desolate and inexpressibly sad. It drops its assuaging balm on the ear of the broken and the weary, the forsaken, the bereaved, the solitary. It charms away the despondency of the labouring and the heavy-laden. Its minstrelsy penetrates within the prison bars of the captive, and floats to the ear of tyranny’ s fettered victim in the subterranean dungeon. Its solace cheers those who sit in ashes, who are clad in the vestments of mourning, and are swooning under the spirit of heaviness, It comes with resistless force to the bankrupt, the ruined and undone, to the guilty, the betrayed, the despairing, the polluted, and the lost. When all other voices are still, with gentler than a mother’ s accents, it breathes out hope and retrieval for the fallen and the outcast. No fabled Orpheus ever so affected rocks, trees, and wild beasts, by harp and song, as Christ by the music of the gospel has drawn after Him, in blissful captivity, the dullest, rudest, and most savage of mankind, constraining them to leave their carnal instincts, their habits of depravity, their ways of sin, so that, forsaking all besides, o’ er all the world they follow Him. (J. Somerville.)The gospel of peace It is a great mercy to enjoy the “ gospel of peace,” but a still greater to enjoy the peace of the gospel. (J. Dyer.)The gospel indifferent to the means of its conveyance The meanness of the earthen vessel, which conveys to others the gospel treasure, takes nothing from the value of the treasure. A dying hand may sign a deed of gift of incalculable value. A shepherd’ s boy may point out the way to a philosopher. A beggar may be the bearer of an invaluable present. (W. Cecil, M.A.) Romans 10:16 But they have not all obeyed the gospel.For Esaias saith, Lord, who hath believed our report? Obedience to the gospel 1. Paul prevents an objection to that which was said concerning the preaching of the gospel to the Gentiles, that it was of God. As if some Jew should say, No, Paul, God never sent you to preach to them, for if He had He would have sent you first to us, and have blessed your labours; but the greater part obey you not, either of Jews or Gentiles. This Paul answers by a concession, with a correction annexed, as if he should say, Indeed all do not obey the gospel, yet you Jews are not to be offended, because, as our sending was foretold, so your and their incredulity; and the small fruit and effect was foretold also. 2. All have not obeyed, i.e., believed. So called because obedience is an inseparable effect of faith. So we say of the trees in our orchards, this is a pear, that a plum, when they are the trees that bear such fruit; so faith is the tree that bears the fruit of obedience. The obedience of faith is twofold. First, of reason, when it gives place and way to the gospel, though it conceive it not. For the gospel goes beyond reason, as in the point of the Trinity, incarnation of Christ, justification of a sinner before God, resurrection, etc. Abraham believed (2 Corinthians 10:5) above or against reason, and the gospel is said to bring into subjection our reason. That of works is when we observe the law, for faith worketh by love (Galatians 5:6), and is to be shown by our works. 3. When the gospel is preached all are not converted by it and believe it (John 3:32; John 12:37; Matthew 20:16; 2 Thessalonians 3:2). I. Faith is called obedience. Obey thou in life, and make thy reason obey. No man standing on his own reason ever believed; an unsanctified wit is a great hindrance of faith. The greatest philosophers (Acts 17:18) most resisted Paul, as our greatest politicians most scoff at preaching of the Word. II. All are bound to hear, and nothing so worthy to be heard as the gospel. Let us say of hearing, as Paul speaks of knowing it, viz., that he esteemed to know nothing besides (1 Corinthians 2:2). The nurse’ s song doth not so quiet the babe as the preaching of the gospel the conscience. It is the hand of God offering us forgiveness of sins. He, therefore, who hath ears to hear, let him hear. If thou wilt not now hear that which may profit thee, thou shalt hear one day that which will make thy heart to ache, even this, “ Go, you cursed,” etc. III. Ministers must be affected and grieve when they see the company of reverent hearers so thin, and their labours so fruitless. The prophet here complains of this; so Christ groans for the hardness of the people’ s hearts, and weeps over the stubbornness of Jerusalem. The shrewdest turn to be done to a minister is to deprive him of the joy of his labours, and the way to rejoice them is to embrace the gospel they preach. IV. Isaiah and Paul gave not over, though they had cause to complain. As the physician omits no point of his art, though the recovery of his patient be desperate, so, though we preach to many desperate and scoffing hearers, we must not give over, but rather use the more diligence. V. Although faith cannot be without preaching going before it, yet preaching may be without faith following it. As that which is to be known may be without the knowledge of it. There are two things required to faith: the determination of that which is to be believed, and the inclination and persuasion of the heart to believe. Preaching determines, but it is God who persuades by preaching. God can do it without preaching, but preaching cannot do it without God. Our voice can say repent, but it is God only that gives repentance. Paul preacheth to Lydia’ s care, but God hath the key of her heart. (Elnathan Parr, B.D.)Disobedience to the gospel 1. Man is the same disobedient creature under all dispensations. We bemoan his rejection of the gospel, and so did Isaiah, who spoke in the name of the whole company of the prophets. 2. It is one of the greatest proofs of the depravity of man’ s heart that he will no more obey the gospel than the law, but disobeys his God, whether He speaks to him in love or in law. Men will sooner be lost than trust their God. 3. When any receive the gospel it is a work of grace--“ the arm of the Lord is revealed” ; but when they refuse it it is their own sin--“ they have not obeyed the gospel.” I. The gospel comes to men with the force of a command. It is not optional to men to accept or refuse it at pleasure (Acts 17:30; Mark 1:5). To refuse to believe is to incur great sin (John 16:8). There is a death penalty attached to disobedience (Mark 16:16). It is so put--1. To secure the honour of God. It is not the offer of an equal to an equal, but of the great God to a condemned sinner. 2. To embolden the proclaimer of it. The minister now speaks boldly with his Master’ s authority. 3. To remind him of his obligations. Repentance and faith are natural duties from which the gospel does not exonerate a man, although it blesses him by bestowing them upon him. 4. To encourage the humble seeker. He must be at full liberty to believe in Jesus, since he is commanded to do so, and threatened if he does not do so. 5. To suggest to men the urgent duty of seeing to their soul’ s welfare. Suicide, whether of the body or of the soul, is always a great crime. To neglect the great salvation is a grave offence. The gospel is set forth as a feast, to which men are bound to come, under penalty of the King’ s displeasure (Matthew 22:1-7). The prodigal was right in returning to his father; and if he was right in doing so, so would each one of us be in doing the same. II. What, then, are the claims of the gospel to obedience?1. The authority of the sender. Whatever God commands, man is under bonds to do. 2. The motive of the sender. Love shines in the gospel command, and no man should slight infinite love. To refuse to obey the gospel of salvation is an insult to Divine love. 3. The great gift of the sender: He has given us His only begotten Son. To refuse Jesus is a high affront to measureless love. 4. The reasonableness of the demand of the sender. Should not men believe their God and trust their Saviour? 5. The earnestness of the sender. His whole heart is in the gospel. Note the high position which the scheme of salvation occupies in the esteem of God. Shall we not obey an appeal put before us with such energy of compassion? Ask your own consciences whether you do right to refuse or neglect the gospel of the grace of God. Ask those who are now saved what they think of their long unbelief. Do not incur a world of regrets in after years by long delays. Do not jeopardise your souls by refusing the gospel. III. What is the obedience required by the gospel? Not mere hearing, crediting, liking, professing, or proclaiming; but a hearty obedience to its commands. It claims--1. Faith in the Lord Jesus Christ. 2. Renunciation of self-righteousness and confession of guilt. 3. Repentance and practical quittance of sin, 4. Discipleship under the Lord Jesus; and this means obedience both to His teaching and His example. 5. Public confession of His name, in His own way, namely, by baptism. Conclusion: If you refuse to obey the gospel your hearts will harden to a deeper unbelief. Others will obtain the blessing which you refuse; and this will deepen your own condemnation (Romans 10:19). You will die in your sins, with your blood on your own heads. (C. H. Spurgeon.)An incredible rumour About 700 B.C. there was a great revival in Israel. The songs of pure worship were heard again in the temple, and the people bowed at the altars of Jehovah. This return to truth and righteousness was, however, merely temporary. It was as the flashing of Northern Lights: the returning darkness was deeper than ever. King and people went back to their abominations, and the prophet disappeared in the gloom of the gathering night, uttering this sad lament, ‘ Who hath believed our report? and to whom is the arm of the Lord revealed?” Seven hundred years went by, and around the spur of Mount Olivet passed a procession on its way to the Holy City. “ Hosanna! Hosanna to the Son of David!” cried those that went before and those that followed after. Jesus entered the temple, and from the porch where Isaiah had vainly besought the people to repent and believe He preached the glorious gospel. But in Him there was no form nor comeliness that men should desire Him. The heart of the people was in no wise changed, as Esaias had written, “ Who hath believed our report? and to whom is God’ s arm revealed?” When all was over and the glorious work had been verified by the Saviour’ s triumph over death, Paul, writing to the people of Rome, bids them believe that their salvation is near; he would have them rejoice in the good news of deliverance from sin. Yet still the message was rejected, and the apostle finds utterance for his disappointment in the prophet’ s words, “ Who hath believed our report? and to whom is the arm of the Lord revealed?” And here am I, eighteen hundred years after, preaching the same gospel. Has human nature changed in the meantime? There are multitudes who still reject the offer of redemption in Jesus Christ. What is this report which the people so persistently reject? It is the story of God’ s intervention in behalf of our ruined race. The greatest blunder that a human soul can ever make is to refuse the proffer of salvation in Jesus Christ. And pride is at the bottom of it. I. Pride of intellect. We all know something, and none knows over-much. “ A little learning is a dangerous thing.” The temptation is to reject everything which does not fall within the grasp of reason. Observe some of the fundamental facts of the gospel over which we stumble because they baffle us.1. The manger. Not for a moment must it be supposed that a finite mind can comprehend the mystery of the Incarnation. That, however, is absolutely no reason at all why we should reject it. 2. The Cross. How can the innocent suffer for the guilty? How can the Infinite God bear the sins of His creatures? How can justice be satisfied by vicarious pain? But the mystery of God’ s vicarious death in our behalf is really no more incredible than the lower but like mystery of a mother’ s love. And a mother’ s love is the commonest thing in the world. 3. The open sepulchre. He that was dead is alive again. This also is repugnant to our reason. And yet life out of death, the mystery of mysteries, is all around us and ever forcing itself upon us. II. Moral pride. The worst of us thinks moderately well of himself.1. The suggestion of sin is abhorrent to us. It disturbs our equanimity; it troubles our sleep. Christ tears away the turf from our assumption of virtue and exposes a graveful of “ dead men’ s bones and uncleanness.” Little wonder that a sinner will have none of it. 2. We do not like the notion of repentance. We all would kill John the Baptist could we catch him. 3. The doctrine of free grace is repugnant to us. We would cheerfully pay; but Croesus himself could not, with all his generous possessions, buy one of the clusters from the king’ s vineyard. We would be glad to suffer if suffering could expiate the mis-lived past; but we cannot. Christ has suffered once for all. What then remains? How shall a sinner be saved? By simply accepting the proffer of pardon and life. He that believeth shall be saved. Is this all? Ay; and it is the slightness of it that offends us. We must become nothing in the presence of Christ, to the end that Christ may become everything to us. There are two concluding thoughts. (1) The report that God has loved us and given Himself for us is true. This is the news, the god-spel, the glorious gospel of the blessed God. (2) And if it were not true, still let us cherish it. If it be only a fond delusion, let us in any case continue in it. If but a dream, let no rude hand or unkind voice awake us. If there is no God, no Almighty Friend to care for this world and its suffering creatures, still let us dream of a kind Providence and murmur in our sleep, “ Abba Father.” But the gospel is true. We speak that we do know and testify that we have seen. God’ s arm hath been made bare for us. (D. J. Burrell, D.D.)The gospel report I. The gospel is a report.1. It is not a new report. It is that which was first heard by our first parents, “ Thou shalt bruise his head.” It is the same which was received by the patriarchs and prophets, of whom it is said, “ These all died in faith.” It is the same which began to be made by Christ, when in the fulness of time He brought life and immortality to light by the gospel. Novelty is sometimes pleaded against the preachers of the gospel. There is, indeed, a sense in which it is new; its excellence can be known only by experience. 2. But, if it be not new, it is full of truth. Your attention might perhaps be excited by a report that is not true, as some of you may have been excited by the mimicry of the stage, or as others may have poured tears of sensibility over a romance. But all is truth, all is reality here. 3. But supposing it to be true, is it interesting? Is this report an important one? Yes, it is as good as it is true, as true as it is good. There is something striking in the scheme of the gospel. Infinite wisdom is displayed in it, infinite grace is manifested in it; it is infinitely glorious in its effects. Drop it in a town, in a village, in a family, its influence will be soon felt. It does more than all the wisdom of the senate--than all the maxims of philosophers--than all the power of armies. II. This report is connected with faith. Else it is made in vain. The complaint is, “ Who hath believed our report?” I do not mean a family faith, for the exercise of which a man can assign no other reason than that his father believed so before him. Nor do I mean a geographical faith, by which a man makes a profession of Christianity merely because he lives in a Christian country. I speak of genuine faith. This is a Divine principle, and it produces Divine effects. It is of the operation of the Spirit, and it is always accompanied by proper fruits. Wherever the gospel report is carried, it carries the obligation to believe it, for there is--1. Sufficiency of object. Christ, who was “ made sin for us, though He knew no sin,” and who is as willing as He is able, and as able as He is willing, “ to save to the uttermost.” 2. A sufficiency of authority to warrant all that the sinner expects. The Saviour came to seek and to save sinners. And is not this your character? 3. A sufficiency of invitation. The language of this report is, “ Come.” The Old Testament says “ Come” --“ Come, and let us reason together,” etc. “ Ho, every one that thirsteth,” etc. The Lord Jesus Christ says, “ Come” --“ If any man thirst, let him come to Me and drink” --“ Come unto Me, all that labour,” etc. “ And the Spirit and the Bride say, Come,” etc. (W. Mann, A.M.)Man’ s treatment of the gospel I. This quotation is regarded by Dean Vaughan as the citing of a parallel case. “ The gospel is sent to all; but” (it may be objected “ not all obey. It is true. That complaint is as old as Isaiah’ s time: who believed? This failure did not stop Isaiah’ s utterance, nor is the same experience any argument against the universal proclamation of God’ s message now.” II. Dr. Hodge considers it as a proof. “ The complaint of the prophet was not confined to the men of his generation. It had reference mainly to the general rejection of the gospel, especially by the theocratical people. ‘ Christ came unto His own, and His own received Him not.’ And this was predicted of old.” Hearing and hearkening:-- I. You have all heard. These are the days in which knowledge is increased in the earth, and many run to and fro. The Maories of New Zealand have heard of a Saviour’ s love, and many of them have rejoiced in it believingly. Throughout the world the gospel is winning its widening way, and on the wings of mighty love it flies, scattering its treasures in its flight. But, apart altogether from the condition of the heathen world, the fact remains that all of you have heard the gospel. I talk to one who, though he sits in darkness still, cannot plead that no day-star has arisen. You remember, doubtless, the touching story of the dying gipsy boy who, being visited by a lady who told him of Jesus, the Saviour of sinners, poured this doleful lament into the missionary’ s ears, “ Nobody ever told me! Nobody ever told me!” He died, muttering words which to his mother were altogether unintelligible, but which the good lady understood; for, as his spirit passed away, he shook his head and wept bitter tears, saying, “ Nobody ever told me!” My friends, you cannot make that excuse before the throne of God, for you have all heard the gospel. II. Let me try to show you the difference between hearing and obeying. The fact that the apostle laments that they did not all obey, implies that some did. Wherever the gospel is preached some will receive the truth in the love of it. But, alas, I must confess that in New Zealand, as well as in Old England, there are many who, though they hear it, do not hearken to it. I will try to show you the difference. We have in the Colonies a custom in connection with the Fire Brigade which will illustrate my point. The city is divided into numbered wards, and when the alarm has been sounded, the bell tolls out the number of the ward in which the conflagration has occurred. By this arrangement those who are from home, attending a service or visiting their friends, are informed of the locality of the fire. Suppose the system could be amplified, so that every street and house were indicated; what eager listening there would be! When the bell had finished clanging its alarm, would not every householder count the strokes? and he who heard the number of his house sounded out, would have wings to his heels immediately, and rush away to save his children and his goods from the fiery element. Now, it is when the gospel comes home to a man like that--when he hears his number rung out, and feels that his soul is in danger of eternal burning--when the finger of God points at him as Nathan’ s did at David, and a stern voice declares “ Thou art the man” --then it is that he has given up hearing for hearkening, and hearkening becomes equivalent to obeying. Then he hastens to the Saviour, saying, “ I flee unto Thee to hide me.” Perhaps another illustration will make this clearer still. There is a large crowd in the street, and I hear the bellman’ s ringing, and his stentorian voice crying out, “ Oh yes! oh yes! oh yes!” He proceeds to announce that as the inhabitants of the town are perishing for lack of bread, and shivering for want of clothing, certain friends have opened a soup kitchen yonder, and others in another place are giving blankets and clothes away. The starving, shivering people listen with all-eager interest. Oh, what glad tidings it is to them--bread enough and to spare! “ Oh,” they say, “ this is just the thing for us.” No, they do not stop to say that. Away they go, without comment, to receive the bounty. They listen first, and then they hearken. They no sooner hear than they obey. But, while the crowd was listening to the bellman, a fine lady in a grand carriage said to the coachman, “ John, what is the matter there? Just pull up a minute. I would like to see what is wrong.” Thereupon the splendid equipage neared the crowd, but did not remain, for her ladyship was disgusted as soon as she saw so many poor, hungry, ill-clothed folk, and said, peevishly, “ Drive on, John; drive home.” She did not want any soup and blankets--not she. She could readily have spared half of hers for the poor and needy, so of course she does not obey the bellman. I am persuaded that the great reason why there are so few hearkeners among so many hearers of the glad tidings is that they do not realise their necessities. III. Now, lastly, let me urge you to obey. You have heard the tidings. You cannot doubt that it is glad tidings. Procrastinate no longer. Accept the joyful tidings and the Saviour of whom the tidings speak. Why do so many remain disobedient to this heavenly vision? Either they do not realise their need, or else they do not recognise the richness of the supply. It must be one or the other. Stretch yourselves in imagination on a couch. You are lying half asleep in a room on the wall of which is a simple picture. At a cottage door a poor wayfarer sits upon a fallen log. He looks hungry and tired; and just in the porchway there stands a kind-looking country woman with a baby in her arms, and a little child beside her with a basin of porridge or of soup in its hands. The little one is being taught by its mother to be good and kind to the poor. How is it that want and weariness do not eagerly accept kindness and refreshment? The answer is found in the fact that it is not real life at all; it is only a picture. The man has no real needs, he is not actually hungry, nor is it a basin of porridge at all, and the smile on the woman’ s face is only pictured. There is nothing real in all of it, or the dinner would soon be demolished, the famished fed, and the giver gratified. There are some who do not accept the offered mercy because its glorious reality has never dawned upon them; nor are they aware of the reality of their need, though they may have a dreamy sense of the fact that something is wanting. (Thos. Spurgeon.)Man’ s treatment of the gospel, indifference How many hear the gospel with unconcern! A telegram on the Exchange--they read it with both their eyes--will there be a rise or fall of stocks? An article from which they may judge of the general current of trade--how they devour it with their minds, they suck in the meaning, and then go and practise what they have gathered from it. A sermon heard, and lo, the minister is judged as to how he preached it--as if a man reading a telegram should say the capital letter was not well inked on the press, or the dot to the “ i” had dropped off the letter; or as if a man reading an article of business should simply criticise the style of the article instead of seeking to get at its meaning, and act upon its advice. Oh, how men will hear and think it to be right, to be the height of perfection to say they liked or disapproved of the sermon! As if the God-sent preacher cared one dolt whether you did or did not like his sermon, his business being not to please your tastes, but to save your souls; not to win your approbation, but to win your hearts for Jesus, and bring you to be reconciled to God. (C. H. Spurgeon.)Indifference: the cause of discouragement “ Why do I sit as if I were asleep when I play?” said Rubinstein, in reply to a question. “ I will gladly tell you how that is. Some five years ago I gave a concert in London. My audience seemed very interested, and I myself was well disposed. As I was playing Beethoven’ s ‘ Appassionata,’ without thinking I looked around, and there, at the other end of the piano, I saw a lady gossiping as fast as possible! It was like a douche of ice-water. I closed my eyes at once, and since then I have never dared to even cast a glance at an audience.” Indifference no reason for despair A minister with a large congregation came home one day in great trouble and told his wife that he was almost out of heart, and felt very much like resigning his place and giving up his work. “ And what makes you feel that way?” responded his wife. “ Well,” said the minister, “ everything seems to be going wrong. It is so difficult to keep people interested in religion, and so many seem to be almost wholly indifferent.” “ So you would like to have everybody and everything just right, would you? “ said his wife. “ That is it.” “ Very well,” continued the wife, “ then you could resign; then your work would not be needed. But as things are you should hold firmly your place, for the reason you have given is just why you should work on.” Indifference: its prevalence Is earnest faith declining? The tendency seems to be decidedly in this direction. Even in secular affairs, The Times tells us, “ Nothing is more remarkable than the complete extinction of that keen interest, that intense faith, and that eager hope, which manifestly inspired the politicians of half a century ago, and made their influence felt among all classes of the community.” In religious circles it is common to hear comments on the indifference of a large number of persons who go to church, the absence from their minds of anything like powerful convictions, and the easy nonchalance with which they pass by great and solemn inquiries, the importance of which used to be felt by nearly all. Ministers of the gospel, therefore, who have the responsibility of guiding the Church, have need to remember that if they would see an earnest faith on the part of their people, nothing is more necessary than that their own hearts be pervaded by it, and if they would see that faith controlling other men’ s lives it must very really control their own. (A. M. Fairbairn, D.D.)Indifference: the prevalent The grossest form of indifference is cynicism. When one hears certain men talk of Christ and His religion with a half-patronising tone, or reads their writings in which His character and works are subjected to a criticism that is simply insolent, one is appalled by such flagrant indecency. This is an indifference that is not common, however, but yet its infection may quickly spread if ever the poison of a profane irreverence has prepared any section of society for its reception. The indifference that is fashionable is formalist. There are thousands to whom religion is merely the adaptation of a certain conventional habit of respectable observance. They are Christians because they live in Christendom; Protestants because they live in England; Church people because their parents were so. In church there is an indifference about the service, the prayers, the sermon. It is a ceremony performed, not for God’ s glory, but for custom’ s sake, as “ the right thing to do,” not because it is a privilege and a joy. And from one Sunday to the next, unless there is a custom of family prayers, the question of religion simply never once strikes them as forming any part of every-day life. The service, the preacher, the doctrine, the style, may be occasionally discussed in intervals between other topics of the day--politics, amusements, the weather--but that is all. About the things of Christ and of God there is the most supreme indifference. Across the smooth surface of that mental and spiritual unconcern not a ripple is ever stirred by any breath of life from above, or any blast of terror from beneath. (R. F. L. Blunt.) Romans 10:17 So then faith cometh by hearing, and hearing by the Word of God.How can I obtain faith? If I am thirsty, how shall I quench my thirst? By a draught of water. But in what way can I obtain water? It is enough to tell me to go to the tap or the fountain. There is no need to explain that the water is supplied by a reservoir, having been first drawn from the river, which received it from the clouds. To the thirsty all you want to say is, “ There’ s the water, drink.” A man is hungry, and he asks you, “ How can I get bread? … . Go to the baker’ s,” you say. If he wants to know how bread is obtained, we can give it to him at another time. And when you are dealing with an anxious person, it will suffice to say, “ Faith cometh by hearing” ; further information can be supplied under happier circumstances. I. The way by which faith comes to men. “ By hearing.”1. Negatively. It does not come-- (1) By hereditary descent. The heirs of salvation are born, “ not of blood, nor of the will of the flesh, but of God.” That which is born of the flesh is flesh, and nothing more. (2) By sacraments. Is not faith a concomitant of regeneration? and what is that regeneration worth which leaves a person an unbeliever? Faith cannot be sprinkled upon us, nor can we be immersed in it. It is not to be poured into us from a chalice, nor generated in us by consecrated bread. (3) By feeling. Till certain men have felt what they have heard described in religious biography they cannot believe. You may get the best feeling from faith, but you will be long before you will find any faith worth having from frames and feelings. (4) By dreams and visions. The notion is still current that if you dream of seeing Jesus, or if a passage of Scripture strikes you, or if you imagine that you hear a voice speaking to you, you are then a believer. Now, though you should see all the angels in heaven, it would not prove that you would go to heaven, any more than my having seen the Pope’ s bodyguard would be a proof that I shall be made a Cardinal. Moreover, men saw Christ, and yet blasphemed Him. (5) Through the eloquence, earnestness, or any other good quality of the preacher. If so, being born of the power of the flesh, it will die, and so prove itself unlike the faith which springs from the incorruptible word of God, for that liveth and abideth for ever. 2. Positively: “ Faith cometh by hearing.” Sometimes faith has come into men’ s minds by hearing-- (1) The simple statement of the gospel. All some have wanted has been merely to be informed of the way of salvation. (2) Of the suitability of the gospel to the individual case. While some have heard it preached as a gospel for sinners, they have felt that they were certainly among that class. (3) Of the condescending pity and the melting love of Jesus. When such texts have been preached on “ This Man receiveth sinners,” “ Come unto Me, all ye that labour,” etc., that strain has touched the heart, and led the most hardened to believe in a Saviour so kind to the undeserving. (4) Of its authority. There are persons who, when they have heard the gospel, have not at first believed it, but if the minister has been led to show that God has set His sanction upon it, they have yielded and given over all further question. (5) Of the veracity of the sacred writers. (6) The explanation of the gospel. When the preacher takes up one by one the soul difficulties which keep a man from looking to Christ, and when a man shows that all his help for salvation is laid upon one that is mighty, it has often happened that faith has come through the hearing of such an explanatory word. (7) The gospel preached with peculiar soul-revealing pointedness. Remember the Samaritan woman. (8) The experience of those who have tasted the word of life; when the preacher tells how he trusted in Jesus, and found peace; when he is able to point to others who have felt the same, then conviction and faith are wrought in the mind. To set the whole matter clearly: Suppose you are labouring under a very serious disease, and a physician professes to heal you, how would you get faith in him? By hearing. You hear him speak, and you perceive that he understands your case, for he describes exactly all your symptoms. He next describes to you as much of the method of cure as you can comprehend. Then you inquire as to the man’ s character; you find that he is a skilful practitioner. Moreover, suppose that he does everything gratis, moved only by a kind desire to remove pain and save life. But if, in addition, he shows you his case-book, and bids you read case after case similar to your own in which he has effected perfect cure, and if some of these are your own acquaintances, you will not insult him by saying, “ I wish I could believe you.” In the same way faith in Christ comes. II. The obstructions which often block up this way.1. A want of intention. Many persons come to hear, but they have no wish to be led into faith. Like the butterflies which flit from flower to flower, they extract no honey because they come not for such a purpose; while the bees dive into the cups and bells of the flowers, and come up loaded with their luscious food. 2. A want of attention. Sleepy hearers are not likely to be led to faith. Wandering hearts lose the benefit of the truth, and vain minds trifle away the privilege of a gospel ministry. 3. A want of candour. If a man hears with a prejudiced heart he is not likely to be convinced. 4. The want of after meditation. The juryman who is most likely to get at the truth of a given case will be the man who, having heard attentively, takes the notes of the evidence, weighs it, and endeavours to sift out the truth. So when you hear us preach, sift the sermon afterwards, pick holes in it if you like, but do search into the truth, and be not content till you find it. Here is a bag, and I drop into it pound after pound, but I find that the bag is just as empty as before; the reason is, there are holes in it, and the money drops through. Too many hearers are as a bag full of holes, and golden sermons will not bless them because they wilfully forget all. III. The importance that faith should come to us by this way. If you have been a hearer and faith has not come to you, you are, this moment, in the gall of bitterness and in the bonds of iniquity. The wrath of God abideth on you. (C. H. Spurgeon.)The faith hearing the word of God I. What is faith?1. An historical (James 2:19).2. A dogmatical (Acts 8:13; Acts 8:33; Luke 4:41).3. A temporary (Luke 8:13; John 5:35).4. A faith of miracles (Luke 17:6; 1 Corinthians 13:2).5. A saving faith (Romans 10:10; Acts 16:31; 1 Peter 2:6). II. What is the worn by the hearing whereof faith comes?1. Not the word of men.2. Not of angels (Galatians 1:8).3. But of God. III. What is meant by hearing this word? Hearing it--1. Read.2. Expounded.3. Preached. IV. How is faith wrought by the word? Not as by the principal, but only instrumental cause. Thus--1. The minister commissioned by God speaks it to the ear, sometimes of God’ s mercy, sometimes of man’ s duty (2 Timothy 4:2).2. The ears of the hearer take in what the preacher speaks, and convey it to the understanding. But that cannot receive it (1 Corinthians 2:14), therefore--3. The Spirit goes along with the word, and enables the understanding to receive it.4. The Spirit having done so inclines the heart to embrace it (Philippians 2:13; Romans 7:15; Hebrews 4:12). V. Use of reprehension.1. To those who think themselves above ordinances. 2. To those who will not come up to them. This doctrine meets, as the angel did Balaam, with a drawn sword-- (1) Such as will not so much as.come to hear.(2) Such as will come, but not to hear, but out of custom, or to stop the mouth of a brawling conscience.(3) Such as will come to hear, but will not hear when they are come (Ezekiel 33:31). They come and bring their ears too, but they are either stopped (Psalms 58:4-5), dull (Matthew 13:15), or itching (2 Timothy 4:3-4).(4) Such as will hear when they come, but do not mind or understand what they hear (Ezekiel 33:32; Acts 9:7; cf. Acts 22:9).(5) Such as mind what they hear, but will not believe what they mind.(6) Such as do believe what they mind, but will not resolve to practise what they believe (Ezekiel 33:1-33.).(7) Such as will resolve to practise what they believe, but will never practise what they resolve (James 1:23-24). VI. Motives. Consider--1. Whose word it is. 2. What a word it is (Psalms 19:7; Romans 1:16; James 1:21). 3. What thou mayest get by coming to it; what thou mayest lose by staying from it. 4. The time will come when thou wilt curse thyself for every opportunity lost, or bless God for everyone embraced (Matthew 23:39). VII. Directions.1. Before hearing-- (1) Consider what thou art going about and whom thou art going before.(2) Set aside all worldly thoughts, as Abraham his servants, and Nehemiah (13:19, 20), especially sins (James 1:21).(3) If thou wouldst have God pour forth His blessings upon thee in preaching, do thou pour out thy spirit before Him in prayer (Psalms 10:17; Psalms 65:2). (a) For the minister (Romans 15:20). (b) For yourselves, that God would assist the word (Isaiah 8:11). (4) Come-- (a) with an appetite (Matthew 5:6; Job 29:23). (b) With large expectations. (c) With strong resolutions to practise. 2. In hearing. Hear-- (1) Reverently.(2) Diligently, with hearts as well as ears.(3) Meekly (James 1:21).(4) With faith (Hebrews 4:2).(5) With self-application (Job 5:27). 3. After hearing-- (1) Meditate (1 Timothy 4:15).(2) Confer with others.(3) Square thyself according to it, that thy life may be a comment on the sermon (James 1:22; Matthew 7:24-25). (Bp. Beveridge.)The two great instruments appointed for the propagation of the gospel; and thy duty of the Christian public to keep them both in vigorous operation I. The general lesson of the text.1. As all is suspended upon God, and as He reigns with as supreme a dominion in the heart of man as in the world around us, all relating to the salvation of the soul is His work. But on the ether hand, it is evident that though it be God alone that worketh, yet He worketh by instruments. None were more impressed than Paul with the pious sentiment that all depends upon God; yet he says “ Faith cometh by hearing, and hearing by the word of God.” If, in that extraordinary age, when the Author of nature broke in upon the constancy of its operations by miracles, one of His own inspired messengers does not overlook the use of instruments, it would ill become us to overlook them. 2. Now observe that the operation of the two instruments laid before us in the text is somewhat different at present from what it was in the days of the apostles. Those were the days of inspiration; and faith came by the hearing of inspired teachers; and hearing came by the “ Word of God--for the apostles spake only as God put the word into their mouth. But whatever is capable of being spoken is capable of being written also; and it was not long before the Christian teachers committed to writing the doctrine of salvation; and if you read what they wrote with the impression that it is the genuine production of inspired men, you are in circumstances likely for receiving faith. Now, however, there is a change in one of the instruments. Instead of the messenger delivering the message in person, you have the substance of it in a written communication. And now faith comes by reading, and reading by the Word of God. 3. We are not to suppose, however, that reading is substituted for hearing. True you can no longer hear the immediate messengers of heaven; but you can hear the descendants of these messengers. And although you have the inspired documents, heaven still gives a saving influence to the living energy of a human voice. 4. In no age of the Church, indeed, does it appear that the one instrument ever superseded the other. Nehemiah not only “ read in the book of the law of God distinctly, but gave the sense, and caused the people to understand the reading.” And this reading and expounding of the law from the days of Ezra formed a permanent institution among the Jews. We meet with traces of its existence in the New Testament (Acts 13:14, etc.; Luke 4:16, etc.). And it has descended, without interruption, through all the ages of Christian worship. The apostles deemed it necessary to leave something more than the written volume of inspiration behind them. They left teachers and overseers; and to this very day, the readings, and the explanations, and the sermons of Christian pastors, are superadded to the silent reading of Christian people; and both are found to be instruments of mighty operation, for the edifying of the body of Christ. 5. Neither instrument is to be dispensed with. (1) If you have hearing without reading, you lay the Church open to all the corruptions of Popery. You have priests, but you have no Bibles. You take your lesson from the wisdom of man, and throw away from you all the light and benefit of revelation. Keep fast, then, by your Bible. Let not your faith come by hearing alone; but let your hearing be tried by the Word of God. Let it not be said that what you believe is what you have heard merely. (2) But if you have reading without hearing, you throw away the benefit of a public ministry--an institution sanctioned by the Bible. Though you have no knowledge to receive, you have memories to be refreshed; minds which, however pure, need to be stirred up by way of remembrance. II. Its application to the evangelisation of the world. The propagation of the gospel is a cause the maintenance of which consists of the providing of Bibles, and the providing of human agents. The latter, by teaching them to read, teaches unlettered people to use one of the instruments of the text; and to the latter belongs the exclusive office of bringing the other instrument to bear upon them--the instrument of hearing. The society whose office it is to provide the former is the Bible Society. The society whose office it is to provide the latter instrument is the Missionary Society. It is the duty of a Christian public to keep both instruments in vigorous operation. Each of these societies has mighty claims upon you. The two go hand in hand. The one ploughs while the other sows; and let no opposition be instituted betwixt their claims on the generosity of the public. (T. Chalmers, D.D.)Hear and live A poor man being on his death-bed, asked that the fifty-fifth chapter of Isaiah should be read to him. Though weak and faint, and full of pain, yet when he heard the words, “ Incline your ear and come unto Me; hear, and your soul shall live,” he gathered up his strength to say, “ What a mercy, sir, that it is not ‘ Read, and your soul shall live,’ for if it had been I could not have been saved, for you know I am no scholar. But, blessed be God, it is ‘ Hear, and your soul shall live.’ I have heard and believed, and trust I shall be saved.” Power to hear, a blessing It is said that a beautiful countess of one of the Orkney Islands was a deaf mute. One day, when her firstborn child was a few months old, as it was sleeping in its cradle, she softly approached its side, to the terror of the nurse, with a large stone in her hands, and dropped it on the floor, eagerly watching the face of the babe to see the effect of the noise. To the inexpressible joy of the fond mother’ s heart the child started and awoke, so that she knew it had the sense of hearing. She embraced both child and nurse, and wept tears of gratitude to God that her own sad affliction was not transmitted to her offspring. Romans 10:18-21 But I say, Have they not heard?Yes, verily, their sound went into all the earth. Observe I. The original application of these words--voices in nature. II. The apostolic use of them--the multitude of the preachers. III. The analogy established between the natural and the spiritual--the universality of God’ s revelation in nature is the promise of the universal spread of the gospel. (J. Lyth, D.D.)Apostolic labours an evidence of Christian truth The general scope of the apostle is sufficiently plain. The Jew is taught his responsibilities in presence of the advancing gospel from the pages of his Hebrew Bible. He learns to contrast the religion of the synagogue with that of the Church, when viewed in its spirit, method, and end. And this, not from the lips of evangelists, but from the books of Leviticus and Deuteronomy (Romans 10:5; Leviticus 18:5; Romans 10:6; Deuteronomy 30:12-14). Prophets like Isaiah and Joel successively announce to him the reward of faith in Christ, and the intimate and beneficent nearness of the Lord of all to all His true worshippers (Romans 10:11; Isaiah 28:16; Romans 10:13; Joe 2:32), and by consequence, the abolition of the Judaic nationalism, and the Catholicity of the religion which was succeeding it. And when the question is asked how there can be such true worship without faith in its object, or faith without a religious education, or this again without a message from heaven, and an authoritative commission to proclaim it, the reply is given in the words of the evangelical prophet (Isaiah 52:7), for whose entranced soul the intervening centuries have neither force nor meaning, and the distant and contingent future is a realised and present fact. Along with the messengers who announce to captive Israel the speedy return of peace and freedom, there mingle, in the prophet’ s vision, other forms of apostolic mien and greatness, and their footsteps fall on all the mountains of the world, as they carry forward the message which emancipates mankind, and which proclaims an alliance between earth and heaven. Yet more, this greatest of the prophets foresees the partial acceptance of the gospel as accurately as he foretells its universal promulgation (Romans 10:16; Isaiah 53:1): and prophecy closes around the Jew, who refuses belief to the report of the apostles, by describing not merely the truth which confronts him, but his own attitude towards it. That there may be no mistake as to the weight and pressure of the Jew’ s responsibility, the apostle asks in the text somewhat abruptly, whether the men of Israel have not heard the gospel-message. And he answers not by pointing to the literal fact, that already the messengers of Christ had penetrated far and wide into either of the great branches of the Dispersion, while Jerusalem itself was the home and focus of Christian doctrine; he quotes a psalmist who is singing of the heavenly bodies, and who tells how they speak for the glorious Creator in terms which all can understand, while from day to day and age to age they hand on their mighty tradition of the truth, which all the languages of man confess, and all the climes and regions of the earth have heard. The apostle reads the history of the Church in the light of his Master’ s words: “ Go, teach all nations.” The intervening centuries count for nothing; just as when we gaze at the fixed star, we do not ordinarily reflect upon that scintillation of the rays of its light through almost measureless space which science yet reveals to us in all its wonder with minute precision. And the apostle sees all at a single glance: he ignores the alternation of ebb and flow--the constant play of light and shade--which meet us in the actual history of the Church; we forget, as we read his words, that struggle for life, maintained for centuries,--maintained against overwhelming forces. We seem to be watching a process which has all the beauty and ease of a natural movement; we have before us what is less the history of an accomplished and hard-won triumph than it is the spectacle of a beneficent provision or law of the universe, in which there is no struggle, no effort, no resistance, and in which the Heavenly Wisdom already reaches from one end to another mightily, and smoothly and sweetly ordereth all things. “ Their sound is gone out into all lands, and their words unto the ends of the world.” And here are two points that demand our consideration.I. Our Lord’ s command and the prophecy of His apostle imply first of all that the gospel would stand the test of time. Of all forms of power, as of all forms of thought that are merely human, time is the great enemy. No sooner has a doctrine or a system taken its place in the arena of human thought, than, like the ocean which imperceptibly fritters away the base of a mountain cliff, time forthwith begins its relentless work of progressive demolition. Again, time brings with it what we term in our ignorance chance; it brings combinations of circumstances, and of agencies to bear, upon which no genius can calculate, and against which no prudence can take its measures. Once more, the lapse of time involves the liability to internal decay: those who have reached power, betake themselves to its enjoyment; those who believe that they are securely masters of the world of thought, are not alive to the decomposition which awaits or preys upon their stagnant system. And, lastly, as the years pass over a doctrine or a system, they inevitably subject it to the decisive test of opposition. And this not necessarily because it has faults and failings, but because it exists, and by its existence invites hostile criticism, since it drains away something, however little, of the attention, and labour, and substance, which would but for the fact of its existence be bestowed elsewhere. Need I say that He who came from heaven to redeem and save us knew what was before Him. He foresaw the coolness which would succeed to a first fervour of welcome to His truth; He allowed for the unfavourable conjunctions of circumstance, and for the intimidation and the errors of those who might represent Him, and for the opposition which a gospel such as His (making, as it did, no terms with any human feeling or conviction that was inconsistent with the rights of God), could not but encounter in the passions of man. He predicted a time when the love of many would wax cold, etc. (Matthew 24:9; Matthew 24:11-12; Matthew 24:24). He accepted, He set forth the idea of the intense hatred which His gospel must perforce encounter in the world, so energetically, that He, the Prince of Peace, described Himself as sending not peace, but a sword. Yet foreseeing these elements of destruction gathering around Him, He is calmly certain of the perpetuity of His doctrine (Mark 13:31). Surely the event has not falsified the prediction. Since the Incarnation, all else has changed; new races, new moulds of thought, new languages, new institutions, political and social, supplant others which once seemed destined to exist for ever, and which have passed away. But, reigning amid the ruins of the past, reigning amid the progress of the present towards the future, Jesus Christ is here. You may contend that here and there His work is marred or broken; you may insist on the desolating spread of the great heresies of the first ages, or on the loss of the Churches of the East and of the Church of Cyprian and of Augustine--trampled as these are beneath the feet of the infidel. Now, as of old, He is crucified in weakness, while He reigns in power: He is, by the very pressure and fierceness of His foes, uniting friends who have long been sundered; His vast providences enlist the services even of men who know but fragments of His truth; He has more loyal hearts who trust and worship Him than in any previous age. For observe, that He does not merely hold His ground: He is extending His Empire. He is again laying siege to those citadels of superstitious yet of philosophical idolatry--the oriental religions--which have so long resisted Him; He is bidding the islands of the sea wait on His advancing foot-steps. II. Observe a second feature of the predicted missionary energy of the Church, which, no less than that already mentioned, would seem to possess an evidential value. For our Lord did not merely insure His religion against the triumph of those causes which, in the case of human institutions or opinions, must ultimately produce decay and dissolution. The stone which you throw loses force and swiftness as it obeys the impulse you gave to it; it buries itself, we will suppose, beneath the waters of a still lake, and again the ripple which radiates from the point of disturbance, becomes, moment by moment, less clear to the eye, as on this side and on that its widening circles approach the shore. So it is with human religions: they spend themselves while they gain the prestige of antiquity; and our Lord, as we have seen, reversed this law of exhaustion, in the case of His gospel. But He did more: He presumed upon, He appealed to, because He knew Himself able to create and command, an ever-youthful and active enthusiasm, which in the last ages of the faith, no less than in the first, would carry forward His doctrine into all the regions of the earth, and, at whatever risk, would press it closely in its perfectness and its power on the consciences of men. Look at the other great religions which have ruled, or which still rule, the thought or the heart of the human race. Where have ancient priesthoods, like the Egyptian, been missionary agencies? Where have philosophical speculations, like these of the Schools of Greece, been more than the luxury and the pride of the selfish few--where and when have they shown any capacity of becoming the inheritance of the heart and thought of the struggling many? Surely it were not unreasonable to surmise that if the Infinite and the Eternal God has spoken in very deed to us His creatures, He can only so have spoken, as at the first He can only have given us being, out of the free and pure love which He bare towards us. And thus along with the gift of truth would come the accompanying gift of love; and we should anticipate what is in fact the case, that He, our Incarnate Lord, whom we worship as the highest and absolute Truth, is also the most tender and indeed boundless Charity. It is by combining in Himself truth and love so perfectly that Jesus, from age to age; commands the most intelligent and the most heroic devotion of which man has ever been capable. Think not that true devotion to Christ our Lord is a luxury of the Primitive Church, which can find no lasting home in the midst of our modern civilisation. It may be true that mutilated creeds cannot provoke, and that coward hearts cannot understand, such devotion. But wherever the truth is taught in its integrity to hearts that are “ honest and good,” the same phenomena of absolute self-devotion will be found to repeat themselves which illustrated so gloriously the first ages and children of the faith. He has indeed made men love Himself; for around Him and His work there mantles such a robe of unfailing and ever-youthful beauty, that in His Divine Person, His human form, His words, His world-redeeming sacrifice, His ceaseless intercession, His gift of the Blessed Spirit, His oneness with His people through the sacraments of His Church, the soul finds that which answers to its highest imaginings no less than to its deepest needs. It finds in Him, as in none else, its rest. (Canon Liddon.)The spread of the gospel In the psalm he speaks of works, here of the Word.1. Some say that Paul argues from the less. If God teach all by the great volume of the heavens, much more will He teach all by the heavenly doctrine of the gospel. 2. I think that there is here hid a prophecy of the preaching of the gospel, because the latter part of the psalm speaks much in the commendation of it; and Paul here so applies it. And, indeed, there is a most sweet analogy between the heavens found and the gospel. The heavens are the work of God’ s hand; so is the gospel revealed by God. The heavens show the work of God: so the gospel, that we are justified by the work of God, which is faith, not by the works of man. The doctrine of the gospel is pure and lightsome as are the heavens. The influence of the heavens comforteth and cherisheth inferior things: so doth the gospel the conscience. The diversity of nations and languages is manifold which understand not one another; yet all understand the excellency of the heavens, and the wonderful work of God in them. So God enabled the apostles to teach all nations in their own tongues the wonderful works of God (Mark 16:20; Acts 1:8; Colossians 1:6). I. That is the true religion which agrees with that which was preached in all the world by the apostles. II. It was a miracle that the gospel, a doctrine teaching the denial of ourselves and bearing of the Cross, carried by poor and mean persons, oppressed by mighty emperors and kings, should in despite of men and devils, within the space of forty years, be so published in all the world. Let all enemies cease to oppose it by the remembrance hereof. III. Obey the gospel, lest He which sent it take it away, and remove our candlestick for our unbelief and contempt of it. For this cause Turcism and Papism possess many places, which have been heretofore famous for the gospel. Hath the grace of God shined to thee? Make much of this light, and walk in it. Hast thou heard the sound of it? Why dost thou live in lewd practices, as if thou hadst never heard any inkling of it? Where sin bears rule, there is not the gospel received. (Elnathan Parr, B.D.)The voice of truth I. Is heard--1. In nature.2. In the Word of God.3. In the gospel. II. Diffuses itself--1. Like waves of sound.2. Through time.3. Through the world. III. Demands universal attention. (J. Lyth, D.D.)The world convicted of unbelief I. To whom do these words apply? To the unbelieving--1. Jews.2. Gentiles. II. What do they imply? The sufficiency of revelation as respects--1. Its clearness.2. Its diffusion. III. What must we infer.1. The inexcusable guilt of man.2. The justice of God. (J. Lyth, D.D.)God’ s dealings with His ancient people I. His communications to them.1. Clear.2. Repeated.3. Everywhere heard. II. His warnings of rejection.1. By Moses.2. By Isaiah. III. His patient forbearance.1. Kindly entreating them.2. During the long period of Old Testament history.3. Spite of disobedience. IV. The final transfer of His favour to the Gentiles. (J. Lyth, D.D.)But I say, Did not Israel know?--Observe--I. How God disciplines a rebellious people. He--1. Instructs.2. Warns.3. Bears patiently.4. At length transfers His favour to others, whom they despise. II. How this applies to us. We have been--1. Equally privileged.2. Equally rebellious.3. If Israel could not escape, how shall we? (J. Lyth, D.D.)Israel’ s 1. Privilege.2. Warning.3. Persistent disobedience.4. Punishment. (J. Lyth, D.D.)Gospel chimes I tarried two or three days near the tower of Antwerp. Every fifteen minutes the bells of that tower chime--so sweetly that it seems as if the angels of God flying past have alighted in the tower. But when the full hour comes, then the clock, with heavy tongue, strikes the hour, adding impressiveness and solemnity to the chime of bells. So this great gospel tower chimes every fifteen minutes--nay, every moment. Tones of mercy. Tones of love. Tones of compassion. Tones of pardon. And occasion-ally, to let you know that the weights are running down, and that the time is going past, the heavy tongue of this bell comes down with an emphasis, saying, “ How shall we escape if we neglect so great salvation?” “ Now is the accepted time--Now is the day of salvation!” (C. H. Spurgeon.)But Esaias is very bold.-- Consider the words I. In their prophetic import as accomplished--1. In the calling of the Gentiles.2. The rejection of the Jews. II. As descriptive of God’ s actual procedure.1. He receives sinners and outcasts.2. But the children of the kingdom are cast out. III. As illustrating the whole economy of the gospel.1. It is a system of unmerited grace.2. Those who do not participate in it have themselves wholly to blame. (C. H. Spurgeon.)I was found of them that sought Me not.-- God found unsought It is a singular thing to find one inspired writer calling another “ bold.” But we are not to understand that the apostle doubted what the prophet said, nor that he feared some would think Isaiah had hazarded a perilous statement. He merely recalled two exceedingly commonplace, but most important considerations concerning the time in which Isaiah lived. Then it was a bold thing to say that God had rejected the Jews and chosen the Gentiles; there being then really no signs of a revolution like that. Moreover, such a statement would anger that entire nation, and thus imperil the popularity of the prophet, as well as his life. But Isaiah did say it, and Paul here repeats it. The text is an announcement of a fact in the government of God; namely, that there is a sovereign love of God which goes out after a human soul before that soul has even so far started out for God as to wish for Him. I. God has never yet relinquished His hold upon the entire human race. Sin entered the world and ruined the race. But the Almighty has not given it away to destruction, and is going to repossess His own. II. God even now asserts His full right to a special people of His own in the midst of earthly rebellion and disownment of His Son. His call is, Who is on the Lord’ s side? and asserts authority in a land, without consulting the poor magnates at the head of it. He commissioned Jonah to go to Nineveh, He sent Moses into Egypt with orders to Pharaoh to dismiss a million of his subjects for ever on a night’ s notice. It made no difference whatever that the king said he did not know who this Jehovah was; the Maker of the universe assumed that it was the business of all His intelligent creatures to understand the authority which belonged to a monarch like Him. He assumes that same pre-eminence now. The only question that can arise is one of individual bearing, who shall rally first around His standard, and serve Him? And this He decides Himself (verses 11-13). Nor does He leave this choice to a mere chance acceptance. Does He need a king? Then the ruddy-checked son of Jesse is anointed. Does He need a priest? He summoned Melchizedek. Does He need a prophet? Then shall the unwilling lips of Balaam be turned from cursing into blessing. Thus does He gather His agents at His own sovereign will, often unexpectedly to themselves, as well as surprisingly to others. Literally, “ He is found of those who sought Him not,” etc. III. The all-wise God has originated and announced a plan by which He may bring His people to Himself without any failure.1. God assumes at the start that men are utterly lost? We are condemned already. The wrath of God abideth on every one of us. 2. That God prefers to save the transgressor rather than punish him. God says He takes no pleasure in the infliction of penalty. He has proffered a way of escape (verse 4). And this is the only way 3. That the human will is stubborn, and always refuses free grace. Just here enters the greatest mystery of the gospel. A certain spiritual pressure is exerted by God Himself. The Holy Ghost constrains the surrender of the disobedient heart. IV. In the carrying out of His plan God sometimes strives directly with impenitent men, without their expecting it, and even without their understanding it. Thus it is that He is often “ found of those who sought Him not.” He has a right to everybody, and when He desires a man He sends for him. No actual force is employed, but certain processes of His are put into operation. The sinner does not always know precisely what all this means, but he feels a surprising impelling power, active in the very centre of his being. He is awakened to see his own needs. He is constrained to reflect upon the issues of another life. Now it is God in person who is making Himself to be found, even when the man is not seeking after Him. And He acts very gently. There are, in every-day life, two ways of waking a man out of dangerous slumber. You may shout in his ear, or rudely shake his person; or bring a lamp into the room, and leave it burning. The latter is the way in which God works. Furthermore, Providence sometimes works in with grace. An adversity or a blessing is used as an instrument in the awakening of the soul. But He aims only to lead men to the beginning of their work; He does not propose to do it for them. He says to those who seek Him not, Seek Me. He calls to the prayerless, Pray--to the thoughtless, Think. V. This moment, in which the Spirit of God is striving, is the moment above all others in which to yield to His call. For now, if never before, a man has a chance. If God is sincere, He offers personal pardon now. (C. S..Robinson, D.D.)Sovereign grace and man’ s responsibility Doubtless these words primarily refer to the casting away of the Jews, and to the choosing of the Gentiles. Yet this is but a type of a universal fact. The system of truth is not one straight line, but two. No man will ever get a right view of the gospel until he knows how to look at the two lines at once. I am taught that what I sow I shall reap: I am also taught that “ it is not of him that willeth nor of him that runneth, but of God that showeth mercy.” I see in one place, God presiding over all in providence; and yet I see that man acts as he pleases, and two truths cannot be contradictory to each other. Note then-- I. Divine sovereignty. If any man be saved, he is saved by Divine grace alone. Now, in speaking of God’ s gracious acts of salvation, notice--1. That they are entirely unmerited. The people here mentioned certainly did not merit God’ s grace. They found Him, but they never sought for Him; He was made manifest to them, but they never asked for Him. 2. Sovereign, i.e., God has an absolute right to give grace where He chooses, and to withhold it when He pleases. It is mercy, indeed, when God saves a seeker; but how much greater mercy when He seeks the lost Himself! Mark the parable of the lost sheep. How was it you came to seek God? “ Why, because He led you to do it.” Nature can never rise above itself. You put water into a reservoir, and it will rise as high as that, but no higher if let alone. So there must be an extraordinary pressure of the Holy Spirit put upon the heart to lead us first to ask for mercy. II. Man’ s responsibility (verse 21). Now, these people whom God had cast away had been sought, had been entreated to be saved; but they would not, and inasmuch as they were not saved, it was the effect of their disobedience and their gainsaying. Notice the wooing of God and of what sort it is.1. Most affectionate. God says He stretched out His hands. You that are not saved to-day are without excuse, for God stretched out His hands to you, and He said, “ Come, come.” 2. Very frequent. “ All the day long,” may be translated “ daily.” From the first dawn of your life He wooed you through your mother. And in your boyhood how your Sunday-school teacher endeavoured to bring you to the Saviour! And you have not yet surely forgotten how many Sabbaths you have spent, and how many times you have been warned. It is probable that God will keep on stretching out His hands to you until your hairs grow grey, still continually inviting you: and perhaps when you are nearing death He will still say, “ Come unto Me, come unto Me.” But if still you reject Christ, let nothing make you imagine that you shall go unpunished. “ How can you escape, if you neglect so great salvation?” No one will be responsible for your damnation but yourself, at the last great day. (C. H. Spurgeon.)God found without seeking That was an odd voice, surely the oddest I ever heard of, which came a little time ago in an Italian town to one of God’ s elect ones there. He was so depraved that he actually fell to worshipping the devil rather than God. It chanced one day that a rumour went through the city that a Protestant was coming there to preach. The priest, alarmed for his religion, told the people from the altar that Protestants worshipped the devil, and he charged them not to go near the meeting-room. The news, as you may judge, excited no horror in the devil-worshipper’ s mind. “ Ay,” thought he, “ then I shall meet with brethren,” and so he went to hear our beloved missionary who is now labouring in Rome. Nothing else would have drawn the poor wretch to hear the good word, but this lie of the priest’ s was overruled to that end. He went and heard, not of the devil, but of the devil’ s Conqueror, and before long he was found at Jesus’ feet, a sinner saved. (C. H. Spurgeon.)All the day long I have stretched forth My hands.-- God’ s conduct and man’ s I. God’ s conduct towards men.1. Kind.2. Earnest.3. Forbearing.4. Patient. II. Man’ s conduct towards God.1. Ungrateful.2. Wicked.3. Obstinate.4. Insulting. (J. Lyth, D.D.)God’ s entreaties Nothing can be more wonderful. That man should stretch out his hands to God--the dependent and sinful creature supplicating the supremely righteous and holy Creator--this is as it ought to be. But here--the Creator stretches out His hands to the creature; God entreats man; the offended Sovereign beseeches the offending subject! But is there not something still more wonderful, that He should have to complain of want of success? Yet such was the mournful fact! God’ s entreaties were-- I. Condescending. When a father entreats a child, a master a servant, a monarch, a subject, there is condescension. But what is all the condescension of creature to creature?--of creature the most exalted to creature the most insignificant and mean? But what is the difference between any one creature and any other, compared with the difference between the Eternal God and the highest of them all? II. Forbearing--for there was a principle in the Divine nature, that drew powerfully in the opposite direction--God’ s infinite hatred of sin. His whole conduct was but a practical utterance of the pathetic pleading--“ How shall I give thee up.” (Hosea 11:8-9). III. Earnest. The posture or attitude expresses this. IV. Perseveringly importunate. “ All day long,” etc. V. Disinterested. When we hear of “ calling” and “ stretching out the hands” to another, we naturally think of some deep-felt want, or some suffered or dreaded evil; of which the supply is earnestly desired, or the endurance deprecated. A starving man stretches out his hand for food; the oppressed for deliverance; the slave for freedom; the criminal for pardon; the victim of assassination for life. But does God need anything from His creatures? They needed Him; not He them. The danger was on their part, not on His; the damage resulting from their refusal to hear Him, all their own. The sum of His entreaties is, “ Do thyself no harm,” and His kind assurance, in beseeching them to obey His voice--“ I will do you no hurt.” Far was it from His heart to do them hurt. Judgment was His strange work. His threatenings and His solicitations were alike in mercy. (R. Wardlaw, D.D.)Deafness to God’ s appeals God offers not only a truce, but a peace, and has been most active in urging a reconciliation. Can He manifest His willingness in clearer methods than that of sending His Son to reconcile the world to Himself? Can He evidence more sincerity than by His repeated and reiterated pressing of our souls to the acceptance of Him? God knocks at our hearts, and we are deaf to Him; He thunders in our ears, and we regard Him not; He waits upon us for our acceptance of His love, and we grow more mad against Him; He beseecheth us, and we ungratefully and proudly reject Him; He opens His bosom, and we turn our backs; He offers us His pearls, and we tread them under our feet; He would clothe us with pure linen, but we would still wear our foul rags; He would give us angels’ bread, and we feed on husks with swine. The wisdom of God shines upon us, and we account it foolishness; the infinite kindness of God courts us, and we refuse it, as if it were the greatest cruelty. Christ calls and begs, and we will not hear Him either commanding or entreating. To love God is our privilege, and though it be our indispensable duty, yet it had been a presumption in us to aspire so high as to think the casting our earthly affections upon so transcendent an object, should be dear to Him, had He not authorised it by His command, and encouraged it by His acceptance. But it is strange that God should court us by such varieties of kindness to that, wherein not His happiness, but our affection does consist; and much stranger, that such pieces of earth and clay should turn their backs upon so admirable an object, and be enemies to Him, who displays himself in so many allurements to their souls, and fix their hatred upon that tender God who sues for their affections. (S. Charnock.)Disregarding God I know a mother who has an idiot child. For it she gave up all society, almost everything, and devoted her whole life to it. “ And now,” said she, “ for fourteen years I have tended it, and loved it, and it does not even know me. Oh, it is breaking my heart!” Oh, how the Lord might say this of hundreds here. Jesus comes here, and goes from one to another, asking if there is a place for Him. Oh, will not some of you take Him into your hearts? (D. L. Moody.)Irresponsive to God A man cannot get these Divine blessings if he does not want them. You take a hermetically sealed bottle and put it into the sea, it may float about in mid-ocean for a century, surrounded by a shoreless ocean, and it will be as dry and empty inside at the end as it was at the beginning. So you and I float, live, move, and have our being in that great ocean of the Divine love in Christ, but you can cork up your hearts and wax them over with an impenetrable cover, through which that grace does not come. And you do do it, some of you. (A. Maclaren.). Romans 11:1-10 God hath not cast away His people.God hath not cast off His people This is proved by-- I. The known facts of their history--Paul and his companions in the faith. II. The secret operations of the Spirit of God--as exemplified in the case of Elias. III. The results to be achieved in the national rejection of Israel.1. The conversion of the Gentiles.2. The consequent conversion of the Jews.3. The completion of the redeeming purpose on earth. IV. The ultimate purpose of God’ s judgments--the demonstration of His own glory. (J. Lyth, D.D.)The remnant, the admonition, and the hope 1. Distressed though the apostle was that anything should have caused the exclusion of his kinsmen from the benefits of Messiah’ s kingdom, yet the fact was patent that it was because of their unbelief, and that it had been predicted. Henceforth they should no longer be, as a people, the people of God. Even when admitted into the kingdom of God, which they still might be by “ the obedience of faith,” they should have no pre-eminence over their believing Gentile brethren (John 10:16). 2. Now all this might well fill the heart of the patriotic Jew with thoughtful sadness. For he had been accustomed to give to the glowing predictions of Israel’ s prospective glory an altogether national and literal interpretation. How sadly disappointing, then, to be now assured that the Israel there spoken of was, not Israel after the flesh, but after the spirit! He would ask, “ How am I to understand the matter? Hath God cast away His people?” “ God forbid!” exclaims the apostle. “ As a nation, and because that they have rejected the Lord’ s Christ, He has rejected them, but this only so far, and so long, as they reject Him.” Therefore-- I. He has not cast them away indiscriminately; they have not all been rejected; there is still a foreknown remnant.1. Such a total rejection the apostle had never affirmed. Should any one assert that so he had taught, let him reflect that he also was “ an Israelite,” etc. But he was not therefore excluded from the benefit of Christ’ s salvation. No; not even though he had once been a “ blasphemer,” etc. (1 Timothy 1:16). 2. Nor had the apostle alone from amongst the Jews obtained mercy (Acts 21:20). Nor could he have anything like an adequate conception of the number of Jewish believers. These whom God had foreknown He had by no means cast away. Though perhaps unknown of men, they were “ known of God” (Revelation 7:1-8). Such secret ones the Lord has always had (Romans 11:2-5; cf. 1 Kings 19:9-18; Isaiah 1:9; Isaiah 10:22). 3. This remnant had obtained that salvation (Romans 9:27), which the rest refused to accept on the stipulated terms; while that rest, because of their self-righteous and obstinate unbelief, had been judicially blinded and hardened (Deuteronomy 29:4; Psalms 69:22-23). Thus it is that God always deals with incorrigible sinners. They persist in loving darkness, and hating light, and He blinds them. They reject the sure foundation, and it becomes a stone of stumbling. Thus He dealt with Pharaoh and his hosts, with the unbelieving Israelites in the times of Moses, David, Solomon, and Isaiah. And thus He deals with them still (Acts 13:40-41; Habakkuk 1:5). These unbelieving Jews are the cast away; but the believing Jews (a foreknown remnant) are elected and saved. But now-- II. With respect to those who have been “ cast away” ; have they “ stumbled” to a hopeless “ fall” ? Had God ordained that it should be so? “ God forbid!” is the vigorous reply.1. God did not purpose less mercy for them, but He did intend more for the Gentiles. Indeed, it was this very opening the door of faith to the Gentiles that chiefly caused the offence of the Jews. But by this, which occasioned their fall, salvation is come unto the Gentiles, for to provoke them to jealousy. 2. And now the apostle turns to the Gentile Christians to admonish them against a spirit of exultation over the fallen and rejected Jews. The admonition was probably needed, the persecuting spirit of the Jews being calculated to provoke retaliation. It was still more needed in after times, when Christian rulers and Churches then acted towards that scattered people as though they had been deprived of all the rights of common humanity. But the God of Israel had given no right to any to add one stripe to their chastisement. His severity was intended not for destruction, but salvation; and how much more desirable the latter than the former result! (verses 12-15). 3. And that their salvation is even yet possible is further evident (verse 16). The “ firstling” of the “ dough” and “ the root” of the tree--figures to designate the great progenitors of the whole Jewish nation--having believed in God, had obtained salvation, and had become holy to the Lord. Nay, Jehovah had so presented them to Himself that their descendants also were to be accounted a “ holy nation.” True, this did not insure their unconditional salvation. It had not prevented great numbers from forsaking the God of Israel (Isaiah 1:4); but for their fathers’ sakes He would spare no pains to “ renew them again unto repentance,” and to give them hearty welcome on their return (Isaiah 54:6-8). Many individual Jews had already believed and been saved. These, therefore, might be regarded as, in a secondary sense, the first-fruits unto God, and served to prove that, on like terms, all Israel might be saved. 4. Nay, further, the apostle maintains that the Jews occupied a position more favourable to their salvation. If the Church be symbolised by the olive-tree the Jews were the natural branches as related to Abraham, the father of the faithful, and, as by solemn covenant, separated to fire service of Jehovah. Compared with them, the heathen are indeed but branches of the wild and uncultured tree (Ephesians 2:11-12). And be it that “ some of the branches were broken off,” and that many from the wild olive have been grafted into the true olive, let them remember that this has been effected “ contrary to nature,” and therefore not exult over the off-broken branches: forasmuch as the state of neither the off-broken nor engrafted branches is irreversible. If the believing Gentile suffers the spirit of pride to displace that of humble trust in the Saviour, he, too, shall not be spared. And if the now reprobated Jew shall receive Him, then shall he also be re-engrafted into the ancient stock. “ Behold therefore the goodness and severity of God” (verses 22-24). 5. And not only so, but however improbable it might seem, the time would arrive when all Israel should acknowledge Christ as Lord, and be thereupon welcomed back into His fold (verses 25-27). In the meantime, and as far “ as concerns the gospel, they are enemies for your sakes.” And that which has brought them into this position is the free grace of God, which resolved to include you also. But as touching “ the election” the believing remnant, which continues from age to age (verses 5, 6), “ are beloved for the fathers’ sakes.” For God Himself has given a sure word of promise that, whithersoever they may be dispersed, when they shall make confession of their iniquity, then will He remember His covenant (Leviticus 26:40-45). “ For the gifts and calling of God are without repentance.” All alike are “ by nature” unbelieving and disobedient. To the consciousness of this fact it is that God shuts them up, and that in order that they may be induced to seek and to secure salvation. (W. Tyson.)The rejection of Israel I. Not absolute.1. A remnant saved.2. Exemplified in Paul and many known Jewish converts.3. Confirmed by the history of Elijah.4. This remnant is of grace (verse 6). II. Not arbitrary.1. The rest were blinded.2. Because of their disobedience.3. By the just visitation of God.4. As announced beforehand by their own prophets. (J. Lyth, D.D.)God’ s people I. Cannot fail on earth.1. Individuals are still converted (verse 1).2. The purpose of God is unchangeable (verse 2). II. Is still small.1. But not so small that we should be discouraged.2. Great enough to occasion joy and gratitude. III. Consists of all true believers who--1. Repudiate all human merit.2. Receive God’ s mercy as a free gift.3. Do not harden themselves against the truth. (J. Lyth, D.D.)God’ s Church wider than man’ s I. The conspicuously good are the few--not the many. The many are the called; the few are the chosen who accept the call. God had not wholly cast away His people (verse 1). It was then as it had been in the time of Elijah (verse 4). And how is it now? Let us beware of uncharitable judgments. Nothing is easier than sweeping censures. God is tender in His judgments of men, often justifying many whom we in our severity should condemn. Still, would Christ acknowledge the majority in the churches, or would He have to turn to the minority? Certainly to only a small minority, whose faith is proved by their character and works. For, strip away from the profession of Christianity its accidental accompaniments, and what do you find? Nothing that is perfect, even in the loftiest; and nothing of unmixed evil in the meanest. But you will find in the few, in spite of great faults, a faith in Christ so genuine as to give a sure pledge that the goodness of the man will assuredly conquer the badness in the end. The man in whom the love of truth is a passion, in whom justice is a matter of greater concern than the falling of the heavens, and who burns with shame at the thought of an impure deed, and who has courage enough to suffer in the righteous cause like his Great Master;--why, that man forms part of God’ s elect remnant, who put to shame the majority of those who cry aloud the name of Christ, but who do not His deeds. II. Some of these few are not found within the boundaries of the recognised Church. They are in Christ’ s Church, but not in man’ s. And that is a cause of jealousy and anger to many of us. When Paul told the Jews that God was founding a Church outside their own nation, he knew that he was wounding their prejudices to the quick. So strongly did he feel this that he had to fortify himself by an appeal to Moses (Romans 10:19). But though fact and prophecy supported his statement, they would not admit that God was working upon lines outside their own. And yet the apostle insists upon it as the great revealed mystery which was to crush their pride and to precipitate their fall (verse 25). And so now God is wider in His plans than our pride and prejudice think. We find it almost as hard to believe as the Jew did, that God has a Church outside the Church. And yet, are we not confronted by facts? I believe the Church is our right and natural place, and that it is its natural work to be foremost in doing whatever contributes to the highest welfare of men. But has it not been, and is it not so still, that God has other sheep which are not of this fold? Some of these have maintained an outward connection with the Church, though the Church has not identified itself with them. They have worked alongside the Church rather than with it. Wilberforce and Clarkson did not get the sympathy and support of the Church till their cause was triumphant. Who are the true prophets of this generation? For the most part men upon whom the Church looks askance. When we get to heaven we shall find men there whom we never expected to see, and miss others perhaps whom we expected to find in the foremost places. III. This outer Church of the Gentiles was to provoke the Jews to jealousy and emulation. The Jews fell that the Gentiles might rise, and the Gentiles had risen that they might stimulate the Jews to rise too. The Church is evermore in need of this constant renewal and reconstruction. At the time of the Reformation Christian truth had to be rediscovered, and a new Church formed outside the lines of the old Church. But the fundamental principle of the Reformation did not long preserve its supremacy--the right of every man to exercise his own judgment--for the Protestants soon began to persecute men like the Catholics. There is a great cry in our day that religion is in danger, and that the churches are failing; such a cry as must have gone forth among the Jews when Paul first preached, but has the cry any greater warrant now than it had then? Was not religion then really rooting itself in a richer soil, and preparing to bring forth better fruit? The devout Catholic thought that the Reformers were devils, and prophesied the overthrow of all religion. But was it not rather a fresh ploughing and sowing of the human soul, and a new opening of the heavens? And as to the cry in our day, if the Christianity depended on the Roman Syllabus, the Thirty-Nine Articles, the Westminster Confession, then we might tremble, but God forbid that we should be overcome by such an ignoble fear. We believe in the religion of Christ, and we can see before it a nobler future. As the Jews had to learn from the Gentiles in order to their recovery, so we have some things to learn from the outer boundaries of God’ s Church. (C. Short, M.A.)God hath not cast away His people. The glory which will redound to God from the conversion of the Jews I. Their national preservation through so long a tract of time will furnish a wonderful illustration of the Divine power.1. They can look back along a line of ancestry compared with which that of the Norman and the Saxon are but of yesterday. Nations which did not exist till long after the Jew had acquired a history, have long ago run their course; but he is unchanged. 2. Nor will any of the ordinary means of national preservation account for their continuance. (1) They have not, like the Chinese, been stationary, and built in from the rest of the human family. From about B.C. 740, till the destruction of Jerusalem, they suffered as many dispersions, partial or entire, as there were centuries. (2) Foreign alliances will not explain it. For, besides the fiercest commotions within, they have sustained a quick succession of the most sanguinary invasions from without. (3) Arms, climate, genius, politics, equally fail to explain it. For they have been crumbled and scattered over the face of the earth; and yet they exist. Old empires which oppressed them have fallen; but the Jew has lived on amidst their ruins. “ Young nations have started into being, and he has been present to mingle with their elements, but never uniting. And, as if to complete the wonder, their number at this moment is very nearly the same as it was on their leaving Egypt. 3. Now, the only way to account for their preservation is the scriptural one, viz., to ascribe it to Divine power. “ I am God, I change not; therefore, ye sons of Jacob are not consumed.” When, then, they shall be turned to the Lord, with what new emphasis and enlarged meaning will they have to sing Psalms 124:1-8. II. God shall be glorified when it shall be seen that this preservation has not been effected by mere power, but that, from first to last, that power was under the guidance of wisdom, or was exercised according to a plan. A new light is dawning on the mind of men respecting this plan.1. Formerly the historian only recorded facts. But now it has occurred to him that all the facts of history are connected; that could the principles of this connection be traced history would form one organic whole; and hence, to trace and to expound these principles is now the highest office of the historian--the philosophy of history. 2. Every lover of the Bible, however, should remember that its histories were never written in any other way. It both states the facts, and the principles which unite them. True, after sketching the early history of the race, it confines its history to the Jews. But in that you have, in effect, a type of the whole. And more; in that, you frequently catch glimpses of the others at the most eventful moments of their existence. And more still; the Bible is prophetic as well as historic. Before Herodotus had begun to amass his materials, Isaiah had sung the glory of the latter day; and Daniel had foretold the kingdoms which would arise to the end of time. 3. The Bible never speaks of the course of human events but as conducted on a great plan. And with this peculiarity, that from the time of the promise to Abraham, the entire plan was regulated in relation to his posterity. Nay, ages earlier than that the plan began to evolve (Deuteronomy 32:7-8). The great principle on which the habitable part of the globe was mapped out was a principle of relation to the chosen people. And, as the great drama of Providence unfolded, the civilised world invariably found itself involved with that people. Read Psalms 78:1-72 th, 105th, and 106th, and do you not hear Jehovah, as He leads them through the nations, saying, “ Touch not Mine anointed, and do My prophets no harm” ? Are they invaded and oppressed? “ Who delivered up Jacob to be a spoil, and Israel to the plunderers? Was it not Jehovah?” Does the Assyrian afflict Israel? “ The Assyrian, saith God, is the rod of My hand.” Does the Persian deliver Israel? God calls Cyrus by name. Did nations change hands in consequence of the Persian movement? “ I have given Egypt for thy ransom; Cush and Sheba for thee.” Have the ancient persecutors of Israel perished? Their destruction was foretold! And when, at length, “ the time shall have come, yea, the set time to favour Zion,” what ground will there be for saying, “ Ye know … that not one thing has failed of all that the Lord your God spake concerning you” ! III. God’ s glory shall be enhanced when it shall appear that the entire plan of His conduct towards israel has directly tended to promote their highest welfare by illustrating the great principles of His moral government.1. The principle of mediation--of making the conduct or relationship of one a reason for blessing others. “ God hath not cast away His people.” They are still beloved “ for the fathers’ sakes,” and their conversion will, at length, establish this fact. It will show them that they have never been absolutely renounced, and why Abraham himself was beloved, and that there never was but “ one Mediator between God and man,” the day of whose coming Abraham saw and was glad. 2. Justice (verse 22). Looking back on their history they will behold it covered with the memorials of the Divine displeasure against sin, and learn that every stroke of His fatherly chastisement was intended to bring them in penitence to His feet. 3. The bringing of good out of evil. It will be seen that God has made the mutual jealousy of the Jew and Gentile an occasion of good to each. The apostacy of the human race was the occasion of Israel’ s election at the first. And when, after repeated apostacies, Israel was abandoned, that became the occasion of salvation to the Gentiles (verse 15). Their slavery in Egypt was a time of merciful visitation for that country. Their seventy years’ captivity in Babylon were calculated to enlighten and to bless the people of that empire. And at their conversion they will see with amazement that the very act which completed their guilt--the crucifixion of Christ--has become the means of their own salvation. 4. The timing and distribution of God’ s judgments and mercies so as to make us feel our entire dependence on Him. Would you know, e.g., why it was that Israel, when brought out of Egypt, was not led straight to Canaan? (Deuteronomy 8:2-3). Would you know why it was that the coming of Christ was so long delayed; and why the conversion of the Jews did not take place at the commencement of the Christian dispensation? (verse 32). God waited for the Gentiles till they had proved that the world by wisdom would never know God. And He is now waiting for the Jews till it shall be evident that all ground for self-dependence has utterly perished. IV. But what if this great system of discipline should leave them worse than it found them? Would not their conversion redound, to a degree inconceivable, to the glory of God? The strength of a mechanical power is estimated by the resistance which it overcomes. And the honour which will accrue to the grace of God in the conversion of the Jews is to be estimated partly by the amount and the duration of their previous resistance to that grace.1. Viewed in this light their conversion will reflect transcendent honour on the power of the grace which effects it. For we are not now speaking of the conversion of a people who had never before enjoyed the light of revelation, but of a people who, in this sense, have never been in darkness. Nor are we speaking of a people who were merely indifferent to Christianity, but of a people who have ever been actively hostile to all spiritual religion. Nor are we speaking of this people as nominally converted merely, as many of the European nations were. To exchange the form of godliness for the power proclaims the presence of a Divine agent; but to worship the very Being on whom the heart had hitherto vented its bitterest execrations, implies a change so great that it might almost excuse unbelief for saying, “ If the Lord would open windows in heaven, might this thing be?” But unbelief itself is silenced by the declaration, “ I will pour My Spirit upon thy seed, and My blessing upon thine offspring.” 2. Associated with this display of omnipotent energy there will be the exercise of unlimited grace in forgiveness. When it is remembered that the Jews of that future day will be the descendants and approvers of those who shouted, “ Away with Him; crucify Him; His blood be upon us and upon our children!” and that, by their persevering unbelief, generation after generation have virtually crucified the Son of God afresh, and put Him to an open shame, how amazing appears that exercise of mercy which is to cancel such an accumulation of guilt! When they shall see that they owe their forgiveness to that blood which they invoked in guilty imprecations on their own heads, what all-subduing views will they obtain of the prevalence of His intercession, of the unchangeableness and riches of His grace! 3. This change will take place at such a period as shall still further redound to the glory of God. There is a fulness of time for it. As the coming of Christ took place at a crisis when the state of the world demonstrated the necessity for it, and displayed its grace, so doubtless will be His coming in the conversion of the Jews. Probably they will have reached the last stage of guilty unbelief; or they will be sorely pressed by evils from without; or, abandoning all expectation of ever beholding their Messiah, they will have given themselves up to despair; or all these forms of evil will have combined in one. This we know, that the design of the whole gospel constitution is that no flesh should glory in His presence; that the inscription on the topstone of the fabric will be, “ To the praise of the glory of His grace.” 4. In harmony with the spiritual and Divine character of this event will be the means or manner of its accomplishment. Not that all means will be dispensed with. But these shall be of so humble a character, and their success shall so far exceed all human calculation as to furnish the most glorious exposition of the words, “ Not by might, nor by power, but by My Spirit, saith the Lord.” V. Another element of the glory which will redound to God will be found in the number of the converted. A few here and there will doubtless be renewed, from time to time, prior to that period. But then the change will be so general as to satisfy the large prediction that “ all Israel shall be saved.” They shall come from the east and from the west, etc., to swear allegiance to the Cross of Christ. And what joy will seize the Gentile Church when it shall be announced, “ Then hath God also to the Jews granted repentance unto life” ! And if there is joy in heaven among the angels of God over one sinner that repenteth, who can conceive the rapture when it shall be there proclaimed, “ All Israel is saved!” VI. This reminds us of the further accession of glory to God from the conversion of the Jews, resulting from the effects of the event upon others.1. For what an unsurpassable proof will it furnish of the Divinity of the whole scheme of revelation! As the outpouring of the Spirit at Pentecost was reserved by God for the crowning proof of the new economy, so the greater effusion of the same Spirit, upon the same people, is reserved to complete the proof of its claims as it draws towards a close. 2. What an unsurpassable proof will that event display of the all-sufficiency of the grace of God! At the opening of the Christian economy in the conversion of Saul Christ showed forth all long-suffering for a pattern, etc. In a similar manner God appears to be reserving the richest display of His saving grace till towards the last. 3. What an impulse, too, will be given to the piety of every part of the Christian Church l (verse 12). The newly-converted Jews will probably exhibit a measure of self-denying zeal for the glory of God, which the Church had come to consider absolutely impracticable, For “ he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the Lord before them.” 4. How eminently will this increase of the Church tend to the union of all its parts! That most ancient of all schisms between Jew and Gentile shall then be healed. Every minor distinction in the Church shall cease. And thus it will be seen that an important step has been gained towards the attainment of that “ which God hath purposed in Himself, that in the dispensation,, of the fulness of times” He might gather together in one all things in Christ. 5. And will not--must not all this inconceivably augment the joy of the Church? (J. Harris, D.D.)God’ s remainder 1. We are living in a time when the reigning influences of society tempt or drive from integrity and purity; and some who were venerated shock the confidence reposed in them by grievous falls. There are dangers in such times that touch conscience and try faith. But God is not changed; moral virtue is not unreal; there are still men good and true. God hath not cast away His people. There are seven thousand reserved amid the general degeneracy. 2. Baal was the idea of prolific reproduction in nature. His was a popular worship ever, and set up its accursed altars in the Holy Land. Pouring light upon the faith of the new kingdom of redeeming grace from ancient history, as was his wont, Paul goes back to that dark spot. He is showing that no matter how many fall away faith lives on. The times are never so bad that they can corrupt utterly the immortal grace that lies hidden in the heart of the Church. Mammon may establish its worship, but there is still a holy place, and an ark of the covenant, sacraments and ministry, and heavenly grace. God does not cast away His people. 3. The apostle recalls the old prophet Elijah, and makes a strong case. Matters in Church and State had come to the worst. Two tottering thrones, on soil soaked with family blood, frowned at one another in anger, but upheld no just law and protected no personal rights. Over one of the fragments of the schism ruled a tyrant--Ahab--consistent in cruelty and persevering in appetite, with Jezebel, who made royalty contemptible and womanhood shameful. Ahab and Jezebel are names of vices almost as much as of persons, and have been for nearly three thousand years. After his victory at Carmel, Elijah’ s splendid dream of the reformation of God’ s kingdom was broken. When men animated by great purposes fail, they seem smaller to themselves than ever. It was like the hiding of the face of God. But now there comes a magnificent revelation which shows that true greatness does not stand in great results that can be seen. Success does not lie in the numbers counted. Power is stored up in hidden places and in lonely consciences. Have done with measuring God’ s power with your geometry, or estimating His army by arithmetic. Do the duty that lies nearest thee. It scatters doubt; overcomes opposition; breaks up despair. The Almighty takes care of His reserves. We want the inspiration of this better faith. Consider two facts-- I. The inroads of a subtle and popular worldly-mindedness, weakening the Church deplorably in its conscience and its heart. There is a power attacking Christianity from without, and corrupting it within. What are the foremost among the objects of the people in business and social life? Duty and righteousness? Do the young enter social life to carry there the influence of Christ? What spirit is in the ascendant in our populations? Is there not here “ the man of sin” who is “ anti-Christ” ? Worldliness is a false god; lying, because it makes promises which are never kept; cruel, because it kills the better life; impious, because it defeats the glorious end for which God put His image in every man. This impious secularism creeps into the Church. It is charged that its converts do not come up to its standard, and that concessions are made of principle, and mercenary treacheries adopted to crowd its seats. Retribution cannot but follow if these things be true. But spiritual power is not to be judged by outward achievements. Granted that the world is as worldly, unbelief as prevalent, inconsistency as widespread, the Church as timid and supple as prophets fear or sceptics declare. “ What saith the answer of God? I have reserved,” etc. This opens to us the opposite fact-- II. The immortal survival of the secret life of the Church and of personal piety, although it is in a minority, and cometh not with observation. God makes much out of little, and saves by a handful of heroes, calling up His reserves out of obscurity, and never letting His altar fires die out. Seven thousand a slight proportion. They were out of sight, scattered saints crouching in corners. Elijah was looking on things on their earthly side. Not so the All-seeing. There was an unreckoned hope in obscure men and women Elijah did not know. Always a light left burning in Switzerland, in Germany, in England, in Scotland. The gates of hell do not prevail. III. Here is, then, a law for practical use. What God requires of us is personal fidelity, or the earnest training of private Christian character in each one by himself, irrespective of any visible results or any possible discouragements. For this there are the clearest grounds.1. It follows straight on in the way of the beginnings of the Church under the hand of the Lord. Get one man brave enough to do right against any maxims of a majority; one woman brave enough to lift others into her own pathway of light, and you are working precisely in the line of Him who knows what is in man, and redeems the race. 2. The doctrine is strong in that it is practicable. Every individual has one realm all his own--his conscience. Disappointed, baffled, elsewhere, he can make that all Christian. Pagan pleasures may allure others. You may not know where others--helpers--are. But your own place is in “ the munitions of rocks.” And the Master will always be there with you. 3. This sphere of personal Christian character touches others wonderfully, but never depends upon them so as to surrender to them if they go over to Baal. Your knees are your own to bend to whom you will. The apostles called no convention. Great reforms are in single souls before they are in parliaments, synods, or constitutions. God’ s harvests spring from single, solitary seeds. It is not miracle but law. The patient power of the Lord reserves His remnant of faithful hearts. His work is done first by single, then by united hands. Character, steadfast, pure, holy, is at once its force and its fruit. (Bp. Huntington.)Wot ye not what the Scripture saith of Elias?--The Old Testament Scriptures I. Are not superseded. II. Ought to be carefully studied. III. Illustrate the principles of the new. (J. Lyth, D.D.)The prophet’ s complaint and God’ s answer I. The complaint of the prophet.1. Hasty.2. Erring.3. Desponding. II. The answer of god.1. Exact.2. Reproving.3. Inspiring. (J. Lyth, D.D.)Mistakes concerning the number of the righteous Sometimes we make them from-- I. The peculiar state of our own minds. This seems to have been the condition of Elijah. His language betrays--1. Severity.2. Petulance.3. Despair. II. Observing multiplied instances of false profession. The apostasy of one pretender excites more attention than the lives of solid, steady Christians. III. The righteous themselves. Because of.--1. The obscurity of their stations.2. The diffidence of their dispositions.3. The manner of their conversion.4. The diversity of their opinions.5. The imperfection of their character. Application:1. The use which the apostle makes of his subject.2. Are you among the number of the saved?3. Let all true Christians consider the Author and end of their salvation.4. Remember also for whom you have been saved. (W. Jay.)Despondency I. Looks at the things which are seen. II. Overlooks those which are unseen. (J. Lyth, D.D.)But what saith the answer of God?--The answer of God to Elijah I. All doubts in matters of religion are to be decided by the Word of God (John 5:39; Mark 12:24). Elijah erred because he spake without his book. Remember this--1. In all matters controverted. When it is questioned whether images are to be worshipped, angels and saints prayed to, etc., who shall resolve us? We are to take no man’ s word, not even the word of Elijah for a matter of faith. What saith the Scripture? Men may err, but the answer of God is according to truth. 2. In matters of practice. If it be questioned whether thou shalt break the Sabbath, deceive thy neighbour, etc. Thy companions, it may be, and thine own heart will entice thee to do such things, but what saith the Scripture? They which do such things shall be damned. II. The Church of God shall never be brought to such an exigent in the most difficult times, but that there shall be many thousands which shall worship God in spirit and truth.1. The best on earth do err, as Elijah who erred by a passion of anger and fear. Order your passions by the law of grace, for if they be ungoverned they blind the mind, and as unruly horses draw the chariot of our judgment into the bye-paths of error. 2. Elijah erred in his censure concerning true worshippers; be not, then, rash in censuring. It is rashness to censure particular men, much more whole Churches to be antichristian. How darest thou refuse communion with them who have communion with Christ? 3. Neither multitude nor visibility are certain notes of the true Church, for then there had been no Church in Elijah’ s time, for the multitude was with Ahab and Jezebel, and Elijah could not discern one beside himself. The Papists say the Church was always visible, but the creed confuteth them, for we believe in the holy Catholic Church. But holiness is invisible and so is Catholicity. We may grant that particular Churches are visible, and yet here some cautions are to be remembered. They may be invisible in respect-- (1) Of place. As the sun is always visible, but to us only when it ariseth in our hemisphere. So at Jerusalem the Church was not to be seen when it removed to Pella. (2) Of the time, as in Elijah’ s and Queen Mary’ s days. As the sun behind a cloud in some respect is invisible, so may it be said of a Church. (3) Of persons which should discern it. A Church is sometimes invisible through the fault of men’ s eyes, which are either weak as of Elijah, or blind as of them which hate the Church. III. Those who in dangerous times are preserved in grace are so preserved merely by the power and goodness of God (1 Samuel 25:39; 1 Thessalonians 5:23; 2 Timothy 4:18; Jude 1:24).1. Though Jezebel search every corner of the land, yet God reserveth seven thousand which bow not the knees to Baal. God can keep us from our enemies; let persecutors cease their malicious practices, and let us serve God without fear. 2. In regard to the preaching of the gospel these are golden days, but in regard of the overflowing of iniquity these are perilous times. Art thou preserved? glorify God. It is not thy goodness that thou dost not as others, but the goodness of God. 3. Be admonished of two things. (1) Presume not of thine own strength. Peter bragged of his courage, and yet played the coward. Hazael thought great scorn ever to do as Elisha foretold to him, and yet afterwards he did such things. (2) Be not secure and careless. God reserveth some, but those which use the means to persevere in well doing. (Elnathan Parr, B.D.) Romans 11:6-10 And if by grace, then is it no more of works; otherwise grace is no more grace.The Christian doctrine of Divine grace I. Man is the object of grace.1. The present dispensation is only the perfection of many, and grace is the characteristic of all. But the gospel is emphatically “ the gospel of the grace of God.” The Father is “ the God of all grace.” “ Ye know the grace of our Lord Jesus Christ.” The Spirit is the “ Spirit of grace.” This grace is uniformly stated as the cause of the electing purpose--the reason of our personal justification--the germ of the renovating process--the potent motive to all piety, as it is the prolific source of all favour. 2. The atonement is the effect of Divine grace. Jehovah is not merciful because Christ has died, but Christ has died because Jehovah was merciful. 3. “ The grace which bringeth salvation,” is, in no sense, impaired by any arrangements which had a reference to ourselves. Antecedent questions of justice and satisfaction could not injure the display of that love which was equally in the Father and the Son; which was equally evinced in inflicting and enduring death. 4. The death of the Cross is only a means to the most benevolent end. A benefaction is not commonly reduced in its value by its cost, nor a deliverance by its peril. Is the grace of God the greater, or the less, when encountering no difficulty, or when encountering it to overcome it? Is the grace of God more brightly, or more faintly glorious, when associated with moral principles, or when disregarding them? 5. The gospel, while it upholds the claims of the Divine law, has an exclusive bearing upon us as sinners. Let the awful negotiations between the Father and the Son--who are one--be whatever they were--the sinner has no righteousness or claim. Salvation is a question not of justice but of grace. 6. No blessing of the gospel is in any legitimate sense the subject of purchase. Christians are “ the purchased possession” ; they are “ bought with a price.” But the “ sure mercies” of the covenant are free gifts. God was ready to forgive, but there was an impediment. The atonement removed that impediment and “ the fulness of the blessing of the gospel of Christ,” now flows without check or restriction. “ By the righteousness of one the free gift came upon all men.” II. The grace, which is so pre-eminent, cannot be confounded with any inferior or incongruous principle. Let us define--1. Grace is free favour; it can be related to no right, and contained in no law. Whenever bestowed, it depends upon the mere will of him who exercises it. If there is any necessity for it, it “ is no more grace.” 2. Work is individual action or conduct, and implies those particular qualities which provoke praise or condemnation. This course of accountable behaviour is properly-- (1) Personal. We all feel possessed of a something which we cannot transfer. Whatever we have taken part in still attaches to us. We reap what we have sown. (2) Work must be voluntary to be accountable. If I am compelled to do what I disapprove, the hand is mine, but that hand is only a mechanical instrument of another’ s will. (3) Work, therefore, goes to form the general character of the moral agent. A succession of works forms, a habit, a variety of habits mould a character. Such has merit or demerit. 3. But if this be the just delineation of work, it cannot be employed indiscriminately with grace. Grace is opposed to work as it-- (1) Is extrinsic of the person. It reaches us from another source. Personal qualities it may inspire--but its origin is supernal and Divine. (2) Is independent of the volition, Man had no desire to be saved in this manner; it is the “ kindness of God our Saviour,” “ who doeth as it pleaseth Him.” (3) Most jealously and tenaciously challenges that merit and honour which virtuous and sinless obedience claims, and the Divine code awards. “ To him that worketh, the reward is reckoned not of grace but of debt.” III. Grace and work are often violently tortured into an unnatural alliance. That system cannot reconcile itself to the idea of grace, which--1. Proceeds upon the merits of human ronduct. Merit is a relation of justice, and not of favour. 2. Rests human acceptance on a foreknowledge of some attractive qualities of character. For whence do these originate? Foreknowledge is not potential. Who has smitten the rock, and melted it into streams of grief? Who has turned the “ wilderness into the fruitful field” ? 3. Reckons on the self-determining power of the human will. How is it, in conversion, that the will, which is but the bias of our tainted nature, elects the part of good, but by the grace of Him from whom all good proceeds? 4. Accounts the gospel as a provision of simple facility to man to save himself. By this view we are never to invoke Christ’ s righteousness and expiation, but when, after our most strenuous self-justifying efforts, we feel that a little more may be required to give our case its perfect recommendation. 5. Varies the universal freeness of the gospel by moral differences in man. Without distorting or forcing into one another the things which differ, Christianity surveys all men in their equal need of salvation, and in their ruin without it. 6. Founds our duty upon a bestowment of grace. IV. The effects of these opposing principles.1. How differently they explain Christianity! If work predominate over grace, the gospel is the republished law, and if the unabated law, is a message of despair; or if the extenuated law changes that glory into whatever is short-sighted and inconsistent; and in the prostration of that law, sinks the standard of our good, falls the pattern of our dignity. But let grace have the pre-eminence. What a change comes over the “ great salvation” ! It is pardon to the guilty, restoration to the undone. It never pauses until it has found out “ our low estate,” and never relaxes its effort until it has lifted us from it. 2. How oppositely they affect the mission of Christ! We honour grace in the degree to which we honour the mediation of Christ. But “ if it be of works,” at once the Saviour’ s mediation is degraded. For what did He “ pour out His soul unto death” ? According to this unworthy calculation--to follow in the train of the sinner who strives to save himself, ready to lend His aid, should occasion require it. 3. How inversely they influence the human mind. (1) Which of these two principles is the better fitted to inspire that humility of dependence which every relation of the creature, and much more every adjunct of the sinner, dictate? There is all the difference of claim and suppliance. “ God, I thank Thee that I am not as other men are” ! “ God be merciful to me a sinner” ! The gospel repeats “ By grace ye are saved” ; it adds the reason, “ blot of works, lest any man should boast.” (2) But the spirit of grace, in contradistinction to work, is also the spirit of obedience. (R. W. Hamilton, D.D.)Salvation by grace Some are all their days laying the foundation, and are never able to build upon it to any comfort to themselves or usefulness to others. And the reason is because they will be mixing with the foundation stones that are only fit for the building. They will be bringing their obedience, duties, mortification of sin and the like, into the foundation. These are precious stones to build with, but unmeet to be first laid to bear upon them the whole weight of the building. The foundation is to be laid in mere grace, mercy, pardon in the blood of Christ; this the soul is to accept of and rest in merely as it is grace, without the consideration of anything in itself, but that it is sinful and obnoxious to ruin. This it finds a difficulty in, and would gladly have something of its own to mix with it; it cannot tell how to fix these foundation stones without some cement of its own endeavours and duty; and because these things will not mix, they spend fruitless efforts about it all their days. But if the foundation be of grace, it is not at all of works; otherwise grace is no more grace. If anything of our own be mixed with grace in this matter, it utterly destroys the nature of grace, which, if it be not alone, is not at all. (J. Owen, D.D.)What then? Israel hath not obtained that which he seeketh for. The judgment upon Israel is I. Partial. II. Self-occasioned (cf. Romans 9:31-32). III. A fulfilment of prophecy uttered--1. By Isaiah.2. By David. IV. Is a warning to us. (J. Lyth, D.D.)Israel’ s failure I. What he sought--righteousness. II. How he sought it. Not by faith, but by works. III. What was the result?1. The elect obtained it by faith.2. The rest failed--were blinded. (J. Lyth, D.D.)Seeking and obtaining salvation So many seek salvation and are not saved because they seek amiss. To seek that we may find, three things are to be observed. I. The time. “ Seek first the kingdom of God.” If thou seekest it not first but at leisure, it is a thousand to one thou shalt never find it. Usually men postpone this to their age: in their youth nothing but pleasure; old heads must not be set on young shoulders; but when they lie upon their death bed then send for the minister. Is this enough? I should marvel if God should be content with the dregs of thy life when the devil hath had the flower. There is an old saying--He that neglecteth the occasion, the occasion will neglect him, as it appeareth by the example of the five foolish virgins. II. The place. He that hath lost a ring and seeks a mile from the place where he lost it is not likely to find it. Seek salvation where it is to be found: that is in Christ, in whom are all treasures. The Jews sought it in themselves and missed of it. But where is Christ to be found? In the house of God; not in an alehouse and the meetings of profane men. III. The manner.1. Seek painfully, as the woman for her groat. The mine of gold lies not in the first spade, it lies deeper, it is well if after all pains we find it at the last. 2. Continue seeking; he that continues to the end shall be saved; it is worth all our pains though all should seek a thousand years, give not over till thou hast found. Israel sought for salvation, in the obedience of the law, but found it not; what shall, then, become of the wicked who seek not at all: of those who seek only vanities. (Elnathan Parr, B.D.)God hath given them the spirit of slumber.-- The spirit of slumber Blindness of mind and hardness is a spiritual lethargy, when neither the thundering noise of the law nor the sweet sound of the gospel can awake us.1. The Greek word used by Paul from the Septuagint signifies pricking and compunction (see margin). This meaning may well be retained, dead sleep being called compunction by a figure; the effect being put for the cause because no compunction can awake it, or the cause for the effect because compunction is the cause of dead sleep in the mind. 2. There is a double compunction: one coming from sorrow for sin (Acts 2:37), another from envy and malice, which was in the Jews, because the gospel of Christ, whom they crucified, was as a dagger at their hearts. This compunction is the cause of such a deadness of mind that, as a man in a dead sleep hears and understands nothing, so an envious mind is impatient to hear or conceive anything for its good. Excess of grief brings a failing of the mind, and envy is a gnawing of the heart against our neighbour. When Stephen preached the Jews gnashed their teeth and stopped their ears. And when Paul preaches at Antioch the Jews rail and contradict, so that a man had as good speak to a dead man as unto them. Chrysostom expounds it as a nailing to their passion, whereby they are unmovable in their perfidiousness. Some translate it ecstasy, for envy makes a man beside himself, capable of no good instruction. Cyprian calls it transpunction, as a vessel having a hole stricken through the bottom, holds not the liquor put in it. 3. The text teaches that God in His just judgment gives over such as are enemies to the gospel to be blinded, that they cannot convert (John 9:39; 2 Corinthians 4:3). I. Many in worldly things are of great apprehension and judgment, and yet as blind as beetles, very blocks in religion. Eyes they have, they are no fools, yet they perceive not the things belonging to their peace. As bats and owls see best in the night, so their chiefest understanding is of worldly matters. As a mole within the ground is nimble and quick, but above the ground can make little shift, so talk or deal with these men of earthly matters, they are cunning, but speak of religion and you pose them as with a strange language. Achitophel, a great statesman, goes home in a dudgeon, and in a sullen fit hangs himself; could any idiot have done more foolishly? Pray that thy wit may be sanctified, otherwise thou mayest prove an enemy and be besotted with the worst folly. It is a fearful state to envy the gospel: such are given over to the devil to be blinded, and what will not the devil bring such unto? Needs must he go whom the devil drives: as he tumbled the swine into the sea, so will he thrust such into all iniquity. II. To have eyes and not to see, to know the truth and to have no power to apply it to our consciences, is fearful. It is uncomfortable to be born bodily blind, much more is spiritual blindness uncomfortable. When Christ came nigh Jerusalem He wept over it for the blindness of the Jews. When He raised Lazarus He groaned in the spirit for the hardness of their hearts. A grievous plague must blindness of mind he when Christ so wept and groaned for them which were stricken with it, when He never cried Oh! for all His own bitter passions. Repent of thy malice to the Word that thou mayest see. (Elnathan Parr, B.D.)The hardened sinner I. His moral condition.1. Insensible.2. Blind.3. Prejudiced. II. The cause.1. Resistance of grace.2. Retributive justice. III. The consequences.1. Misery.2. Despair.3. Death, unless God interpose in sovereign mercy. (J. Lyth, D,D.)The present condition of the Jews I. The result of long-continued disobedience. II. A literal fulfilment of prophecy. Instance--1. Their moral insensibility, blindness, and prejudice.2. Their exposure to plunder and misfortune.3. Their intellectual deterioration.4. Their servility and subjection to oppression. III. A lesson to the world. (J. Lyth, D.D.)Spiritual blindness “ My blindness came on very gradually. I first began to notice that I could not see so far as I used to do, and one morning when looking from the window I could only see across the road. As time went on I could see no further than the mantelpiece, and at length I had to grope my way about the room; and now no one knows what that darkness means but one who has experienced the same.” As she concluded her sad story, I thought that was just like spiritual blindness. Some sin comes, and gradually obscures the light of God in the soul. By and by the darkness deepens, until at length it is darkness which may be felt. Only the removal of the cause of darkness will secure a return of light; and only when sin is forgiven and abandoned is it possible to walk in the light of God’ s countenance. Let their table be made a snare.-- Abuse of privileges David is speaking both as a prophet and as a type of the Messiah (Psalms 69:22-23). His words are quoted and applied to Jesus (Romans 15:3; John 2:17; John 19:28-29), and applied to Judas (Acts 1:20). Similar denunciations are to be similarly interpreted. They are not the utterances of personal or vindictive feeling, but the denunciations and predictions of God’ s Spirit. I. Table. What would otherwise have been for good.1. Daily and common mercies. 2. Spiritual privileges. Sin brings a curse which converts food into poison (Malachi 2:2). “ Their table.” A believer’ s table is spread for him by God (Psalms 23:5); the table of the unbeliever is regarded as his own. II. Snare. Cause of unexpected destruction. Their very mercies are an occasion of sin and misery. To faith the means of grace are salvation; to unbelief, a snare. Table a snare. When the gospel proves a savour of death unto death. The gospel table was spread first for the Jews (Matthew 22:28); the preaching of forgiveness began at Jerusalem (Luke 24:47), and being rejected proved a snare. III. Trap--a capture. The sinner caught in Satan’ s trap when he rejects the Saviour. Note the gradation--a snare for the foot, a trap for the whole body. The Old Testament falsely interpreted confirms the Jews in unbelief; the New Testament disbelieved becomes the occasion of deeper sin. In opposing the gospel the Jews filled up their sins (1 Thessalonians 2:16). In this sin the wrath of God came upon them to the uttermost. Their passover-table was made their trap. Multitudes thus caught in the siege of Jerusalem perished. IV. Stumbling-block--that which causes to fall into a snare or trap. The gospel when believed raises men to heaven; rejected it trips them into the bottomless pit. Christ a foundation to some, a stumbling-block to others (Romans 9:32-33). (T. Robinson, D.D.) Romans 11:11-22I say then, Have they stumbled that they should fall?The rejection of Israel I. How occasioned.1. They stumbled at Christ.2. Were rejected because of their unbelief. II. How overruled.1. For the benefit of the Gentiles.2. Indirectly for their own. III. How finally compensated.1. By their fulness.2. By enlarged blessing upon the world. (J. Lyth, D.D.)The fall of Israel is I. Temporary (verses 11-16).1. It was overruled for the benefit of the world, because in consequence of their unbelief the preachers of the gospel turned to the Gentiles (Acts 13:16). 2. Their fulness-- (1) Must be the occasion of still greater blessing (Romans 11:12-15).(2) Must be the reflex effect of the success of the gospel among the Gentiles (Romans 11:13-14).(3) Is guaranteed by the firstfruits (Romans 11:15-16). II. Admonitory.1. We should not despise but pity them (Romans 11:17-18). 2. Their fall-- (1) Is a warning to us (Romans 11:19-21).(2) Should excite admiration of the goodness and severity of God (Romans 11:22).(3) Should awaken hope and efforts for their recovery. (J. Lyth, D.D)Now if the fall of them be the riches of the world,… how much more their fulness?--The calling of the Jews the enriching of the world Learn-- I. God makes all mutations of states to serve to the good of the elect. If the Jews stand it is good; so is it if they fall, and shall be in their rising again. The prosperity of Egypt shall serve the good of Abraham; the destruction of Egypt the good of his children. “ All His ways are good to such as keep His testimonies.” II. The conversion of the Jews shall be the riches of the world. The more receive of the treasures of God’ s grace the greater is every one’ s part. So is it not in the treasure of princes. If the king bestow a thousand pounds upon one man it is a great gift; if upon two it is the less to each by half; if upon a thousand it is but a small matter to every one. But in God’ s treasures multitudes of partakers diminish not but increase another’ s part. The more drink of the waters of life the more floweth the fountain, the more the merrier. Where two or three are gathered together, there is Christ, but where more, there He is the more graciously. The prayer of one availeth much, how much more the prayers of many righteous? Force united is the stronger. Many streams make a great river, many drops a great flood, many sparks a great flame. How might we prevail with God if our whole people would join with one mind and affection in the service of God! III. The gospel, faith, repentance, etc., are true riches. Gold, silver, etc., but shadows to these; therefore the man that had his barns full and his conscience empty, not being rich in God, is called fool. Hast thou silver and gold? But if thou hast not a good conscience, the poorest man that feareth God will not change states with thee. IV. The conversion of the Jews shall be our riches. It should make us think long for their calling. Gain is pleasing to hear of, but more to have it. Knowledge shall then increase upon us as the waters that cover the sea; the light of the moon shall be as the sun, and the light of the sun sevenfold. Zeal and all good graces shall increase. A great light is now risen, but a greater shall arise. Let us pray and long for the revealing of such riches, and in the meantime mourn for the hardness of the Jews, and cry unto God, “ Visit Thy ancient people with Thy salvation.” V. The casting off of the Jews was our calling; but the calling of the Jews shall not be our casting off, but our greater enriching in grace, and that two ways:1. In regard of the company of believers when the thousands of Israel shall come in, which shall doubtless cause many Gentiles which now lie in ignorance, error, and doubt receive the gospel and join with them. The world shall then be a golden world, rich in golden men, saith Ambrose. 2. In respect of the graces which shall then in more abundance be rained down on the Church. There shall be more good, and they shall be also more good. (Elnathan Parr, B.D.)Inasmuch as I am the apostle of the Gentiles, I magnify mine office.--Paul magnifying his office I. Paul’ s office. The apostle of the Gentiles. Specially--1. Commissioned.2. Qualified.3. Successful. II. How he magnified it.1. Not by boasting of it, but faithfully fulfilling it.2. Not by confining himself to the Gentiles, but seeking the benefit of all.3. Not by glorying in the fall of Israel, but anticipating the blessings associated with their recovery. (J. Lyth, D.D.)Church offices and magnifying them In the Church-- I. Every man has his own office.1. Higher or lower.2. Assigned by the Great Head.3. For which he is specially qualified.4. Therefore responsible. II. Should magnify it.1. Not by glorying in it, but by rightly appreciating it.2. Not by assumption, but fidelity.3. Not by despising others, but encouraging them. (J. Lyth, D.D.)Necessaries of the ministerial office To be prepared for this office we must--1. Seek to possess ourselves with the most just and influential apprehensions of its nature and high designs. 2. Cherish a devout persuasion of its efficacy. 3. Endeavour to imbibe and visibly to cultivate the spirit appropriate to its discharge. 4. Give to its fulfilment the unreserved and constant dedication of our highest powers. This must appear under the form of (1) Preparation.(2) Public labour.(3) Private assiduity. 5. Continue in the course thus described-- (1) With perseverance and watchfulness unto the end.(2) With a meek endurance of every trial and privation to which it may expose us.(3) With cheerful making of every sacrifice necessary to its fulfilment. 6. Cultivate habitual and solemn anticipations of its issues. (R. M’ All, D.D.)The dignity of the Christian ministry The word “ magnify,” employed to express the qualities of an object or pursuit, conveys the idea of something highly esteemed, honourable, glorious. And this is the estimate which Paul put on the office he sustained as a minister of Jesus Christ. The dignity of the Christian ministry may be seen by contemplating-- I. The authority by which it acts. That the Christian ministry has had its origin in an appointment directly from Heaven, it were folly for any to question who bow to the teachings of revelation. This claim has been asserted from the beginning, and in not a single instance has it ever been modified or relinquished. I say not that the ministry of the New Testament is in all respects identical with that of the Old. There is now no official earthly priesthood, for the one great Sacrifice has been offered “ once for all.” And yet I do say that, as a Divinely appointed agency to meet the spiritual wants of the world, the ministry is not peculiar to the Christian dispensation. The ministry, and, in its most important attributes, the Christian ministry too, has existed under every revelation of the gospel as the medium of spiritual intercourse between Heaven and earth. Change of names, or of forms, or of outward service, does nothing to disturb what is strictly essential to the great ministerial function, nor to mar the integrity of that gracious system in which it has ever held an indispensable place. II. The objects it contemplates. In all the departments of man’ s social condition we discover ample proofs of the salutary influence which the ministry is fitted to exert. The influence of the pulpit upon the intellectual condition of man is a subject worthy the profoundest thought of all who are lovers of their kind. There is no agency under heaven that can bear with so much power upon the convictions and motives of humanity as the ministry of the gospel. Compared with the attainments of the human mind under the influence of Christianity, all its achievements amid the most favourable auspices of paganism are light and trivial. It was reserved for teachers mightier than those of the Academy or the Lyceum to proclaim to the world those great principles upon which its elevation, purity, and glory are made to rest. In like manner must it be said that the ministry of the gospel constitutes a most essential element in the progress of civilisation. The science of government, the theory of civil and religious liberty, are properly understood and appreciated only where the pulpit is true to its glorious mission. But to the ministry of the gospel appertains still higher honour. The gospel has to do pre-eminently with man’ s spiritual nature, and has a direct bearing upon interests that affect his eternal destiny. The ministry goes forth on its benevolent mission. It preaches the gospel--the gospel as a source of light, making known a new element in the character of God--an element of mercy. It preaches the gospel as a source of power, by which the bondage of depravity is broken, the prey is taken from the mighty, and the captive is made free. It preaches the gospel as a source of consolation, by which the spirit is cheered amid all the trials of life, till Death itself falls a conquered monster at his feet, and he is away to the bosom of his Father and his God. And I ask, must not the instrumentality that stands connected with such glorious results as these be of all others the most dignified and important? III. The means which it employs. Though several agencies might be mentioned having a concurrent influence in accomplishing the objects of the ministry, yet there is one that holds such a preeminence above all others, that we shall confine our attention to it alone: it is truth--“ the truth as it is in Jesus.” How comprehensive and profound, how noble and soul-stirring the themes there presented for investigation! IV. The aids that are pledged to it. Among these we specially note the Spirit and Providence of God. Is there anything the mind can contemplate more truly sublime and beautiful than this alliance of the weakness of humanity with the strength of Divinity? thus constituting the ministry associate labourers with the eternal God in the regeneration of the world! But the Providence of God is also pledged to aid in the same great enterprise. Christ, the Author of the gospel and the Founder of the ministry, is “ Head over all things to the Church.” Not only by Him were all things created, but by Him also are they sustained and controlled and made subservient to the accomplishment of His purposes of grace. (D. Kennedy, D.D.)The ministerial office not an easy one To one who regretted to Dr. Johnson that he had not been a clergyman because the life of a clergyman was an easy and comfortable one, the Doctor replied, “ The life of a conscientious clergyman is not easy. I have always considered a clergyman as the father of a larger family than he is able to maintain. No, sir, I do not envy a clergyman’ s life as an easy life, nor do I envy the clergyman who makes it an easy life.” If by any means I may provoke to emulation them which are my flesh.--Provoking to emulation My text calls us to consider-- I. The heart of man in a state of indifference towards the unspeakable gift of God.1. The Jew was satisfied with that which ought not to have satisfied him, and he was indifferent towards that for which he should have craved. He had sacrifices, and should have been watching for the Lamb of God. He had a schoolmaster whose mission it was to lead him to Christ, but he was satisfied with the pedagogue. Toward certain national blessings he was anything but indifferent, but for the incomparable blessings of the kingdom he had no heart. 2. All this is not so much Jewish as human. The emulation of our first mother was, by the primitive temptation, misdirected. Abel was provoked to emulation by the promise of redemption, but Cain was excited to anger, and Adam’ s immediate posterity soon became dead in trespasses and sins. Noah was moved with fear, but the world was immovable. Abraham was inspired to become a wanderer, but his near relatives sought a continuing city. Israel was stirred up by Moses to leave Egypt, but soon they preferred to return. From the time of the dedication of the temple the nation began to decline, and then (Isaiah 1:8; Hosea 7:8; Hosea 8:9) no promise or prophecy provoked them to emulation. 3. In the fulness of time the Son of Man came to seek and to save that which is lost. But His generation was crooked and perverse toward Him; “ His own” slew Him, and His disciples were slow of heart toward Him. An inferior being would not have been slain. Christ was too good for the people. Their emulation was too low to reach such an object. At and after the day of Pentecost, many Jews were provoked to emulation, but this emulation passed away. 4. No sooner had the light of the world begun to shine than a cry arose for the twilight of Judaism and for the night of Paganism. Men asked and received, they sought and found. And the history of the Church is very much the sad story of the substitution of error for truth. The Reformation provoked to emulation, and subsequently Wesley and Whitfield; but now as heretofore we seem to hear a cry, “ Not this man, but Barabbas.” “ Not Christ, but Antichrist.” We might speak of millions outside Christendom whose emulation carries them no higher than a senseless idol. We might speak of Christendom content with the human where nothing should satisfy but the Divine. 5. But let us look at “ our own flesh.” Multitudes in our England live but to gratify the lowest appetites; their emulation does not raise them to the level of the beasts that perish. Many, free from animal lusts, live for light pleasure and for small enjoyments. A large majority live to earn and to eat the bread that perisheth. Some live to climb to dizzy heights in the social scale. Now that which is good among these varied objects is far below the highest good. There is a spirit in man to satisfy as well as a body. There is Godlike blessedness within reach as well as temporary pleasure, bread that endureth unto everlasting life, honour that cometh from God, but toward these things the multitude in this nation have no emulation. 6. And among those who profess to have accepted the highest good we often observe a low emulation. One has the form of godliness without the power. Another has a zeal of God, but not according to knowledge. Others limit their religion to orthodox opinions, or sensations, or correct conduct. The godly emulation of the people is low. II. Behold one who has himself received the unspeakable gift, striving to remove indifference from others.1. There was much in Christ calculated to arouse. He baptized with fire. He brought not peace only, but a sword. The spirit of His ministry was the spirit of expostulation with those who were satisfied with evil called good, or with a lower kind of good than He offered. He spake as the old prophet (Isaiah 55:2; cf. John 4:13-14; John 6:27). 2. John Baptist preached in harmony with this spirit of Christ Jesus. The axe is to be laid to the root of the tree; chaff is to be burned with unquenchable fire. And when men were inclined to rest in him, he cried, “ He that cometh after me is mightier than I.” 3. The manifest tendency of the teaching of Jesus to provoke to emulation led in part to His crucifixion. It was this which imprisoned Peter, and stoned Stephen, and beheaded James, and scourged Paul and Silas. 4. The life and example of Paul wrought upon indifference. He provoked the indolent by his activity, the bigot by his charity, the careless by his consistency, the changeable by his belief, the half-hearted by his zeal, and the cold-hearted by the heat of his enthusiasm and love. Unbelievers and false brethren were not at ease in his presence. He stirred men also by direct endeavours for their salvation. “ If by any means I may save some.” “ Any means” --by preaching and teaching, entreaty, persuasion; wise as a serpent, harmless as a dove, all things to all men to save some. 5. Oh! for Paul-like men to provoke to emulation them which are our flesh! According to our power and opportunity let us try and do it. Our fellow-citizens are near us. We must travel sixteen thousand miles to stir the Japanese and Chinese. Our own flesh are always with us. They see our conduct, and understand our language. To foreigners we may be unable, individually, to set a good example; we cannot address them, but we have opportunity to provoke to emulation our own people. Suffer the example of Paul to provoke you to this good work. But I have something better to present than the example of Paul, even that of Christ. Is this pattern too perfect? Then for the present follow Paul, and let him be your pedagogue unto Christ. (S. Martin.)Concern for kindred I. Our kindred have special claims upon our consideration. II. No means should be spared to awaken their religious feeling. III. Nothing short of their salvation should satisfy us. IV. If we cannot save all, at least let us save some. (J. Lyth, D.D.)For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?--The conversion of the Jews The rejection of the Jews deeply affected the apostle. But there were three things which afforded him some consolation in the view of it. They were not all cast away; their rejection was the occasion of spreading the gospel among the Gentiles; they should yet be called in, and made instrumental of enlarging the Church of Christ. I shall show-- I. That the Jews will be called in. God has dispersed them, and therefore His calling them in must imply not only the taking away of the veil from their hearts, but also His restoring them to their own land. These two things cannot be separated any more than cause and effect.1. This event is repeatedly foretold (Isaiah 27:12-13; Ezekiel 11:16-20; Hosea 1:10-11; Amos 9:14-15; Zechariah 14:21). 2. The preservation of the Jews confirms these predictions. They have been scattered among all nations for two thousand years, and yet remain distinct, while all other conquered nations have become blended with their conquerors. What other reason can be assigned for this but the Divine purpose of restoring them to their native land? In this view they have been, ever since their dispersion, a standing monument of the truth of God in His predictions, and of the faithfulness of God in His promise to Abraham. 3. This is further confirmed by their peculiar circumstances. They never have been permitted to own any particular country, or to establish any particular government. And though they have generally enjoyed temporal prosperity, yet their wealth has always consisted in personal and not in landed property. So that they have no attachment to any particular place or government, but constantly stand ready to march whenever the promised Messiah shall lead them in triumph to their native land. II. Some of the happy effects which will flow from this event.1. It will greatly confirm the truth of Divine revelation. There are more particular and express predictions concerning the restoration of the Jews than concerning any other event. And whenever it shall take place it will be more easy to discern the agreement between the predictions and their accomplishment than it has been in any other case whatever. 2. According to the text the restoration of the Jews shall have a greater tendency to convert mankind than their dispersion had. Their dispersion broke down the middle wall of partition, and opened the way for spreading the gospel among the nations. The same effect in a greater degree shall be produced by their restoration. And this may be greatly owing to the methods God may employ to bring it about. It is supposed by many that He will convert them in the places where they are dispersed before He conducts them to Jerusalem. And should this be the case it will have a powerful tendency to awaken the attention of all nations to the gospel (Zechariah 8:20). 3. It will have a direct and happy tendency to bring on the latter, day glory. It is easy to see how it will in many ways facilitate the universal spread of the gospel. And there is no doubt they will be as much engaged to spread the gospel as they ever had been to oppose it. Their return, therefore, the apostle represents as the fulness of the Gentiles who will then be united with them, and so all Israel shall be saved; that is, the whole number of God’ s elect who are His spiritual Israel. III. Improvement.1. It appears from what has been said that there is a growing evidence in favour of the Divine inspiration of the Scriptures by the fulfilling of prophecies. The evidence of miracles has ceased; but the evidence of prophecy has been continued and increased from the day that God foretold that the seed of the woman should bruise the serpent’ s head. 2. The sovereignty of God appears plainly from His conduct towards His peculiar people. He claims a right to give temporal favours to one and not to another, and to give spiritual blessings to one and not to another. He promised to give to Abraham and to his seed such temporal and spiritual blessings as He denied to mankind in general. And though for a long time past He has scattered them through the world, yet He has exercised a particular providence over them by which they are preparing to stand again as His peculiar people at the head of the religious world. 3. If the restoration of the Jews shall produce such effects as have been mentioned, then we may safely conclude that God is as really promoting the prosperity of the Church in general at one time as at another. He was as really fulfilling His promise to Abraham while his seed were four hundred years in bondage as while He was pouring down His blessings upon them in the land of promise. God is never slack, as men count slackness, in carrying into effect the great purposes of His grace. God promotes the fruitfulness of the earth by cold as well as by heat, by darkness as well as by light; just so He promotes the prosperity of the Church by all the opposition made to its growth and enlargement. The friends of Christ have no just ground to despond at the apparently slow movements of the wheels of providence, nor His enemies to hope and triumph. In due time the Jews will be restored and converted, and the gospel will spread and prevail. 4. If the Jews shall be called in, then we cannot expect any long settled peace among the nations till that event shall take place. It cannot be brought about without disturbing the harmony of all nations where they reside, and through whom they must make their way to Judaea, which is in the possession of the Mohammedans. It is not to be supposed that the Mohammedans can be conquered without spreading war among the whole Eastern world. And should a general war break out there, it would directly or indirectly affect all Europe, if not America. 5. It appears from what has been said that we have as much reason to believe the Jews will be eventually restored to their native country as they had to believe the coming of Christ. There was a multitude of plain predictions in the Old Testament concerning Christ, which the Jews ought to have believed, but there are as many both in the Old and New Testament concerning the restoration of the Jews. And there are no more apparent difficulties in the way of their returning to their native land than there were in the way of Christ’ s coming into the world. But Christians have been very unbelieving in respect to their return, and this has led Christian nations to despise and abuse that ancient people. 6. Since God has plainly told us that He intends to deliver them we ought to desire and do all we can to bring about that great and happy event. We have received unspeakable benefits from their being for a while cast away, and are promised still greater benefits from their predicted restoration. There is no ground to expect the restoration of the Jews without the aid of the Christian world. It is time, therefore, for Christians to be alive to the great work they have to do. 7. This subject teaches us the indispensable obligation we are under to believe, and love, and obey the sacred oracles which the Jews so long preserved, and at length conveyed to us Gentiles. (N. Emmons, D.D.)The benefit resulting from the conversion of the Jews The calling of the Jews shall bring such an addition of happiness to the world that it shall have more life, spirit, vigour, put into it both in regard to Jews and Gentiles. The world is now like a man taken with the palsy on the one side, for though it live on the side of the Gentile, yet it is dead on the side of the Jew, and therefore in that regard their calling shall be as life from the dead. Also on the side of the Gentile, many that are now seduced by false teachers shall then embrace the gospel in truth. And partly because those that do believe shall so be confirmed and increased, that in comparison their former life shall not come into remembrance. They shall live more. (Elnathan Parr, B.D.)For if the firstfruit be holy, the lump is also holy. The holiness of the firstfruit and the lump 1. Concerning these firstfruits the law is set down (Leviticus 23:1-44), where the people may not put sickle into their corn till they have offered a sheaf to the Lord, and then it was lawful for them to reap it. Hence by allusion is our Saviour called the firstfruits of them that sleep, because our resurrection depends upon and is assured by His. Also when they had their corn in, and made ready of it for their use, they might not eat of it till they had offered two loaves to the Lord, and then was their whole lump made lawful for them to eat. 2. God commanded these ceremonies to teach the Jews that they received all blessings from the Lord. So that as princes when they bestow manors upon deserving servants make reservation of some fealty, service, rent, or such like, only to show that they hold of them. So God required this of the Jews. 3. The sanctification of Abraham, Isaac, and Jacob to be the people of God sanctifieth outwardly all their posterity. The Jews therefore are still a holy people, which appears by their evidence and their letters patents, the tenor of the first grant (Genesis 17:7; Acts 2:38-39; Acts 3:25). And though some of them have forfeited their estate, yet some cannot forfeit the privilege granted to the whole nation. But-- (1) The nation is before called rebellious: how then can it now be called holy? There is a double holiness. (a) Of regeneration. (b) Of the covenant; in regard of the first they are rebellious, in regard of the second they are holy. (2) We are by nature the children of wrath. How then can the Jews be holy by nature or birth? The former definition of holiness makes it plain. In regard of the first, children of wrath; in regard of the second, holy by nature. The first cannot be conveyed by parents to posterity: the second is, as, for example, a gentleman is chosen to some great office whereby he is a great lord; he begets a son, this son is a gentleman by birth, but not a lord, because the honour of his father was not invested in his blood, but a special grace conferred on his person. I. The children of Christians are born Christians and holy, by virtue of the covenant having right to the initiating seal--baptism, which right, if they were not born Christians, they could not have. Before baptism our children are either heathen or Christians; but not heathens, for then they might not be baptized till they had made confession of Christ. Therefore they are born Christians. Baptism maketh not a Christian, but signifieth. As there are Jews by nature, so Christians. If any allege that we are not born but reborn Christians, the answer is we are not born regenerate Christians, but to be regenerate. We beget Christians, not believers. II. The children of Christians dying before baptism die as Christians, therefore they have hope, and their parents may be comforted over them. III. Thou shalt never have comfort that thou art born a Christian till thou believest as a Christian should do. He that is freeborn and will use his freedom must observe some ceremony, and receive some instrument testifying the same; so though we be born of Christian parents we must believe and repent; the sin of the father prejudiceth not the believing, nor the righteousness of the father sayeth the unbelieving child. It is a credit to be born of religious parents if we be religious. If a man have a thousand pound land a year left him, and spend it all in riotous living, what credit is it for him to brag that his friends left him such an estate? nay, it is a shame to him. He is truly noble that is good, but a wicked and vicious man, though he came of a worthier father than Abraham, is to be accounted base. Walk in the steps of thy godly parents, and if they were not godly redeem the baseness of thy family by thy holiness and virtues. IV. Art thou born a Christian? Why then livest thou like a heathen? If thou art freeborn why becomest thou by thy wickedness the devil’ s slave? As thou bearest the name of Christ so live like Him. (Elnathan Parr, B.D.) Romans 11:17-24 And if some of the branches be broken off, and thou, being a wild olive-tree, wert grafted in.The olive-tree I. Why it is a symbol.1. Of God’ s faithful witnesses (Zechariah 4:5; Revelation 11:3).2. Of the Church, as the channel of grace to men. II. Why it was chosen by Paul. Because of1. The holy anointing oil produced by it (Exodus 25:6).2. Its beauty (Hosea 14:6).3. Its constant greenness (Psalms 52:8).4. Its fruitfulness.5. Its usefulness. 6. Its long duration: (T. Robinson, D.D.)The parable of the olive This teaches us--1. To compassionate the outcasts of Israel.2. To watch lest we also fall.3. To reverence and magnify the goodness and severity of God.4. To look for the recovery of God’ s ancient people. (J. Lyth, D.D.)The parable of the olive I. We were before our engrafting wild olives. Without God, strangers from the commonwealth of Israel. This Paul bids us remember, that we may praise God for His mercy. II. Having received grace let us carry ourselves without boasting against them that want grace. When thou seest a profane man disdain him not, but pray for him, remembering thy former estate. III. Those which partake of the fatness of the olive are engrafted. This fatness is the grace given to the root.1. The grace of justification. Oil is good for medicine-healing wounds and assuaging pain. Also it makes the countenance cheerful; so the grace of Christ, which is called the oil of gladness, maketh the righteous joyful. 2. The grace of sanctification. This may be known by its effects, which are-- (1) In the heart. If thou art engrafted thou hast the heart of Abraham: thou lovest goodness and hatest evil. The wood of the olive will not rot. This denotes soundness. The nature also of the oil is not to be mixed with other things. You may as soon mix light and darkness as grace and sin. The nature of oil, too, is to keep metal from rusting. So the virtue of this grace preserves the soul from sinning, which would eat in and perish the soul. (2) In the tongue. The blossom of the olive is wonderful sweet; so if thou art of this tree thy speech will be gracious to the hearers. It is a vain thing for a man to seem religious if he refrain not his tongue. (3) In the life if thou art engrafted thou wilt bring forth much fruit, for the olive is exceeding fruitful. (a) For God. Oil was consecrated to the Lord, was used in sacrifice, and for the holy lamps. (b) For man. It is both for medicine and meat. Our lives must be fruitful and profitable to the Church. 3. Sanctification may also be known by its properties. (1) The olive is a quick bearer; so we must bring forth fruit quickly. (2) An olive branch was a token of peace. If you pour out water it maketh a noise, but oil falls down softly and with great silence. So the servants of God must be peaceable. (3) The olive is always green, and never casts the leaves, noting the constant tenor we should keep in our obedience (Psalms 92:14). (4) Our obedience must be cheerful and free. Anointing with oil makes us nimble, for if we have received hereof we shall not be stiff in the joints, but will run in the ways of the commandments. The olive requires no great cost to make it fruitful, nor a man truly sanctified great entreaty to persuade him to do good. (Elnathan Parr, D.D.)The privilege and duty of the Gentile His--1. Past condition.2. Gracious acceptance.3. Present privilege.4. Consequent duty. (J. Lyth, D.D.)Our duty to the Jew I. The duty.1. Boast not, etc.2. Despise not.3. Insult not.4. But pity and pray for him. II. The reasons. Remember--1. What you were. (1) Wild.(2) Uncultivated.(3) Unfruitful. 2. Your calling. (1) Grafted in.(2) Through grace at his expense. 3. Your privileges; enjoying the blessings of the covenant.4. Your dependence. (J. Lyth, D.D.)The Gentiles may not despise the Jews They which are advanced by grace are not to boast against them which are in misery (Psalms 12:1; Exodus 3:9; Deuteronomy 10:19; Deuteronomy 10:1; Corinthians 13:4, 5): The Pharisee disdained the publican, but the publican disdains not him, nor is disdained of God. The use of this. I. In respect of the Jew. Some are broken off, not all. The Church of the Jews was never east away, only the unbelievers. The olive-tree is pruned, but not stocked up. The body and some of the branches remain, among whom we are grafted. We are grafted in among them, and receive of the fatness with them. The Church of the Jews, not of Rome, is our mother Church. We must be the seed of Abraham if we will have the promises, and therefore believing Gentiles are called the children of Abraham, not naturally, but by incision. II. In regard of the Gentiles. Thou art made partaker of the fatness. The same fatness nourisheth the natural and ingrafted branches. The Jew is saved by faith in Christ, so are we. There is no difference between the way of salvation in the Old and New Testament, but as this, in grafting there is clay and binding about. The Jew is bound about with a red ligature in regard of circumcision, we with a white in regard of baptism and the white garments then used. Let us not then boast ourselves against the branches, for though they deserve contempt, woe be to them which are instruments to vex them. Let us love them, as we have good cause, for the root’ s sake. There is no name so honourable as that of a Jew; take heed thou use it not in contempt. (Elnathan Parr, B.D.)Gentile and Jew I. The exhortation. Glory not with supercilious contempt. Gentile Christians probably already began to show--1. An overbearing disposition towards the Jews. 2. A policy of complacency in themselves. Such a spirit soon and long manifested by Gentile Churches. Faith excludes boasting either of ourselves or over others, and charity vaunteth not itself. II. The reasons.1. Thou bearest not the root. The Church not sprung from the Gentiles, and the Jews owe nothing to them. 2. But the root thee. Gentiles owe all to the Jews. Salvation is of the Jews (John 4:22). Christ Himself was a Jew. The Jewish Church was the foundation; Gentiles were built upon it (Ephesians 2:20). The true Christian and Jewish Church but one. (T. Robinson, D.D.)Gentile and Jew The Gentile-- I. Has no ground to exult over the jew.1. The Jew fell by unbelief.2. Privileged by His fall the Gentile only stands by faith. II. But much more ground for humility.1. God, who spared not His chosen people.2. Will not spare the unbelieving Gentile.3. Therefore be not highminded, etc. (J. Lyth, D.D.)Boasting Observe--1. The disposition in man to boast of his privileges.2. The folly of this.3. Its danger. (J. Lyth, D.D). Thou wilt say then, The branches were broken off, that I might be grafted in. The natural branches broken, And the sinner for whose conversion things are working, spared a time. I. A fact stated.1. These branches were broken off.2. For a double cause. (1) “ That I might be grafted in.”(2) Because of unbelief. II. A caution given--against--1. Pride.2. Indifference to God.3. Carelessness. III. An awful judgment implied. If we take not heed we too shall be broken off. Therefore, serve the Lord, and fear and love Him now. (W. P. Taylor.)Well; because of unbelief they were broken off; and thou standest by faith.-- Standing by faith I. The jews have ever fallen through unbelief.1. They came to the confines of the “ land flowing with milk and honey” ; the Anakims, and the cities fenced and walled up to heaven, stood before them for their prey. They measured the men and the walls accurately, but they did not measure how “ He that was for them was greater than all that was against them,” and therefore they were sent back to wander and “ perish in the wilderness.” 2. Presently we see them with God only as their King, but they could not appreciate an invisible King. As they had before shown no “ faith” in God’ s protection, so now they disbelieved His sovereignty. “ He gave them a king in His anger, and He took him away in His wrath.” 3. In the midst of their distresses they began to lean on idols and arms of flesh, until “ unbelief,” ripening into apostasy, they were carried away into Babylon. “ Because of unbelief they were broken off.” 4. But in mercy God brought them back again, and infinite was their privilege and opportunity when Christ walked their streets. But “ their eyes were blinded,” the living Truth was before their eyes, but “ they perceived Him not.” The Holy Ghost descended upon them, they witnessed His wonder-works, they felt the drawings of His grace, but they denied His convictions and blasphemed His glory. And such as was their “ unbelief,” so is their punishment. They were “ broken off,” and there they lie, fruitless, despised, but never dead, till they shall be “ grafted in again.” II. What it is to “ stand by faith.” “ Faith” is simply a medium to transmit pardon and grace. But every saved man finds “ faith” the actual instrument which holds him up. In the one case it is as the wire which conveys the message; in the other it is the invisible chain which holds the planet in its course.2. There is an inferior sense in which a man “ stands by faith,” since confidence is always the secret of composure, as composure is the secret of power. The little child will walk, and what is much harder, will “ stand” as soon as he has confidence enough. 3. But in its truer signification to “ stand by faith” is-- 1. To have thrown away every other dependence. I am unable, everything in the universe is unable to keep me, “ Hold Thou me up and I shall stand.” 2. To believe, and not doubt, that you are in a state of full acceptance with God. Without this there never will be firmness of principle enough to make you “ stand.” 3. To be in continual communication with the Unseen. It is the strength of secret prayer. It is to feel yourself in the deep waters, upheld by an arm that will never, never let you sink. 4. To have the most entire conviction that the work is God’ s work, and that He will complete it. Conclusion:1. Let us be very humble, for it is an easy thing to fall, seeing we only “ stand by faith,” and “ faith” is a fine, delicate thing, and we all know how hard it is to believe at all times. 2. Nevertheless, let us have a holy confidence, for Christ says, “ I have prayed for you, that your faith fail not.” 3. And by and by the Jews will “ stand” as never a nation stood, and then that word will be true to them also, “ thou standest by faith.” To help along, to help along one single child of Abraham to that “ stand of faith” is the present duty. (J. Vaughan, M.A.)Be not highminded, but fear.-- Highmindedness 1. At every turn remember this saying, Be not highminded. Hath God given thee riches, wit, beauty, etc.? Let this sentence alway sound in thine ears. Hearest thou any say: few have the knowledge you have, or can speak as you do? Let this sentence stand sentinel to keep thee from pride. 2. All other sinners fly from God. The proud man resists Him (James 4:6). God gives grace to the lowly. The rain stays not on the tops of the mountains, but the valleys are watered and made fruitful. God teacheth the humble. The proud man is empty. Height weakens a thing; and an empty vessel makes the loudest sound. They which brag most have least in them. The chaff is above the corn, not because it is best, but because it is lightest. Observe-- I. The signs of this highmindedness.1. Impatience of admonition. The Pharisees take it in great scorn, that Christ reproveth them of blindness, when indeed they were beetle blind. Proud Zedekiah cannot endure Micah’ s admonition. 2. Diminishing the gifts of others while boasting of our own. The proud Pharisee abased the publican and exalted himself. Dost thou impute unto others coldness, covetousness, etc., saying thou wouldest be ashamed if thou wert no better than they, never looking at thine own infidelity, hypocrisy, etc. 3. Meddling with things above us. Many presently upon their supposed conversion enter into controversies and censure whole Churches. David approved his humility by not meddling with things which were too high for him. 4. Contention (Proverbs 13:20). II. The remedy.1. The place to which the remedy is to be applied. The heart, as Peter adviseth, “ Deck yourselves inwardly with lowliness of mind.” There may be an abatement of pride outwardly, and none within. There may be as much pride under a leather jacket as under a velvet gown: who seemed more humble or was more proud than Diogenes in his tub? 2. The remedy itself-- (1) A continual remembrance of this and the like Scriptures. Draw these as a sword to take down this peacock. (2) Remember the example and monition of Christ: Learn of Me (not to walk upon the sea, or to make a world), but to be humble and lowly in spirit. (3) Consider how God hath judged the proud. Pride thrust angels out of heaven; our first parents out of paradise; hanged Haman upon his own gallows; made Nebuchadnezzar a beast, etc. (4) Consider that if thou hast any excellency, it is the gift of God (1 Corinthians 4:6-7). It is an ass that will be proud of a lion’ s skin, which is not his own. And God can take away thy knowledge, and make thee an idiot; and if thou beest rich, He can make thee poor. (5) Doth thy heart tickle thee because of thy knowledge, faith, patience, etc.? Cast thy account, thou shalt find that thy wants are more than thy receipts. For one thing thou knowest thou art ignorant of ten. If thou hast one good thought, thou hast a thousand ill ones. Pliny records a secret of the bee--that in a storm it getteth up a little stone, by the weight of it to fly the more steadily, and to get home in safety. If thou be in danger to be blown away with pride, let the thoughts of thy wants be to thee as this little stone. 3. The parties that stand in need of it. All men, specially those which are extraordinarily graced by God. All other sins are in evil, this is in that which is good, and therefore the harder to be avoided. We are all of his mind, who, being asked what song he delighted most to hear, said that wherein his praises were set forth. Even Paul must be taken down with the buffetings of Satan, lest he be proud. Study and pray for humility, the honour of a Christian. Moses’ face shone when he had talked with God, and he wist not. An excellent degree of grace is it to be excellent and not to take notice of it. As boughs the more laden with fruit are the more lowly, and as when the sun is at the highest our shadows are at the lowest, so the more graze would be adorned with the more humility. The devil will tempt thee to all viciousness; if he cannot prevail that way, he will tempt thee to be proud of thy goodness; yea, to be proud because thou art not proud. In the midst of grace pray for a humble heart. (Elnathan Parr, B.D.)Highmindedness and fear There is no sin so heinous as self-satisfaction, and no virtue so agreeable to God as humility. These words are addressed to Christians, so highmindedness is not confined to worldly men. Notice-- I. The particulars of the failing. It includes--1. Presuming on our privileges. The Christian has many privileges above the world. (1) Liberty. But he must not presume on that liberty for egotism.(2) Enlightenment. But he must not make the light to be a pretext for self-assertion.(3) Holiness. This must not cause him to think more highly of himself than he ought to think. 2. Trusting too much in worldly advantages. (1) Wealth will make a man high-minded if not properly used.(2) Ancestry and pedigree.(3) Beauty of person, strength of limb, a high education, even personal liberality or usefulness. 3. Haughtiness towards others. The man who thinks highly of himself will act it, and treat his fellows with contempt. Like the Pharisee. II. The antidote. In this case fear indicates self-mistrust, dread of falling, and reverence for God.1. Fear is a restraining power. Dread of consequences is an important factor in society. Fear of God is not a slavish torment, but awe and self-abnegation. 2. “ But fear.” It is the picture of one feeling his way in the gloom, knowing his own weakness and the awful consequences of a fall, and so taking all needful precautions. It induces therefore-- (1) Prudence.(2) Watchfulness.(3) Vigilance. III. The details of the fear. Fear what?1. The natural pride and teaching of the human heart.2. The effects of self-righteousness. “ Pride goeth before a fall.”3. The danger of being a castaway.4. The danger of perverting truth. (Homilist.)Haughtiness of mind and its antidote I. Be not highminded is good counsel Men of “ lofty eyes” (Psalms 131:1), being busy in the pursuit of things out of reach, oversee those more necessary things which are at hand. The malady here aimed at is an overweening conceit of our own worth, in respect of either knowledge or virtue. A disease fatal to the Jew, and to which the Gentile was most obnoxious. Men raised from the dung-hill to great fortunes have commonly all the vices of rich men, and more.1. The cause of this malady is not in the gospel, or in the riches of the gospel; but in ourselves, who are willing to be deceived; and in the devil, the forger of all error and deceit. For as God, whose very essence is goodness, doth manifest that goodness out of sin itself, so the devil abuseth good unto evil; and when he cannot drive us to despair by reason of our sin, he makes us presume upon conceit of our righteousness. And all this proceeds from our own wilful error: for, “ Pride is the daughter of ignorance.” We see the gospel ex uno situ, but on one side, and that the wrong side. We behold Christ as a Saviour, not as a Lord as well. We entertain prerogatives as prerogatives, and not as obligations also. We contemplate virtues as the work of our own hands, but are blind to their imperfections. We consider ourselves as “ branches grafted in,” but cannot see that we may “ be cut off” (verse 22). We consider our strength, not our weakness. 2. This haughtiness of mind hinders the very continuance of goodness: it doth not only wither the branch, but it also cuts it off. The Christian may fall, as the Jew; and, if he “ continue not in God’ s goodness, he also shall be cut off “ (verse 22). When we have gone but a sabbath-day’ s journey with the Jew and done but “ what was said to them of old,” do we not begin to canonise ourselves? But if we forgive and do good to an enemy; if we fast a day, and give our provision to the poor; then straight, with Absalom, we raise up a pillar and write upon it, “ We shall never be moved.” A cup of cold water shall answer for our oppression, an alms at our door for the fraud in our shop, our frequenting of sermons for our neglect of prayer. And all is now quiet within us; we seem to walk on the pavement of heaven, and from thence to behold our brethren (who have more piety, with less noise) as nothing in respect of ourselves. When our hypocrisy hath edge enough to cut us from the olive, our spiritual pride keepeth us in. But one day they will find it true, that doubting out of humility may find heaven-gates wide open, when bold presumption shall be shut out of doors. II. But fear. Fear and hope are hewed out of the same rock. As hope is an expectation of good to come, so fear is the apprehension of some approaching evil. And seldom is any hope so strong as to be without some tincture of fear; seldom any fear so strong as to admit of no mixture of hope. For if they be alone and in excessu, they lose their names. Hope without fear is but confidence; and fear without hope is but despair (verse 21). Fear of being cut off, if St. Paul’ s reason be good, is the best means to repress in us all proud conceit.1. And in a matter so great no care and circumspection can be enough. And the reasons are plain. For-- (1) There is an over-easiness to persuade ourselves that we are in favour with God. Men are more apt to presume than to despair, and if despair hath killed her thousands, presumption hath killed her ten thousands. The difference between the sicknesses of the body and of the mind is that in the one we are sensible of our grief, we send for the physician; but in the other we are senseless, and are more afraid of our physic than of our disease. We admit of miserable comforters, that will flatter us to death; and rather than we will want flatterers, we take the office on ourselves. (2) There is the uncertain knowledge we have of the quality of our works. For in our best intentions there may be imperfections which we know not. My devotion may be irregular; my patience, stupidity; my zeal, rage. With what good meaning do many poor souls do evil!” Who can tell how oft he offendeth?” (Psalms 19:12); therefore let us “ work out our salvation with fear and trembling.” (3) There is the over-ripe conceit and too speedy apprehension of our sufficiency and growth in the duties of Christianity. We are very apt to flatter ourselves that, when we are but newly set forth, we are at our journey’ s end. All excellency we can put off to others that have more time to learn it. The Jew is content with his ceremonies; and the Christian, with his outward profession, but less significant than they. But this fear is most requisite in respect of those enemies of our souls which are ever in readiness to surprise us (1 John 2:16). Many men are cut off by themselves and their own folly, when the devil beareth the blame. 2. And, therefore, to keep this jealousy awake in us, the apostle awakes one fear with another, the fear of circumspection with the fear of “ being cut off.” For, naturally, fear of evil works a fear of circumspection: and this fear ushers in that fear by which we may call, “ Abba, Father” (Romans 8:15). For, seeing evil before us ready to seize upon us, we begin to advise with ourselves how to avoid it (Luke 16:3; Luke 14:31). Fear is the mother of advice; and consultation dies with fear (Luke 16:4). When we presume, counsel is needless; and when we despair, it is too late. The best preservative of a branch new-grafted is the sight and fear of that knife which may cut him off; and for want of it many branches have been cut off and cast away. (A. Farindon, D.D.)For if God spared not the natural branches, take heed lest He also spare not thee.-- All which continue not in grace shall be broken off (Luke 13:3; Luke 13:5; Revelation 2:1-29.):--God is not moved with outward privileges to tolerate in His orchard those which only cumber the ground. Thou art planted in the Church, which is Paradise, and art watered with those rivers of God, the Word and sacraments. If thou bringest forth no fruit, though Christ Himself had come of thy stock, thou shalt be broken off and thrown away. Here is a good take-heed for many. I. For England, Germany, all reformed Churches. The Jews were the famous people of God, and yet cast away for their faithlessness. Where are those renowned Churches of Asia, of Greece? If we continue not to bring forth fruit we must look for the same measure which God hath meted out to them. II. For profane persons. If judgment begin at God’ s own house, how shall the wicked escape? If an Israelite go to the pot, what should a Canaanite, a hypocrite, a rebel look for? III. For the children of God. Art thou one? Walk according to thy profession; if thou growest cold as others, take heed. Hast thou faith? keep it. Hast thou a good conscience? better the peace of it every day by righteous living. Hold that thou hast. Remember what is come to the Jews. When thou seest thy neighbour’ s house on fire, it is time to provide water to save thine own. When two ships set forth, if the foremost run upon a rock and split, her consort will be warned. Thou seest covetousness to be the destruction of this man, pride of that, whoredom of another; pray thou against these sins and all other, and be careful. (Elnathan Parr, B.D.)The rejection of the Jews a warning to Christians There are two general remarks suggested by the language of the text.1. The principle of God’ s displeasure against sin and sinners is the same, whether it has reference to nations or to individuals. Hence the dismemberment of the Jewish community is adduced as a warning to every professor of the gospel of Christ. 2. The language of the text derives force from the contrast which it involves. Compare it with verse 24. I. It is a dreadful thing to abuse spiritual blessings. Yes, it is so dreadful that, in the instance referred to, Jehovah, in His fiery indignation, turned the highest favours He could impart to a nation into a tremendous national curse. “ God spared not the natural branches.” He spared them for a while, ‘ tis true; just as He spared the old world in the days of Noah, while the ark was a preparing; but in the end He destroyed them, and that with a sore destruction! The pleading voice of Christ in His gospel, accompanied as I believe it to be in every instance with some degree of Divine visitation, as regards the conscience, tends either to raise the soul to glory, and honour, and immortality, or to sink it into the lowest depths of misery and woe. Men walk in gospel pastures, but they do not feed upon them. The broad sunshine of mercy beams around them, but it finds no avenue to the recesses of their hearts. They approach just so near to the Saviour as to receive from His Spirit an influence, the abuse of which ripens them for destruction, and prepares them as fuel to feed the hottest flames of hell! II. How highly it behoves all those who are privileged to enjoy spiritual blessings to look diligently to themselves lest they should fail of the grace of God.1. Beware of procrastination, that is of putting off till to-morrow what ought to be done to-day. St. Augustine prayed for victory over his besetting sin; but then he acknowledges that he did not wish his prayer to be answered just then. This is human nature; conscience and passion pleading against each other; reason warning and inclination rebelling. To put off coming to Christ until you have tasted more of the pleasures of the world is to create a fearful probability that you will never come to Him at all. If God, when His justice has been insulted, and His patience long tried, has refused to spare others, “ O take heed lest He spare not thee.” 2. The subject says to us all--Beware of self-imposition. In other words, it says--Beware of a religion which is unable to protect the soul in an hour of emergency. 3. The subject says to each of us--Beware of trifling or tampering with conscience, and that not merely in reference to delays, but in reference to every other point. One will give up everything save a single prohibited indulgence; and another will give up everything except a single unhallowed pursuit; and each is willing to balance accounts by giving an overmeasure of piety in some other point: for example--the covetous man will be scrupulously honest, and the licentious man will be profusely liberal; but neither will yield, to the claims of the gospel, his besetting sin. Here is the solitary leak which sinks the vessel! You cannot compromise with Heaven. It were more easy to alter the laws of nature, to shiver a sunbeam, or to wrench a planet out of its orbit, than to change one iota of the Divine purpose, in regard to the terms of a sinner’ s salvation. (W. Knight, M.A.)Behold therefore the goodness and severity of God.-- The goodness and severity of God I. In every revelation we have of God these two phases appear. Look to--1. Nature.2. Providence.3. The Bible.4. The Cross.5. The Jewish nation. II. The display of these two phases is necessary to man in this world.1. To keep the mind from extremes.2. To induce sinners to repent. (T. Levi.)The goodness and severity of God Let me endeavour-- I. To expose the partiality, and therefore the mischief, of two different views which might be taken of the Godhead.1. One is incidental to those who bear a single respect to the attribute of goodness. (1) They look to Him as a God of tenderness and nothing else, and ascribe to Him the fondness rather than the authority of a father. They would admit of no other aspect for religion than that of uniform placidness; and to decorate this bland and beauteous imagination the more, they would appeal to all that looks mild and merciful in the scenery of nature, and it is inferred that surely He, at whose creative touch all this loveliness hath arisen, must Himself be placid as the breeze, and gentle as the zephyr which He causes to blow over it. But Nature has her hurricanes, earthquakes, and thunder, as well as these kindlier exhibitions. (2) This beholding of the goodness, without the severity of God, lulls the human spirit into a fatal complacency to its own state and prospects, and serves, in practice, to break down the fence between obedience and sin, and to nullify all moral government. 2. But there is also a mischief in looking singly to the sovereignty of God apart from His goodness. (1) Theologians who have thus erred, and not so much by the views they have given forth of His inviolable sanctity; but rather by the views which they have given forth of such a dread and despotic sovereignty, as to impress the conception of a fatalism, against which all prayer and all performance of man are unavailing. However difficult it may be to adjust the metaphysics of the question, there is one thing unquestionable, and that is an amnesty, offered to all; a propitiation for the sins of the whole world. And, therefore, we would not that so much as one individual should be chilled into hopelessness by the dogmata of a hard or unfeeling theology, against returning to a God who waiteth to be gracious. (2) But independent of all lofty speculations, there is abroad an impression of severity to which much of this world’ s irreligion is owing, and it is a frequent anomaly that they who at times can take comfort in sin under an impression of His goodness have at all times such a sense of His severity as never to attain a thorough confidence in His favour. And just as a man would shut his eyes against a spectacle that pains them, so will they shrink from a contemplation that only serves to put dread into their bosoms, and there is an habitual distance kept up between the spirits of all flesh and Him who is the Father of them. Just as you would rather avoid than encounter the man with whom you are not perfectly at ease, so you have the same motive for shunning God. But it is our very distance from God that sheds a dimness over His character and ways, over His wrath, as well as over His love. II. To point to the way in which these two views of the Godhead are so united in the gospel of Jesus Christ, as to form one full and consistent representation of it.1. There is a severity. There is a law that will not be trampled on, a lawgiver that will not be insulted. The face of God is unchangeably set against evil. (1) We cannot light upon a single instance of God so falling back from the severity of His denunciations against sin, as at all to soften the expression of His hatred towards it: not at the Fall, not at the Flood, not at the promulgation of the law on Mount Sinai, not at the entrance of Israel into the Promised Land, not in the subsequent dealings of many centuries with His own perverse and stiff-necked children, and, lastly, not at that terrible period when the Jewish economy was swept away, and even the tears of a compassionate Saviour did not avert the approaching overthrow. In all this there is an admonition to us. (2) There is an immense delusion on this subject. We estimate God by ourselves--His antipathy to sin by our own slight and careless imagination of Him. Now if we measure God by ourselves, we should have little fear indeed of severity from His hand; for, save when there is gross and monstrous delinquency, we can bear very well, both with our own transgressions and those of others. No man, e.g., would ever think of vehemently denouncing another just because he thought little of God. This is adverted to by the Psalmist, “ Thou thoughtest I was altogether such an one as thyself,” etc. Not therefore to you who are disgraced by profligacy, but even to you who live in a state of total and practical unconcern about another world, would we ask, “ Behold the severity of God.” I am perfectly aware of many who look upon such representations as these to be too strong. They can see, and be impressed by it, as a great moral delinquency, when an earthly parent is thus robbed of the love and loyalty of his own offspring; but how then can you miss the more emphatic application of the same principle, though far more intense in degree to our Father who is in heaven? You know how to feel for the wounded feelings of the parents; and is there no reply to the complaining voice of Him who saith to us from heaven, “ Behold I stretch out My hand, but no man regardeth” ? 2. But along with this severity there is a goodness, and they meet together in the fullest harmony. It is this, in fact, which constitutes the leading peculiarity of the gospel. When God is severe it is never because of His delight in the sufferings of His creatures, but always because of His justice, holiness, and truth. Could a way be devised by which these might be inscribed as legibly in a deed of amnesty, then we may be assured that He who hath no pleasure in the death of His children, but who hath sworn by Himself that He would rather that they should all live, cause it richly to flow over to the utmost limits of this sinful creation. Now it is precisely this which distinguishes the evangelical system. The gospel is a mercy in full and visible conjunction with righteousness. With the pardon which it deals out for sin it makes most impressive demonstration of the evil of it, the mercy of the gospel meets with the truth of the law, and God can at once be a just God and a Saviour. A Saviour has been born, on whom God did lay the iniquities of us all. The Holy One of Israel now sitteth upon a throne of grace, The uncompromising doctrine of Scripture is this, if you refuse the mercy of God upon this footing, you will receive it upon no other. “ No man cometh unto the Father, but by the Son” : while all that enter into His presence by the open door of the Son’ s mediatorship shall be saved. The mighty problem was resolved by God. You will meet with several expressions in Scripture on that subject: “ God being just, and a Saviour” ; “ God being just, and the justifier of them that believed in Jesus” ; “ Mercy and truth meet each other; righteousness and peace kiss each other.” III. Application.1. Such is the goodness of God, now that this goodness has been harmonised with the other attributes of His nature, that it overpasses the guilt even of the most daring and stout-hearted offender among you. 2. In every proportion to this goodness will be the severity of God on those who have rejected Him. 3. None truly embrace Christ as their Saviour who do not submit to Him as their Master and Lord. (T. Chalmers, D.D.)The goodness and severity of God I. Goodness and severity are elements of a perfect character even among men.1. Without goodness, the character repels instead of winning. There may be certain qualities which command our respect in a Draco, who ordains death as the penalty for every trifling violation of the law, or in a Brutus, who with tearless eye gives orders, in the way of duty, for the execution of his sons; but from such untempered austerity we recoil. 2. Without severity goodness degenerates into that moral pliancy which, under the name of good-nature, has often made men “ consent” to the enticement of sinners, and has given them nothing in return, but the insipid reputation of having been enemies to none but themselves. 3. In a perfect character, if such existed among men, you would see the counterbalancing powers of goodness and severity held in exact equilibrium. And such, the Word of God assures us, is the character of Him with whom we have to do. II. An illustration of this twofold element of the Divine character may be drawn from nature. “ God is light,” says the Scripture. Now light is compounded of seven different rays; but it has two main ingredients: the sombre rays (blue, indigo, violet); the bright rays (orange, red, yellow, green). Both are essential to the delicacy and purity of the substance. Without the sombre rays light would be a glare--the eyeball would ache beneath it; without the bright rays light would approximate to darkness, and lose the gay smile which lights up the face of nature, and twinkles on the sea. Similarly, the holiness, justice, and truth of God (attributes which wear an awful aspect to the sinner), are an element of His nature as essential to its perfectness, as mercy, love, and goodness. Suppose in Him, for a moment, no stern defiance against moral evil, but an allowance and admission of it, and you degrade Jehovah to the level of a pagan deity. Suppose in Him, on the other hand, an absence of love, and you supplant the very being of God, for “ God is love.” But combine both righteousness and love, intensified to the highest conceivable degree, and you are then possessed of the Scriptural idea of the Most High. III. It is this essential character of the Divine being which forms the basis of the great doctrine of the Atonement. God presents us in this with the highest illustration of both His attributes. He may be conceived as standing by the Cross and pointing to it, saying, “ Behold therefore the goodness and severity of God.” (Dean Goulburn.)Severity and goodness Two cases are here set before us. There are those who have fallen, and have consequently been broken off from the olive-tree. There are those too who continue in God’ s goodness, and who still therefore partake of the root and fatness of the olive-tree. These are the present most opposite conditions of the two classes of persons described. It is added that, as the former may by God’ s power and mercy be restored, so the latter must take heed lest they also be cut off. And, finally, as one great means of keeping themselves in their steadfastness, they are counselled to dwell earnestly upon the thought of the goodness of God, and of His severity, as displayed in the two examples brought to their recollection.1. First, then, there are those who have fallen, and have consequently been broken off from God’ s olive-tree. Who in our days are they? St. Paul, in his first Epistle to Timothy, makes a distinction which may assist us here. He says, “ Some men’ s sins are open beforehand, going before to judgment: and some men they follow after.” There are some whose sins are so manifest, that they speak for themselves, and almost challenge the judgment which overtakes them. In our own days, amidst a very general toleration of some kinds of sin, there are others which even the world calls scandalous; which the common language of the least religious condemns; and which are visited even by them with a severity which, if not excessive in itself, is at least most inconsistent with their estimate of the criminality of other transgressions. Of this kind are acts of dishonesty and of meanness, of cowardice and open falsehood. One who has thus fallen meets with no tenderness. His sin goes before unto judgment. He has fallen; and even by the world’ s sentence he is cut off from God’ s olive-tree. Now what in such a case says the infallible Word of God? It does not palliate the grievousness of this man’ s transgression. It echoes the judgment already pronounced upon him by the conscience of his fellow-men; and adds to it, in tones yet more alarming, “ The soul that sinneth, it shall die.” But is this all? Has the gospel no word of encouragement for the fallen sinner, none of special warning to those who have cast him out? To him its language is, Thou hast fallen by thine iniquity. Thou hast lived as if there were no God, no Christ; no death, no judgment, no eternity. Because of unbelief therefore thou hast been broken off. God in His infinite mercy--because He desires not the death of a sinner, but rather that he should be converted and live--has cut thee off for a while as it were from His olive-tree. He has brought thee to shame and suffering in this life, if perhaps thy soul may be saved in the day of the Lord. And know now that, if thou abide not still in unbelief: if thou refuse not still to hear the voice of Him who has afflicted thee; thy fall is not final: thou shalt be grafted in: thou shalt be restored to far more than thou hast ever yet known of the enjoyment of the grace of God. O Israel, thou hast destroyed thyself: but in Me is thy help. And then of warning to all those who may be disposed to judge harshly of one who has thus openly fallen. To them, to all of us, the gospel says, Behold in every such example the severity of God. If for you this particular form of sin seems to have no attraction; if you cannot even conceive yourself to have been tempted to its commission; yet consider, to whom is this blessing due? Remember too that, if there be one class of sins which goes before to judgment, which outruns as it were by its open heinousness the adversary who is haling it to the judge, there is yet another kind which ends in the same result with the former, however much in this life it may seem to differ from it. Your sins may be more secret; you may fence them more carefully from the sight and the hearing of men: yet, if this be all, it amounts only to a postponement of the day of exposure; at last it will come and will not tarry. Or even if your sins be of such a kind that their disclosure in the world’ s sight would bring with it no disgrace or punishment; yet a day is before each one of us, which will rectify these erring judgments, and in which even they whose only crime has been that they have forgotten God, that God has not been in all their thoughts, will awake from their sleep in the dust of the earth only to shame and everlasting contempt. 2. But we must turn now, in conclusion, to the other class here spoken of; that of those who, continuing in God’ s goodness, are partaking day by day of the root and fatness of the olive-tree. Who amongst us are these? What is it to continue in God’ s goodness? It must be something more than merely keeping ourselves from gross transgression; something more than partaking week by week in the ordinances of Christian worship; something more than the merely being appended, as a dead or fruitless branch may be, to the stock of God’ s Israel: there must be a vitality in our connection with the olive-tree--a communication ever kept up with its root, with the living centre of all its growth and vigour--to give us any place amongst those Who are truly continuing in God’ s goodness. Are we daily applying to Christ Himself, as our living Saviour, for grace and spiritual life? Do we return to Him in hearty sorrow when we have sinned? Do we take refuge in Him when we feel the power of temptation? Do we ask strength from Him to resist sin? Do we day by day commit the keeping of our souls to God through Him as to a faithful Creator and most merciful Redeemer? This and this only is the life of one who continues in God’ s goodness. (Dean Vaughan.)God’ s character I. Erroneous views of God.1. All goodness.2. All severity. II. the evil result of those views.1. They are partial.2. The one leads to presumption.3. The other to despair. III. His true character.1. A Sovereign.2. A Father. (W. W. Wythe.)And they also, if they abide not still in unbelief, shall be grafted in.--The restoration of the Jews 1. Is a matter of promise.2. Will be effected by Divine power.3. Is suspended on their reception of Christ. (J. Lyth, D. D.)The true hope of Israel I. Wherein it consists--the prospect of restoration to the privileges of God’ s people. II. Whereon it depends.1. The power of promise of God.2. Suspended in faith. III. How it is confirmed.1. By the calling of the Gentiles. (1) Once not a people.(2) Now raised to loftier privileges than the Jews ever possessed. 2. How much more, etc. (verse 24). IV. What feelings this hope should awaken in us. Zeal and prayer for the Jew that he may--1. Relinquish his false hopes.2. Embrace Christ in faith,3. Become united with the living Church of God. (J. Lyth, D. D.)Salvation barred by unbelief possible to faith I. The chief bar to a man’ s salvation is an unbelieving heart. Our Saviour told the Pharisees, who exceeded all men in morality, that publicans and harlots should go before them into the kingdom of heaven. Why? Because they believed not. Morality is good, but not good enough to save a man. Faith cannot be without it, but it may be without faith. Morality without faith is like a goodly picture, which is fair to look upon, but a man can have no society with because it wants life. Labour therefore for faith, which is the soul of obedience, and it will save thy soul. II. Here is a singular comfort to consciences distressed for sins. It is a comfort to a sick man if the physician tell him his disease, though dangerous, is yet curable, if it be not driven too long before remedies be appointed. So God is able to save thee if thou deferrest not thy repentance. If we look only to ourselves there is nothing but desperation; but if we look up to see what God is ready to do (only staying for our believing and repenting), there is great hope. Even thou, Jew, which hast crucified Christ, if thou canst cease from unbelief, thou shalt be saved. For as all the promises in the world, so the threatnings are conditional (Jonah 3:9). III. despair not of the salvation of any, neither finally censure even though never so wicked, for God is able to turn the heart of a Jew. He that converted thee can convert thy neighbour also. IV. God is able to save, so He is able to destroy. Let His power make thee wary how thou livest. Art thou stronger than He that thou shouldst dare by thy sins daily to provoke Him? (Elnathan Parr, B.D.)For if thou wert cut out of the olive which is wild by nature … how much more … the natural branches. The Gentiles like a wild olive-tree I. They are wild by nature.1. Nations before Christ were without spiritual culture.2. The Mosaic law was confined to Israel.3. The times of this ignorance were winked at by God. II. They were Christianised contrary to nature. Grafting from a different kind of tree not natural.1. Gentilism was pervaded with idolatry.2. Gentile notions and practices were all opposed to a Divine life.3. It is contrary to every man’ s nature to be a Christian.4. This contrariety is increased by sin. (T. Robinson, D.D.)God’ s grace to the Gentile an argument for the recovery of the Jews I. The past condition of the gentiles.1. Not a people.2. Strangers to the covenant of promise.3. Given up to their heart’ s lusts. II. Their gospel privilege.1. Brought nigh.2. Accepted.3. Made children of Abraham.4. By faith. III. The consequent hope of israel.1. Still heirs of the covenant.2. Beloved for their fathers’ sake.3. How much more, etc., when they believe? (J. Lyth, D.D.)The prospects of Jew and Gentile I. It is probable the Jews shall be called (2 Samuel 7:24).1. A tree is not dead because it buds not in winter. This is the Jews’ winter, there is yet hope of a summer wherein they may yield fruit. The Jew is oft compared to a fig-tree, which buds first, but whose fruit ripens last. The Jews budded before us, the time of their ripe fruit is at hand. 2. Speak honourably of a Jew, for whatsoever he is in regard of his unbelief, yet Paul calls it a natural branch. 3. The Church is called the Jews’ own olive, into whom we are grafted; but when they shall be called they shall not be grafted into us, but into their own flock. II. The Gentile hath not so great (though so sure) a prerogative and right to the promise as the Jew (Acts 3:25; Romans 1:16; Romans 2:10).1. Our natural condition is miserable. We should have been idolaters or savages if God had not given us His special grace. It is contrary to our nature to be in the right olive, to be worshippers of God, to please Him. We delight in good as a fish to be out of the water, we are out of our element. 2. By creation goodness was natural to us, as now evil, and goodness supernatural. We delight to possess the inheritance of our progenitors in us; let us then strive to recover that grace which our first parents spent in the subtilty of the devil. 3. Our conversion is contrary to our present nature. God will invert the nature and course of things for the salvation of His elect. 4. The state of nature and grace is easily discerned. He that despiseth the gospel and liveth wickedly is natural, but to believe and repent is gracious. 5. Contrary to nature, keep diligent watch over thine heart or else Nature will soon run after her Old course. Bend the bough of a tree downward, when thou lettest it go it will strive upward by and by. Waterfowls hatched under a land fowl will quickly to the water by nature. So, though by the warmth of the Spirit we be hatched under the Word, and become God’ s chickens, as Christ compared us, yet we will be drawing to corruption if we daily mortify it not. By nature boats go down the stream, but by the force of wind and oars they be got up, and if such means cease they go faster downward than they were forced upward; so to proceed in grace is against the stream of nature. If God’ s Spirit like a good wind blow not a prosperous gale upon us and we labour at the means, we are easily carried down the stream of our corruption. (Elnathan Parr, B.D.) Romans 11:25-27 For I would not, brethren, that ye should be ignorant of this mystery.The mystery of the conversion of the Jews I. To what mystery does the apostle refer?1. “ That blindness has happened to Israel” This “ blindness” -- (1) Is national blindness (1 Corinthians 3:14).(2) Is in no wise a contradiction to God s dealings--for God foresaw it, and predicted it (Isaiah 29:10-14; cf. Romans 11:7-10).(3) Is but partial (Romans 11:5). 2. This blindness is temporary. (1) What led to it (see Romans 11:20; cf. Deuteronomy 28:15; Deuteronomy 28:29; John 8:24).(2) What followed (Romans 11:11; Romans 11:15)? Blessings came from the fall of the Jew, but still greater blessings would come from his restoration.(3) Now we readily gather from this, that God is not unfaithful (Romans 11:29).(4) But furthermore. This blindness is only until the “ fulness of the Gentile shall come in.” In Luke 21:24. the same truth is laid down. Now to see exactly what this “ time” is, refer to Acts 15:13, etc. The Lord is acting with the whole Gentile world in this manner: sending His gospel for a witness. Then men come out of the world and are a people elect--the true Church. And when this work shall have been accomplished, then the Lord will restore Israel. Therefore, from comparing these Scriptures together, we may draw this conclusion, that the time will come when the Jews shall be restored (verses 11, 23; Jeremiah 32:37, etc.). Nor is there anything improbable in this. At the present moment there are materials which have only to be put together to form cites which will hold ten, or twenty, or thirty thousand inhabitants. And moreover, the thorns and briars as protecting them from decay and injury. II. What is said of “ this mystery.” The day is gone by when it was considered absurd to speak of these things; but still there are numbers who think that this is an unnecessary or unimportant study. But the apostle, writing to the Gentiles, says, “ I would not that ye should be ignorant of it.” Why?1. Because he “ would not, that you should be ignorant” of the Bible; for many passages of Scripture convey no idea whatever till we understand that Jerusalem means Jerusalem, and Israel Israel. 2. But independently of this. If God has mercy in store for these people, may not we also look forward to God’ s mercy, backsliders and sinners as some of us are? And where do we find this warranted but in God’ s own Word. III. The ground of his anxiety. “ Lest ye should be wise in your own conceits.” This Epistle was addressed to the Church of Rome? Now, note one or two of the leading features of this Church.1. They keep the Scriptures back from the people. And what is the consequence of that? Many of them remain in perfect blindness as regards the truth. They keep the traditions of men, and therefore believe what is told them of Rome’ s power, and of no one but those connected with Rome being safe for heaven; whereas, if they had only the Scriptures before them, they would see what a place Rome will hold in the last great day. 2. Rome upholds a formal religion. How many externals had the Jew! and what did the externals profit him? 3. Rome is completely eaten up, as it were, with its own conceit (Revelation 18:7). And therefore the apostle says, “‘ I would not … lest ye should be wise in your own conceits’ ; for you may indeed speak of your greatness, but you shall fall, while Jerusalem shall stand in that day.” Conclusion: 1. Beware-- (1) Of trusting to external privileges. (2) Of giving countenance to any unbelief whatever. It was unbelief which led to the fall of Israel. 2. Encourage yourselves with the remembrance that the time is very short for your sojourning in this world. 3. Help forward this blessed work. (Bishop Villiers.)The Mystery of the calling of the Jews I. The calling of the Jews is a mystery. Seek not further than is revealed, and believe that. If thou askest how, and when? I know not, because I find not revealed. God knows, which satisfies me. He that too earnestly looks upon the sun comes in the end to see nothing, and he that stands too near fire may burn himself instead of warming him. Secret things are for the Lord, but things revealed for us and our children for ever. II. The end of the world shall not be till the Jews are called, and how long after that none yet can tell.1. There are certain foolish prophecies dispersed that the world shall end within so many years. In Paul’ s time there were such, and they would have fathered their brainless toys upon Paul (2 Thessalonians 2:1-2). So also from Paul’ s time to this day--a note of great folly and rashness. (1) Because there are no plain Scriptures for it but against it. (2) Because the grounds of their conceit are uncertain, idle and frivolous: as from Peter’ s saying, that a thousand years is but as a day, and from divers mystical numbers in Daniel and the Revelation. (3) If the last day be unknown (as all acknowledge), then the day before the last, and so by consequence the last week, month, year, age. (4) All the diviners about this point have been hitherto shamed. Such, therefore, that shall yet attempt it must expect the same as a just recompense of their madness. 2. It is not possible to know nor lawful to inquire. If it had been for the Church’ s profit to have known it God would have revealed it. 3. Whensoever the time comes it shall come well for God’ s children; prepare for it that it may be a joyful and not a dismal time unto thee. If God should now come to judgment, how ready art thou? III. Till the fulness of the Gentiles be come in. There is an emptiness among the Gentiles, both in regard of number and of grace, which last is a great impediment to the calling of the Jews. The idolatry of some, and the profaneness of others are a stumbling-block unto them. Let us remove it that we may make a passage for their calling. IV. Come in. Whither? Into the Church. All they which believe are within; without are unbelievers. It is our Father’ s house, where is bread enough; without is nothing but hog’ s meat. Examine how thou art within, whether as Ham in the ark, as Judas among the apostles, as chaff in flour; for in respect of their bodies many are within, who in respect of faith and obedience are without. It is all one to be without and to deserve to be without. V. Blindness or obstinacy is in part come to Israel, but in the end all Israel shall be saved. An obstinate man is not in the state of salvation. Who have this obstinate heart? The Jews; but we need not seek a Jew to find it. Concerning which note--1. The misery of an obstinate heart. There are two estates of the heart most fearful: to feel sin too much; and to be past feeling. The soft repenting heart is a heavenly heart. 2. The means whereby we come to such a state. (1) Custom in sinning. Even as a path is hardened by the continual trampling of the passengers, so by custom in evil is the conscience by little and little crushed and made insensible. (2) Neglect of the means of grace offered. This shut up the Jews in obstinacy; and ordinarily for this is this judgment of God inflicted upon men. 3. Its effects. (1) A. departing from the faith, broaching the doctrines of devils, denying manifest truth, and holding and seeming anything to obtain our own ends (1 Timothy 4:1-3; Ephesians 4:18). As when men will be Papists, Protestants, neuters, anything, nothing, as they see it best serve their politic plots. (2) Committing and delighting in sin. 4. Its signs. (1) When no judgment. (2) When no mercy can move to remorse. When the word, which is a hammer, a sword, and water can neither by the thundering of judgment, bruise, or make any dent into our hearts, not by the pleasing sound of mercy, molify us and make us relent; there is hardness unspeakable. (Elnathan Parr, B.D.)Why do we hope for the conversion of the Jews? I. Because it is predicted--1. By Paul (verse 25). Their blindness is partial and temporary.2. By the Old Testament prophets (verses 26, 27). They shall acknowledge Christ and share in the promise of the new covenant. II. Because the gifts and calling of God are without repentance.1. Their exclusion is for a temporary purpose.2. Their election permanent.3. The purpose of God unalterable (verses 28, 29). III. Because of God’ s plan of procedure with the Gentiles.1. Once excluded by their own unbelief.2. Now accepted through the unbelief of Israel.3. So they also shall obtain mercy.4. That God may have mercy upon all. (J. Lyth, D.D.)Our duty to the Jew I. How we should regard him.1. Not with contempt, but with respect.2. Not as cast away, but blinded. II. What we should hope for him.1. His restoration with the fulness of the Gentiles.2. Not simply the conversion of a few, but of the nation. III. How we should treat him. We should--1. Hate his self-righteousness.2. Love himself.3. Seek his Salvation. (J. Lyth, D. D.)The fulness of the Gentiles.--The fulness of the Gentiles and the conversion of the Jews Take as an illustration the case of a river bed nearly dry from long-continued drought. What water there is flows languidly, and produces no effect on an islet in mid-stream. Rain comes and the volume of water is increased and the flow becomes stronger and more rapid. In proportion to the copiousness of the rain, and therefore to the power of the current the islet is affected. By little and little its banks are washed away, and more and more of its surface is covered by the victorious waters which gradually rise. The rain becomes a flood, and the river bed now full, and the river a mighty torrent, the islet, after long resistance, ultimately succumbs, and is covered or washed away. So the conversion of the Jews will be proportionate to the amount of missionary energy, fed by Divine grace, on the part of the Gentile Churches. And when the fulness of grace shall fill all Christian agencies with a fulness of enthusiasm we may expect Judaism to be submerged. Or to change the figure. A king returns from his journey into a far country and finds his whole kingdom in a state of revolt. He first appeals to that province with which he has the closest and tenderest ties. But his claims are ignored and his overtures treated with contempt. Collecting, however, a loyal few, he marches forth to subjugate his own provinces. The work is a long and arduous one, and the fortunes of the brave band are varied. Victory is followed by defeat. Here a subjugated territory maintains its allegiance, there another revolts as soon as the army is withdrawn, and has to be conquered again. But the army is ever increasing, and year by year there is less and less to conquer, and each conquered territory sends its contingent to reduce the rest. Eventually the work is done, and the whole kingdom brought to subjection with the exception of the province to which the king made his first appeal. All through the campaign individual citizens have come over, but there is now a stubborn residuum left. On this the whole of the now loyal empire concentrates its forces, and partly perhaps from a sense of helplessness, but, mostly from a sense of the rectitude of the conqueror’ s claims, it yields, and the kingdom is once more united under one rightful head. So Christ, the King of man, made His first appeal to the Jews; but rejected by them, His kinsmen, He with His apostles turned to the Gentiles, and not in vain, as the history of the bye-gone centuries with all their vicissitudes for His cause has proved. Much yet remains to be done, but past successes are prophetic of future triumphs, and Jesus will yet have the heathen for His inheritance, etc. The power of Christian influence will then be irresistible and Israel will yield. I. The fulness of the Gentiles will be the result of a full outpouring of the Holy Spirit. The gift of Pentecost was only the earnest of a larger blessing. That equipped the Church for her warfare, this will inaugurate her triumph. Special manifestations of the Spirit have been vouchsafed in every age, and these have been uniformly followed by an outburst of missionary zeal. It is not, then, incredible that God should literally pour out His Spirit on all flesh, and thus bring the fulness of the Gentiles in. II. The fulness of the Gentiles will be the full Christianisation of the Gentiles.1. As yet this is only partial. Vast tracts lie outside Christian influence, but these are being narrowed every year. 2. A great mass of Christianised Gentilism is only nominal. Multitudes have only the form without the power, and wear a name they only disgrace. 3. The time will come when both in name and reality all tribes and kingdoms and tongues will become Christians. III. The fulness of the Gentiles will have an irresistible effect on the Jews. During the process of filling this effect has been more or less marked, and will, we may well believe, be more marked still as the Galilean goes on conquering and to conquer. But when the Jew looks back and sees religion after religion overthrown, and nation after nation brought into obedience to the faith of Christ and His religion, and his nation the only one left--the time will not be far distant when overwhelming external pressure will combine with overwhelming internal conviction to bring Israel to the feet of Christ. Conclusion:1. What a glorious outlook! What an argument for Christian missions! (J. W. Burn.)And so all Israel shall be saved.--The salvation of Israel I. Their present blindness.1. Awful in its character.2. Partial in extent.3. Fixed in its period. II. Its removal.1. Complete.2. General.3. Certain. Conclusion. Consider--1. Its aspect on the Jews.2. Its proper effect upon your own kinds. (C. Simeon, M.A.)The restoration of Israel I. The event.1. All Israel, as a nation--2. Shall be saved, delivered from the curse which has so long rested upon them. II. The means by which it shall be accomplished.1. The deliverer, Christ--2. Shall come out of Zion--3. And take away their sin (Isaiah 59:17-21). III. The certainty of it.1. The covenant--2. Of salvation (Jeremiah 31:31). (J. Lyth, D.D.)For this is My covenant with them. The new covenant I. Unto whom sent.1. To all who believe.2. Not only Jews but Gentile. II. What does it include.1. The promise of the Spirit (Isaiah 59:21; Jeremiah 31:31).2. Of eternal salvation (Isaiah 55:3). III. How it is sealed. In the pardon of sin. (J. Lyth, D. D.) Romans 11:28-29 As concerning the gospel, they are enemies for your sakes.Enemies may be unconscious helpers During the siege of Sebastopol a Russian shell buried itself in the side of a hill without the city, and opened a spring. A little fountain bubbled forth where the cannon shot had fallen, and during the remainder of the siege afforded to the thirsty troops who were stationed in that vicinity an abundant supply of pure, cold water. Thus the missile of death from an enemy, under the direction of an overruling Providence, proved an almoner of mercy to the parched and weary soldiery of the allies. So often the efforts of men against God’ s kingdom have been overruled to its furtherance. Every great attack upon the Bible has opened a new fountain of its truth to supply the wants of God’ s people. The relation of the Jewish nation to the Gentiles I. Prior to the promulgation of the gospel. It was the relation of--1. Sole depositories of the Word of God (Psalms 76:1-12.; Amos 3:2). They had a revelation of Jehovah, while the others were in that ignorance at which the apostle declares God “ winked.” 2. The channels for the transmission of the promised seed, in which all the nations of the earth were to be blessed. The tribe of Judah contained within it a sacred deposit, the God-man, the Saviour of the world. In this sense, “ salvation is of the Jews,” the world was preserved for their sake. 3 The main spring of the politics of the world. Kings and empires were set up and cast down for their sakes. II. Since the gospel. This must be regarded--1. As it respects the remnant of the Jewish people converted to the Christian faith, according to the election of grace. These formed the stem of the Christian Church, Jesus Christ Himself, the founder of the Christian system, being a Jew according to the flesh. They were the first to be taken into union with Him; the first branches from Him the living stem; the first members of the body of which He is the head. They were not taken into fellowship with Gentiles, but Gentile converts were taken into fellowship with them (Ephesians 2:12-22; Ephesians 3:10). The relation, therefore, is that of brethen in Christ Jesus. And the relation which the Church, thus formed, bears to the world around is of the same nature as that which the Jews once bare to the Gentiles. The Christian Church-- (1) Is the sole depository of the truth. In this Church alone is Christ to be found; and in the Church alone, therefore, can God be known. (2) Has deposited within her the true seed which is to become a blessing to all the earth. (3) Is the main spring of the politics of the world. Can any man think on this subject with the Bible before him, and then deny that such men as Decius, Julian, Charlemagne, Napoleon, and others, were raised up for the promotion, in one way or other, of the interests of the Church. 2. As it respects the Jews as a nation. “ As concerning the gospel, they are enemies for your sakes” ; not the remnant--they are converted--but the nation. But though thus cast off for our sakes, they are not cast off beyond the reach of God; the same hand which put them off will protect and preserve them, for “ the gift and calling of God are without repentance.” But they are “ enemies for our sakes” : they bear the relation to us of poor outcasts--outcasts to make room for us; as if the tree could have but a certain number of branches, as if the body could have but a certain number of members, and God had cast off some of the branches, and removed some of the members, that we might become branches in Him who is the true Vine, and members united to Him who is the only head! III. After the restoration.1. Metropolitan pre-eminence (Isaiah 60:1-22; Micah 4:1-13.).2. Spiritual blessing (Psalms 67:1-7.). (H. M. McNeile, D.D.)The mystery of God in relation to His ancient people I. Its nature.1. Enemies for your sakes.2. Beloved for the fathers’ sakes. II. Its immutable character1. Depends on the immutable character of God.2. And His unchangeable purpose. (J. Lyth, D.D.)Beloved for the fathers’ sakes. God loves when compelled to punish, and His affection for His ancient people should teach us to love them too. “ For the fathers’ sakes” is God’ s own reason for His love (Deuteronomy 7:7-8). There was nothing in Israel to attract it, for they were obstinate transgressors from the womb (Isaiah 48:4; Isaiah 48:8), and a disobedient and gainsaying people (Romans 10:21). So God loves sinners in Christ for His Son’ s sake. God’ s love to the fathers remembered in behalf of the children (Leviticus 26:42). Blessing of godly ancestors. Children loved for their parents’ sakes. How privileged are the offspring of a godly stock; how great their responsibility; how deep should be their gratitude! (T. Robinson, D.D.)For the gifts and calling of God are without repentance.--Without change of mind on God’ s part; subject to no regret or change of purpose (2 Corinthians 7:10; Hebrews 12:17). God gives without variableness or shadow of turning (James 1:17). His gift to Israel only suspended or withdrawn for a season. He has not repented of calling Abraham and his seed as His people, nor regretted the promises made to the fathers. Man’ s conduct may change God’ s manner but not His mind. God’ s dealings may vary, but not His determinings; His providence may alter, but not His purposes. The Strength of Israel will not lie nor repent (1 Samuel 15:29). God’ s unchangeableness the ground of Israel’ s safety (Malachi 3:6). God will not cast away His people (Deuteronomy 4:31; 1 Samuel 12:22). Israel is not to be permanently deprived of what God has promised them. (T. Robinson, D. D.)The gifts and calling of God without repentance They are so in respect to God the giver; He never repents that He hath called His people into the fellowship of His Son; and they are so on the believer’ s part, who is never sorry, whatever afterwards he meets with, that he is brought to Christ. (J. Flavel.)The immutability of God: a source of comfort It is a source of comfort to the believer to reflect that that on which he puts his trust is established and immovable. Changes take place above and around the fortress, but its massive buttresses still stand unmoved, and its battlements frown defiance at the strength of the foe. The clouds above are fleeting past, it may be in silvery brightness, or it may be in pall-like gloom; the leaves are budding or fading, according to their seasons upon the earth but there stands the fortress, established and unchanged. (P. B. Power, M.A.)The constancy of God It has been supposed that the doctrine of God’ s decrees would repel men, and drive them into infidelity. On the contrary, it draws men. God’ s decrees may be taught so as to make men feel that they are oppressive; but the thought that the decrees of God run through time and eternity, and that He is true to them, so far from being repulsive, is exceedingly attractive. You might as well say that the laws of nature are repulsive as to say that God’ s decrees are so. It is constancy that is the foundation of hope, and civilisation, and everything that is blessed in the world. Men are glad that light is always light, that electricity is always electricity, that all forces of nature are always true to their laws. Men are thankful that the stars revolve perpetually in their appointed courses. Men rejoice in the fact that there is fixity in all those methods by which the material universe is controlled. And the immutableness of God in the great elements of His character--truth, justice, goodness, and love--is subject-matter for profound gratulation. (H. W. Beecher.)God’ s purpose uninfluenced by difficulties A man undertakes mining operations in such-and-such a place, he says, “ I shall dig for iron.” Well, he meets with great difficulties, hard rocks to bore through, and so on. He comes to this conclusion, “ If I had known of this labour, and of the expense, I should not have sought for the metal here.” But suppose the man to be well aware of everything, and that he meets with nothing but what he foresaw, then you may depend upon it that the man means business, and having commenced operations, he will continue working till he obtains that which he seeks after. Romans 11:30-32 For as ye in times past have not believed God, yet have now obtained mercy.The memory of the past should 1. Promote humility.2. Awaken gratitude.3. Soften our censures.4. Strengthen our hopes of others. (T. Robinson, D.D.)Mercy for the Jew I. We have received mercy--1. Unmerited.2. Free.3. Through the unbelief of Israel. II. We must show mercy--1. As an expression of gratitude.2. A debt of justice.3. A Christian duty. (J. Lyth, D.D.)The gospel given to us as a deposit for the Jews Observe-- I. The mysterious way is which God has dispensed His blessings to mankind--first the Jew, then the Gentile; all Israel, then the fulness of the Gentiles. The mysteriousness of this plan--delay, partial bestowment, transfer, final restoration. II. The design of it.1. To provoke the Jews to jealousy.2. To provoke the Christian world to love. (J. Lyth, D. D.)The last argument to prove the conversion and general calling of the Jews The argument is taken from the like dealing of God with the Gentiles. The impiety of the Gentiles was no impediment to their mercy, neither shall the infidelity of the Jews to theirs. I. The Gentiles were Infidels (Ephesians 2:12), but by the unbelief of the Jews they are received to mercy.1. Forget not what thou wert, for we have all fun the race of the prodigal son. It is God’ s grace if it be otherwise with thee now. Be thankful. How if God had taken thee away in thy sins? Let this bind thee to thy good behaviour for ever (1 Timothy 1:15; cf. Titus 3:8). 2. Faith is a sweet mercy, so is the Word of God, the means of that faith. Alas for them which, having the means of faith, yet contemn the same! 3. Sin breeds sorrow, and many times sorrow kills the sin which bred it, as a worm breeding in timber consumes it. So the sin of the Jews works to the good of the Gentiles by the goodness of God. Gregory the Great calls the sin of Adam happy, because it was the occasion of salvation; so in some sort may we say of the unbelief of the Jews. 4. God forbid that we should lightly esteem the grace God offers us, it coming unto us at so dear a rate as is the casting off of His people. 5. When we were infidels, God showed us mercy; much more will He be merciful to us now we believe. II. The Jews are now in an estate of unbelief, but they shall be received to mercy (Isaiah 46:4; Jeremiah 24:6-7).1. There is yet mercy for the Jews, by the example of the like mercy to the Gentiles. But it is now sixteen hundred years ago since they were cast off; is it likely that after so long time they should be called? Yes; for the Gentiles lay longer under their infidelities, yet at last received grace. 2. Faith is not in the power of man, nor can any means effect it without God’ s blessing. One would think that this long affliction of the Jews might make them cry peccavi, beside other means God hath afforded them. In trouble, then, pray it may be sanctified to thy profit. Pray also for a blessing on the Word, else it will be unprofitable, though the preacher were a son of thunder. 3. Carry thyself meekly toward a Jew, and toward unbelievers among ourselves, considering thyself, who wert in the same condemnation. Judge not thy neighbour for damned; He that converted thee can in His good time convert him also. Play the physician to thy neighbour’ s soul; show him of the mercy thou hast received, that he also may be stirred up to seek to Him who is merciful. God gave Paul consolation in distress, that he might comfort others; so if He give thee knowledge, faith, etc., use them in like manner. 4. Who, then, is the better for thy gifts? The Jew compasseth sea and land to make a proselyte. The Jesuits wind themselves like serpents into every place to make a papist. Drunkards and other ungodly persons seek to draw others to their practices. 5. Let the Jew follow the faith of the Gentile, so do thou the example of good Christians among whom thou livest. It is a great furtherance to godliness to have an example to the rule. It is a help to the scholar to have a copy to write by, but a greater furtherance to his profiting to see his master make the letters. (Elnathan Parr, B.D.)For God hath concluded them all in unbelief, that He might have mercy upon all.--All are shut up in unbelief I. How? 1. By nature.2. By providence--first the Gentile, then the Jew.3. By the appointment of eternal justice. II. Why? 1. That God’ s mercy.2. To all.3. Might be more gloriously manifested. III. In what way this Divine arrangement contributes to such a result.1. By convincing man of his sinfulness and utter helplessness.2. By preparing him for the reception of mercy. (J. Lyth, D.D.)Why God locked up (so to speak) Gentiles and Jews in the prison of unbelief 1. That their salvation might be manifestly seen to be by grace.2. That self-righteous boasting might be excluded.3. That men might duly appreciate the blessings of His redemptive love.4. That scope might be afforded for the full display of His mercy. (C. Neil, M.A.)Man’ s unbelief and God’ s mercy Here is an elegant similitude. Men unconverted are prisoners--God the Judge, unbelief the prison, the devil the gaoler, the law the sergeant, and natural corruption the fetters. I. God hath shut up all in unbelief. This is the common condition of all men (Romans 3:9; Romans 3:19; Romans 3:23; Galatians 3:22).1. Paul hath in the passage of this business ten times told us of our miserable condition by nature. Here we are poor sinners; it is our part to take knowledge of our corrupt nature. 2. Great is the misery that accompanies imprisonment, restraint of liberty, hunger, cold, shame, chains, but no dungeon more loathsome than an unbelieving heart. Oh that we could be sensible of it, that we might sigh to God for deliverance, as did the Israelites in Egypt. When a man is arrested, what lamenting among his friends: but our very souls are imprisoned in the worst of prisons, under the worst of gaolers, and yet we are merry, as though it were but a trifle. 3. We may know whether we be yet in this prison by two things. (1) By faith in God. Hast thou this? If not, there needs no jury to find thee guilty: thou art in the very bottom of the dungeon. But thou sayest there is a God. Thy life condemns thee, for thou actest as if there were no God. (2) By faith in His Word. The Scripture threatens ungodly men with the plagues of God, and promiseth eternal life to the godly. Did men believe this, durst they run on in all profaneness? II. That He might have mercy on all (Galatians 3:22).1. Our salvation is of mere mercy, but it is a hard thing to be brought to acknowledge it. The Gentiles were 2,000 years before they could learn this lesson, and the Jews have been 1,600 about it, and yet have not learned it; yea, there are many amongst us that cannot say this lesson right. Most men hope to be saved by their prayers and good serving God; we are loth to lose the commendation of our own goodness. 2. Jews and Gentiles should live together, seeing they are both in one prison for one end, and set free by one and the same mercy. 3. If any be set free, it is by the mercy of God, who hath the key of our unbelieving hearts, doth open and shut them at His pleasure. As a man committed by the king can be set free by none but the king, so God committed us, and none can set us free but Himself. Cry, therefore, to the Lord for mercy. 4. There are two notes whereby we may discern whether we be released out of the prison or no. (1) Our joy. A liberated prisoner leaps and dances, so as no ground will hold him; so birds and beasts escaping from their restraint scud about, as sensible of the sweetness of liberty. (2) Our carefulness not to commit anything that may bring us into such bondage. So he that believeth the pardon of sin will for ever hate sin. For the most part, prisoners are of wicked behaviour; so if thy conversation be lewd, it is a manifest sign thou art not yet delivered. (Elnathan Parr, B.D.) Romans 11:33O the depth of the riches both of the wisdom and knowledge of God!--Like a traveller who has reached the summit of an Alpine ascent, the apostle turns and contemplates.Depths are at his feet; but waves of light illumine them, and then spreads all around an immense horizon which his eye commands. The plan of God in the government of mankind spreads out before him, and he expresses the feeling of admiration and gratitude with which the prospect fills his heart. (Prof. Godet.)The depth of the divine wisdom As a man wading into the sea, when he comes up to the neck and feels the water begin to heave him up and his feet to fail him, cries out, “ O the depth!” and goes back, so it fares with Paul in this place, and it is as if he should have said thus: “ O you Romans and my countrymen the Jews, I have writ unto you these things as far as I can; for the rest I am swallowed up, being more unable to pass farther into this bottomless, than to wade through the depth of the sea. Cease, therefore, to put more questions, and admire with me the depth of the wisdom of God.” (Elnathan Parr, B.D.)The wisdom and knowledge of God The true distinction between knowledge and wisdom is indicated by Theodoret. “ He foreknew these things from the beginning, and, having foreknown them, He arranged them wisely.” Bishop Lightfoot says, “ While gnosis is simply intuitive, sophia is ratiocinative also. While ‘ gnosis’ applies chiefly to the apprehension of truths, ‘ sophia’ superadds the power of reasoning about them and tracing their relations.” To complete the distinction, we must add that, while knowledge is theoretical, wisdom is practical; and while knowledge is purely intellectual, wisdom is also moral; and for that reason is both the most perfect of mental gifts (Aristotle, “ Nic. Eth.” 6.10) and the queen of all the virtues (Cicero, “ De Off.” 1.43). In the present context, “ gnosis” seems to refer especially to God’ s foreknowledge of the free determinations of man’ s will, both in individuals and nations; while “ sophia” denotes the admirable skill with which He includes man’ s free actions in His plan, and transforms them into so many means for the accomplishment of His good purpose. (Archdeacon Gifford.)The depths of the Godhead I. How they stand revealed before us in His--1. Nature.2. Works.3. Ways. II. How we stand overwhelmed before them in--1. Humility.2. Faith.3. Hope. (J. Lyth, D.D.)The depth and wealth of Divine grace I. Wisdom conceived the purpose. II. Knowledge devised the plan. III. Judgments prepare the way. IV. Grace achieves the result. (J. Lyth, D. D.)The unfathomable depth of redeeming love I. Wisdom in the plan.1. In the gift of His Son.2. In the communication of His righteousness.3. In the glory of the issue. II. Mystery is the procedure.1. With the world at large.2. With individual believers. (J. Lyth, D. D.)The depths of salvation I. Christianity is a system of wonders. 1. The very proposal of salvation for sinners is a matter of wonder. God was not obliged to save. Man deserved to perish; and God could have filled his place instantly with better beings. Moreover, man is the solitary object of saving mercy. When sin broke out in heaven, God hurled the thunderbolt of a just vengeance. Certainly here is ground for amazement. 2. The incarnation of Christ was a miracle beyond any other miracle of God. Deity took upon Himself the form and nature of humanity. Among all God’ s wonders, you can find no analogy for the person of Christ. 3. Our ordinary idea of the proceedings of justice is confounded by the sufferings of Christ. We connect suffering with sin; at least, we consider that an innocent being cannot justly be treated as a malefactor. Yet the sinless Son of God was a man of sorrows and died as a culprit, abandoned even by the Father whom He always pleased. Reason can only exclaim, “ O the depth!” at this. 4. Amazement rises higher at the Bible representation that He suffered the just for the unjust, that He might bring us to God. How could justice be satisfied by the sufferings of an innocent One? How can it be a just thing that they should be accepted as a propitiation for our sins? God has taught us the fact, and hence we believe it; but the fact is a wonder. These are only examples. Things of the same marvellous nature run all through the system of redemption. Infidelity is confounded by these depths. But what confounds an infidel comforts a Christian. II. Those wonders are reasons for our accepting it and being comforted by it.1. They constitute a feature of our religion which comports with our experience on all other subjects. The facts which we have mentioned are all plainly revealed facts. There is no darkness or depth in them. The depth and darkness meet us only as we proceed to philosophise. The further we investigate the things of God anywhere the more deep and wonderful they become. (1) The astronomer finds it so. His wonder grows as he passes the known suns and stars; and now, as he casts his keen eye out upon the illimitable space beyond him, he is compelled to feel that he has not yet passed the porch of the temple of God. All he can say is, “ O the depth!” (2) So in the ever-descending field of microscopic study. (3) The providences of God, again, are full of wonders. What a marvel is human history! 2. There are many things of importance, but they are not all of equal value. Unorganised matter lies below the organisms of life. Brute life is of a lower rank than human. The mental kingdom, while superior to the vegetable and animal, is inferior to the moral. Now, we are limited creatures, and cannot have an equal understanding of all subjects, and must expect to meet with the highest wonders in the highest departments. An infidel tells us he meets with the most wonders in Christianity. For that reason he rejects it, and for that we glory in it. Consider two arguments here. (1) God is glorious in everything, but not in everything of equal glory. His highest glory lies in His saving sinners. The angels knew this who sung over Bethlehem, “ Glory to God in the highest.” Well, on that high field of wonders, where God is more glorious than anywhere else, shall we not expect Him to be more amazing than anywhere else? (2) Consider the soul. It is immortal, and its capacities will expand for ever. It is to be saved or lost. When a soul is perilled, shall God for its salvation work no more wonders than He does about the petty interests of a world of matter and beasts, and threescore years and ten? 3. It is in these deep things of God only that we find provision for our deepest necessities. Reason cannot hope except before the amazing depths of God’ s wisdom and mercy. As sinners, we need God to do for us just the wonders He has wrought. Had He not done them, we must have despaired. (I. S. Spencer, D.D.)Our proper attitude towards the deep things of God It remains for us dutifully and reverentially to adore that in the Divine counsels and ways which we do not, and, indeed, cannot, understand. There is no government that hath not its arcana; and it would be very foolish for us to imagine that there should be no secrets belonging to the Divine government. (John Howe.)The contemplation of God’ s redeeming purpose should prompt-- I. Admiration of--1. His wisdom.2. His knowledge. II. The confession of His unsearchableness in respect of--1. His purpose and procedure.2. His all-sufficiency. III. The praise of His grace, which is--1. Free.2. Undeserved. IV. The increase of His glory.1. He is the end of all things.2. To Him be glory for ever. (J. Lyth, D.D.)God’ s conduct in the salvation of mankind This is the conclusion of Paul’ s argument on this subject. He seems to be overwhelmed with the sense of its unsearchableness. The depths of God’ s wisdom and knowledge appear in-- I. The manifestation of His righteousness in the restoration of rebels. Human monarchs have shown their justice in crushing rebels, but God in restoring them. II. The destruction of the spirit of rebellion in the restoration of rebels, Human monarchs may deliver rebels, but they cannot destroy the spirit of rebellion, God does this. III. The augmentation of the force of moral government in the restoration of rebels. Human monarchs may weaken their government by saving rebels, but God strengthens the force of His moral administration by redeeming transgressors. IV. The promotion of all the rights of His subjects in the restoration of rebels. Human monarchs, by delivering rebels, endanger the rights of loyal citizens God, in the restoration of rebels, promotes the rights of all. V. The election of earth instead of hell as the scene for the restoration of rebels. (D. Thomas, D.D.)God’ s praise I. Its theme.1. His wisdom.2. His knowledge.3. His judgments and procedure. II. Its expression.1. Wonder.2. Submission.3. Love. (J. Lyth, D.D.)Wisdom of God in redemption No one can be said to meditate aright on redemption by Christ who does not behold God’ s manifold wisdom, as well as His other perfections, displayed therein. As we conclude him a very unskilful observer of a curious picture or statue who only takes notice of its dimensions in general, or the matter of which it is composed, its colouring, or framework, without considering the symmetry and proportion of all its parts, the mind, the genius, and intelligence shown in its design--so it is unworthy and below a Christian to be able only to say that Christ is a Saviour, or to have a general idea of this scheme of mercy, without having his thoughts suitably affected with the wonders of love and grace which it contains, and the design of all, and the adaptation of every part, to set forth the glory of the triune Jehovah. (H. G. Salter.)Incomplete presentations of the gospel My best presentations of the gospel to you are so incomplete! Sometimes, when I am alone, I have such sweet and rapturous visions of the love of God and the truths of His Word, that I think if I could speak to you then I should move your hearts. I am like a child who, walking forth some sunny morning, sees grass and flowers all shining with drops of dew. “ Oh,” he cries, “ I’ ll carry these beautiful things to my mother!” and, eagerly plucking them, the dew drops into his little palm, and all the charm is gone. There is but grass in his hand, and no longer pearls. (H. W. Beecher.)Limitation of human views There is a striking passage in which a great philosopher, the famous Bishop Berkeley, describes the thought which occurred to him of the inscrutable schemes of Providence, as he saw, in St. Paul’ s Cathedral, a fly moving on one of the pillars. “ It requires,” he says, “ some comprehension in the eye of an intelligent spectator to take in at one view the various parts of the building, in order to observe their harmony and design. But to the fly, whose prospect was confined to a little part of one of the stones of a single pillar, the joint beauty of the whole, or the distinct use of its parts, was inconspicuous. To that limited view, the small irregularities on the surface of the hewn stone seemed to be so many deformed rocks and precipices.” That fly on the pillar, of which the philosopher spoke, is the likeness of each human being as he creeps along the vast pillars which support the universe. The sorrow which appears to us nothing but a yawning chasm or hideous precipice, may turn out to be but the joining or cement which binds together the fragments of our existence into a solid whole! That dark and crooked path, in which we have to grope our way in doubt and fear, may be but the curve which, in the full daylight of a brighter world, will appear to be the necessary finish of some choice ornament, the inevitable span of some majestic arch. (Dean Stanley.)How unsearchable are His Judgments, and His ways past finding out!--The unsearchableness of God I. When we cannot understand His ways it is enough to be assured--1. That He knows what He does.2. That He needs no counsellor. II. Therefore ought we to resign ourselves to His will, with--1. Resignation.2. Obedience. (J. Lyth, D.D.)The unsearchableness of God’ s judgments These words are the close of St. Paul s disputation concerning God s providence towards His ancient people, in rejecting the greatest part of them, on their refusal to embrace Christianity, and in admitting the Gentiles to favour on their compliance; in which proceeding the Jews could not discern God’ s hand, nor allow such a dispensation to be worthy of Him. The apostle, after an able vindication of it, winds up the contest with the modest intimation that in this and all such eases, for entire satisfaction, we should have recourse to the incomprehensible wisdom of God, who frequently orders things in methods beyond our ability to trace. Note-- I. Some causes and reasons of that incomprehensibility.1. As the dealings of very wise men sometimes are founded on maxims, and admit justifications not obvious to nor penetrable by vulgar conceit, so may God’ s. As there are natural modes of being and operation--such as God’ s necessary subsistence, His eternity without succession, etc. so there may be prudential and moral rules far above our reach (Isaiah 55:9). Some of these we may be incapable of knowing on account of our finite nature; others on account of our meanness and low rank among created beings. In such cases the absolute will, sovereign authority, and pure liberality of God, supply the place of reasons. 2. As the standing rules of God’ s acting, so the occasional grounds thereof are commonly placed beyond the sphere of our apprehension. God is obliged to prosecute His own immutable decrees; “ working all things according to the counsel of His own will” : which how can we anywise come to discover? God also has a perfect foresight of contingent events. He observes in what relation and degrees of comparison things stand towards each other; whereas we cannot tell what things to compare. 3. We are also incapable thoroughly to discern the ways of Providence, from our moral defects, in some measure common to all men; our stupidity, sloth, temerity, impatience, impurity, of heart, etc. 4. Again, the nature of those instruments which Divine Providence uses in administration of human affairs, hinders us from discerning it. The footsteps of Divine wisdom are far more conspicuous in the works of nature than in the management of our affairs, and while the one has confirmed faith, the other has bred doubt. 5. As in nature the influence of heaven and of inferior causes, so in the production of special events among men Divine and human agency are so combined, that it is not easy to discriminate what God performs by natural instruments, and what by superior efficacy. (1) Not seeing the first, we are prone to ascribe too much to the last, which are most obvious. (2) And this we are the more apt to do because the manner of Divine agency is ever soft and gentle. God so fashions the hearts of men, so manages their hands, so guides their steps, that even they who are most acted on by Him cannot feel the touch. 6. God, in His progress towards the achievement of any design, is not wont to go in the most direct and compendious ways, but commonly takes a large compass, enfolding several other coincident purposes; which moves our impatience, etc. 7. Like every wise agent, He is wont to act variously, according to the state and circumstances of things, or to the dispositions and capacities of persons. 8. There are different ends which Providence pursues in various order and measure, which we, by reason of our dim insight and short prospect, cannot descry. (1) God permits things, bad in their own nature, having regard to their instrumental use and tendency. (2) Also the expediency of things to be permitted or crossed, frequently consists, not in themselves singly taken, as particular acts or events, but in their conjunction with or reference to others, with which they may become subservient to a common end. 9. That Providence is sometimes obscure and intricate, may be attributed to the will of God, on many accounts designing it so. He will not glare forth in discoveries so bright as to dazzle or confound our weak sight. (1) He meaneth thereby to improve and exalt our faith. (2) It is fit also that He should thus in many things surpass our understanding, that He may appear to be God indeed. (3) The obscurity of Providence conciliates an awful reverence towards it, as darkness raises a dread of invisible powers. (4) It is also requisite that God should dispose many occurrences, cross to our notions, and offensive to our carnal sense, that we may thus be prompted to think of Him, and to seek Him. (5) It is needful that the present course of Providence should not be perfectly clear and satisfactory, that we may be well assured concerning a future account, and forced in our thoughts to recur thither for a solution of our doubts and difficulties. II. Some practical applications grounded on the foregoing reasons.1. It should render us modest and sober in our judgment about providential occurrences, since it is plain arrogance or imposture to assume perfect skill in what passeth our capacity to learn. 2. It should make us cautious in passing judgment or censure on events, since it is temerity to give sentence on what is incapable of evidence. 3. It should repress wanton curiosity, which would only make us lose our time, etc. 4. It should keep us from conceit and confidence in our own wisdom. 5. It should preserve us from infidelity, and despair on account of any cross accidents. 6. It should prevent our taking offence at such. 7. It should guard us against security, or presuming on impunity for our miscarriages; for seeing that God does not always fully discover His mind, it is vain to suppose that, because He is now patient, He will always be so. 8. It should quicken our industry in observing and considering the works of Providence: the fainter our light is, the more attentive should we be in looking. 9. It should oblige us to be circumspect and wary in our conversation. 10. Also constantly to seek God, and to depend on Him for protection, and for the conduct of His grace, the only clue in this labyrinth. 11. In fine, it should cause us humbly to admire and adore that wisdom which governs the world in ways no less great and wonderful than just and holy. (L Barrow, D.D.)Man’ s inability to find out God’ s judgments 1. That which first brought both a present guilt, and entailed a future curse upon mankind, was an inordinate desire of knowledge. And from the fall to this very day, this fatal itch has stuck so close to our nature, that every one is eager to know where he is called only to adore and obey. 2. The Scripture is in nothing more full and frequent than in representing the transcendency of God’ s ways above all created intellectuals (Psalms 139:6; Psalms 36:6; Psalms 18:9; Psalms 77:19). If we consult its reports, or those of our own experience, about the amazing events of Providence, we shall find the result of our most exact inquiries in the text. I shall demonstrate that the most advanced wisdom of man is incompetent to judge of-- I. The reason or cause of God’ s ways. The causes men assign of the passages of Providence are--1. For the most part false, as e.g.,(1) That the prosperous are the objects of God’ s love; and the miserable of His hatred. And all this in defiance of the Spirit of God Himself who (Ecclesiastes 9:1) assures us that “ no man knows either love or hatred by all that is before him” ; nor consequently can conclude himself in or out of favour with God by anything befalling him in this life. Otherwise Lazarus would have been in flames, and the rich man in Abraham’ s bosom. God sometimes curses men with prosperity, and casts His Jobs upon dunghills, and sells His beloved Josephs into slavery. (2) That the good only must prosper and the bad suffer. A most absurd assertion, for how is it that the good suffer and the bad prosper?--a fact which staggered Asaph (Psalms 73:2), and so confounded Jeremiah (Jeremiah 12:1), that he could almost have offered to dispute the point with God Himself. And from the same topic it was that Job’ s friends argued, until they were confounded by God’ s verdict on the whole matter. 2. Always imperfect. Who would assign an adequate reason of anything which God does, must see as far into it as God sees. There is no action of God but there is a combination of impulsive causes concerned in it, one or two of which man may light upon, but the weakness of his discerning powers keeps him inevitably a stranger to far the greater part of them. God, by one and the same numerical lot of providence, may intend to punish one nation, to advance another; to plant the gospel in a third, and to let in trade into a fourth; likewise to make way for the happiness of one man’ s prosperity, and for the extinction of another’ s; to reward the virtues of sober and industrious people, and to revenge the crimes of a vicious and rebellious; and we are no more able to search into these than we are to govern the world. II. The issue and event of actions. Men usually prognosticate--1. According to the measure of the wisdom of second agents. And it must be confessed that it is the best rule were it not controlled by two better, viz., Scripture and experience. The former of which brings in God laughing at the wisdom of the wise; taking and circumventing the crafty in their own wiles (Job 5:12-13). And for the latter, history so abounds with instances of the most artificially-spun contrivances dashed in pieces by some sudden and unforeseen accidents, that to ascertain the event of the most promising undertaking, if we trust but our own eyes, we shall have little Cause to trust another’ s wisdom. 2. From success formerly gained under the same or less probable circumstances. But remember (1) That it is hard, and perhaps scarce possible to repeat any action under perfectly the same circumstances. (2) That in most actions there are still some circumstances not observed, which may have a surer and more immediate influence upon the event than those which, coming more into view, are more depended upon. (3) That the success of every action depends more upon the secret hand of God than upon any causes or instruments visibly engaged in it. 3. According to the preparations made for it, and the power employed in it. And yet we find that it is not always the bigger weight, but sometimes the artificial hand managing the balance which turns the scale. And in like manner, when we have raised armies and manned our fleets, we are still in the hand of that Providence which sometimes sets the crown of victory upon the weak and the few, and disappoints the hopes and breaks the force of the confident and numerous Could anything look more invincible than the Spanish Armada? But we find that there is no commanding the sea without being able to command the winds too. And what a painful defence is multitude on the one side, where Omnipotence takes the other! III. The use and improvement. We may infer--1. The vanity of making the future event, or presumed success of any enterprise, the rule of our present actings about the same. 2. The absolute necessity of an entire, total, unreserved dependence upon Providence in the most hopeful and promising condition of our affairs. 3. The impossibility of a rational dependence upon Providence with comfort, but in the way of lawful, honest, and religious courses. (R. South, D. D.)Plans of God not fully known I should like to hear any man attempt to interpret to a worm what it is going to be when it is a butterfly. Where is there a foreshadowing analogy, or anything to indicate to it what it is coming to in its fuller form? And how can any one disclose what is to be evolved when God’ s work is completed in this life? For, although we may know something, our knowledge is fragmentary and limited. And it is a glorious consolation to believe that sufferings forgotten are not less causes of good than those thus are remembered, and that sufferings which apparently leave but little trace are working out in us great and blessed results in the kingdom to which we are hastening. (H. W. Beecher.)God’ s ways inscrutable, but in accordance with the highest reason Natural instincts, and even moral sense, are no safe guide upon a subject which soars so infinitely above our limited capacity. We are children; and in considering the means by which our Heavenly Father will save us, it is wisdom to accept simply His own instructions, desperate folly and presumption to criticise those instructions by our puerile instincts. E.g., a father, inured to life upon the Alpine mountains, is under the necessity of crossing a very perilous glacier with his children. The children are of such an age that the direction, “ Hold this, and keep at as great a distance from me as you possibly can,” can just be made intelligible to them, while the grounds of it, viz., that the weight of the party may be distributed, and not bear on one particular spot, which might thus give way, are, it may be, out of the reach of a child’ s capacity. Let us suppose that the children, in fright, begin to reason about this counsel, and to judge of it by their natural instincts; conceive that one of them should think and say as follows: “ Can our father, who loves to have us close around him, say, ‘ Come not near me, child, at the peril of thy life’ ? Say it he may, but I will not believe such to be his meaning, for it conflicts with all my natural instincts, which are to cling round him in the moment of danger.” But shortly afterwards night falls, and the wearied children are irresistibly impelled to lie down without any covering, in which case death would overtake them. The father burrows in a snowdrift, and proposes that in the cavities so made the children shall lie, the cold snow piled over them, and only the smallest possible aperture allowed for the passage of the breath. Adults, of course, would be aware that this would be the only method of preserving the vital heat of the body; but not so the children. Snow, applied only to parts of the person, and not as a general wrapper, is bitterly cold; and the children, unable to understand, imagine cruelty in this arrangement. Now, the child who keeps at a distance from his father, and buries himself in the snow, is a wise child, because, renouncing the guidance of his instincts, he places faith in one manifestly his superior in capacity. The child who clings round his father’ s neck upon the glacier and stretches his limbs beneath the open sky in distrust of his parent’ s directions is a foolish child; for what is greater folly than to refuse to be guided by a recognised superior in wisdom? And it cannot be too strongly insisted upon, that one who, in investigating such a subject as the method of human salvation, follows the guidance of his natural instincts in preference to that of Revelation, is a weak person, not a man of bold and courageous thought. Simple dependence upon God, where God alone can teach, is the truest independence of mind. (Dean Goulburn.)Secrets of God Be not curious to search into the secrets of God; pick not the lock where He hath allowed no key. He that will be sifting every cloud may be smitten with a thunderbolt; and he that will be too familiar with God’ s secrets may be overwhelmed in His judgments. Adam would curiously increase his knowledge; therefore Adam shamefully lost his goodness: the Bethshemites would needs pry into the ark of God; therefore the hand of God slew about fifty thousand of them. Therefore hover not about this flame, lest we scorch our wings. For my part, seeing God hath made me His secretary, I will carefully improve myself by what He has revealed, and not curiously inquire into or after what He hath reserved. (T. Adams.)For who hath known the mind of the Lord? or who hath been His counsellor?-- God all in all I. The challenge.1. To human intellect.2. To human merit. II. The assertion. God is--1. The source of all.2. The agent in all.3. The end of all. III. The ascription.1. To Him be glory.2. On earth.3. In heaven.4. For ever. (J. Lyth, D.D.)God’ s counsels are I. Deep.1. Teaching us the feebleness of our understanding.2. Checking our daring speculations. II. True. 1. Inviting our confidence.2. Commanding our submission. III. Merciful.1. Soliciting our love.2. Inspiring our hope. (J. Lyth, D. D.)God’ s independence Philo, the Jew, compares the great God to a tree, and all creatures to the leaves and fruits, which are all in the tree; but the metaphor is not complete, because you may remove fruit from the tree, but there can be no creature out of the power and will of God by which alone it can exist at all. If you remove the fruits from the tree the tree has at least lost something; but if all creatures were destroyed, yet still the Lord would be as infinitely God as He is now; if the creatures were multiplied, God were no more--and if diminished, He were no less. The creatures, may be likened to the waves, and God to the great sea; the waves cannot exist apart from the sea, nor the creatures apart from God: but no earthly figure of the Divine can be complete, for the waves are a portion of the sea, but the creatures are not God, nor do they contribute to His essence or attributes. The sea would be diminished if the waves were gone, but if you could take all creatures away, God would be no less God, nor less infinite than He is now. (C. H. Spurgeon.)For of Him, and through Him, and to Him, are all things.--God all in all This is perhaps the most comprehensive account of the Deity in His relation to His works that is anywhere to be met with. All things are-- I. Of Him. He is of none. They originate in His will, and but for Him they would never have been. II. By Him. He creates and sustains all. III. To Him. All things are intended to manifest forth His glory, and will ultimately serve His purpose. He has made all things for Himself, and it is obviously meet that it should be so, that His will should be the law, His glory the end of the universe of which He is the Creator, the Supporter, and Proprietor. (J. Brown, D.D.)God all in all Of Him all things are as their Original Author and Creator; through Him, as the Giver and Conveyer of them to us; to Him, to His honour, for His use, and in His disposal; and no further or longer ours than He is pleased in mercy, not in justice, as a free gift, and not as a debt, to dispense them to us. (Bp. Sanderson.)God must be all in all I. Him first. II. Him last. III. Him midst. IV. And without end. Amen. (J. Lyth, D.D.)God the first cause and last end I. The explication of the terms.1. That God is the first cause, signifies-- (1) Negatively, that He had no cause, and is independent of every other being, and is eternally of Himself. (2) Positively, that He is the cause and support of all things besides Himself (John 1:3). 2. The last end; i.e., that all things refer to Him; the aim of all things is the illustration of His glory, and the manifestation of His perfections. II. The confirmation of the proposition.1. By natural light. (1) The notion of a God contains in it all possible perfection. Now the utmost perfection we can imagine is for a being to be always of itself, and to be the cause and support of all other things. From hence follows that all things must refer to Him as their last end. For every wise agent acts in order to an end. Now the end which is most worthy the attaining is the manifestation of God’ s being and perfection, which is called God’ s glory. (2) These titles were discovered by the natural light of the heathens. Aristotle called God the first being, the first cause, and the first mover; and Plato calls God the author and parent of all things, the architect of the world, and of all creatures, the fountain and original of all things. Porphyry calls Him “ the first,” from whence he reasons that He is the ultimate end, and that all things move towards God; that all motions centre in Him, because, saith he, it is most proper and natural for things to refer to their original, and to refer all to Him from whom they receive all. Antoninus, speaking of nature (which with the Stoics signifies God), had these words, “ Of Thee are all things, in Thee are all things, to Thee are all things.” 2. From Scripture. (1) Hither belong all those places where He declares Himself to be “ the first and the last” (Isaiah 41:4; Isaiah 43:10; Isaiah 44:6; Isaiah 48:12-13; Revelation 1:8). (2) But more expressly, see 1 Corinthians 8:6; Acts 17:24. (3) Hither we may refer those texts which attribute the same to the Second Person in the Trinity John 1:3; John 1:10; 1 Corinthians 8:6; Ephesians 3:9; Colossians 1:16-17; Hebrews 1:2-3). III. The application of the doctrine.1. If God be the first cause of all things, from hence let us learn-- (1) With humility and thankfulness to own, admire, and bless God as the author of our being and of all the blessings we enjoy (Revelation 4:11; Psalms 103:1-4). With patience and quietness to submit to all events that come upon us, as coming from Him (1 Samuel 3:18; Psalms 39:9). 2. If God be the last end of all, let us make Him our last end, and refer all our actions to His glory (Matthew 22:37; 1 Corinthians 10:31). (Abp. Tillotson.)The Trinity 1. The Father’ s love and purpose the origin of all things. 2. The Son’ s mediation and rule their continuance and direction. 3. The Spirit’ s agency conducts all things to the end designed. All things of the Father, through the Son, by the Spirit (T. Robinson, D.D.)Laus Deo My text consists of monosyllables, but it contains the loftiest sublimities. Our great God alone can expound this verse, for He only can worthily set forth His own perfections. May He do so now! Consider-- I. The doctrine. All things are of Him as their source, through Him as their means, to Him as their end. They are of Him in the plan, through Him in the working, and to Him in the glory which they produce. Taking this general principle, you will find it apply to all things.1. To the whole range of God’ s works in creation and providence. (1) There was a period when God inhabited eternity in His self-contained and solitary greatness. All things must be of Him in design, for there was no one with whom He could take counsel. Before His works of old, eternal wisdom brought forth the perfect plan of future creations, and every line must have been of the Lord alone. He might have made a different universe, and that He has made it what it is was because He saw fit to do so. (2) When the plan was all laid down this was not enough; mere arrangement would not create. “ Through Him” must all things be. There was no raw material ready, and there was none to help. He speaks, and the heavens leap into existence. He speaks again, and worlds are begotten with all the varied forms of life so fraught with Divine wisdom and matchless skill. Through Him were all things, from the archangel down to the insect. The same finger paints the rainbow and the wing of the butterfly. He who dyes the garments of evening in all the colours of heaven has covered the kingcup with gold, and lit up the glowworm’ s lamp. Nature is as it is through the energy of the present God. Out upon those men who think that God has wound up the world like a clock, and left it to work for itself. Wherever thou art, thou art in God’ s workshop, where every wheel is turned by His hand. (3) But the great glory of all is that everything is to Him. God must have the highest motive, and there can be no higher motive than His own glory. When there was no being but Himself God could not have taken as a motive a creature which did not exist. The good of His creatures He considereth carefully, but even that is but a means to the main end. And the day shall come when even the fall will be seen not to have marred the Divine glory. His enemies shall bow their necks, whilst His people shall cheerfully extol Him. 2. To the grand work of Divine grace. (1) Here everything is of God. The plan of salvation is no concoction of priests, but the offspring of a wisdom no less than Divine. None but God could have imagined a plan so just to God, so safe to man. And as the great plan is of Him, so the fillings up of the minutiae are of Him. God ordained the time and circumstances of the first promise, and the hour when the great promise-keeper should come, etc. Every stitch in the noble tapestry of salvation is of the Lord. (2) Through Him. Through Him the Son of God is born of the Virgin Mary by the power of the Spirit. In the great redemption God alone is exalted. And as through Him the atonement, so through Him the application of the atonement. By the power of the Spirit the gospel is daily preached, and through Him men are called and saved. (3) All is to Him; we have not a note of praise to spare for another. 3. To the case of every individual believer. (1) Of whom comes my salvation? That which is born of the flesh is flesh. (2) Did it not also come through God; through faith, which was the operation of the Holy Spirit? And what didst thou believe in but in Jesus the Lord? (3) Is it not also “ to Him” ? 4. To Christian work. (1) The power comes from God.(2) The success comes through God.(3) The honour is to God. II. Devotion. “ To whom be glory for ever, Amen.” This should be--1. The single desire of the Christian. He may desire prosperity or to attain more gifts and graces, etc., but it should only be that “ to Him may be glory for ever.” 2. Our constant desire at our work behind the counter, or in the exchange, or walking in the fields, etc. 3. Our earnest desire. Do not speak of God’ s glory with cold words, nor think of it with chilly heart. 4. Our growing desire. You blessed Him in your youth; do not be content with such praises as you gave Him then. 5. Make this desire practical. Praise God by your patience in pain, your perseverance in duty, your generosity in His cause, your boldness in testimony, your consecration to His work. (C. H. Spurgeon.)To whom be glory for ever. Amen.--As the rivers return again to the place whence they came, they all come from the sea, and they all run into the sea again; so all our store as it issued at first from the fountain of God’ s grace, so should it fall at last into the ocean of His glory. (Bp. Sanderson.). Romans 12:1I beseech you.A lesson to ministers Ministers of the gospel should be gentle, tender, and affectionate. They should be kind in feeling, and courteous in manner--like a father or mother. Nothing is ever gained by a sour, harsh, crabbed, dissatisfied manner. Sinners are never scolded either into duty or into heaven. Flies are never caught with vinegar. No man is a better or more faithful preacher because he is rough in manner, coarse, or harsh in his expressions, or sour in his intercourse with mankind. Not thus was the Master or Paul. (A. Barnes, D.D.)Therefore-- The connection between the two parts of the Epistle Religion among the ancients was service (cultus), and cultus had for its centre sacrifice. The Jewish service counted four kinds of sacrifice which might be reduced to two: the first, comprising the sacrifices offered before reconciliation and to obtain it (sin and trespass-offering); the other the sacrifices offered after reconciliation and serving to celebrate it (whole burnt-offering and peace-offering). The great division of the Epistle to which we have come is explained by this contrast. The fundamental idea of Part I. (chaps. 1-11), was that of the sacrifice for the sin of mankind. Witness the central passage (Romans 3:25-26). These are the mercies of God to which Paul appeals here, and the development of which has filled the first eleven chapters. The practical part which we are beginning corresponds to the second kind of sacrifice, which was the symbol of consecration after pardon had been received (the halocaust, in which the victim was entirely burned), and of the communion established between Jehovah and the believer (the peace-offering, followed by a feast in the court of the temple). The sacrifice of expiation offered by God in the person of His Son should now find its response in the believer in the sacrifice of complete consecration and intimate communion. (Prof. Godet.)Doctrine and practice The doctrinal and dispensational portions of the Epistle being ended, the apostle, as a wise master-builder, erects the superstructure of personal religion upon the foundation of redemption, which he has laid deep and substantial. “ No doctrine,” remarks H. W. Beecher, “ is good for anything that does not leave behind it an ethical furrow, ready for the planting of seeds, which shall spring up and bear abundant harvests.” The connection between doctrine and exhortation is quaintly explained by Bishop Hall: “ Those that are all in exhortation, no whit in doctrine, are like to them that snuff the lamp, but pour not in oil. Again, those that are all in doctrine, nothing in exhortation, drown the wick in oil, but light it not; making it fit for use if it had fire put to it; but as it is, neither capable of good nor profitable for the present. Doctrine without exhortation makes men all brain, no heart; exhortation without doctrine makes the heart full, but leaves the brain empty. Both together make a man, one makes a wise man, the other a good; one serves that we may know our duty, the other that we may perform it. Men cannot practise unless they know, and they know in vain if they practise not.” (C. Neil, M.A.)The relation between doctrine and life 1. The link which unites doctrine and duty is like the great artery that joins the heart to the members--the channel of life and the bond of union. If that link is severed, the life departs. If doctrine and duty are not united, both are dead; there remains neither the sound creed nor the holy life. 2. A common cry is, Give charity, but no dogma, i.e., Give us fruit, but don’ t bother us with mysteries about roots. We join heartily in the cry for more fruit; but we are not content to tie oranges with tape on dead branches. This may serve to amuse children; but we are grown men, and life is earnest. 3. In the transition from chap. 11 to chap. 12, the knot is tied that binds together doctrine and duty. At the point of contact Paul defines the relations between the gifts which flow from God to men, and the service rendered by men to God. Christians having gotten all from God are constrained to render back to Him themselves and all they have. Here is a leaden pipe which, rising perpendicularly from the ground, supplies the cistern on the roof. “ Water flow up? Don’ t mock us. Water flows down, not up.” Place your ear against the pipe. Is not the water rushing upward? “ Yes.” The reason is that the water flowing from the fountain on the mountain’ s side forces the water up. So the soul is constrained, by the pressure of Divine mercy flowing through Christ, to rise in responsive love. The word “ therefore” is the link of connection between doctrine and life. It unites the product to the power. I. The mercies of God constitute the motive force.1. Paul is a scientific operator--skilful in adapting means to ends. To provide the water-power may be a much more lengthened and laborious process than to set the mill agoing; but without the reservoir and its supply, the mill would never go round at all. So Paul takes every step on the assumption that a devoted and charitable life cannot be attained unless the person and work of Christ be made clear to the understanding and accepted with the heart. 2. There is a class of men pressing to the front whose maxim is, “ A grain of charity is worth a ton of dogma.” But, as I have seen a mechanic, after applying the rule to his work, turning the rule round and trying it the other way, lest some mistake should occur, so it may be of use to express the same maxim in another form; “ A small stream flowing on the ground is worth acres of clouds careering in the sky.” In this form the maxim is nonsense; but the two forms express an identical meaning. Wanting clouds, there could be no streams; so, wanting dogma, there could be no charity. The Scriptures present the case of a man who was as free of dogma as the most advanced secularist could desire. “ What is truth?” said Pilate, who was not burdened with even an ounce of dogma; yet he crucified Christ, confessing Him innocent. 3. Those who lead the crusade against dogma are forward to profess the utmost reverence for the life and teaching of Jesus Christ. But “ Thou art the Christ, the Son of the living God,” was a dogma He received with approbation and died for it. Therefore, if He be not the true God, He must be a false man. Thus the Scriptures have rendered it impossible for modern secularists to reject the great dogma of the gospel, and yet retain the life of Jesus as the highest pattern of human character. 4. The word “ therefore” is like the steel point which constitutes the fulcrum of the balance. To one extremity of the beam is fixed, by a long line, a consecrated life; but that life lies deep down in the dark, a possibility only as yet. No human arm has power to bring it up. Here is a skilful engineer, who has undertaken the task. What is he doing? He is making fast to the opposite extremity of the beam some immense weight--nothing less than the mercies of God as exhibited in Christ. He has fastened it now, and he stands back--does not put a hand to the work in its second stage. What follows? They come! they come! the deeds of charity. 5. Ask those great lovers who have done and suffered most for men what motive urged them on and held them up. They will answer unanimously, “ The love of Christ constraineth us.” They are bought with a price, and therefore they glorify God in their lives. 6. In the scheme of doctrine set forth in the first half of the Epistle, we behold the reservoir where the power is stored; and in the opening verses of the second section the engineer opens the sluice, so that the whole force of the treasured waters may flow out on human life, and impel it onward in active benevolence. II. A consecrated life is the expected result. This consists of--1. Devotion to God, the constituents of which are-- (1) A living sacrifice--the offerer’ s own body, not that of a substitute; and not dead, but living. It is not a carcass laid on the altar to be burned; it is a life devoted to God. Love is the fire that consumes the sacrifice; and in this case, too, the fire came down from heaven. (2) A reasonable service. It is not the arbitrary though loving command addressed by a father to his infant son, that he may be trained to habits of unquestioning obedience; it is rather the work prescribed by the father to an adult son, which the son understands, and in which he intelligently acquiesces. 2. In the remaining portion of the Epistle Paul labours to stimulate practical charity, in one place reducing the whole law to one precept, to one word--love. After devoting so much attention to the roots, he will not neglect to gather the fruit. Conclusion:1. We must look well to our helm as we traverse this ocean of life, where we can feel no bottom and see no shore, lest we miss our harbour. But we must also look to the lights of heaven. The seaman does not look to the stars instead of handling his helm. This would be as great folly as to handle his helm vigorously and never look to the stars. So we must not turn to the contemplation of dogma instead of labouring in the works of charity; but look to the truth as the light which shows us the way of life, and walking in that way with all diligence. 2. Want of faith is followed by want of goodness, as a blighting of the root destroys the stem and branches of a tree. But does the converse also hold good? Many trees when cut down grow again. But some species--pines, for example--die outright when the main stem is severed. Here lies a sharp reproof for all who bear Christ’ s name. True it is also that, if from any cause the life cease to act, the faith, or what seemed faith, will rot away underground (1 Timothy 1:19). While faith, by drawing from the fulness of Christ, makes a fruitful life, the exercise of all the charities mightily increases even the faith from which they sprung. While, on one side, the necessity of the day is to maintain the faith as the fountain and root of practical goodness in the life; on the other side, the necessity of the day is to lead and exhibit a life corresponding to the faith it grows upon. (W. Arnot, D.D.)By the mercies of God that ye present your bodies a living sacrifice. Wherein our Christian sacrifice, with respect to the body, principally consists; and the reasonableness of it I. The character of the person exhorting. Whoever speaks to us in the name of God, or by a special commission from Him, has certainly a right to our attention. When we consider that the generality of men are more governed by example than precept, or the intrinsic reason of things, we must acknowledge it adds a very great force to instructions we hear from any person when they come recommended by his own practice, and that upon two accounts.1. Because the actions of men discover most evidently to us the secret bent and disposition of their hearts. 2. Because a good example is a more moving and sensible argument to the practice of piety than the most beautiful images whereby we can otherwise represent it. II. The manner of the apostle’ s exhortation.1. “ Brethren” is the general appellation of Christians which St. Paul uses in all his Epistles. 2. “ By the mercies of God,” that is, from the consideration of those great things our good and merciful God has done for us. 3. The subject-matter of the apostle’ s exhortation in the following words, “ That you present your bodies a living sacrifice, holy, acceptable to God.” (1) By presenting our bodies a “ living” sacrifice is implied that we perform to God a ready and cheerful obedience, that no difficulties or discouragements step us in the course of our Christian progress. (a) “ Living” may be here understood as it is opposed to those sensual lusts and passions which have their source from the body, and upon the account of which the apostle cries out (Romans 7:24). By indulging our sensual appetites we vitiate the best constitution, put the organs of the body out of tune, and by degrees perhaps do render it a sink of mortal diseases. All which disorders must necessarily render the body a very unfit and dull companion for the soul, or rather, as it were, a dead weight hanging upon it, in the more lively exercises of reason and devotion. And therefore we must take care never to indulge our bodily appetites to any excess, but rather endeavour to mortify our members which are upon the earth, that the soul operate with its full force and activity; which it is impossible we should do while we study nothing so much as to gratify our bodily appetites. (b) “ Living,” that is, a continual sacrifice. Our whole life in every part and period of it should be consecrated to the service of God. Our incense must burn continually before Him, and the sacrifice of our body, while we are in the body, never cease to be offered. But this leads me to consider-- (2) The other affection of this sacrifice, in order to render it acceptable to God, and that is “ holiness.” A thing is said to be holy that is set apart to the more immediate service or worship of God. So that to present our bodies holy, is to keep them in a constant preparation for the duties of religion; to preserve them in a regular, pious, and composed temper; not to suffer our imagination to be defiled, or our sensual appetites gratified to any excess. And in particular to any of those sinful excesses which in the Holy Scriptures are termed the works of the flesh, and which are so contrary to the purity of that Divine Spirit who has chosen our bodies to be a habitation for Himself. III. The reason and ground of the apostle’ s exhortation. There is nothing here required of us but what is proper to the state and condition of human nature; nothing but what is fit and “ reasonable” to be done.1. God being the Creator and absolute Governor of the world, has power to lay what restraints upon men He sees fit, not exceeding the benefits of their creation. 2. He has laid no restraints upon our natural appetites but what generally tend to our own good and the perfection of our reasonable nature. 3. We think it no injustice in secular potentates to restrain subjects in their natural rights and liberties when such liberties are found inconvenient to themselves, or others, or to the government in general. 4. We often, upon a prospect of a future and greater good, are willing to deny ourselves a present pleasure or satisfaction. Nothing is more common or thought more reasonable. 5. The restraints which are complained of in the Christian religion are no more than what some of the wisest moralists and teachers of natural religion have laid upon themselves and prescribed to others. (R. Fiddes, D.D.)Are you grateful? Ingratitude is one of the meanest of vices. You know the old fable of the man who found a frozen viper and in kindness took it home and put it on his hearth-stone to be revived; but when the creature felt the warmth and began to renew its life, it bit its benefactor. This meanest of vices is often seen in men, but scarcely ever in a dog. Perhaps one of its worst forms is when it is shown towards parents; and children who are most indulged are generally the most ungrateful. Note:-- I. The compassions of God.1. Was it not compassionate of God to create us? There might have been so much better men in our shoes than we are. How shameful then that some of us are little better than logs in a stream! How mean that some of us should wallow in mire like swine, and then say we cannot help it! The wonder is that God can bear with us; but having in mercy created us, He has followed it up with infinite forbearance. Many people are like the Prodigal--they do not care about God until they meet with disaster. Yet God, in His compassion, does not spurn them. 2. God shows His compassion in preparing a heavenly life for us. I dare say that some mother here has taken her little son to market, and when he began to be fagged, encouraged him by saying, “ Now, Johnny, be a brave lad, and when we get home I’ ll love you and make it up to you! “ Then the little feet trot on more gaily. My weary friend, take courage! God will make it up to you in the other world. 3. Then what compassion to redeem us and to save us from our sins! II. Our reasonable service. God does not expect aa impossibility from us--only a “ reasonable service.” Men are ready enough to profess their willingness to love God, but they are not so ready to show their love to Him by loving one another. Some of you may be living lonely lives, but, if you will, you may people the uninhabited island of your life. You long for sympathy. Well, others feel just the same, and they very likely think you are cold and reserved. Is there not somebody to whom you can say a gentle word, or to whom you can do a kind act? This is your “ reasonable service.” Rejoice with those who rejoice, and weep with those who weep. Take an interest in the joys and sorrows of your fellow.creatures. Those who have money to spare should enjoy the pleasure of dispensing it while they live. When a man gives his money while he lives it is a “ living sacrifice” ; but when he dies, his money is no longer his. If we have not treasures in money, we have the more precious treasures of love. Some people are like the picture of a rose, which has no perfume. Be perfumed, that is, living Christians; be fragrant of good deeds, which are the sweet breath of heaven; and thus you will show your gratitude to God, be an honour to the gospel of Jesus and a comfort to mankind. (W. Birch.)True life a priesthood The life of every man should be that of a priest. The earth should be trod, not as a garden, a playground, or a market, but as a temple. The text indicates that true priesthood is characterised by:-- I. Individuality. “ Bodies” here stand for the whole nature--man himself. In this priesthood--1. Every man is his own sacrifice. The wealth of the world would not be a substitute for himself. What does this imply? (1) Negatively; not-- (a) The loss of personality. Man does not lose himself by consecrating his existence to the Eternal. (b) The loss of free agency. Man does not become the mere tool or machine of Omnipotence. In truth he only secures his highest liberty. (2) Positively; it includes-- (a) Yielding to God’ s love as the inspiration of our being. (b) Adopting His will as the role of our activities. 2. Every man is his own minister. None can offer the sacrifice for him. He must do it freely, devoutly, manfully. II. Divinity. It is a vital connection with the Great God.1. God is the object of it. Men are sacrificing themselves everywhere to pleasure, lucre, fame, influence. There are gods many in England at whose altars men are sacrificing themselves. 2. God is the motive of it. God’ s “ mercies,” which are infinite in number and variety, are the inciting and controlling motives. The true priest moves evermore from God to God. 3. God is the approver of it. “ Acceptable unto God.” He approves it because it is-- (1) Right in itself;(2) Blessed to man. III. Rationality. Its reasonableness will be seen if you consider what it really means, viz.--1. Cherishing the highest gratitude to our greatest Benefactor. Reason tells us that we ought to be thankful for favours generously bestowed upon us. But who has bestowed such favours as God? 2. The highest love to the best of beings. Reason tells that we should only love a being in proportion to his goodness. God is infinitely good, therefore He should be loved with all our hearts, minds, souls. 3. That we should render our entire services to our exclusive proprietor. God owns us; all we have and are belong to Him. If this is not reasonable, what is? In truth religion is the only reasonable life. Conclusion: Such is true priesthood.1. All other priesthoods are shams, mimicries, and impieties. 2. Christ’ s priesthood will be of no avail to us unless we become true priests to God ourselves. His priesthood is at once the model and the means of all true human priesthood. (D. Thomas, D.D.)Gratitude requires expression President Hopkins, of Williams College, used to tell his classes that if our religious feelings have no appropriate forms of expression, the feelings themselves will die out. If we do not take a reverential attitude in prayer, we shall lose the spirit of prayer. It is true that if a tree is stripped of its leaves, and kept so, it will die. If we do not express our gratitude and love to God, we shall lose what we have; but by expressing them they are increased--hence these offerings. Bodily consecration I. The persons addressed. “ You, brethren.” Church members. Paul regarded conversion as an initial step, which, to amount to anything, must be followed by a “ going on to know the Lord.” His favourite words were run, strive, fight, grow. He saw the potentialities of Christian manhood in the babe in Christ. This gave him weighty convictions as to the importance of prompt and proper attention to the nursing. II. The duty enjoined. “ Present your bodies.” The body, as well as the soul, is redeemed, and both must go together into God’ s service. It is man yielding his members, as servants of iniquity, that gives power to the kingdom of darkness. So, to be of any service in the cause of God, we must yield, not our sympathy merely, but “ our members as instruments of righteousness unto God.” III. The state of condition of the offering. “ A living sacrifice.” Allusion is here made to the Jewish sacrifices--which, to have any moral value, must be dead; the Christian sacrifice must be presented living. Man is a priest who lays upon the altar his own living body. And as it was the business of the Jewish priest, not only to present the sacrifice, but to keep it on the altar and see that it be properly offered, so the Christian’ s sacrifice is to be--1. “ Holy.” He is to see that his body is kept from all contact with the degrading or sensual. 2. Therefore, “ acceptable to God.” Jewish sacrifices were the best of their kind; and man must consecrate all his powers, or God will reject his offering as a mockery and a sham. 3. “ Reasonable.” Nothing more reasonable than that the creature should serve the Creator. If man was made to rule, it is equally true that he was made to obey; and in obedience is his greatest pleasure and profit. IV. The motive prompting the sacrifice. “ The mercies of God.” This motive is--1. Strange. Other religions motive their devotees by the judgments and terror of their gods. None but Christianity ever thought of love as the motive to obedience. 2. Winsome. 3. Adequate. (T. Kelly.)Entire consecration The force of the aorist suggests that our self-dedication is to be entire, for once and for all. This act embraces three things--being, doing, and suffering. We must be willing to be, to do, and to suffer, all that God requires. This embraces reputation, friends, property, and time. It covers body, mind, and soul. These are to be used when, where, and as God requires; and only as He requires. Such a consecration should be made--1. Deliberately;2. For all coming time;3. Without any reserve; and4. In reliance upon Divine strength. (C. Nell, M.A.)Personal consecration for Divine service I. This is a summons to a service of worship.1. The priestly service is required of all Christians without distinction. Every believer is assumed to be anointed, to have passed through the preliminary purification, to have been called and separated (1 Peter 2:9), and to have passed through the consecration ritual (Revelation 1:5-6). Therefore every one of them has “ boldness to enter into the holiest (Hebrews 10:19; Ephesians 3:12). And therefore they are all here summoned to holy service. Clearly the act of worship is to be continuous. The Jewish priests had to minister day by day. Morning and evening sacrifices must be offered: the altar fire must be kept burning; the lamps must be lit, and, generally, worship must be offered up continually. And these all symbolised for the people of God the necessity of constant service (1 Corinthians 10:31; Hebrews 13:12-15). 2. This priestly service of worship is to be one of sacrifice--is not indeed of atonement, for the one offering of our great High Priest needs never more to be repeated. But now, the reconciliation having been effected by that offering, we must draw near to God for holy fellowship, as in the peace-offering; to praise, as in the thank-offering; and for perpetual dedication, as in the burnt-offering. (1) The Christian must present his own body. The Jew had to present the body of an animal: the Christian must offer his own. Under the law the priest sacrificed the animal; the Christian must offer up himself. The free, intelligent soul must be the presenting priest: the body, animated by the soul, and serving as its many-mannered instrument, must be the ever-presented offering (Romans 6:13). (2) The sacrifice must be living. The servant of God is not at liberty, by neglect of the body, to put an end to its life. Rather must it be carefully preserved that its providential term may be available for Divine service. For this life belongs to God (Romans 14:7-8). (3) This sacrifice must be holy. This holiness includes-- (a) Full and perpetual dedication to Divine service. (b) Sanctification by the blood of Jesus, or it will become anathema. (c) “ Sanctification of the Spirit,” so that all the appetites, instincts, and members of the body, and all the powers and properties of the inspiring soul, shall be brought into true harmony with the will of God. 3. This priestly service of sacrifice shall be acceptable to God. It is at once worthy of the priest, the temple, and God. That could not be said of the ritual service of the Jewish temple, except in so far as it was type of better things (Isaiah 1:11-15). II. The spirit in which these priests are required to perform their service (Romans 12:21)1. Negatively--“ Be not conformed to this world.” The special characteristics of worldliness vary according to the variations in the tendencies of thought and of ethical aim and effort at different periods, in different countries, and amongst different people’ s. The spirit of the age in which Moses lived was the spirit of gross, sensuous idolatry. Hence the prohibition thereof in the Decalogue. The spirit of the age amongst the Jews, in the time of the apostles, was that of dependence upon external services (Galatians 4:3; Galatians 4:9). The spirit of the age by which the Colossians were in danger of being contaminated was that of “ philosophy and vain deceit” (Colossians 2:8-23). There is in almost every age a twofold world-spirit, each being the other’ s opposite, the most energetic working of which was perhaps most strikingly manifested in the early ages of monasticism, when those who became earnestly religious sought for the perfection of the spiritual life in seclusion and asceticism. Both were injurious to true spiritual religion, and the remedy will be secured by attention to the true Christian requirement. “ Present your bodies,” and they are as capable of true spiritual service within their sphere as are your spirits. Therefore “ marriage is honourable among all” right-minded men. Therefore to “ them that believe and know the truth,” “ every creature of God is good” (1 Timothy 4:3-5). Therefore all the honest occupations of life may be pursued in a truly religious spirit (1 Corinthians 7:29-31). 2. Positively. Observe (1) The result to be produced; a transformation into something the very opposite of that conformation to this world, which is produced by the energy of merely secular powers. The form is that of likeness to the image of the glory of the Lord (2 Corinthians 3:18). (2) This result is to be produced by the renewing of the mind, i.e., the progressive growth and ever-increasing power of Christian life, bringing the mind, and through that the whole person, into ever-increasing approximation to the perfect likeness of the Lord (2 Corinthians 4:16). (3) This renewing of the mind is a work of the Holy Ghost (Titus 3:5) carried on with our own free and active Concurrence. Therefore the command is laid upon us. III. The arguments by which the priests are urged to attend diligently to this service.1. The apostle’ s personal influence. He himself had consecrated all to the service of God (Philippians 2:17). And therefore with great urgency of moral power could he say, “ I beseech you.” 2. “ The mercies of God,” in which there is at once a backward reference to the foregoing arguments and illustrations, an onward reference to the duties about to be inculcated, and a central reference to the consequential link which binds on the one to the other. 3. That ye may personally prove the will of God-- (1) The thing to be proved is that which God wills, ordains, and prescribes as the rule and end of our whole activity--“ even our sanctification.” (2) The method of proving this will is the practical one of rendering to it obedience under the influence of saving grace. “ If any man will do His will, he shall know,” etc. (3) This will of God prescribes only that which is good, acceptable, and perfect. This is to be the result of the test in the personal experience. (a) He will prove it to be good, and also productive of good. (b) He will prove it to be acceptable both to God and man (Romans 14:18; 2 Corinthians 1:12). (c) He proves that the course prescribed for him by the will of God is perfect. (W. Tyson.)The consecrated body The body is-- I. The seat of our animal propensities. These are not necessarily criminal. They are only so when they cease to be subordinate to God. When we are living in His power, the question will not be, Is this self-indulgence right, or wrong? but, Does it interfere with the work of the Holy Spirit within me, and the fulfilment of the mind of God in my life? II. The seat of our sensuous experiences. Is the love of music to be indulged, or may we take long journeys for pleasure? Surely none of these things are wrong in themselves; but with the child of God the question is not, How shall I most gratify my sensuous propensity? but, How most please God? III. The seat of our physical sensibilities--those which are acted upon by the sense of pain, pleasure, lassitude, etc. A duty has to be done, but it is a hot day, and we have some approach to a headache, and we do not feel disposed to do it. What is it will enable us to rise above that? Why, to be filled with the Spirit, and then the body will present itself to God’ s service joyfully. IV. Our medium of communication with the physical world. Now, it is not a bad thing that we should have to do with the physical world; but what effect is our bodies producing upon this world? Is it the better for us? Is “ Holiness to the Lord” written upon the very vessels of our households? If we are filled with the Spirit of God, our bodies will be the medium through which this world will be continually affected by Him, etc. V. The medium through which we hold intercourse with mankind. Now, what is the nature of that influence? If we are filled with the Holy Spirit, it will be a revelation of Christ. In these bodies we should carry about the marks of the Lord Jesus Christ. The tone of our voice, the line of our conduct, the look of our eye, everything about us, will speak of Christ. VI. The veil which conceals the things unseen. Strip off these bodies, and in a moment we are landed in the presence of invisible realities. There is only this between me and eternity, between me and God. Now, that is something for which to be thankful. If it were not for this veil it would be impossible for me to fulfil the work of my probation. At the same time, the devil employs it as a means of deadening our spiritual sensibilities. When the Holy Spirit has free course within our being, then the veil becomes almost transparent. There are times when God draws so near to us that it seems more like seeing than thinking, more like touching than simply contemplating. (W. Hay Aitken, M.A.)Consecrated and transformed The key of this chapter is found in the preceding verse. The law of the universe, the great march of all things is from God, through God, to God. But all things about us are wrought upon by a great compulsion. From reason, not from blind necessity, we yield ourselves to the sweep of this great law. Yet there is a compulsion even for us--nobler, as our service is nobler, viz., love: “ by the mercies of God.” I. The entreaty: “ I beseech you.” But we object to be besought to do a reasonable thing. Show us that a thing is reasonable, and at once and of course we do it. Think, then, that for our highest good we have to be besought! For God alone we play not the part of reasonable men. How amazing that we should have to be urged when God invites us to give ourselves to Him that He may give Himself to us! “ That ye may prove what is that good … will of God.” The ear is deaf to the voice of God, calling us to Paradise again. This is the entreaty of a man--1. Who was living this life of blessedness. Of, through, and to God, was the rhythmic flow of his whole being. And then, in all the consciousness of this blessed life, he thinks of the half-hearted, of those who come far enough out of the far country to lose the husks of the swine, but not far enough to get the bread of the father’ s house, who, like the fabled coffin of Mahomet, lie suspended between earth add heaven, unclaimed by either, and yet fretting for each. To these the apostle cries, “ I beseech you,” etc. 2. Who had lingered at the Cross until its great love possessed him. He had seen something of God’ s unspeakable gift. With that mercy kindling his soul he asks, What acknowledgment can we make? Only ourselves. The power that prompts and sustains this consecration is only here--the love of God in Jesus. There let us seek it. II. The consecration to which we are urged. Turn again to the great law of all things and trace its application.1. Nothing in God’ s world is any good until it is given up to that which is above it. What is the worth of the land, however fruitful, and whatever title we may have to it, unless we can do something with it? The soil must minister to us, or it is merely waste land. The seed again and all its products--what should we give for them if we could do nothing with them? And what use are cattle and sheep, except as they clothe and feed us? And what are we for? Here lies our worth and our good, in giving ourselves “ a living sacrifice” to Him, of, through, and to whom are all things. 2. Every thing by sacrifice not lost, but turned into higher life. Very beautiful is this law of transformation. Listen to the parable of the earth. “ Here am I,” it mutters, “ so far away from Him who made me, without any beauty of form, or richness of colour, or sweetness of smell! How can I ever be turned into worth and beauty?” And now there comes the seed, and whispers, “ Earth, wilt thou give me thy strength?” “ No, indeed,” replies the earth, “ it is all I have got, and I will keep it for myself.” “ Then,” saith the seed, “ thou shalt be only earth for ever. But if thou wilt give me thy strength thou shalt be lifted up and be turned into worth and beauty.” So the earth yields, and the seed takes hold of it. It rises with wondrous stem; it drinks in sunshine and rain and air, mingling them with the earth’ s strength and changing all to branch, leaf, flower, and fruit. The parable repeats itself in the case of the seed. It has a kind of life, but all unconscious. It cannot see, or hear, or move. But it yields itself to the animal, and then its strength is turned into part of the seeing eye, the hearing ear, the subtle nerve, the beating heart. And the animal gives itself in turn to serve man, and is exalted to a thousand higher purposes. And man gives himself up to God, and is transformed--into what? Ah! who can tell of that wondrous transformation when it is completed? Once when I was a schoolboy going home for the holidays, I embarked at Bristol with just money enough to pay my fare, and thought in my innocence that that included meals. By and by came the steward with his bill. “ I’ ve got no money,” said I. “ What is your name and address?” I told him. “ I should like to shake hands with you,” he said instantly, with a smile. Then came the explanation--how that some years before some little kindness had been shown by my father to his widowed mother.” I never thought the chance would come for me to repay it,” said he, pleasantly; “ but I am glad it has.” I told my father what had happened. “ Ah,” said he, “ see how a bit of kindness lives! Now he has passed it on to you. Remember, if ever you meet anybody that needs a friendly hand, you must pass it on to them.” Years went by, and I had forgotten it all, until one day I was at a railway station, and saw a little lad crying. “ What is the matter, my lad?” I asked. “ If you please, sir, I haven’ t money enough to pay my fare. I have all I want but a few pence; and I tell the clerk if he will trust me I will be sure to pay him again.” Instantly flashed the forgotten story of long ago. Here, then, was my chance of passing it on. I gave him the sum he needed, and told the little fellow the story of the steward’ s kindness to me. “ Now, to-day,” I said, “ I pass it on to you; and remember, if you meet with any one that needs a kindly hand, you must pass it on to them.” My story is the illustration of the law of God’ s great kindness that runs through all things. Here lies the earth, and it says: “ I have got in me some strength. It belongs to God.” Then it whispers to the seed, “ I will pass it on to you.” Then the seed passes it on to the animal, and the animal to man, who completes the circle. Think how all things minister to him. If he serves not God, he hinders all things, and diverts them. III. The result of this consecration. “ Be not conformed to this world.” How great a drop is this! We were dreaming of heaven, and now we have a string of moral commonplaces. Be not wise in your own conceits. Be given to hospitality. Be not slothful in business. Live peaceably with all men. But that this should seem a coming down makes the lesson all the more needful. Do we not too often think that our way upward is first to be right with ourselves, and then to be right with the world, and then somewhere far off we may some day come to be right with God? No, the order is reversed. First right with God, then, and then only, right with all things. First “ present your bodies a living sacrifice” unto God; then the world, and all belonging to it, is put in its right place. How vain are all other attempts at curing conformity to the world! There never was a time when there were so many man-made, church-made Christians. Who does not know the receipt? Tie up the hands and say, “ You must not do that.” Tie up his feet and say, “ You mustn’ t go to such and such places--at least, when you are at home.” Cut him off from certain things at which society is shocked, and there is your Christian: a creature with his heart hungering for the world as fiercely as ever. To “ present our bodies a living sacrifice” to the opinions of religious society is no cure for conformity to the world. This is the only way--a glad, whole-hearted giving up of ourselves to God. Then comes the being “ transformed by the renewing” of the “ mind.” Transformed, not from without, but from within; exactly as the earth is transformed when it gives itself up to the seed. “ That ye may prove,” etc. The renewed mind has new faculties of discernment--new eyes to see the will of God, and a new heart to do it, and to be it. We cannot know God’ s will until we are given up to it. Once as I meditated on these words I heard the children pass my study door. “ I sha’ n’ t,” rang out a little voice. “ This won’ t do,” said I, gravely; “ you must stand in the corner until you come to a better mind.” “ Think now,” said I to myself, “ if she should say, ‘ Well, I suppose it is my father’ s will, and I must submit to it,’ should I not answer, ‘ Nay, it is dead against your father’ s will? Your father’ s will is that you should be in the garden playing with the others, but you have gone against your father’ s will, and now your father’ s will has gone against you.’” And as I turned it over, I thought I saw where all the crosses come from. When God’ s will goes one way and our will goes another, there is the cross. When God’ s will and mine are one the cross is lost. Already the crown is ours--for what makes heaven? Not white robes, not golden streets, not harps and anthems, but this only--the eternal harmony of wills; and we can have that down here. And what is hell? The eternal collision of wills. We may have that here, and this it is that makes the madness of many a life. Conclusion: And now here is a thing to be done. It shall help us nothing to know all this, to believe it all, and yet to stop short of doing it. Will you do it? (Mark Guy Pearse.)How is the body to become a sacrifice? Let thine eye look upon no evil thing, and it hath become a sacrifice; let thy tongue speak nothing filthy, and it hath become an offering; let thy hand do no lawless deed, and it hath become a whole burnt-offering. But this is not enough, we must have good works also. Let the hand do alms, the mouth bless them that despitefully use us, and the ear find leisure evermore for the hearing of Scripture. For sacrifice can be made only of that which is clean; sacrifice is a firstfruit of other actions. Let us, then, from our hands, and feet, and mouth, and all our other members, yield a firstfruit unto God. Such a sacrifice is well-pleasing, and not, as that of the Jews, unclean, for “ their sacrifices,” says the Scripture, “ shall be unto them as the bread of mourners.” Not so ours. Theirs presented the thing sacrificed dead; ours maketh the thing sacrificed to be alive. For when we have mortified our members, then we shall be able truly to live. For the law of this sacrifice is new, and the fire of a marvellous nature. For it needeth no wood under it, but liveth of itself, and doth not burn up the victim, but rather quickeneth it. This was the sacrifice that God sought of old. Wherefore the prophet saith, “ The sacrifices of God are a broken spirit.” And the three children offered this when they said, “ At this time there is neither prince, nor prophet, nor leader, nor burnt-offering, nor place to sacrifice before Thee, and to find mercy. Nevertheless, in a contrite heart and an humble spirit, let us be accepted.” (Chrysostom.)A living sacrifice Here is-- I. Something to be done. Note--1. The terms of the text. (1) “ Present” is elsewhere rendered “ yield” (Romans 6:13; Romans 6:16; Romans 6:19), a word commonly used for bringing to offer in sacrifice (Luke 2:22). (2) “ Bodies,” a part of human nature, is here used to represent the whole. Our whole nature consists of body, soul, and spirit. But as the body is the visible part of our nature, the organ of practical activity, as soul and spirit cannot now be devoted to God, except as connected with the body, nor themselves without the body, and as the body cannot be presented as a sacrifice separate from the spirit; moreover, as the allusion to the ancient sacrifices required the recognition of the material part of our nature, we may conclude that by “ your bodies” is intended “ yourselves.” (3) The animals required by the law were brought alive to the altar, and in offering them up they were slain. So soon as the offering was made they were dead sacrifices. Yield yourselves a sacrifice in life, a sacrifice for life, a sacrifice rich in life. (4) “ Holy,” not nominally but really, cleansed from guilt, purified; passively and actively, not ceremonially, but experimentally; not outwardly only, but inwardly. (5) “ Acceptable” ; the sacrifice real, the bringing of the offering sincere; the Mediator recognised in the offering, therefore acceptable, i.e., well-pleasing unto God. The sacrifices under the law were pleasing to God as representing certain ideas and facts, and as expressing certain sentiments; but the sacrifice before us is in itself an object of Divine complacency (Psalms 147:11; Isaiah 62:4-5; Malachi 3:16-17). 2. That which is here required is not “ devotions,” but devotion. Present the offerings of true worship, but above all, present yourselves. All that we are is required, beside that which we have. Bring money, time, and influence as offerings, but above this, offer yourselves, your natural selves, your redeemed selves, the best in yourselves, and the whole of yourselves. (1) That you may be what He requires, His children, servants, witnesses, and as such, poor or rich, least or greatest, according to His will. (2) That you may do what He requires, in obedience as a son, and in work as a servant, and in testimony as a witness, etc. (3) That you may suffer and submit to all that He requires. 3. Now there are three things necessary to this-- (1) Knowledge of God. No such sacrifice as that described in my text was ever offered to an unknown God. (2) Reconciliation to God. There can be no devotion or consecration where there is indifference or alienation. (3) Love to God. II. A strong motive power by which to do it.1. “ The mercies of God,” which are the manifestations of His goodness recorded in the previous part of this Epistle (see Romans 2:4; Romans 5:8; Romans 5:20-21; Romans 8:38-39). But there are mercies which Paul does not mention, and which the Christian shares with all men. The mercies of God are countless in number, infinite in variety, and inestimable in value. Gratitude is a strong motive-power, by whose aid we may present our bodies an offering for life, holy and acceptable. 2. And is there not some force in the statement that this offering is a reasonable service? The victims under the law were irrational. This yielding ourselves to God is a reasonable service because-- (1) Worthy of our nature and constitution as rational beings. (2) In harmony with the object of man’ s creation. (3) The natural fruit of our redemption to God. (4) A meet and right acknowledgment of our obligations to God. (5) It commends itself to our judgment and conscience and heart. (6) While involving thorough enthusiasm, it is far from all fanaticism and superstition. 3. And is there not something due to the earnestness of Paul in this matter? “ I beseech you.” This man knew what it was to offer himself a sacrifice to God, and did what he recommends, by powers and aids within reach of all Christians. Here lies the secret of his power (2 Corinthians 12:9; Philippians 4:13). Conclusion:1. Young brethren, render my text into life. In the school, home, place of business, present yourselves living sacrifices. The religious habits you now form are of immense moment to you. Let them be right habits even from the beginning. 2. Lukewarm and backsliding brethren, my text shows you what you ought to be, and indirectly what you are. A sacrifice it may be, but to self, to vanity, covetousness, pleasure, etc. 3. False brethren, why do you creep into our churches? You are as wood, hay, and stubble in our spiritual building, You are a cancerous growth on the body of Christ. Why do you not leave Christians alone? If you be an infidel, be honest, and do not profess to be a Christian. Go to your own company, but know that there is forgiveness for your falseness if you repent and turn from your evil ways. 4. And let the Pharisees of doctrine and of ritual digest my text. Theory without practice, doctrine without duty, a creed without spiritual life, will avail you nothing. (S. Martin.)A living sacrifice I. The motive of the sacrifice: “ the mercies of God” --the most cogent motive that can possibly influence a Christian soul. II. The method. It is to be an act of presentation. “ Here am I; send me.” Make what use of me Thou canst and wilt. III. The subject. “ Our bodies.” IV. The object. “ Acceptable to God.” (W. Hay Aitken, M.A.)A living sacrifice We have here-- I. A highly figurative but exceedingly significant representation of practical and daily virtue. It is given under the form of a presentation.1. The Romans could not fail to be alive to its meaning. They had always been accustomed to sacrifice and splendid ritualism. They had to turn away from this, and to become members of little private societies, in which there was nothing of the kind. And I can imagine that they would almost feel the want of it; and in consequence of the absence of it to the heathen they did not seem to have any God or religion at all. But the Christian convert was now taught that he himself was a priest of God, that everything he did should be presented on the altar of a religious faith. 2. By the term “ bodies” we are to understand the whole person. Though the body is the instrument, yet the mind is that which we always consider as acting. Of course you may take the term as it stands. You are to present your hands by keeping them from violence and fraud, and putting them to honest work. You are to present your eyes by turning them away from objects which may excite concupiscence, or fill you with the workings of unholy passion. The senses and appetites must all be controlled; and the understanding must learn to cultivate the knowledge of truth. II. “ be not conformed to the world, but be ye transformed.”1. Here, again, the primitive Christian would have a stronger feeling than we can have. The Church and the world were things very distinct then. On the one side were the idolatry, godless philosophy, and vicious habits of heathen society; on the other a little flock, bearing the marks of that holiness which the Christian faith was designed to produce. But things are so wonderfully intermixed now that we do not know where the Church ends and where the world begins. There is a kind of border land; and there they are, going to and fro. Of course there are a number of things which the Church and the world must do in common, and in many cases non-conformity to the world consists, not so much in doing different things as in the different feelings that underlie what we do. “ Why,” says the apostle, “ if you are not to come in contact with certain persons, you might just as well be out of the world.” If an unbeliever ask you to dine with him, and you are disposed to do so, go; only bear in mind that you are a Christian, and that whether you eat or drink, or whatsoever you do, you are to do all to the glory of God. Now there can be no doubt at all about one thing. If anything presents itself as sinful there must not be conformity. Well, then, if you are really wishing to be a Christian; and if you find something which is injurious to you--you are not to enter into the question whether it is injurious to your neighbour; if you find it injurious to you do not be conformed to it. You may be conscious, e.g., that a certain kind of reading or music is a hindrance to your religious life. Take care, then, that in these respects you “ be not conformed to the world.” So with respect to anything that is doubtful with regard to the expenditure of time or money. Let me here whisper to you young people--whenever you find anything condemned by your intelligent and cultivated elders, you may depend upon it that there is something right lying at the bottom of their antipathy. 2. But besides this negative abstinence outwardly, there is to be a positive opening and development of the mind and affections towards that brighter world of Divine truth and goodness, to which it becomes us to be conformed. You must not be contented with outwardly resisting and inwardly longing. There is plenty of non-conformity to the world in the inside of a jail. Butts there the renewal of the mind? Unlike the man coming out of prison, who immediately returns from the force of the life that is within him to the things from which he has been parted for a season, there must be in you such a renewal of the soul that you will detest the things which have been given up; you must feel that you have meat to eat which the world knoweth not of. You will then have the satisfaction of another kind of life within you. III. The result of this is that you may know by a positive, subjective experience the will of God, how beautiful, how perfect, how good it is; how it is just the thing for which man was evidently made.1. There have been men of great genius who have been very immoral. “ Well, now, let us suppose such a man to have studied Divine truth until he apprehends it just as he might apprehend astronomy. He has knowledge; he has a perception of the beauty of the system, but he has not tasted and seen. There it is, lying above the intellect just as the stars lie above the sky; he has not within him the sense of an actual loving spirit, instinct with the spirit of truth. 2. Take a man of inferior faculties--who, having some little to begin with--the lessons of his father, the prayers of his mother, by which his young heart was early, taught to love holiness and to hate sin; having very few ideas, and those not well arranged, but still daily presenting himself as a living sacrifice unto God, and going on learning the truth by loving it--oh, what different feelings will such a man have, as the whole system of truth gradually opens and reveals itself to him, and he gets more and more an apprehension of it! That is the way in which I want you to come to a knowledge of the Christian system. IV. This sacrifice is a very reasonable thing. It is a service agreeable to your rational nature. Take the case of a man who does not believe in God; suppose that man to come in contact with another who is disgracing humanity by drunkenness or licentiousness. Can you not conceive him saying, “ Well, now, you know you were not made for that” ? Or if he did not believe man to have been made at all, can you not imagine him saying, “ However, you were made, considering what your mind is, and what society is, with your own knowledge of what is becoming, it is a most irrational thing for you to sink down into such a low, gross existence” ? Ay, and we say to the man who talks thus, “ Sir, if there’ s a God that made him, and you, and me; and if the relations which we sustain to Him as reasonable creatures are far more important than our relations to one another, then is it not required by our rational nature that we should not only avoid the abominations which you have denounced, but that, by the culture of what is good and beautiful and pure, we should present ourselves to God “ as a living sacrifice?” V. The exhortation is enforced “ by the mercies of God.” The word “ therefore” connects the exhortation with the preceding argument of the apostle, and without referring to that you cannot understand what are the mercies to which he especially refers. That argument bears principally on two points--the mediation of Christ, and the work of the Spirit. These are the two pillars on which the mercies of God are inscribed. You are to “ present yourselves a living sacrifice” ; you are not to be “ conformed to the world,” but to be “ transformed by the renewing of the mind.” Hard sayings. But you are not to take them by themselves. There is a provision to meet your weakness. (T. Binney.)A living sacrifice This verse makes a transition from the first to the second half of this letter. All before it is what we call doctrinal, the most of what comes after it is practical. There are many men that say, “ Give us the morality of the New Testament; never mind about the theology.” But you cannot get the morality without the theology, unless you like to have rootless flowers and lamps without oil. On the other hand, many forget that the end of doctrine is life, and that therefore the most orthodox orthodoxy, divorced from practice, is like the dried flowers which botanists put between sheets of blotting-paper--the skeletons of dead beauty. Let us, then, always remember this little word “ therefore,” that binds together indissolubly Christian truth and Christian duty. Note-- I. The sum of Christian service.1. Sacrifice means giving up everything to God. That is the true sacrifice, when I think as in His sight, and will, and love, and act as in obedience to Him. And this sacrifice will become visible in the sacrifice of the body, when in all common actions we have a supreme and distinct reference to His will, and do, or refuse to do, because of the fear and for the sake of the Lord. The body has wants and appetites; you have to see to it that these are supplied with a distinct reference to, and remembrance of, Him, and so made acts of religious worship. The excess which dulls the spirit and makes it all unapt to serve Him, the absorbing care about outward things which checks all the nobility of a man’ s life, are the forms in which the body comes in the way of the soul, and the regulation and suppression of these are the simplest parts of the offering. There is no need in this generation to preach against asceticism. Better John the Baptist’ s garment of camel’ s hair and his meat--locusts and wild honey, if, like John the Baptist, I shall see the heavens opened, and the Spirit of God descending on the Son of Man, than this full-fed sensualism which is the curse and the crime of this generation. 2. This offering makes a man live more nobly and more truly than anything else. Not mutilation but consecration is the true sacrifice. We are not called upon to crush our desires, tastes, appetites, or to refrain from actions; only they are to be controlled and done in obedience to God. (1) Now and then circumstances may come in which it is Christian duty to put your hand down there on the block and take an axe in the other and chop it off. But that is second-best; and if the man had always consecrated his faculty to God, he would never have had need to cut it off. To harness and tame it, to yoke it to the cart, and make it work, not to shoot the wild beast, is the right thing to do. (2) Thus to consecrate one’ s self is the way to secure a higher and a nobler life. Just as when you take a flower out of the woods and put it into a greenhouse and cultivate it, you will get a broader leaf and a finer flower than when it was wild, so the disciplined, consecrated man is the man whose life is the richest every way. If you want to go all to rack and ruin live according to your own fancy and taste. 3. This sacrifice is “ your reasonable service.” The antithesis is with the material sacrifices, and the Revised Version gives the true meaning in its marginal rendering “ spiritual.” It is a service or worship rendered by the inner man, transacted by the mind or reason, and thus, as indicating the part of our nature which performs it, is reasonable. Now there is no need to depreciate outward forms of oral worship. But still we have all need to be reminded that devout daily living is true worship. Where the common food is eaten with thankfulness and in the consciousness of His presence, it is holy as the Lord’ s Supper. The same authority that said of the one,” This do in remembrance of Me,” said by His apostle of the other, “ Whether ye eat or drink, do all in the name of the Lord Jesus.” “ To work is to pray,” if done from a right motive. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 12:2 And be not conformed to this world. Conformation and transformation 1. “ World” has various meanings. (1) Time. (2) An age--the Messianic, e.g., as contrasted with the Jewish, or the past as opposed to the present or coming age. (3) A state, as the present in distinction from the future in antagonism with the good. (4) “ Worldliness,” a spirit or principle of evil pervading the world. It is this to which we must not be conformed. 2. It is well to define the term in order to avoid two extremes. (1) That which regards the world as a mere abstraction, something incidental to those early Christian ages, but of which nobody is in danger now. (2) That exaggeration which confounds it with almost every transaction of our lives. 3. We must be vigilant against this spirit precisely where it is the most subtle and concealed, e.g. (1) We may say that delight in the visible world is legitimate. “ Surely this is not the world against which the apostle warns us.” No; but suppose that nature becomes to us all in all, and cheats us into the belief that there is nothing higher than that which serves our senses. (2) We say indisputably that we ought to love our fellow-men; but what if with this there blends an influence that moves us to defer to their customs, and live merely upon the level of their ideals! (3) Even our religion may be worldly in its spirit. The objects of our faith in another state of existence may be sensuous, and the grounds of our obedience to God mercenary. 4. “ The world,” then, is a spirit, that is everywhere around us and within, and the injunction is most needed precisely where this spirit is most likely to be confounded with something that is good and true. Proceeding upon this assumption, let us examine the forms and achievements of our modern civilisation. I. Much of our modern civilisation is a process of conformation. Man is not the master of nature. He learns to control its forces by submitting to its laws. His triumphs of art and mechanism are simply a conformity to nature, not a mastery over it. He mitigates pain and conquers disease by conforming to the laws of health. He has no wand of miracle to supersede law. Civilisation is simply the adjustment of man to the conditions in which he is placed. Now, precisely here we may detect an evil tendency. There is danger lest this habit of conformity fasten us down to a mere worldly level, and saturate all our desires with worldly estimates. On the other hand, the great peculiarity of the Christian method is transformation--not simply obedience to external conditions, but a renewing of the mind. It is a great achievement for man to control new forces without; it is a greater achievement when in the inmost recesses of his being there unfolds a law which forbids all sin, even under the mask of the most splendid gain; when there is awakened a vitality of conscience which inspires him to make only a beneficent application of mighty instruments; when there settles in his soul a sublime patience by which if he cannot conquer pain he can bear it; and when in the midst of all physical terrors he enjoys a spiritual vision which pierces through calamity and looks beyond death. II. Consider some points where the contrasts between the Christian method and the methods of this world are more especially displayed.1. Observe how largely men are influenced by excitement. There is a vast difference between the noble steamship that holds its way, trembling the waves and challenging the gale, because it has an inward force, and the poor vessel whose iron heart stands still, and that wallows the sport and victim of the relentless sea. But there may be a difference as great between the man who determines his action by reason and conscience and the man who is perpetually driven by the excitements of time and place. How many people depend upon excitements as the aliment of their very being! They are always whirling in the commotion of something new. And thus people lose true independence of thought and life. Opinions and habits go with the tide. These men and women live as others live, think as others think, do as others do. Nay, even religion may become too closely identified with mere excitement. The method of Christianity is not excitement, but incitement. That man is best qualified for the perils, yet not disqualified for the blessings of the world around him who is moved, not by pressure from without, but by principle from within, who in the midst of these changing tendencies holds a purpose, and whose personality does not dissolve in the social atmosphere around him, but who preserves a rocky identity of faith and conviction, a moral loyalty to his own ideal. 2. The power of our modern civilisation is the power of that which is visible and tangible. Present good, immediate success, are its conspicuous results. What vast sovereignty, what subtle temptation, in this possession of the present, in that visible dollar which I make by my compliance compared with the inward blessing which follows my sacrifice; in the concrete fact which I can grasp in my hand compared with the abstraction that only flits in transient vision before my inward eye! Cancel space, outstrip time, bridge oceans with steam, twitch nations together with electric arteries. Now no instructed Christian undervalues concrete facts and interests. The man who starts from great principles is not one who is most apt to overlook the real interests of the world. But he also regards a higher good. He believes that for the real purposes of this life we need something besides steam and telegraph, and currency and ballot-boxes. We need that which delivers man from sensual illusion and the lust of immediate attainment by fixing his eyes upon the glory of spiritual rectitude, the victory of postponement, and the gain of sacrifice. 3. Civilisation produces its most marked effect without. The best thing accomplished by it is adjustment to the world. Its tests and fruits are better outward conditions, a better social state, better houses, lands, and means of communication. Nevertheless, man’ s real life is not in outward things. It cannot be changed merely by external agents. In its wants and capacities it is the same as it was six thousand years ago. Strip the man of the nineteenth century of these externals, and how much is he like the man of ages since! With the telescope we see farther, but do we really see more than Abraham at the door of his tent, or Job gazing upon the Pleiades? If we do, whatever of larger vision or substantial good has come to us has come within--in more comprehensive truth, in more consecrated love, in more perfect assurance of final good. And wherever these results are wrought within us we can dispense with much that is merely outward and palpable. The time comes when the world to us will be as nothing. But while it crumbles we shall not fail. We shall perish with no perishing thing, being “ not conformed to this world, but transformed by the renewing of the mind.” (E. H. Chapin, D.D.)Conformed and transformed I. The man who is in conformity with this world is not the man who understands it best, or who admires its beauties most; nor can he adapt himself best to all its circumstances. He is too much a slave of the things he sees to look into the meaning of them; too much shut up in the habits of the society into which he is thrown, to have any power of entering into what lies beyond. The word “ conformed” implies that he takes his form from the things about him, that they are the mould into which his mind is cast. Now this St. Paul will not for an instant admit to be the form which any man is created to bear. Man is created in the image of God; and the form of his mind is to be derived from Him and not from the things which are put in subjection under Him. The heathen was resisting the conscience which told him that he was God’ s offspring, and the very things he saw which testified to the invisible power of God in worshipping and serving the creature more than the Creator. But we who have been redeemed out of this worship are striving far more directly and consciously against; this spirit; we are choosing a false way when we admit the world to govern and fashion our minds according to its pleasure, when we submit to receive its image and superscription. That image and superscription will vary in each new age, in each new locality; it is the very nature of the world to be continually changing. That is the reason why it is so ignominious a thing for a man to be conformed to it; he must become merely a creature of to-day; he must be fluctuating, capricious, insincere--a leaf carried about by every gale, floating down every current. How is it possible that such a one can know anything of the will of God, which is fixed and eternal? What signifies it that you give to such a one the Bible and persuade him it is a Divine book? You may persuade him of that as easily as of anything else; if it is the current opinion of course he receives it until the fashion alters, and then he will scoff at it. But while he embraces it what does he gather from it? Just what his worldly spirit wishes to gather and no more. II. The deliverance from all this is transformation, and such transformation, instead of unfitting a man for the world, is that which alone can enable him to live in it, to appreciate the worth of it, to exercise an influence over it. It was this which enabled the prophet to see the trees and the floods breaking forth into singing; which enabled St. Paul to become all things to all men; which enabled St. John to see the kingdom of God and of His Christ emerging out of the kingdoms of this world. For they beheld all things in God’ s light, not in the false lights of this world. They saw the world as He had made it, not as men had made it by rebelling against Him. They had received the true form of men, they could therefore use the forms of the world, accommodating themselves readily to Jewish, Greek, Roman customs--never being brought into bondage by any. They were in communion with the eternal, so they could contemplate the great drama of history, not as a succession of shifting scenes, but as a series of events tending to the fulfilment of that will which is seeking good and good only. III. The process of this transformation is the renewing of the mind. Such a phrase at once suggests the change which takes place when the foliage of spring covers the bare boughs of winter. The substance is not altered, but it is quickened. The alteration is the most wonderful that can be conceived of, but it all passes within. The power once given works secretly, probably amidst many obstructions from sharp winds and keen frosts. Still that beginning contains in it the sure prophecy of final accomplishment. The man will be renewed according to the image of his Creator and Father, because the Spirit of his Creator and Father is working in him. (F. D. Maurice, M.A.)Conformed and transformed If we pour into a mould a quantity of heated metal, that metal as it becomes cool takes the shape of that mould. If we soften a lump of wax, and then press a signet upon it, on its surface is left the impression of the seal. Just so our nature, susceptible at present of being moulded to one character or another, is now undergoing this process. According to the tastes we cultivate, the acts we do, the society we keep, the subjects that engross our interest, we are becoming conformed to the world or to Christ; we are being made into “ vessels unto dishonour,” or into “ vessels meet for the Master’ s use.” The process may be very gradual; but it is not on that account the less fatal and the less sure. Like that insidious disease consumption, the first beginnings of it are hardly perceptible; but though it only destroys life as it were by inches, the raging fever is not in the end more deadly. How many are there who, because they are not raging in the fever-fits of open sin, never dream that they are dying of worldly conformity, and who consider, though the Bible and their consciences sometimes speak to the contrary, that there can be no great harm in living to the world a little, provided that they keep within bounds! But the Word of God says plainly, “ Be not conformed to this world.” And if we would, fall in with this requirement we must strive to be “ transformed by the renewing of our mind.” We all know what a complete change is signified by the word “ metamorphosis,” which is the one here used. In describing this process we must go back one step further in the metaphors than in the case to which we before alluded. We must suppose the metal to have been cast into some faulty shape first, and then to have been melted down and re-cast. Just so our hearts, our wills, our tastes, in short our whole “ mind” must be first of all softened by God’ s Spirit; then we must be transformed into a “ vessel made to honour,” and finally “ sealed unto the day of redemption.” In vain shall we seek to transform ourselves; we may give up this or that worldly pleasure or worldly pursuit; but unless we really, earnestly, perseveringly seek by prayer the power of God’ s Spirit we never shall be “ transformed by the renewing of our minds.” (W. H. Etchers, M.A.)Conformity to the world I. What is the world? The mass of unrenewed men as distinguished from the people of God. It is Satan’ s kingdom. It has laws and maxims. Its manners and customs are determined by its reigning spirit. It has its consummation, which is perdition. II. What is it to re conformed to the world?1. To be inwardly like men of the world in the governing principle of our lives, i.e., to have a worldly spirit, a spirit occupied with worldly things, mercenary, earthly. 2. To be so ruled by the world’ s maxims that the question is not what is right or wrong, but what is the custom of society. What is the public sentiment? 3. To be indistinguishable from men of the world in our-- (1) Objects.(2) Amusements.(3) General conduct. III. The consequences of this conformity.1. The destruction of all spirituality. It is impossible to live near to God and yet to be conformed to the world. The Spirit is grieved and quenched. 2. The obliteration of the distinction between the Church and the world, and the consequent enervation of the former. What becomes of Christian profession when Christians are as sordid, gay, and unscrupulous as other men? 3. Identity of doom. They who choose the world will perish with it. IV. By what rule are we to determine what is and what is not sinful conformity. This is more a theoretical than a practical difficulty, and will not trouble a man who is filled with the Spirit of Christ and devoted to His service.1. We must avoid sinful things. 2. With regard to things indifferent. (1) One man should not judge another, but determine for himself what is and is not injurious to his spiritual interests. (2) We should avoid things which are injurious to others though harmless to ourselves. (3) We should shun things innocent in themselves, but which are connected in fact, or in the minds of men with evil, as cards, dancing, the theatre, etc. (4) The same rule as to dress and modes of living does not apply to all persons and places. It depends on usage, rank, etc. There is great danger of becoming pharisaical, and making religion consist in externals. (C. Hodge, D.D.)Conformity to the world I. Be not conformed--1. To its selfishness.2. To its presumption.3. To its superstition.4. To its carnal policy.5. To its earthly-mindedness. II. This Divine requirement is presented here--1. Negatively “ Be not conformed,” etc., in-- (1) Affection.(2) Principles or maxims.(3) Conduct. 2. Positively--“ But be ye transformed,” etc. True religion does not consist in simply abstaining, avoiding, disliking, etc.; but also in being, doing, delighting, etc. We cannot be unconformed to the world, unless we are in spirit conformed to God. Therefore the only way to be unworldly is to become converted and spiritual (Galatians 5:16, etc.). The Christian is not simply to be unlike the world; he is to be like Christ. (Homilist.)Conformity to the world I. Its nature.1. By “ this world” is meant everything in it which is antagonistic to the truth or to the life of God in the soul of man. You can form a correct estimate of a man’ s character by his ruling principles. So you can the spirit of “ this world.” Here are some of its maxims-- (1) “ Every man for himself” ; there is the selfishness that draws in everything to itself, and keeps firm grip of all it has, though the needy be perishing around! (2) “ Quietness is best “ ; there is the cowardice, the selfish prudence of the world which will not stand forth and speak a word for God or man, lest trouble should come upon it! (3) “ Honesty is the best policy.” The man who is honest just because it is the best policy would for the same reason have been dishonest! 2. Conformity to this world means the adoption of principles such as these, and practices founded upon them, although there are great differences among men in respect of it. II. Its causes. Apart from its first and great cause, there are secondary causes, e.g.,--1. The proclivity to do as other people do. A child may act thus, but may a man? If so, where is his independence? In the dust. 2. The fear of giving offence. There are people who are so dependent upon the good opinion of others, that to gain it they will forfeit their own respect by doing things which otherwise they would have left undone. They have interests of their own, but they are laughed or frowned out of them; they have opinions of their own, but they modify and explain them away! Many a man may date his destruction from the day he began to be afraid of losing the good opinion of bad men! 3. The inability to stand alone. When any public question is debated, the question is, “ What side are the respectable people on?” When a side must be taken, “ Which is likely to win?” The “ expediency” men are many; the “ principle” men are few. II. Its cure.1. The realising of our own personality and responsibility, refusing to live in the crowd, resolving that by God’ s grace we shall live the life He calls upon us to live. 2. The withdrawing of ourselves from under the power of that tendency within us which prevails with us to disobey this command. Sometimes it is of very little use to fight, the only thing is to get away. A young man is beginning to acquire a taste for low pursuits and company: how will you help him to get above them? Not surely by leaving him to fight it out with them, but by creating within him a taste for higher pleasures, and the society of the good. If we would not be conformed to the world, we must rise above it. 3. Transformation by the renewing of the mind. Thus transformed, you will not be conformed: another model will be realised by you in your lives: the world will lose its hold and Christ will be all in all. (P. Rutherford.)Conformity to the world I. In what it consists. In cultivating--1. Its spirit and temper.2. Its maxims and principles.3. Its company and conduct. II. How it must be avoided.1. By the renewing of our minds.2. By the adoption of other-- (1) Principles.(2) Rules.(3) Ends. III. Why it should be avoided. Because this is--1. Good in itself.2. Acceptable to God.3. Beneficial to man. (J. Lyth, D.D.)Conformity to the world: its folly A member of his congregation was in the habit of going to the theatre. Mr. Hill went to him and said, “ This will never do--a member of my Church in the habit of going to the theatre!” Mr. So-and-so replied that it surely must be a mistake, as he was not in the habit of going there, although it was true he did go now and then for a treat. “ Oh!” said Rowland Hill, “ then you are a worse hypocrite than ever, sir. Suppose any one spread the report that I ate carrion, and I answered, ‘ Well, there is no wrong in that; I don’ t eat carrion every day in the week, but I have a dish now and then for a treat!’ Why, you would say, ‘ What a nasty, foul, and filthy appetite Rowland Hill has, to have to go to carrion for a treat!’ Religion is the Christian’ s truest treat, Christ is his enjoyment.” Nonconformity to the world 1. There is no command in Scripture about which there is more debate than this. Are we required to separate ourselves from all who are not Christians, and avoid all employments except those of devotion? This is manifestly impossible. Are we then to abstain from those practices which are common among irreligious persons? Then the question arises, What practices? Where shall we draw the line? Many draw for themselves a line within which they keep; but unfortunately each person draws it differently. To some, this world means profligacy and sin; to others, great luxury; to others, certain fashionable amusements, or dress; to others, the use of secular music, or the reading of light literature. Each believes himself in the right, and blames his neighbours for going beyond or not coming up to the line he has drawn for himself. Each is alternately accuser and accused; while the ungodly consequently declare that it is quite impossible to say what is and what is not worldly. 2. Now all this arises from overlooking the fact that the precepts of the gospel are addressed to our new and inner nature; that they supply principles and motives on which we are to act always, not laws applying to any particular act or set of acts. “ Be not conformed to the world” is defined by “ Be ye transformed,” etc. It is clear, then, that that conformity is forbidden which interferes with our being transformed. Now that into which we are transformed is the image of God (2 Corinthians 3:18). 3. Now, the rule of the renewed man is simple, always applicable--“ The one thing I am to seek is conformity to God’ s image, and in order to that, constant communion with God; whatever, then, I find to interfere with this, however good it may seem, is the world to me.” Now the application of this rule is matter of personal experience, and it is impossible to draw a line; for what is the world to one person is not the world to another; and the question is not so much where you are as what you are. To lay down a rule for all lives is as difficult as to prescribe a diet for all constitutions. If you ask us whether certain food will agree with you, we answer--That depends upon your constitution; we can only give you the broad rule--eat nothing that you find to disagree with you. So we lay down the broad rule--whatever disagrees with your soul’ s health you must avoid. 4. This is a rule which we would plead with worldly people. Christians are often perplexed when asked--Why do you not join in this or that amusement? (1) If they answer--Because they are sinful, they say what they cannot prove. Sin is the transgression of a law, and they can cite no law which expressly forbids such things. And then if we call them sins, we may induce others to consider sins as not much worse than amusements. (2) If they say, we object to these things because they are worldly, then they will be asked, What is the essential difference between the amusement in question, and some other which they hold lawful? (3) Now if in all such cases the Christian would be content to say--I refrain because I find I cannot enjoy it and afterwards have communion with God, he would give an answer which, if not understood, could certainly not be gainsaid. To ask for a law when this reason is given would be as unmeaning as to ask for a law of the land forbidding all imprudence in our diet, or exposure to the weather, or to the risk of infection. We cannot prove these acts to be crimes, but they are dangerous, and all come under the general principle which makes it wrong for a man to injure himself. 5. In this way we should deal with all cavillers on this subject. Worldly men set down the objections of ministers to prejudice or envy. “ Of course, clergymen abuse theatres, etc., but where is the harm? Where are they forbidden in Scripture?” We answer this question by another: “ What is the state of your soul? Are you the possessor of a spiritual life? If not, then you cannot possibly understand our objection; for we object to these things as injurious to that which you tell us you have not got, namely--life in the soul. To understand a spiritual precept you must be spiritual yourself. 6. But there are those in whom this spiritual life is as the tender blade, or as the just kindling fire, who ask, anxiously, What is the danger? To show this, we will take-- (1) The theatre. If we are asked, Is there any sin in a theatrical representation? We answer--There is no more sin in a person presenting to your eyes a certain character than there is in writing a description or painting a picture of it. But what we have to consider is, not the abstract idea of a theatre, but what it practically is. Now not to enlarge upon the evils connected with the stage, to which you give your countenance and aid by attendance and payment for admission: we will admit that these are not essential to the stage, though somehow they are always found connected with it. We are willing to allow all that can be said for it, and will not ask whether, in the course of the play, vice is not often made attractive, and whether the recollection of the pleasure of sin does not outlast the impressions made by the moral at the end, when the vicious characters meet with that punishment which we so rarely see them visited with in real life. We will suppose every play to have its moral, and the audience to be duly impressed with it. Yet we must ask, What character would you be conformed to if you followed out the lessons there taught? Would it be to the image of God? Is the good man of the stage the good man of Scripture? Who would venture to produce upon the stage one in whom was the mind of Christ? Would such a character crowd houses? Men would throng to the playhouse to hear sentiments which they do not care to study in their Bibles, or to witness a display of qualities which, in real life, they hold in contempt. Our objection to the stage, then, is this: it sets up a false and worldly standard of morality; and he who desires to be transformed to the image of God will find here another image set before him. (2) The card table. Is there any sin in moving about pieces of painted pasteboard? Certainly not. And yet it becomes a cause of sin; because, however small the stake, it excites, in however slight a degree, that desire of gain which is of this world. In proof of this note the greater zest with which men enjoy the game when some small stake is played for, “ just to give an interest to the game.” And by indulging in this we hinder that renewing of our mind which we should cultivate so carefully. (3) The ball-room. Is there any harm in the act of dancing? No more than in any marching to the sound of music. But is there not temptation there for the indulgence of vanity, frivolity, envy, and evil speaking? We ask whether one renewed in the image of God would find himself a welcome guest there?--whether his spiritual life would be strengthened, and his conformity to Christ increased, by constant attendance?--and whether the guest as he returns is in that frame of mind which best fits him for communion with God? In short, in all these matters we ask you simply to use your own judgment. Try honestly the effect of these amusements upon your own spiritual life; and if you be really renewed in the spirit of your mind, you will find that their atmosphere is injurious to the new life, which you desire to cherish. 7. But we must not forget that the principle may be applied in an opposite direction. There are others who need to be told that what is forbidden is worldliness of heart; viz., those who are sure they do not conform to the world, because they never enter a theatre, etc. Their idea of unworldliness is the abstaining from these things, and a few others, e.g., display in entertainments and equipage. Add to this, becoming members of religious associations, frequenting religious society, and attending a gospel ministry, and their definition of unworldliness is complete. Now it is possible to do all this, and more, and yet still be conformed to the world. Worldliness can no more be excluded by a fence of conventional rules and habits than a fog or a miasma by a high wall: it is in the atmosphere. They avoid the theatre, and eschew fiction: to what purpose, if they are daily acting out the characters they will not see represented, or read depicted? They will not gamble. Are they the better for this, if they indulge the covetous spirit elsewhere? They will not frequent the ball-room. Are they any gainers, if they indulge the same spirit of display, etc., in a quiet party, or in a religious meeting? They will not wear fashionable dresses; to what purpose, if they are secretly as proud of their plain dress? Conclusion: To attack at once the worldliness of the religious and the irreligion of the world, is to risk the displeasure of both. But the world and the fashions of it are passing fast away; a few short years, and we shall all be where the applause or censure of men shall be alike indifferent to us--upon our dying beds. Then the question to be decided shall be, not how far may I go in my enjoyment of the world, or where must I fix a limit to my pleasures, for the world can be enjoyed no longer, and death is fixing the last limits to its pleasures, and there remains but one act more of conformity to the world--that last act in which all flesh conforms itself to the law of dissolution; but this shall be the great question:--Am I fitted for that world which I am about to enter? Am I, or am I not “ transformed in the renewing of my mind” ? Ask yourselves this question now, as you must ask it then. (Abp. Magee.)Nonconformity to the world may be seen-- I. In the transformation of the worldly virtues. There are graces which are sometimes seen more in the world than in the Church, and here we cannot go wrong in conforming to the world. Yet it is possible for an unworldly spirit to transfigure them. And unless occasionally so transfigured they would be corrupted and lost. One high heroic instance of truth, justice, or courage is worth a hundred lesser cases--the world is startled by it. But remember in proportion to the dignity given by an unworldly spirit to a worldly virtue is the mischief wrought by the absence of worldly virtues in those who call themselves unworldly. They are salt which has lost its savour. There is no greater stumbling-block than want of candour, justice, and generosity in those who profess to be “ not of the world.” But the soldier who is more brave because of a higher than earthly courage; the judge who is more scrupulously just because he has before him a higher than earthly tribunal, the men of business who “ ply their daily task with busier feet, because their souls a holy strain repeat,” are instances of what the apostle means by being “ transfigured through the renewal of our minds.” II. In the exhibition of qualities which are unworldly in themselves.1. Humility. In pagan times there was no name for this grace. The very word is a new creation of the gospel. Nor does the thing now exist in worldly minds. You may prove this by telling an average man of his faults and watching the result. 2. Independence of the world’ s opinion. “ With me it is a small thing to be judged of man’ s judgment. He that judgeth me is the Lord” --is a true unworldly maxim. It is safe, prudent, to conform to the fashion of the world, to swim with the stream, to desert the sinking vessel, to avoid the stricken deer or howl with the wolves. That is the world’ s way; but there is a way which is not the way of the world. The old Christian virtue of chivalry still lingers amongst us--the leaning to the weaker side because it is weaker, the desire to protect the weak and repress the strong, etc., may run to excess, but even Quixotism is refreshing. How invigorating to see men dependent on God, though independent of man, stand up against professional clamour and popular prejudice, to see men resist the tyranny of public opinion which will not hear the other side, and refuse the popular and give the unpopular praise! 3. Purity. 4. Resignation. (Dean Stanley.)Nonconformity to the world I. What abe we to understand by the world (1 John 2:16).1. The lust of the flesh (Titus 2:12).2. The lust of the eye (Ecclesiastes 5:11).3. The pride of life (Romans 1:30). II. What is it not to re conformed to it?1. Not to approve of it (1 John 2:15).2. Not to imitate it (1 Peter 4:4).3. To use it as if we used it not (1 Corinthians 7:30-31). III. Why should we not be conformed?1. We are separated from the world to God (1 Peter 2:9-12).2. We have put on Christ.3. All that is in the world is not of the Father (1 John 2:16), and is contrary to the love of Him (1 John 2:15).4. The fashion of this world passeth away (1 Corinthians 7:31). Conclusion: Conform not to this world.1. You have higher things to mind (Colossians 3:1-3; Philippians 3:20).2. This world cannot satisfy you (Ecclesiastes 1:8).3. You must give an account of what you do here. (Bp. Beveridge.)Nonconformity to the world I. Its nature.1. Not ceremonial.2. Not civil.3. But moral. Be not conformed-- (1) To the spirit of the world.(2) In your rules of life.(3) In your company.(4) In your practices. II. Some reasons for its prohibition.1. Duty.2. Profession.3. Self-love.4. Love of your neighbour.5. The commands of Scripture. III. How it may be prevented. By--1. The renovation of your natures.2. The exercise of daily prayer.3. Guarding against temptation.4. A constant dependence upon God. (Biblical Museum.)Nonconformity to the world There will arise in the Christian’ s course, from time to time, occasions on which he will be in doubt as to some points of his duty in relation to social intercourse and amusements. Well, in such cases be turns to his chart--on that chart (his Bible) though he find not every rock and shoal and quicksand, marked down by name--he finds it laid down plainly and decisively that the whole coast is dangerous, i.e, he finds a general principle, “ Be not conformed to this world” --“ The friendship of the world is enmity with God.” By whom is the amusement patronised? Are they these who are the votaries of other and less dubious pleasures? Are they those who wear the world’ s badge and have its mark stamped on their foreheads? Then let the Christian pause--let him fear to find himself surrounded by crowds of worldlings, drinking with them of the same cup. It must be at best but a suspicious cup that meets tastes which should be opposite--it must be at best a suspicious path in which, even for a moment, the Christian walks hand in hand with the man of this world. Be quite sure the world would not be drinking of that cup, if it were not in some way spiced to their taste. Alas! it is far, far more likely that the Christian should have stepped out of his narrow path, than that the worldling should have forsaken his, to walk, even for a moment, with the Christian. And remember that in such cases there is great need that you watch against self-deception. The remark of Jeremy Taylor is but too true: “ Most men choose the sin, if it be once disputed whether it be a sin or no.” Although grace teaches and inclines you to distaste the world, yet corruption remains, and to that corruption sin and the world are but too palatable. See to it, then, that while you are professing to inquire into the lawfulness or unlawfulness of such an action, your mind is not biased beforehand, and you have not a secret desire to find the Word of God on your side--a secret determination to make it out, if possible to be so. Beware, too, of that religion which is anxious to take up its lodging next door to the world. If you are determined to go as far as you can you are not safe--you will very soon be on the other side of the line. And if, after all, a given case seemed doubtful, remember, religion, not the world, is to have the benefit of the doubt. It is better to abstain from mistaken scrupulosity from a hundred lawful things than to run the risk of one unlawful act of conformity to the world, or of throwing one stumbling-block in the way of another. (Canon Miller.)Nonconformity to the world There are two words for world, αἰών and κόσμος. The former regards time, the latter space. Once they are combined (Ephesians 2:2), “ in accordance with the time-state of this matter-world.”… The direction, therefore, is, “ Be not like the men of this world, whose all is the present. Wear not the garb of time: live for eternity.” (Dean Vaughan.)Nonconformity to the world--inward As the mother of pearl fish lives in the sea without receiving a drop of salt water, and as towards the Chelidonian Islands springs of fresh water may be found in the midst of the sea, and as the fire-fly passes through the flames without burning its wings, so a vigorous and resolute soul may live in the world without being infected with any of its burnouts, may discover sweet springs of piety amidst its salt waters, and fly among the flames of earthly concupiscence without burning the wings of the holy desires of a devout life. (Francis de Sales.)Nonconformity to the world--outward The bird of paradise, which has such a dower of exquisitely beautiful feathers, cannot fly with the wind; if it attempts to do so, the current being much swifter than its flight, so ruffles its plumage as to impede its progress, and finally to terminate it: it is, therefore, compelled to fly against the wind, which keeps its feathers in their place, and thus it gains the place where it would be. So the Christian must not attempt to go with the current of a sinful world: if he does, it will not only hinder, but end his religious progress; but he must go against it, and then every effort of his soul will be upward, heavenward, Godward. (M. Davies, D.D.)The world is fallen human nature acting itself out in the human family; moulding and fashioning the framework of human society in accordance with its own tendencies. It is fallen human nature making the ongoings of human thought, feeling, and action its own. It is the reign or kingdom of the carnal mind, which is enmity against God. Wherever that mind prevails, there is the world. (R. S. Candlish, D.D.)The world an atmosphere It is like the dense atmosphere which on a November day hangs over your vast metropolis, the product of its countless homes and the proof of its vast industrial efforts; and yet the veil which shuts out from it the light of heaven, destroys the colour on its works of art--the dark unwholesome vapour which clogs vitality and undermines health, and from which a Londoner escapes at intervals with a light heart, that he may see the sun, and the trees, and the face of nature as God made them, and feel for a few months what it is to live. Even thus the world hangs like a deadly atmosphere over every single human soul, brooding over it, flapping its wings like the monstrous evil bird in the fable, or penetrating and entering into it like a subtle poison, to sap the springs and sources of its vigour and its life. (Canon Liddon.)The world, danger of As you love your souls, beware of the world: it has slain its thousands and ten thousands. What ruined Lot’ s wife?--the world. What ruined Achan?--the world. What ruined Haman?--the world. What ruined Judas?--the world. What ruined Simon Magus?--the world. What ruined Demas?--the world: And “ what shall it profit a man, if he shall gain the whole world and lose his own soul?” The world: difficult to define The world cannot be clearly marked out as if it were a kingdom on a map, and every year makes it more difficult to draw any line of demarcation or to lay down any hard and fast lines upon the subject, because society is being leavened by Christian principles, the moral conscience of the nation quickened, and a public opinion, on the whole of a healthy character, making itself powerfully felt. And, further, what is the world to one person is not the world to another. The fact that the world cannot be defined as to locality is an advantage, not a disadvantage: for it calls forth from us a constant spirit of inquiry and watchfulness before we enter upon our pursuits, form our connections, or enter into society. The believer should at all times test every relationship into which he is brought, to see whether beneath its possibly plausible and pleasant surface there may not lurk the lust of the flesh, the lust of the eyes, and the pride of life. The Christian, too, should examine not only what is without, to see whether the place he is entering is the world, but also what is within himself, and whether he is not converting even what is the kingdom of God into the world by the worldly spirit which he brings with him. We may infect as well as be infected. (C. Neil, M.A.)The world: spirit of The spirit of the world is for ever altering, impalpable; for ever eluding, in fresh forms, your attempts to seize it. In the days of Noah the spirit of the world was violence. In Elijah’ s day it was idolatry. In the day of Christ it was power, concentrated and condensed in the government of Rome. In ours, perhaps, it is the love of money. It enters in different proportions into different bosoms; it is found in a different form in contiguous towns, in the fashionable watering-places, and in the commercial city; it is this thing at Athens, and another in Corinth. This is the spirit of the world, a thing in my heart and yours to be struggled against, not so much in the case of others as in the silent battle done within our own souls. (F. W. Robertson, M.A.)Worldliness: its spirit permanent, its forms changeful The world in our days is not a heathen world, as it was in the days of the apostle; but it is not a whit less “ the world that lieth in wickedness.” The outward developments are different, but the inward character, principles, and spirit are the very same: changing a few of the mere external circumstances, the apostle’ s description of the “ world” of his own day is equally applicable to the “ world” of ours. There are now, indeed, no idolatrous banquets, no savage gladiatorial conflicts in the blood-stained arena of the amphitheatre, no midnight orgies to some disgraceful deity. The world, perhaps, now, at least the world of the upper classes of society, is not quite so rough, but more polished in its sinfulness; but its scenes of amusement, its theatres, its luxurious tastes and habits, its nightly revels, and too lavish entertainments, partake as essentially of the elements of worldliness as the less advanced indulgences of a ruder age. In its thirst after wealth, in its restless strivings after fame and glory, in its grasping selfishness, in its love of splendour and show, we question whether the world, as it presents itself to the Christian of the nineteenth century wears any materially different aspect from that of the world of the apostle’ s days. But, when we speak of worldliness, either as it is developed in business or pleasure, let it not be for a moment supposed that worldliness exists only in these developments: these are only indices or marks of an inward and rooted principle, innate in every man born into this world, and dominant in every man, without exception, who has not been “ born again of water and of the Spirit.” (W. H. Etchers, M.A.)But be ye transformed by the renewing of your mind.--Transformation This word is used to denote the Lord’ s transfiguration, when His body was seen invested with the glory in which He is to appear at His second coming. You will then see Him thus transfigured, and the result will be your own transfiguration (Philippians 3:21). For He is to “ change your vile bodies,” etc. But there is a transfiguration in the life that now is (2 Corinthians 3:18) also into the image of the Lord; and therefore it is a transformation into glory, but not into the glory that was seen on the Mount, but what was seen in the manger, in the wilderness, in Gethsemane, and on the Cross. Note:-- I. The manner of it. Christ was transformed by becoming man; you are to be transformed by becoming new men in Him. The renewing of your mind is your being brought to have the same mind which Christ had. “ I come to do Thy will, O God,” is the language of the Son in the very act of taking the new nature; the renewing of your mind is your making that language your own. Note the closeness of the analogy.1. The agency is the same--the Holy Ghost. It is He alone who can make the Son partaker of your human nature, without making Him to be as fallen man; it is He alone who can make you partakers of the Son’ s Divine nature, without making you to be as God. 2. These two operations fit into one another: the one effecting that supernatural birth by which the Son becomes a servant, the other that supernatural birth by which the servants become sons. The one transformation is the cause of the other: not only as being that without which the other could not have been, but also as being the means of the other. It is through your believing and appropriating His transformation, that you are yourselves transformed. For the transformation in either case is a union. His being transformed is His being united by a new creation with you; your being transformed is your being united by a new creation to Him. 3. To the Son Himself His being born of the Spirit brought a new mind. It was a new thing for Him to have the mind of a servant, and to say, “ I come to do Thy will, O God.” And it is a new mind in you when, as sons, you say the same. Naturally, self-will is the ruling principle of your mind. Insubordination to God is that “ fashion of the world” to which you are not to be conformed. 4. The transformation effected in the case of Christ, when He humbled Himself to do the will of God, was voluntary on His part; otherwise His humiliation and obedience unto death could have had no efficacy. Equally voluntary must be the change on your part: “ Be ye.” You must say, with renewed minds, entering into His mind, “ I come to do Thy will, O my God.” It is true, that in order to your thus acting, you must be acted upon by the Holy Spirit. But you are not acted upon as inert matter may be acted upon. 5. Note two practical applications. (1) If the transformation in you is thus like the transformation in Him--see to it that it be very complete. It was so in the case of Christ; it must be in yours. He emptied Himself. Do you also empty yourselves. He laid aside His natural position of equality with God. Do you also lay aside your usurped position of seeking to be equal with God. (2) That you may be thus transformed into the image of your Lord--appropriate as available for you your Lord’ s transformation into your image. Behold Him transformed for you; and be you, after a corresponding manner, transformed in Him. He becomes a servant, continuing still to be the Son; you become sons in Him, feeling yourselves now, for the first time really, to be servants. He, being the Son, comes to do the will of God as a servant; you, being servants, come to do the will of God as sons. II. The end of this transformation. “ That you may prove,” etc. The will of God needs to be proved. It can be known only by trial. Essentially, the will of God is and must be the expression of His nature. But the nature of God far transcends the comprehension of finite minds; and therefore His will may well be expected to be incomprehensible too. But in that formal aspect of it as the assertion of the authority of God, let His will be put to the test of actual trial, and then will its real character as the expression of His nature come out; for while neither God Himself nor His will can be grasped in the speculative understanding, both He and it can be grasped in the obedient and loving heart. But apart from any inquiry into the reason of it, the fact is pregnant with important consequences. For one thing, it partly explains the economy of probation, and tends to show how trial must be both summary and decisive summary, that it may be ascertained once for all whether the authority of God is to be acknowledged or disowned; and decisive, for if His will is acknowledged, the way is opened for proving it as the expression of His nature to be “ good and acceptable,” etc.; whereas, if disowned, all opportunity of knowing its real character is hopelessly lost.1. The probation of man turns upon the willingness of man to put the will of God to the proof. The will of God, as it was announced in paradise, was not such as to command either approbation or consent on the part of our first parents. The command not to eat of the fruit did not obviously commend itself as “ good,” etc. Doubtless, if they had kept it, they would have found by experience-- (1) That it was in itself “ good” as the seal of God’ s covenant of life, and as the preparation for the unfolding of His higher providence. (2) Acceptable. Suited to their case and circumstances, deserving of their acceptance, sure to become more and more well-pleasing as they entered more and more into its spirit. (3) Perfect. That thus only could God’ s perfection be vindicated--the perfection of His sovereign right to rule; that thus only could the perfection of the creature be wrought out in an onward and upward path of loyalty and love. All this our first parents would have learned concerning the will of God, if only they had consented to prove it; but this they would not do; they passed judgment upon it unproved; they refused to give it a fair trial; they chose rather to make the opposite experiment, and they have left this experiment as their sad legacy to their descendants, so many of whom are now occupied in proving, trying, how they may be best conformed to the world so as to make the most of it; proving, in short, what is the will of this world and this world’ s prince. 2. The probation of Christ proceeds upon the very same principle. He is tried as the first Adam was tried, and upon she same issue, namely, His willingness to prove the will of God; and in His case also the will of God may be so presented to His human soul as to appear neither reasonable nor desirable. In such a light, accordingly, Satan tries to put it before Him. The pain, shame, weariness, and blood awaiting Him, the tempter ingeniously contrasts with the shorter road to glory which he would have Him to take. The Second Adam will not, like the first, accept Satan’ s representation; He will prove it for Himself; and so He “ learns obedience by the things which He suffers.” But He proved it, and in the proving of it He found it to be “ good and acceptable and perfect.” He tasted the delight of obedience, as He learned it. 3. It is into this image of Jesus, thus “ proving that will of God,” that you are now to be “ transformed,” etc. You are to prove God’ s will-- (1) In what must be the first act of your obedience--namely, your believing on Him whom He has sent. What this will of God is as an expression of His nature you cannot know until you prove it. You must “ taste and see” how good the Lord is, etc. You would fain have all made quite clear to you before you surrender yourselves to the gospel call. Nay, you stand aloof, and start objections and difficulties. You do not see how this aspect of the gospel call can be incompatible with that. Nay, try this dipping in the Jordan. It may seem to you an unlikely mode of cure; but at any rate try it. In the embrace of Christ, not while you are standing out in the attitude of rebellion, all difficulties vanish. (2) Then ever after, following on the path of your new obedience, you are to be proving “ what is that good,” etc. At every step it will be a trial to you. It may be very hard sometimes to believe that the will of God concerning you is “ good, and acceptable,” etc. But give it a full and fair trial; and you will soon find that in the very “ keeping of God’ s commandments there is great reward.” Conclusion: Mark-- 1. How opposite are the two habits, namely, being “ conformed to this world,” and being “ transformed,” etc. There are here two types, of one or other of which you must take the fashion. To be conformed to the world is to take things as they are and make the best of them. The opposite habit is to try things as they should be. 2. How complete the transformation must be if, instead of being conformed to this world, you are to “ prove,” etc. You must make full proof of God’ s will. But that you cannot do if you yield a forced submission. A son yielding obedience to his father’ s will reluctantly, never can be acquainted with its true character and blessedness; but let him throw himself heart and soul into the doing of it, then will he prove it of what sort it is. To have the mind to do so implies a great change, a new creation, a new heart. 3. Now, so long as the fashion of this world lasts, so long as that second transformation which awaits you is postponed, this proving of the will of God must throughout be more or less an effort. But take courage, O child of God! “ The fashion of this world passeth away.” You “ look for new heavens and a new earth.” The fashion of that new world and the will of God will not be opposed to one another. The proving of the will of God, then, with your whole nature changed into the image of the heavenly, what a joyous exercise of liberty and love will it be! 4. In the meantime, a signal encouragement as motive. The more you prove the fashion of this world, the less you feel it to be “ good,” etc. It looks fair at the first, but who that has ever lived long but re-echoes the wise man’ s complaint--“ All is vanity” ? The will of God looks worse at the beginning; but on, on, child of God, and you will find a growing light, encouragement, and joy. “ The path of the just is as the shining light, etc.; and in the trial of them you find that “ wisdom’ s ways are ways of pleasantness, and all her paths are peace.” (R. S. Candlish, D.D.)Transformation I. What is it to be transformed? To be new creatures (2 Corinthians 5:17).1. In our judgment concerning-- (1) God (Matthew 19:17).(2) Christ (Philippians 1:21; Philippians 3:8).(3) The world (Ecclesiastes 1:1-2). 2. Our thoughts (Psalms 1:2).3. Consciences (Acts 24:16).4. Wills (Lamentations 3:24).5. Affections (Colossians 3:2). (1) Love and hatred (Matthew 22:37).(2) Desire and abhorrence.(3) Joy and grief (Psalms 42:1-2).(4) Hope and fear (Psalms 27:1).(5) Anger and meekness (Matthew 11:29). 6. Words (Matthew 12:36).7. Actions (1 Peter 1:15-16). Towards God and men (Acts 24:16). II. Why are we to be transformed. Till transformed--1. We are altogether sinful (Proverbs 15:8). 2. We can enjoy no happiness here nor be capable of happiness hereafter (Hebrews 12:14; 1 Corinthians 2:14). III. Examine whether you be transformed or no. Look to your heads (2 Corinthians 13:5); your hearts (Proverbs 4:23); your lives (Matthew 12:33). Note the reasons for this examination.1. Many are mistaken about it, and think they are renewed, because turned-- (1) From one sin to another.(2) From one sect to another.(3) From debauchery to mere morality. 2. This is the most dangerous of all mistakes. 3. If you never examine yourselves, you have the more cause to fear your condition. IV. Signs of our being transformed. All our actions proceed--1. From new principles. (1) Obedience to God (1 Samuel 15:22).(2) A desire to please Him (1 Thessalonians 4:1; Hebrews 11:5). 2. After a new manner. (1) Not hypocritically but sincerely (2 Corinthians 1:12).(2) Not proudly, but humbly (Luke 17:10).(3) Not interruptedly, but constantly (Luke 1:75). 3. To a new end (1 Corinthians 10:31; Matthew 5:16). V. Means.1. Read the word written (James 1:21).2. Hear it preached.3. Meditate upon it.4. Pray (Psalms 51:10).5. Receive the sacrament. Conclusion:1. By renovation you become again as you were created (Genesis 1:26). 2. God Himself will change to you. (1) His anger to love (Isaiah 66:2).(2) All His actions to your good (Romans 8:28). 3. If now transformed from the world to God, hereafter you shall be transformed from misery to happiness. (Bp. Beveridge.)The Christian life a transfiguration In the preceding verse the apostle gathers the whole sum of Christian duty into one word. And so in this. As all is to be sacrifice, so all is to be transformation. Mark:-- I. Where Paul begins--with an inward renewal1. He goes deep down, because he had learned in His school who said: “ Make the tree good and the fruit good.” To tinker at the outside with a host of red-tape restrictions, and prescriptions, is all waste time and effort. You may wrap a man up in the swaddling bands of specific precepts until you can scarcely see him, and he cannot move, and you have not done a bit of good. The inner man must be dealt with first, and then the outward will come right in due time. Many of the plans for the social and moral renovation of the world are as superficial as a doctor’ s treatment would be, who would direct all his attention to curing pimples when the patient is dying of consumption. 2. There has to be a radical change in the middle. “ Mind” seems to be equivalent to the thinking faculty, but, possibly, includes the whole inner man. The inner man has got a wrong twist somehow; it needs to be moulded over again. It is held in slavery to the material; it is a mass of affections fixed upon the transient; a predominant self-regard characterises it and its actions. 3. This new creation of the inner man is only possible as the result of the communication of a life from without; the life of Jesus, put into your heart, on condition of your opening the door of your heart by faith, and saying, “ Come in, Thou blessed of the Lord.” And He comes in, bearing in His hands a germ of life which will mould and shape our “ mind” after His own blessed pattern. 4. That new life, when given, needs to be fostered and cherished. It is only a little spark that has to kindle a great heap of green wood, and to turn it into its own ruddy likeness. We have to keep our two hands round it, for fear it should be blown out by the rough gusts of passion and of circumstance. It is only a little seed that is sown in our hearts; we have to cherish and cultivate it, to water it by our prayers, and to watch over it, lest either the fowls of the air with light wings should carry it away, or the heavy wains of the world’ s business and pleasures should crush it to death, or the thorns of earthly desires should spring up and choke it. II. What he expects from the inward change--a life “ transfigured,” the same word as is employed in the account of our Lord’ s transfiguration. In that event our Lord’ s indwelling divinity came up to the surface and became visible.1. “ A transfigured life” suggests-- (1) That the inward life will shape the outward conduct and character. Just as truly as the physical life moulds the infant’ s limbs, and as every periwinkle shell on the beach is shaped into the convolutions that will fit the inhabitant, by the power of the life that lies within, so the renewed mind will make a fit dwelling for itself. Did you never see goodness making men and women beautiful? Have not there been other faces besides Moses’ that shone as men came down from the Mount of Communion with God? Certain weeds that lie at the bottom of the sea, when their flowering time comes, elongate their stalks and reach the light and float upon the top, and then, when they have flowered, they sink again into the depths. Our Christian life should come up to the surface and open out its flowers there. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 12:3 For I say … to every man.., not to think of himself more highly than he ought to think. Needful counsel I. We must not think too highly of ourselves, especially of--1. Our knowledge (Jeremiah 9:23; 1 Corinthians 8:1). We know little either in-- (1) Naturals, of which we know but few, and then largely by conjectures.(2) Spirituals. We know but little of God (Hosea 4:1; Jeremiah 9:3); of Christ (1 Corinthians 2:2); of our souls; of our estate as to God (2 Corinthians 13:5); as to the world to come, and all knowledge we owe to God (Matthew 11:25). 2. Our gifts. (1) None can perform their duty aright (Ecclesiastes 7:20; 2 Corinthians 3:5).(2) What gifts we have we are bound to God for (1 Corinthians 4:7).(3) We can do no good with it without God (John 15:5; 1 Corinthians 3:6). 3. Our graces. (1) Few have all.(2) Those we have are imperfect (Philippians 3:11-13). (a) Love to God (Matthew 22:37). (b) Faith in Christ (Luke 17:5). (c) Repentance of sin (2 Corinthians 7:10). (d) Justice to our neighbour (Matthew 7:12). (e) Charity to the poor (1 Corinthians 16:2; 2 Corinthians 9:6). (3) If we think too highly of them, they are no true graces (Matthew 11:29; 1 Timothy 1:15; Ephesians 3:8). II. What cause, then, is there not to be proud--1. Of strength (Jeremiah 9:23), (1) Wherein the beasts excel us.(2) Whereof we may any moment be deprived (Isaiah 2:22). 2. Of riches. (1) Which cannot make us happy.(2) But keep us from happiness (Matthew 19:23; Matthew 19:26).(3) Which we must part with before we can be eternally happy. 3. Honours. (1) Which depend on the thoughts of others.(2) May deprive us of true honours (John 12:43). III. Study humility.1. Towards God (Micah 6:8; Isaiah 57:17; Isaiah 66:2). Considering-- (1) How many sins you are guilty of (Psalms 19:12).(2) How many you are defiled with (Isaiah 1:5-6). 2. Towards men. Consider-- (1) You know not but they are better and more dear to God than yourselves (Romans 14:3-4; Philippians 2:3).(2) If you excel them in some things, they may excel you in others (Romans 12:4).(3) The more proud you are, the less cause have you to be proud; pride causing-- (a) Division among men (Proverbs 13:10). (b) Separation from God (1 Peter 5:5). (Bp. Beveridge.)Church membership and ministry I. In the work of mutual ministry within the Church there is something:for every member to perform. The appeal is “ to every man that is among you.” The Church is “ one body in Christ,” “ every one” being a “ member” of some kind, and having his proper office. Every member, organ, nerve, vein, bone, ligament has its proper function in the natural body; and as soon as any one fails, there ensues that disturbance of the harmonic activity which we call disease. In the Church, Christ is the Head, the Centre of life, intelligence, and authority, and His Holy Spirit the organic principle. But every individual believer has his own proper sphere of influence and activity for the general good (Ephesians 4:15-16). If he neglects that ministry, not only will he himself suffer damage or excision, but the body also will suffer loss thereby. II. In order that every man may do his own proper work, he must form a sober, practical estimate of his own ability. The work must be thoughtfully done. But the thought, to be productive, must be sober. The worker is admonished “ not to be high-minded above that which he ought to he minded, but to be so minded as to be sober-minded.” For--1. If a man thinks more highly of himself than he ought to think, he will probably despise the service to which the Master has called him, and seek to undertake work for which be has not the adequate powers. This will, in all likelihood, be marred, and himself humiliated, while that will fall to more worthy hands. All such aspiring persons world do well to ponder the warning words (Mark 10:43-45). In Christ’ s Church the surest way towards honourable promotion is that of prompt, earnest, humble service in that which is close at hand. 2. If a man under-estimates his ability, and thinks that he can do nothing, or nothing of profit to the Master, then he will do nothing, and the Church will lose his service and he will lose his reward (Matthew 25:14-30; Luke 19:12-27). Therefore-- 3. The apostle supplies a standard for the measurement of thought in the work of self-estimation. Let every man “ think soberly, according as God has dealt to every man the measure of faith”--i.e., the confidence which a man has in Christ, and in himself by the grace of Christ, that he has competent ability for service. The man who has faith in himself generally succeeds; while a better man, if full of doubt and hesitation, fails. I must not so under-estimate my gifts as to decline any service; for some power has most certainly been imparted. But I must not attempt service for which I am unfit in the fanatical confidence that I shall obtain supernatural aid. Nor need I stand in doubt as to whether or not I have a Divine call to the work; the ability and opportunity ought to be sufficient. III. The service, and the spirit and manner in which it should be discharged (Romans 12:6-8).1. The ministry of the Word: he that “ prophesieth,” “ teacheth,” “ exhorteth.” The New Testament prophet was pre-eminently the preacher: and he must preach or prophesy according to the proportion of faith. But there are those who are not called to this ministry, who can nevertheless speak words of warning, exhortation, or comfort, either in the intercourse of daily life, the prayermeeting, or the village sanctuary; and any Church which does not encourage these gifted ones is sadly defective. There are others again who, though neither apt to exhort, nor able to preach, have, notwithstanding, the gift of teaching. They can instruct in the Sabbath school. Let none of these neglect the gift that is in him. Let none ambitiously aspire to an office for which he is not equal; and, on the other hand, let none refuse to employ his one talent because he has not more and higher gifts. 2. There is also the ministry of finance and benevolence. That the apostle here speaks of the official diaconate is morally certain, because that it is mentioned in the midst of other offices which are expressly specified as such (1 Corinthians 12:28-30). To them, therefore, would fall the work of superintending and directing the active charities of the Church. He who gave would be, not the disburser of, but the contributor to, the relief fund; and he who showed mercy might be either a person appointed to the special work of relieving the sick and poor, or one who engaged in the good work out of his own impulse. These ministries; though not confined to official persons, were sanctioned by the properly appointed officers. Conclusion: Warning may be here given against two evils. 1. That of those who render very small, if any, service to the cause of Christ, but who criticise those who do. This is a crying evil, and a Christian ought to be ashamed of it. 2. That of over-estimating some particular department of service. (W. Tyson.)Measurements of manhood When persons are under the influence of wine, they often entertain the most extravagant notions of themselves, of which they are heartily ashamed when they come to their sober reason. And it is this figure latent that the apostle employs. Think not extravagantly well of yourselves. Form an estimate that is reasonable and in accordance with fact. I. These words assume that men should have some opinion of their own character and worth, but that they are liable to faulty estimates. It is impossible not to have some opinion of one’ s self. And the only question is, whether it shall be an idea shaped according to good rules and through right influences, or whether it shall be casually left to chance feeling.1. There be those who say that the best way to think of yourself is not to think at all; and there is a sense in which this is true. Men may think too much of themselves, on the one hand, and too little on the other. But these dangers do not take away the wisdom of attempting a correct judgment of ourselves. There is a duty of self-knowledge, for otherwise how shall one know whether he be following the commands of his Master, or simply the impulses of his own selfish nature? How shall there be aspiration? Is it needful for the husbandman to know the extent of his territory, and which part is rich and which part is poor, and is spiritual husbandry to be founded in pretentious ignorance? You are commanded to think in conformity with facts and things as they exist. Not that we should carry self-consciousness with us every hour, and attempt to keep our hand upon the pulse of the heart or of the life. Yet one may come to a general estimate that shall be the foundation of all the processes of moral culture which he is to follow out. 2. The measurements of feeling are to be avoided; and yet those are, in many instances, the only estimates which men make. If one be constitutionally proud, he thinks a hundred times better of himself than anybody else thinks of him. It is said that greatness of mind is inconsistent with vanity; but many men of eminent genius have been men of pre-eminent vanity. 3. The estimate of those qualities which suit our circle, and which reflect from it upon ourselves, is a false way of measuring. This is not having any knowledge of yourselves, but is simply knowing when you are pleased, without any regard to moral condition. 4. The measurement of ourselves simply in executive functions furnishes a very imperfect knowledge of what we really are. Men may have the most exaggerated ideas of their excellence or weakness who simply think of themselves as factors in society, as business men, etc. Skill is certainly a matter which a man ought not to be ashamed of, and which a man may sometimes well be proud of; but judging simply from this view is not enough. It is not wrong for a man to know whether he is a good lawyer or not. It is not necessary to humility that a man who stands second to none at the bar should say of himself, “ I always feel myself to be a very poor lawyer!” A man has a right, and it is his duty, to think of himself as he is. This estimate is not incompatible with true humility. Indeed, it is indispensable to true humility. If God has given a man great power, must he make believe that he does not carry power? Must Milton, in order to be modest, believe that he did not speak in immortal numbers? 5. Men make a false estimate in judging of themselves also by selecting the best things in the best moods, and slurring over the rest. We select those excellencies which are apparent, and we usually exaggerate them. And we are inclined to omit co-ordinate qualities. If a man be strong, there are a thousand inflections of feeling which are not taken account of. He may be strong, but not gentle. A man has a blunt lip, and calls it honesty, fidelity to the truth. But where are the co-ordinate qualities of meekness, gentleness and love? The virtues which we have not we do not usually require of ourselves. We leave out of view, too, the great evil tendencies which exist in us. Our characters are dressed for inspection, as apples are when they are sent to market. There are all sorts in the middle of the barrel, and the best ones are put on the top to face off with. We deceive ourselves, not only by arranging our good qualities in the most favourable manner, but by heightening their colour a little. You have seen apple-women take a cloth and rub their apples until every one of them shines, and put them in the most tempting aspects. And do not men do the same thing with their good qualities? If there is a speck, that is turned round inside; but you will find it out after you have bought the apple and cut it. I do not say that a man should make everything put on its worst face. I say simply this: Let every man think of himself as he ought to think. A man may think himself to be far better than he is by judicious selection. I have seen my garden when the season was empty of flowers, and yet, by a skilful garnering from this nook and that, I could gather a handful of flowers that would lead to the supposition that the garden was in its summer glory. A man may select good qualities in himself and make up a bouquet of his fancy, which shall make it seem as though it were a paradise there, by a judicious picking and arranging. But the great mistake which men make is that of selecting only the secondary elements of their character, and leaving out the primary ones. A symmetrical whole is very seldom thought of in self-estimation. II. No man knows how to measure himself who has failed to understand where true manhood is--where the diameter is--where the equator is. And this is what the apostle gives us: “ I say to every man … to think soberly, according as God hath dealt to every man the measure of faith.”1. It is where the spiritual elements dwell in man, at that point where he understands and touches the divine, that you must measure him. You must measure, not your animal-hood, but your manhood. Now, if we over-reach our fellow-men, if we use them for our own purposes, we think ourselves strong and great men. But the feeling is malign and satanic. That only is Divine which seeks others’ happiness, if need be at one’ s own expense. He who knows what conscience, faith, love, patience, and gentleness are, knows something about himself. And everybody is ignorant of himself who has not an estimate which is founded upon the gauge of these qualities. 2. Nor should we leave out the relation of man to the world to come. For a man may be very strong as regards this life, and very weak as regards the other life. And as we are here to prepare for the life to come, he misses his manhood and the significance of it who only lives for a time and is unfit to live for the spiritual and eternal. It is painful to think how much the grave strains out of that which men do and earn in this life. It is the work of men’ s hands that they are proud of mostly. But you shall take through the shadowy door nothing but what is spiritual; and how much of that have you to take through? If you were to efface from many men that which makes them great in influence in the day in which they live, then millionaires might come out paupers. And only he can measure himself aright who knows how much of himself he can carry through and beyond. “ The last shall be first, and the first last.” 3. Let every man, then, measure himself, not according to his vanity, but as under the eye of God. Let one think of himself as an heir of immortality; let him believe himself to be a son of God; and then let him apply to himself the measures which belong to this transcendent conception of life and of character. Measuring yourselves thus, you will not think of yourselves, more highly than you ought to. This is true humility. It is humility to think, not that you are less than somebody else, but that you are less than you ought to be. (H. W. Beecher.)The notion of pride stated, and the pretensions to it examined 1. It is a common observation that however forward men may be to repine at the unequal portion which God has allotted them of worldly blessings, yet they are generally well satisfied with their share of inward endowments: it being as hard to meet with a person who humbly thinks he has too little sense and merit, as it is to find one who fancies he has too great riches and honours. What makes men uneasy in their circumstances is that they are continually setting to view the bright side of themselves and the dark side of their condition in life; the first to find out their own grievances, and the last to discern their own faults and follies. Whereas if they took a contrary method they would perceive that God had been kinder to the worst of men than the very best of men could deserve. 2. Among the many imputations which we are willing to fasten upon these whom we have an aversion to, that of pride is, I think, one of the most common. Now, if we would examine the innermost recesses of the mind, I doubt we should often find that our own pride is the cause why we tax others with it. Men elate with the thoughts of their own sufficiency are ever imagining that others are wanting in their regard to them, and therefore very apt to conclude that pride must be the cause why they withhold from them that respect which they have an unquestioned right to in their own opinion. I. The notion of pride. Our happiness, as well as knowledge, arises from sensation and reflection, and may be reduced to these two articles, viz., that of pleasing sensations, and that of agreeable thoughts. Now as to a desire of indulging the former without check or control, are owing lust, drunkenness, and intemperance; so from a desire of indulging the latter beyond measure, pride takes its original. It does not consist, in the bare consciousness that we have some accomplishments, as, for instance, good sense, beauty, great abilities; but in that exultation of mind which is frequent upon that consciousness, unallayed by self-dissatisfaction arising from a survey of our sins and frailties. The difference between humility and pride consists in this, that the humble man, whatever talents he is possessed of, considers them as so many trusts reposed in him by God, which are so far from raising his pride that they excite his caution; as knowing that to “ whom much is given, of him much will be required” ; whereas the proud values himself as if he were not only the subject but the author of the good qualities, and so makes an idol of himself, instead of adoring and thanking God for them. Pride, then, is the thinking too highly of ourselves. To obviate mistakes it will be necessary to observe that pride is not merely to think favourably of ourselves; for then indeed pride, as some late authors have maintained, would be an universal vice, everybody being more or less biassed in his own favour. But pride is to think so favourably of ourselves as to exclude a modest diffidence of ourselves, and a salutary sense of the number of human frailties, the imperfection of our virtues, the malignity of our crimes, and our dependence on God for everything good in us and for us. II. The unreasonableness of this vice. Are we proud of riches? Riches cannot alter the nature of things, they cannot make a man worthy that is worthless in himself; they may command an insipid complaisance, a formal homage, and ceremonious professions of respect, and teach a servile world to speak a language foreign to their hearts; but where a largeness of soul is wanting they can never procure grateful sentiments and an undissembled love, the willing tribute of a generous heart to merit only. Do we value ourselves upon our power? No; what is remarked by somebody or other is a great truth, viz., that there is no good in power, but merely the power of doing good. Upon our worldly prudence? Those who are acquainted with history know how often the best-laid designs have proved abortive. Are you proud of your distinguished virtue? He who is proud of distinguished abilities, learning, and wealth, is not the less able, learned, and wealthy, because he is proud of them. But he who is proud of distinguished virtue ceaseth to be virtuous by his being so. For the man that is pleased with any degree of virtue, merely because it is uncommon, would be sorry if what he values himself upon as a singular mark of distinction should become common, and all mankind should rise to the same eminence as himself in morality. Now this temper argues a want of benevolence, and consequently of virtue. But if human virtue affords no just grounds for pride, much less does human knowledge, which bears no proportion to our ignorance. The greatest and the least objects equally baffle bur inquiries. True knowledge is one of the strongest fences against pride. When good sense and reason speak, they come like their great Author, God, in “ the still small voice,” without any empty voice or loquacity, or overbearing pretensions. And those who keep the best sense within seldom hang out the sign of knowledge. Men of this stamp will own their entire ignorance in many things and their imperfect knowledge in all the rest. Whereas the ignorant are sometimes positive in matters quite above their sphere, and, like some creatures, are the bolder for being blind. In a word, the ingenuous will confess the weakness of their reason, and the presumptuous betray it by their being so. After all, what signifies all the learning in the world without a just discernment and penetration? And what is the result of our penetration but that we see through the littleness of almost everything, and our own especially? That we discern, and are disgusted with, several follies and absurdities which are hid from persons of a slower apprehension? So that our superior sagacity resembles the pretended second-sightedness of some people, by which they are said to see several uncomfortable and dismal objects which escape the rest of the world. Some may perhaps value themselves upon the strength of their genius, the largeness of their heart, even as the sand upon the seashore, and the brightness of their parts. Alas! the strength of the passions, and the quickness of the appetites, generally keep pace with the brightness of the imagination. And hence it comes to pass that those who have, with an uncommon compass of thought, inculcated excellent rules of morality in their writings have sometimes broke through them all in their practice: the brightness of their parts enabling them to lay down fine precepts, and the strength of their passions tempting them to transgress them. To a man of strong sensations every delight that is gentle seems dull, and everything but what is high seasoned flat and tasteless. The consequence of which is, that, disdaining common blessings, and not able to enjoy himself without something out of the usual road, he overleaps these bounds which confine meaner mortals, and precipitates himself into an endless train of inconveniences. But let us suppose, what is not a very common case, that a brightness of imagination and a well-poised judgment are happily united in the same person; yet the brightest genius, the greatest man that ever lived may say, “ O my God! that I live, and that I please, if ever I please, is owing to Thee. May it be, then, my uppermost view to do Thy pleasure, from whom I have the ability to please.” Dost thou value thyself upon popular applause and a great name? Think how many that have made a distinguished figure in the world are dead and unregarded as if they never had been, their deaths unlamented, their vacancy filled up, their persons missed no more than a drop of water when taken from the whole ocean. And is it worth our while to strive to please a vain fantastic world which will soon disregard us and think itself full as well without us, instead of laying out our endeavours to please that Almighty Being whose inexhaustible power and goodness will make His servants happy to all eternity? (J. Seed, M.A.)Self-appreciation 1. Whatever is important is difficult. And it is exceedingly important and difficult to every man to take a right estimate of himself. 2. The cause of this difficulty is-- (1) That a man’ s mind is too near a man’ s mind for a man’ s mind to see it clearly:(2) That in this court the judge, the witness, and the person examined are all one and the same. Note-- I. Two great dangers.1. Of over-estimating ourselves. (1) A man lives so much with himself and in himself.(2) Or is so fond of comparing himself with certain persons whom he likes to select for that purpose.(3) Or is so apt to compare himself with what he used to be.(4) Or is always seeing himself so entirely as a certain little loving circle sees him.(5) Or takes himself at the measure of what he is always hoping and intending to be.(6) Or has unworthy standards of what a man ought to be.(7) Or is always so fixing his eyes on his good parts, and intentionally turning away from his bad ones. 2. Of depreciating ourselves. Many, no doubt, do this simply in affectation. They “ think” proudly, while they speak humbly. But besides these, there are others who “ think of themselves” in a way that-- (1) Is not true.(2) Brings with it much depression and distress.(3) Often incapacitates them for the very work which God sets them to do.(4) This darkens the grace of God in them, and His purposes are frustrated. II. The text steers us between these two rocks.1. Before God we are, all of us, utterly bad. There is nothing in us that comes up to His standard. The memory of the past is one great humiliation; the sense of the present is all conscious weakness; the anticipation of the future is overwhelming every man who sees only himself. 2. But we should come to a false conclusion if we rested here. In every one who is born of God there are now two natures. The old one is there to abase and confound all, to drive all to Jesus Christ. In this new nature there are numberless degrees. Either God has been pleased by His sovereignty to give to one man more than He has seen fit to give to another; or some have cultivated them more than others have; and so it comes to pass that there are real distinctions between man and man. (1) Now, with these distinctions God tells us that it is so far from being a proud or wrong thing that one man should be conscious that he has more than another, that no man can take a true view of himself, or be prepared for his duties in life, unless he takes it; because every man is to “ think soberly” --i.e., accurately--of himself, “ according as God hath dealt to every man the measure of faith.” We have all different degrees of everything in life. We have different degrees of stature, beauty, wealth, and intellectual gifts; and it would be utterly silly if a clever or rich man pretended to be ignorant of his superiority in these respects. Why then should it be less so with a man’ s spiritual possessions? Is not one man greater in his spiritual possessions than another? And are they not all equally the gifts of God? (2) And here I must put in a caution. We are never told to gauge other men’ s states, or to gauge ourselves in comparison to other men’ s states; but to gauge ourselves. Of course, it is impossible to do this altogether without reference to our fellow-creatures, for every man in this world is what he is comparatively to another; but we must not do it for the sake of comparison with a fellow-creature. (3) Every man’ s view of himself, then, is to be according to the facts of the case, neither degrading himself too low nor vaunting himself too high; but “ thinking of himself” what he really is, and just as God has been pleased to make him. E.g. (1) Your mind, perhaps, has been raising the question whether you are a child of God. Now you must not think there is any virtue in saying, “ Oh! I am so bad! I cannot be a child of God!” You should examine the matter with a calm judgment. When you find some proofs in favour of one view, and some in favour of the other, then prayerfully, and with the Bible in your hand, set the one over against the other, and make your decision just as you would deal with any matter of business. (2) Or you want to know whether you are entitled to a particular promise, as, e.g., “ Blessed are the pure in heart, for they shall see God.” Does that mean a person absolutely without any evil thoughts or passions? Or does it mean one who is under the purifying influence of grace, who strives after purity, who is pure in Christ. Then how is it with me in this? Can I appropriate it? (3) Or supposing you have a distinct opportunity now opening to you. You must not at once put it away and say, “ Oh, no! I am not called to that work.” You must consider with yourself, “ Is this a providential opening? What degree of knowledge and what degree of spiritual strength will it take? Have I so much? If not, can I obtain it? Has God been preparing me for this work, and this work for me?” (4) To guide you in such-like investigations, the apostle gives one rule--“ to think according to the measure of faith.” It is not, “ Judge of yourselves according to your attainments,” but “ the measure of faith” ; because everything that is good in a man’ s heart is “ faith,” and every other good thing, being proportioned to the “ faith” we have, is the measure of everything that a man has or can attain, and so becomes the measure of the man--i.e., is the man. (J. Vaughan, M.A.)Presumption and ambition I. The spirit of presumption consists in thinking ourselves adorned with accomplishments which we have not, in magnifying those which we have, and in preferring ourselves to others on account of these qualities, real or imaginary.1. The first character of presumption is to imagine ourselves endued with virtues and good qualities, of which we have not the substance, but only the shadow and the false appearance. Of all the blessings which are bestowed upon the good, there is none perhaps more expedient, or more to be requested of God, than a spirit of impartiality with respect to ourselves, together with that accurate discernment, that care to distinguish between real probity and the false appearance of it, and that caution not to be imposed upon by hypocrisy and dissimulation, which we usually exert when we scan the actions and the pretensions of other people. 2. The second character of presumption is the magnifying those good qualities which we have. And here presumption is the more dangerous, because it is not the mere effect of extravagant fancy, but hath some foundation, something real, to trust to and to build upon. It is a common observation in the learned world, that a man’ s genius and skill can only be estimated when his thoughts and his inventions are laid before the public; and that many a person who hath been cried up beyond measure by his friends and dependents, or by party zeal, hath fallen short of expectation. The same remark holds true in the moral qualities of the heart and mind. Hath a man resolutely exposed himself to dangers in a just cause? He is, then, a man of courage. Hath he rejected the tempting opportunities of growing great and rich by dishonest methods? He is a man of integrity. Is he uniformly just, equitable, charitable, modest, and temperate? and doth he behave himself to others as his relation to them, his station and situation require? Then may it be truly said that his virtues are real. 3. A third character of presumption is to ascribe to the qualities which we possess an eminence and an excellence that belong not to them. In general, all the qualities of mind and body, and all the external advantages which are commonly called gifts of fortune, all these are so far valuable as they are useful to ourselves and others, and no farther; so that, by being misapplied, they become pernicious. II. Ambition is the natural effect of presumption, and may be called “ a desire to obtain the rewards, which we think to be due to us.”1. The first object of ambition is glory, esteem, reputation; and, in the desire of these things, there seems to be nothing irregular and vicious. To despise them may be a kind of stupid brutality. But there are excellent rules to be observed on this occasion. (1) We must never prefer the esteem of men to the approbation of God. (2) Nothing is truly glorious unless it be truly good and conformable to the will of God. Then, though men condemn us, our conscience supports us. But if God condemns us, human applause can make us no amends. (3) When virtue is attended with disgrace, we must despise such contempt, and not be deterred by it from our duty. (4) We must not love virtue for the bare sake of reputation and human esteem: “ Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven.” 2. The second object of ambition is an honourable rank and station, and places of power, trust, and profit. (1) No man should set his heart overmuch upon rising and bettering his condition, because it is ten times more probable that he shall be disappointed than that he shall succeed. (2) No man should highly value any temporal advantages, because they are temporal, and because there are higher objects which demand our more serious attention. (3) No man should desire eminent stations without comparing his strength with the burden, and having reason to hope that he shall be able to acquit himself as the laws of God and man require. (4) No man should be puffed up with power and prosperity, because it is a dangerous state and an envied state. (J. Jortin, D.D.)A true ideal A man who looks up all the time is never a great man to himself. Are you a poet? Then do not get poetasters to read and say, “ I write better poems than they do, and therefore I am a better poet.” Read Milton, read Shakespeare, read Homer. Go to the old Englishmen of immortal thought, whose drums and trumpets have sounded clear down through the ages to this day. Go to the grandest and noblest of our thinkers and writers, sit in council with them, and then see if you are not a dwarf, a pigmy. It will make you humble to have high ideals. But a man who for ever measures himself by pigmies and dwarfs, and thinks he is better than they--what is he but a mountebank among pigmies and dwarfs? A true ideal tends to cure the conceit of men, and to rank them. Says the apostle, “ Let every man think of himself as he ought to think, soberly, according as God hath dealt to every man the measure of faith.” The measure of faith? What is faith? It is the sight of invisible excellence. It is the sight of noble qualities unseen. It is the sight of ideal grandeur. Let every man measure himself by that conception, and then think of himself as he ought to think; let him think of himself as lowly, and poor, and needy; and he may well call out for help and for grace. (H. W. Beecher.)Odiousness of conceit Conceit is a very odious quality. It loses a man more friends and gains him more enemies than any other foible, perhaps vice, in the world. It makes him harsh to his inferiors and disrespectful to his betters. It causes him to live at right angles with the world. It makes him believe that he alone is in the right; it warps his opinions in all things, makes him viciously sceptical, and robs him of the most glorious inheritance of faith, while it distorts his hope and totally destroys his charity. (Gentle Life.)Conceit, ignorance of A certain worthy of our acquaintance, being out of a situation, made application to a friend to recommend him to a place, and remarked that he would prefer a somewhat superior position, “ for you know, Tomkins,” said he, “ I am not a fool, and I ain’ t ignorant.” We would not insinuate that the brother was mistaken in his own estimate, but the remark might possibly excite suspicion, for the case is similar to that of a timid pedestrian at night alone, hurrying along a lonesome lane, when a gentleman comes out of the hedge just at the turning by Deadman’ s Corner, and accosts him in the following reassuring language, “ I ain’ t a garrotter, and I never crack a fellow’ s head with this here life-preserver.” The outspoken self-assertion of the brother quoted above is but the expression of the thought of the most, if not all of us. “ I am not a fool, and I ain’ t ignorant,” is the almost universal self-compliment, which is never out of season; and this is the great barrier to our benefiting by good advice, which we suppose to be directed to the foolish and ignorant world in general, but not to our elevated selves. The poet did not say, but we will say it for him, “ All men think all men faulty but themselves.” It would be a great gain to us all if we had those elegant quizzing glasses of ours silvered at the back so that the next time we stick them in our eyes, in all the foppery of our conceit, we may be edified and, let us hope, humbled, by seeing ourselves. (C. H. Spurgeon.)Self-knowledge 1. Destroys pride.2. Encourages humility.3. Promotes the glory of God.4. Is only acquired through grace. (J. Lyth, D.D.)Self-knowledge, importance of He (Socrates) did occupy himself with physics early in his career. In after life he regarded such speculations as trivial. “ I have not leisure for such things,” he is made to say by Plato; “ and I will tell you the reason: I am not yet able, according to the Delphic inscription, to know myself, and it appears to me very ridiculous, while ignorant of myself, to inquire into what I am not concerned in. Self-knowledge, value of To know one’ s self to be foolish is to stand upon the doorstep of the temple of wisdom: to understand the wrongness of any position is half-way towards amending it; to be quite sure that our self-confidence is a heinous sin and folly, and an offence against God, and to have that thought burned into us by God’ s Holy Spirit, is going a great length towards the absolute casting our self-confidence away, and the bringing of our souls in practice, as well as in theory, to rely wholly upon the power of God’ s Holy Spirit. (C. H. Spurgeon.)Pride, the result of ignorance The prouder a man is, the more he thinks he deserves; and the more he thinks he deserves, the less he really does deserve. A proud man--the whole world is not big enough to serve him. The little he gets he looks upon with contempt because it is little. The much that he does not get he regards as evidence of the marvellous inequality of things in human life. He walks a perpetual self-adulator, expecting until experience has taught him not to expect, and then he goes for ever murmuring at what he looks upon as partiality in God’ s dealings with men. Such men are like old hulks that make no voyages, and leak at every seam. They are diseased with pride. They have the craving appetite of dyspepsia in their disposition. (H. W. Beecher.)But to think soberly.--Humility, Christian I. Its nature includes--1. A just estimate of ourselves.2. A due esteem for others.3. A constant recognition of Divine grace. II. Its source. Consciousness--1. Of dependence upon others.2. That our gifts are but a small part of the fulness of the body of Christ. III. Its evidence. In the--1. Ready.2. Patient.3. Faithful consecration of our ability to the service of the Church. (J. Lyth, D.D.)Humility and knowledge I believe the first test of a truly great man is his humility. I do not mean by humility doubt of his own power or hesitation of speaking his opinions, but a right understanding of the relation between what he can do and say and the rest of the world’ s sayings and doings. All great men not only know their business, but usually know that they know it, and are not only right in their main opinions, but they usually know that they are right in them, only they do not think much of themselves on that account. Arnolfo knows he can build a good dome at Florence; Albert Durer writes calmly to one who has found fault with his work, “ It cannot be better done” ; Sir Isaac Newton knows that he has worked out a problem or two that would have puzzled anybody else; only they do not expect their fellow-men, therefore, to fall down and worship them. They have a curious under-sense of powerlessness, feeling that the greatness is not in them, but through them; that they could not do or be anything else than God made them; and they see something Divine and God-made in every other man they meet, and are endlessly, foolishly, incredibly merciful. (J. Ruskin.)According as God hath dealt to every man the measure of faith.-- The measure of faith The water we draw from a well depends upon the size of the bucket; God provides us with the bucket as well as the water in the well of salvation. Or, again, gifts may be compared to the air we breathe, and faith to the lungs, by which we inhale and exhale; then the strength of the lungs would be represented by the measure of faith. (C. Neil, M.A.) Romans 12:4-5 For as we have many members in one body.St. Paul’ s view of life How comprehensively he surveys the whole range of human action and conduct! He starts from the consideration of men as constituting “ many members in one body,” and he proceeds to direct them in their various offices. He passes in review the private and public duties to which they might be called--ministering, teaching, exhorting, giving, ruling, and obeying; he depicts the spirit of the Christian in business and in rest, in joy and in sorrow, in hope and in tribulation, towards friends and towards enemies, in peace and in wrath; and he lays down the Christian principles of civil government and obedience. It is a picture of life in its length and breadth, and even in all its lights and shadows, transfigured as the landscape by the sun, under the renovating influence of those spiritual rays of love which illuminated and warmed the apostle’ s soul. (H. Wace, D.D.)Many members: one body 1. The early Church, like the latter, seems to have been deformed by many dissensions. Those who had the least conspicuous endowments envied those who had the more, in place of using such gifts as they had. In order to show the unreasonableness and the evil of this state of things, St. Paul often drew his illustrations from the human body, the parts of which had different offices; but no part of which could be dispensed with without injury to all the rest. So the Church was composed of many members, some of which were, comparatively, without honour, but none were without use; each had functions essential to the general well-being. 2. Observe what close links there are between the several classes in the community, and how the breaking of any one would dislocate the whole social system. “ The king himself is served by the field.” The throne is connected with the soil; and the proud occupant of the one is dependent on the tiller of the other. When you look on a community like our own, with its nobles, merchants, teachers, men of science, artificers, you may perhaps think little of the peasantry. But were the peasantry to cease from their labours, there would be an immediate arrest on the pursuits of the community, and, from the throne downward, society would be panic-stricken. There, can, therefore, be no more pitiable spectacle than that of a haughty individual, who looks superciliously on those who occupy stations inferior to his own. And it would be a just method of rebuking his arrogance to require him to trace the production and progress of all that wealth or rank which ministers to his pride, till he finds it originate in the bone and muscle of these objects of his scorn. 3. “ That the poor shall never cease out of the land,” is one of those wise and benevolent arrangements of Providence which so eminently distinguish the moral government of this world. One of the most fatal and common tendencies of our nature is to selfishness--the forgetting others, and the caring only for ourselves. And who can fail to see that the having amongst us objects which continually appeal to our compassion is wonderfully adapted for counteracting that tendency. It may be perfectly true that the indigent cannot do without the benevolent; but it is equally true that the benevolent cannot do without the indigent; and whenever you give ear to a tale of distress, and you contribute according to your ability to the relief of the suppliant, you are receiving as well as conferring a benefit. The afflicted being whom you succour, keeps, by his appeal, the charities of your nature from growing stagnant, and thus may be said to requite the obligation. 4. Observe how applicable is the principle of our text to the several classes of society. Of what avail would be the skill and courage of the general who had no troops to obey his command? what the ingenuity of the mechanic if there were no labourers to make use of his invention? what the wisdom of the legislator if there were no functionaries to carry his measures into force? In these and a thousand instances, the hand and the foot would be but of little use unless they were directed by the eye and the head; and the eye and the head would themselves be of little use if they were not connected with the hand and the foot. So true is it that we are “ every one members, one of another.” 5. Turn to the Church, a community knit together by spiritual ties. And here the interests of the various classes are so interwoven that it can only be through wilful ignorance that any suppose themselves independent of the others. It may be true that ministers may be likened, in the importance of their office, to the more important parts of body, to the eye or the head; but in prosecuting their honourable and difficult employment, they are dependent on the very lowest of their people. Recur to what we said about the humanising power of the appointed admixture of the poor with the rich. If the actual presence of suffering be the great antagonist to selfishness, then the poor of his flock must be the clergyman’ s best auxiliaries, seeing that they help to keep the rest from that moral hardness which would make them impervious to his most earnest remonstrances. You are to add to this that there is a worth in the prayers of the very meanest of Christians impossible to overrate. A rich man may feel attachment to his minister; and he has a thousand ways in which he may give vent to his feelings. But the poor man has little to offer but prayer, and therefore will he throw all the vehemence of his gratefulness into unwearied petitions for blessings on his benefactor. 6. On this great principle we uphold the dignity of the poor man, and the beneficial influence which he exerts in the world. Poverty will never degrade a man--nothing but vice can do that; poverty will never disable a man from usefulness, seeing that it cannot change his office in the body, and there is no office but what is material to the general health and strength. Why, then, are not our honest and hardworking poor to lift up their heads in the midst of society, in all the consciousness of having an important part to perform, and in all the satisfaction of feeling that they perform it faithfully and effectually? 7. We are “ every one members, one of another” ; and forasmuch as no man ever hated his own flesh, let it be seen that we are all animated with the spirit of charity. It is with reference to this principle that we are to be tried at the last. If we are all members of one body, Christ is the Head of that body; and, consequently, He accounts as done to Himself what is done to the meanest of His members. (H. Melvill, B.D.)The Church compared to the body I. In its unity. II. In the plurality of its members. III. In the diversity of their functions. IV. In their mutual relation and dependence. V. In the possession of one spirit. (J. Lyth, D.D.)Christian unity and diversity I. Diversity underlying unity.1. “ We have many members in” the “ one” natural “ body” ; and just so we, being diverse Christian members of His redeemed flock, “ are one” mystical “ body in Christ.” 2. In the natural body every part is not so much a distinct unit in itself as a fraction of one great whole; and so in the Church (John 17:20-21), not the individuality of the member, but the oneness of the whole community, is to demonstrate the truth of Christ’ s mission. 3. This unity can only be realised by having a governing Head. Only as we abide in real heart and life fellowship with Christ do we form a body that is “ at unity in itself.” If not bound together in the “ unity of the Spirit,” the body must decay and dissolve into a mass of lifeless, separate members. II. Diversity consistent with unity.1. That diversity is consistent with unity is shown by the analogy of our frame. 2. Diversity of vocation and function is consistent in Christians (1 Corinthians 12:1-31.). The Divine will is that each member should have a special function, but that all should work together for mutual help. 3. Diversity in unity is the foundation of all true beauty and usefulness (see laws of nature, waves of the sea, winds, clouds, human nature, etc.). Learn in conclusion--1. We all belong to one another. None may say, “ I have nothing to do with thee,” nor plead, “ Am I my brother’ s keeper?” Therefore every Christian should try-- (1) To help his neighbour, to heal differences, and to strengthen the life and work of all Christ’ s people. (2) To refrain from speaking or doing anything that may hurt or vex any member of the body, since the Head is thereby pained (Acts 9:4) and the whole body shocked (1 Corinthians 12:26). 2. We are all necessary to each other--the rich to the poor and the poor to the rich; the sick to the hale as well as the hale to the sick. All can derive help from others, and all can give somewhat to others. All depend on each other in the wondrous “ compacting together by that which every joint supplieth.” (Homilist.)Every one has his place A row of richly-gilded pipes, stately and massive, reaching to the ceiling, stares majestically down upon us as we gather in our place of worship. They seem to say all the melody and music of the instrument is gathered within us, and we are the musical genii of the place, and when the keys are swept by a skilled artist how rich and grand are the tones evolved! They seem to be fairly alive, and our souls are stirred to the depths by the harmony. Desiring to know their relations to the hidden modest reeds, that we could faintly discern in the darkened chamber behind, we asked our organist what relation did they bear to their unseen companions, and what was their relative power compared with the small pipes. His reply was: “ All front pipes speak with force and power, but they would be utterly valueless, so far as music was concerned, unless backed up and supported by the delicate reeds that are hidden within.” How blessed the lesson taught the modest Christian workers in every Church! They look upon the few who occupy a prominent position as leaders, and in their timidity hide themselves, not allowing their own power to be felt, forgetful of the fact that all disciples are workers together with the Lord. In these days, when a few leading spirits are marvellously blessed by God, we must remember that their power is vastly increased by the sympathy and prayers of those whose names are only known to God. As the organ is incomplete if a single pipe is missing, and as it is thrown out of tune by a single reed not acting in harmony, so the Church is hindered from receiving a blessing, and its action impeded, if a single disciple is negligent of his or her duty. So let us in our quiet field toil on, pray on, knowing that he who is faithful unto death will receive the crown. Individuality The practical aim of each man should be to perfect his own variety, not ape another’ s. A Luther could not be a Melanchthon. By no process could an Owen be made into a Milton. Individuality is indestructible. I am afraid that teachers and learners are often at fault in overlooking what is so very plain. You sometimes have ideal characters described and put before you for imitation, which never were and never will be realised, because they combine incompatibilities. Qualities are taken from men constitutionally different from each other, and you are told to be all that is represented in some unnatural amalgam. But God requires of you no such impossibility. Be yourself--that is the Divine will. Mature and perfect by His grace the gifts He has bestowed. Resist all easily besetting sins, and cultivate all possible good. Not excusing yourself for only doing what pleases you; for omitting acts of self-denial; for being one-sided, self-indulgent, and peculiar; strive to be as comprehensive in excellence as you can, without attempting to obliterate the stamp of your own individuality. Bunyan was a wise man, and therefore did not crush all imaginable good qualities into his Christian, but distributed them amongst a number of individuals; painting the picture of different pilgrims, and assigning to them varied offices of wisdom and love. (J. Stoughton, D.D.)Mutual relations in life Consider-- I. The relation which we bear to one another.1. Our bond of union.2. Our mutual dependence.3. Our individual interest. II. The duties arising out of this relation. Mutual--1. Love.2. Sympathy.3. Help. III. The manner in which these duties should be performed. With--1. Care and diligence.2. Patience and perseverance.3. Love and cheerfulness. (J. Lyth, D.D.)Spiritual order There arose a fierce contention in the human body; every member sought another place than the one it found itself in, and was fitted for. After much controversy it was agreed to refer the whole matter to one whose name was Solomon Wise-in-his-own-conceit. He was to arrange and adjust the whole business, and to place every bone in its proper position. He received the appointment gladly, and was filled with joy and confidence. He commenced with finding a place for himself. His proper post was the heel, but where do you think he found it? He must needs be the golden bowl in which the brains are deposited. The natural consequences followed. The coarse heel bone was not of the right quality nor of the suitable dimensions to contain the brains, nor could the vessel intended for that purpose form a useful or comely part of the foot. Disorder ensued in foot, head, face, legs, and arms. By the time Solomon Wise-in-his-own-conceit had reconstructed the body, it could neither walk, nor speak, nor hear, nor smell, nor see. The body was, moreover, filled with intolerable agony, and could find no rest, every bone crying for restoration to its own place--that is to say, every one but the heel bone; that was mightily pleased to be in the head, and to have custody of the brains. (Christmas Evans.)Church fellowship: its privileges and duties I. The oneness of the Church.1. There is one source of activity and life in every human body, and so there is in the Church. There are various spheres in which we live and act. Those who possess natural and intellectual life can enjoy the beauties of nature, the endearments of friendship, the activities of business, the quiet of home, but all the while they may have no sympathy with that which is heavenly; but those who are possessed of spiritual life rise to a higher existence in which love prompts to unwearied activity in the service of God; and the source of this life is Christ. But our Lord came not only that we might have life, but that we might have it more abundantly; and, aware of the influence of association and sympathy, He gathers together His followers into a society in which they may help one another. But, just as with the individual, so with the Church. It is not the most scriptural doctrine, or the most apostolic discipline, or the most impassioned preaching, or the most crowded assemblies that can ensure the greatest prosperity, but the presence of Christ. 2. In this one body there must be harmony of character, or it would resemble the image of Nebuchadnezzar. There will be differences of gifts because there are differences of functions, but there must also be fitness for association, and to form a secure union all the members must be renewed by the Holy Spirit, be joined to Christ by a living faith, and exhibit the beauties of a consistent character. 3. In this oneness of the Church there is identity of interest. If one member of the body suffer, all the members suffer with it; and if one member is in health, all the members rejoice with it. Suppose a kingdom begins generally to decline, and there should be one profession which, for a time, continues prosperous, this cannot last long. And so in the Church. If discord springs up between those who ought to be bound together in the purest love, if error thrusts aside the doctrine of the Cross, if apathy spread over the people, if prayers are frozen and heartless, there may be members who will retain their spirituality for a time, but by and by they will yield to the general influence. But if peace binds Christians together--if the truth is maintained in its integrity, etc. then each member will enjoy the benefit of the prosperity of the whole, and will find how blessed it is for them all to have one interest. And yet how frequently Church members seem to take but little interest in one another! They will see the declension of a brother and never warn him, the suffering of a brother and never sympathise with him, the want of employment of the gifts of a brother and never suggest to him that he should employ his gifts. And where there is this want of reciprocal benefit a Church rapidly declines. 4. The Church ought to have one aim. The body is created to show forth the glory of God. You see His glory in the works of nature around, in His word of truth, but chiefly in the grand work of redemption. But then, if a multitude of mankind never study this work of redemption, they cannot see its glory; and, for the most part, people will say, “ We judge of the value of that system of redemption by its fruits” ; and therefore ought we both by life and lip to recommend the gospel. II. Each individual member has his appropriate duties to perform. It is by division of labour that so much can be done. One seems more fitted to advise, another to execute; one to warn and terrify, and another to cheer and comfort; and so all are called upon to employ their powers for some useful purpose.1. All members must feel that they have joined the Church not only to receive good, but to do good. 2. Each member should strive to concentrate his efforts on the particular Church to which he belongs. Wherever there is diffusion there is a waste of power. Concentration is strength, and when God points out in His providence the particular Church to which we are to belong, He thereby points out the particular field in which we are to work. 3. The member who is doing nothing is worse than useless. When a limb is paralysed it only impedes the body. And let every person in Church fellowship remember that he cannot be simply neutral. If he is not doing good he is doing harm. His coldness benumbs, his example discourages others. 4. Every real member is essential to the completeness of the body. Every member of the human frame, however apparently insignificant, is essential. We are sometimes very poor judges of who is the best member. We are thankful for men of rank, wealth, influence, and talents, but we thank God also for the humblest spiritual Christian, whom, perhaps, God may see to be doing a greater work than those who seem great in the eye of the world. 5. All the members bear a close spiritual relationship to each other. Surely, then, there ought to be great sympathy and affection between them, because, when we have a common object and character, we generally feel sympathy and love. 6. If we are members one of another, there ought to be the absence of pride and of all assumption. God has ordained the different ranks in society, and He does not wish those ranks to be obliterated. The believing servant is not to show want of respect to the believing master, and the believing master is not to oppress the believing servant. But as members of the same Church all worldly distinctions disappear. We are all one in Christ. 7. As members one of another we ought always to aim at one another’ s benefit. “ Bear ye one another’ s burdens,” etc. (J. C. Harrison.)Communion of saints What the circulation of the blood is to the human body, that the Holy Spirit is to the body of Christ which is the Church. Now, by virtue of the one life-blood, every limb of the body holds fellowship with every other, and as long as life lasts that fellowship is inevitable. If the hand be unwashed the eye cannot refuse communion with it on that account; if the finger be diseased the hand cannot, by binding a cord around it, prevent the life-current from flowing. Nothing but death can break up the fellowship; you must tear away the member, or it must of necessity commune with the rest of the body. It is even thus in the body of Christ; no laws can prevent one living member of Christ from fellowship with every other; the pulse of living fellowship sends a wave through the whole mystical frame; where there is but one life, fellowship is an inevitable consequence. Yet some talk of restricted communion, and imagine that they can practise it. If they be alive unto God they may in mistaken conscientiousness deny their fellow Christians the outward sign of communion, but communion itself falls not under any rule or regulation of theirs. Tie a red tape round your thumb, and let it decree that the whole body is out of fellowship with it; the thumb’ s decree is either ridiculously inoperative, or else it proves injurious to itself. God has made us one, one Spirit quickens us, and truly our fellowship is with the Father and with His Son Jesus; to deny fellowship with any believer in Jesus is to refuse what you must of necessity give, and to deny in symbol what you must inevitably render in reality. (C. H. Spurgeon.) Romans 12:6-8 Having then gifts differing according to the grace that is given to us.Gifts of grace 1. Their common source.2. Diverse character.3. Liberal distribution.4. Faithful exercise.5. Happy influence. (J. Lyth D.D.)Gifts: their Divine source As many vapours, rising from the sea, meet together in one cloud, and that cloud falls down divided into many drops, and those drops run together, making rills of water, which meet in channels, and those channels run into brooks, and those brooks into rivers, and those rivers into the sea; so it either is or should be with the gifts and graces of the Church. They all come down from God, divided severally as He will to various Christians. They should flow through the channels of their special vocations into the common streams of public use for church or commonwealth, and ultimately return into the great ocean of His glory, from whence they originally came. (Bp. Hall.)God’ s gifts to the Church to be used for His service I. Those of whom the apostle speaks. Members of Christ’ s body, i.e., the Church (Ephesians 1:22-23).1. But what is the Church? Ask Roman Catholics, the members of the Greek Church, some members of our own Church, or the various sects, they would claim each for themselves the title of the Church. Now these are equally wrong. The Church here spoken of is no particular ecclesiastical government whatsoever, but the spiritual Church of God’ s elect throughout the whole world. 2. Here is the test of Church membership--“ the measure of faith.” No person is a member of this Church but a true believer, nor can he exercise the gifts here spoken of except he has “ the gift” of faith. The apostle’ s illustration of the human body is totally inapplicable to the nominal Church. No such sympathy can be exercised unless men be mentally and morally conformed to God. Again, the string of spiritual duties inculcated in the text cannot be performed by mere nominal Christians. If you want a description of real Church members, read the opening address of almost every Epistle. II. The persons of whom the apostle speaks are all possessed of gifts.1. The time would fail me to tell of the gifts of God to individual members of His Church--outward gifts, such as station, property, influence, talent; official gifts, gifts of prophecy, of instruction, or those more directly spiritual gifts accumulated in the Church. 2. But the point of the passage is its reference to the diversity of gifts. Sometimes they almost appear to be capricious; one man rich, another poor; one richly gifted, another next akin to idiotcy; some with dispositions very amiable, others just the reverse. Spiritual gifts are not equally given to all. Some have such views of truth, such contemplations of heavenly things, that they seem to be admitted within the veil. Others seem just the reverse, going on heavily, and oftentimes cast down. So it is with all spiritual knowledge and attainments. This point is illustrated under the figure of the human body. What harmony, yet what diversity there! There is the head, the seat of wisdom; the countenance, of feeling and animation; then the various limbs or members of the body, more or less honourable; yet is the whole fitly framed together, each part marvellously adjusted to the other, and all mutually dependent. 3. But the most striking thought is that all are gifts of God. Money we may have earned by our own intelligence and diligence, but God gave us that diligence and intelligence. So with regard to our station in life. So most preeminently with His spiritual gifts. If we have any knowledge of the Scriptures, it is revealed to us by the Spirit of God. 4. Mark the lessons. (1) The least of God’ s gifts are talents entrusted to us, and should not be despised. Do not despise the day of small things, and say, “ I have nothing,” or “ I can do nothing.” Perhaps, too, there is a greater danger of our despising small gifts in others. (2) These talents being the gift of God, we must not be unduly elated by them (verse 3; 1 Corinthians 4:7). How humbling the thought that we have nothing we can call our own! (3) The lowest gifts are as much God’ s as the highest. He that planted the sun in the firmament taught the little glow-worm to shine on the summer bank. He that raises up the most talented to fill with honour distinguished situations is the same God that puts the candle in the cottage and bids it shine there. How encouraging is this to the weakest, the poorest, the youngest! III. It is their duty and privilege to consecrate those gifts to the service of God. As masters and servants, parents and children, brothers and sisters, as individual members of Christ’ s universal Church, we have each gifts entrusted to us; and whether our talents be few or many, feeble or strong, they are the gifts of God, and must be thrown by us into the common treasury of the Church for the glory of God and the salvation of souls. (Dean Close.)Varied gifts There is not greater variety of colour and qualities in plants and flowers, with which the earth, like a carpet of needlework, is variegated, for the delight and service of man, than there is of gifts natural and spiritual in the minds of men, to render them useful to one another, both in civil society and Christian fellowship. (W. Gurnall.)Gifts, diversity of Every man has received some gift--no man has all gifts; and this, rightly considered, would keep all in a more even temper; as, in nature, nothing is altogether useless, so nothing is self-sufficient. This, duly considered, would keep the meanest from repining and discontent, even him that hath the lowest rank in most respects; yet something he hath received that is not only a good to himself, but rightly improved, may be so to others likewise. And this will curb the loftiness of the most advanced, and teach them not only to see some deficiencies in themselves, and some gifts in far meaner persons which they want; but, besides the simple discovery of this, it will put them upon the use of lower persons, not only to stoop to the acknowledgment, but even withal to the participation and benefit of it; not to trample upon all that is below them, but to take up and use things useful, though lying at their feet. Some flowers and herbs that grow very low are of a very fragrant smell and healthful use. (Abp. Leighton.)Unity and diversity Diversity without unity is disorder; unity without diversity is death. (J. P. Lange, D.D)Unity in diversity The spirit resolves the variety into unity, introduces variety into the unity, and reconciles unity to itself through variety. (Baur.)The requirements of true religion I. Faithfulness in the church. Our gifts must be improved for the common edification (verses 6-8). II. Love to the brethren--it must be faithful, yet kind. III. Consistency in the world.1. Diligence.2. Fervour.3. Cheerfulness.4. Patience.5. Prayer. IV. Kindness to all men.1. To the saints.2. To enemies.3. To all according to their need. V. Humility.1. In our intercourse with others.2. In our aims.3. In our judgments. (J. Lyth, D.D.)Usefulness, the least Christian to aim at Many true saints are unable to render much service to the cause of God. See, then, the gardeners going down to the pond and dipping in their watering-pots to carry the refreshing liquid to the flowers. A child comes into the garden and wishes to help, and yonder is a little watering-pot for him. Note well the little water-pot, though it does not hold so much, yet carries the same water to the plants; and it does not make any difference to the flowers which receive that water, whether it came out of the big pot or the little pot, so long as it is the same water, and they get it. You who are as little children in God’ s Church, you who do not know much, but try to tell to others what little you know; if it be the same gospel truth, and be blessed by the same Spirit, it will not matter to the souls who are blessed by you whether they were converted or comforted under a man of one or ten talents. (C. H. Spurgeon.)Let us prophesy according to the proportion of faith. The gift of prophecy I. Its nature and requisites. II. Its design.1. The edification of the Church. 2. The spread of truth.3. Salvation of souls. III. Its use.1. According to the analogy of faith.2. In faith. (J. Lyth, D.D.)The proportion of faith 1. “ Prophet” means one who is the interpreter of another’ s thought. In the Hebrew word there is involved the idea of a fountain bubbling up as from between rocks, subjected to pressure from without. The prophet often declared future events; but we must not limit his function to the prediction. He brought messages to men pertaining to the present practical duty of life. 2. “ According to the proportion of faith.” The sense is made clearer by inserting “ the” or “ our faith,” i.e., the objective system of truth, the gospel. It is a vast, vital, co-ordinated system, built up a unity, like the root, the stem, and branch, or the wall, the tower, and spire of a building. The balance of every part with every other part is hinted at. What is it that God’ s Word brings? I. Great doctrines.1. The eternal personality of God--a thought the pagan mind did not grasp. And science is dwarfed when it hides this pivotal thought. 2. His providential goodness and redeeming grace. His hand is in history. The history of the race is the history of redemption. It was God who led Paul to Damascus, Augustine to Rome, Savonarola to Florence, and Luther to Worms, His creative power, His providence and grace, like the mysterious trinity of Being to which they are related, fill us with adoring wonder. The Bible lifts the race, exalting its intellectual as well as its moral capacity. II. The law of God which is as great as the doctrine of God. It is high above the codes of uninspired teachers. Love to God and man are the essential elements. Every element of life is reached and ruled by it. As one sunshine floods the breadth of the sea and the face of the smallest flower, so the law touches alike the mightiest and the meanest. It enters into the whole man. Courtesy in manner is philanthropy in a trait, and heroism of character is shown in the patience of love. In a word, the law is matched to the doctrine in its supernal character and reach. III. A Saviour as great as either. He was announced by angels; a star led worshippers to His cradle; at His baptism a voice proclaimed Him the well-beloved of the Father. He laid claims on man’ s service--blasphemous were He not God. He put Himself between parent and child, wife and husband; or, rather, above them all, in supreme authority. By His pierced hands, Christ, the crucified and risen Redeemer, has been guiding the course of empires, and is bringing in millennial eras. Really, though often unconsciously, has the world in its advancing civilisation reflected the glory of this majestic Prince of Life. He shall yet see of the travail of His soul and be satisfied. On His head will rest “ many crowns.” IV. A universal spiritual kingdom is coincident in majesty and might with the foregoing elements. The idea of such a kingdom is unique and grand. To the Greeks other nations were but barbarians. Rome made other peoples her captives, without extinguishing their enmity or assimilating their life. But Christ founded His throne in the love of His redeemed people. All genius shall be developed, and all wealth shall be consecrated under the supremacy of Christ. Christianity shall be the glory of the nations. V. Great warnings. “ How shall we escape, if we neglect so great salvation?” Here is, then, the “ proportion of faith,” the harmony of truth, the “ analogy” which knits all together in a definite unity. These are the substructural truths of revelation, which are to be studied and proclaimed, each in its time, place, and proportion. Conclusion:1. As we infer the genius of the architect from the grandeur of the building, the genius of the poet from his verse, or that of the statesman and jurist from what emanates from each, so we infer the sublime greatness of God from this revelation of truth. Can any one say that the Scriptures are the product of the Jewish mind? As well might we say that the Atlantic came from the upsetting of a child’ s breakfast-cup! 2. Attacking one point of this revelation is an attack on the whole. If one part be in error the value of the whole is vitiated, the entire edifice tumbles to pieces. All these facts of our common faith stand or fall together, as heart and brain are united. If one be paralysed, the whole suffers. If one stone be plucked from the arch, they all tumble in one heap; but in their entirety they reflect the Divine unity and eternity. 3. We rise into sympathy with God as we come into fuller comprehension of His truth. How unwise it is for one to try to banish God’ s Word from his thoughts! Here is the romance of the world. The imagination, as well as the conscience of the race, is exalted by the truth of God. It ennobles the whole man. It enriches the life that is, as well as the life that is to come. (R. S. Storrs, D.D.)Right proportions of truth I. What is “ faith” here?1. If we are to understand the trust of the heart towards God, then the passage will mean, that “ if any man prophesy,” or preach, he must do it “ according to the spiritual experience which God has given him.” The measure of the faith is the measure of the life; and if we wish to raise the standard of our life, we must begin by elevating our faith. We cannot go beyond our faith; and we must not fall short of it. The great business of life is to square our words and actions to the faith which God has given us. 2. But we are to take “ faith” here rather as signifying not the belief, but the things believed--our creed--“ the faith once delivered to the saints.” II. We must keep the general symmetry of the whole body of “ the truth as it is in Jesus.”1. There is no greater danger than disproportion--the source of almost all error. For the enemy of truth to present what is palpably false would at once startle and offend! But he secures his end much better, by putting before us what is in itself perfectly true, but which becomes false when not balanced by another and equal truth. 2. God has been pleased to give us a revelation; but He has given us also common sense. The Bible was never intended to be cut up into isolated texts. No book would bear it. If you take single sentences you may prove Socinianism, Popery, anything. What we have to do is to know all; to collate all; and to gather, from the Bible, in its integrity, the mind of God. III. One or two things in which it is most important to keep “ the proportion of faith.”1. Each Person in the Blessed Trinity has His own prerogative, office, and dispensation. Some persons’ religion is all of the Father, others’ all of the Son, others’ all of the Spirit. See, however, how the works of each stand related to each other in the proportion of faith. The Father loved the world, and gave His Son to save it. The Son wrought out for us a complete salvation, and with Him we have union by faith. That union is our strength, and our life. That union once made, the Holy Spirit flows into us as the blood flows into a member of the body; or, as the sap flows into a branch, grafted into the tree. So that it is impossible to say to which we owe most. 2. According to “ the proportion of faith,” there is a wide distinction between the process of our justification and our sanctification. We are justified at once, and perfectly, by a single act of faith; hut we are sanctified by degrees with effort, and even painfulness. (J. Vaughan, M.A.)The doctrine of proportion Proportion means things in their right place, i.e., when one object does not unduly attract our attention above another. A well-proportioned figure, e.g., is where the head is not too large, or the hands and feet too small for the body. A well-proportioned building is that in which nothing is out of place or too large or small for its place. Apply this doctrine to--I. Christian practice.1. It is not enough to ask what is right in itself, but what is right under the circumstances. It is a great thing to have right men in right places, but it is also a great thing to have the right man doing the right thing in the right place, in the right way. A right thing done in a wrong way is often more mischievous than a thing done wrong altogether. A saying most true loses all its savour if said at a wrong time; and it is no defence to argue that it was good years ago or miles away. Is it good for us here and now? 2. Congruity, fitness, proportion, are the graces required for the spiritual as well as the material temple. We are not mere isolated blocks of stone, but “ living stones, built up into a spiritual house.” What in one station or age is a grace, in another is a deformity. “ To everything there is a season,” etc., says the preacher in that ancient discourse on the doctrine of proportion. How many good plans have come to nought, not from wickedness or opposition, but because men have exalted a virtue or custom out of proportion, and so have driven men into an equal disproportion on the other side--over strictness leading to over laxity, excessive rashness to excessive caution, etc. 3. And so the apostle tells us to act “ according to the gifts given to us.” He that is endowed with the gift of preaching is to exercise his gift not in any other line, but in that. He that has the gift of practical work is not to rush out of his way in prophesying. Each has his own special calling; let us not waste our time or mar our usefulness by intruding into provinces disproportioned to our powers. Any one faculty indulged in excess becomes a curse, e.g., music, study, mechanical pursuits. How fatal to Louis XVI., who in the crisis of the French monarchy devoted himself to his favourite craft rather than to the task of saving the state; how useful to Peter the Great, who made it the means of civilising his barbarian empire! 4. In the defence of Lucknow the courage, subordination and zeal of each individual was sustained by the consciousness that on him rested the safety of the whole--a single outpost lost would be the loss of all. So if the fortress of goodness and truth is to be saved, it must be by every one doing at his own post the work that belongs to him alone. What discipline effects in the army is effected in our moral duties by a sense of the apostolical doctrine of proportion. Each one has his own work assigned him by the Captain of his salvation. Allow in others, claim for yourselves a division of labour and responsibility. A good master, servant, soldier, teacher, is made in no other way but by “ waiting” on his place. II. Christian method.1. “ He that giveth with simplicity.” How greatly the value of a gift depends on the manner of giving! “ He gives twice who gives soon” ; so he who gives with simplicity, i.e., with singleness of purpose, gives a hundredfold more than he who gives grudgingly, late, or ostentatiously. A thousand gifts ill given are hardly better than none. 2. “ He that ruleth, with diligence.” He that has charge of a household, school, or commonwealth, may rule imperiously, and so that the institution may go on in apparent prosperity; and yet there may be wanting that peculiar method which will give life and substance to the whole. What is wanted is that he should rule with diligence, i.e. with heart and soul. This is the true secret of influence. 3. “ He that showeth mercy, with cheerfulness.” How easy to show mercy in such a way that it shall be no mercy! What is wanted is the bright smile, the playful word. III. Christian truth.1. It is important for the teacher to teach according to the proportion of his own faith; not to assume feelings which are not his own, not to urge truths of which he does not feel the value, but to teach according to his own knowledge and experience. 2. It is important for us all so to seek, find, and teach all truth, so as not to forget what are the due proportions of the truth itself. Christian truth is not of one kind only. It has lights and shades, foregrounds and distances, lessons of infinitely various significance. Woe be to us if instead of “ rightly dividing the word of truth,” we confound all its parts together. We may believe correctly on every single point, yet if we view these points out of their proper proportions our view may be as completely wrong as if on every point we had been involved in error. (Dean Stanley.)The danger of exaggerations in religion 1. Lord Bacon compares religion to the sun, which invigorates and cheers live animal substances, but turns the dead to corruption. Similarly religion invigorates a sound mind, and cheers a sound heart, while in a morbid mind it breeds superstitions, scruples, and monstrous fancies. We have only to survey the history of Christianity to see how just their comparison is. What follies, superstitions, licentious doctrines, have been founded on the Bible! This has arisen from a certain morbid tendency in the human mind to caricature truths presented to it. I. Every heresy has been a caricature of some one point of Christian truth--an exaggeration by which the fair proportion of the faith has been distorted.1. The truth upon which the Quaker founds his system, is that the New Dispensation is spiritual. No truth can well be more vital, and through the subtle encroachments of formalism it is necessary for all of us every now and then to ask ourselves whether we are properly awake to the fact that the law, under which Christians live, is “ the law of the Spirit of life in Christ Jesus,” written on the fleshy table of the heart, and that God is a Spirit, and therefore to be worshipped in spirit and in truth. The Quakers would have deserved the warmest thanks if they had done nothing more than bring these truths forward. But, unhappily, they caricatured them, and robbed the Church of her sacraments. 2. The fundamental truth of our religion is that “ God is love,” and that He has shown His love by the sacrifice of His dear Son. Now certain divines have perceived this truth clearly, and it is impossible to perceive it too clearly, or proclaim it too loudly. But to say that anger is inconsistent with love, or that justice is inconsistent with compassion, and to acknowledge no relations with God as a Judge, because He stands to us in the relation of a Father, is to caricature the faith and mar its fair proportions. God loves me deeply, but He hates my sin, and will never consent to save me from its guilt without saving me from its power. 3. And where there is no actual heresy, this tendency may lead to a vast amount of unsuspected mischief. In many spiritual books a strain is put upon certain precepts which caricatures them, sets them at issue with other precepts, and cramps the mind which should strive after obedience to them. Take an example. When St. Francis of Sales was dying, he said to one of his attached disciples, “ Bishop, God has taught me a great secret, and I will tell it you, if you will put your head closer.” The bishop did so, anxious to know what Francis considered as the crowning lesson of a life of holiness. “ He has taught me,” said the dying man, who was acutely suffering, “ to ask nothing, and to refuse nothing.” Now at this a sentimental pietism might perhaps whisper, “ What beautiful resignation!” But is it in conformity to the Word of God, and the mind of Christ? We admit that we should refuse nothing which comes from our Father’ s hand. But where has God taught His people to ask nothing? Did not our Lord pray, “ Father, if it be possible, let this cup pass from Me” ? Good St. Francis erred by exaggeration, and caricatured the grace of resignation. Resignation is a heavenly and Christ-like grace; but if you will push it to every length, it becomes absolutely mischievous. Thus one might conceive a beggar doing nothing to improve his condition, on the plea that such was the will of God, and that mendicancy was the state of life to which tie had been called; forgetting that there is a maxim which says that “ if any man would not work, neither should he eat.” In the lives of the Scriptural saints nothing is so remarkable as their perfect naturalness, and freedom from all overstrained spirituality. The great Apostle of the Gentiles, after a miraculous escape from shipwreck, gathers a bundle of sticks, and puts them on the fire (for St. Paul was not above feeling cold and wet); and when writing under the affiatus of the Holy Ghost, he bids Timothy bring the cloak which be left at Troas with Carpus, in anticipation of an approaching winter, “ and the books, but especially the parchments” ; for what studious man can bear to be without his books and papers? Among the early disciples you would have seen nothing overcharged in character or manner; nay, you would have seen little foibles, of temper, of superstition, of prejudice--you might have heard sharp words passing between great apostles, and you might have seen a damsel, recently engaged with others in prayer, in such a joyful trepidation of nerves when the answer arrived, that she opened not the gate for gladness. II. How, then, shall the devout man keep his mind free from exaggerations both in doctrine and practice? By an impartial study of the whole of Scripture. Pray for the Bereans’ nobleness of mind who brought even the doctrine of apostles to the test of inspiration, and searched the Scriptures daily, whether these things were so. How much more, when men are not apostles, must their doctrine be thus searched and sifted! (Dean Goulburn.)The proportion of faith It has been a matter of controversy whether “ the faith” is to be understood in its objective or subjective sense, in other words, whether the caution is intended to guard the preacher against violating the due relation existing between one and another of the truths of revelation; or whether he does not rather use the word “ faith” in its subjective meaning, and bid the Christian who is to exercise the prophetic office so to regulate his teaching as may be in accordance with the measure of faith attained by himself or his hearers. I can myself see no reason why we should not use the words in both applications. I. First, taking the text in its objective meaning, what shall we say is the true proportion which is to guide us in our teaching? Surely in the first instance we must go to the Catholic creeds: these, surely, in the first place, are the natural exponents to us of the revelation of the New Testament. The great truth of the incarnation of the eternal Son lies, as we all should admit, at the root of all sound teaching connected with man’ s relation to God. It is the one great central truth round which a theologian would group all the subsidiary truths, which we connect with the words “ atonement,” “ reconciliation,” “ pardon,” “ justification,” and the like. A number of other points of teaching, whether we count them matters of faith or of opinion, flow out of this central head. A clergyman--a scribe instructed into the kingdom of heaven--ought to see this relation between the several parts of revelation; but every clergyman even is not a formal theologian; and, deep as is the reverence still amongst our people for the English Bible, St. Paul’ s Epistles are mostly read for other purposes than for that of tracing the interdependence of religious truth. We complain sometimes, and not without reason, of the way in which a past generation so magnified one particular doctrine, which they thought to be embodied in St. Paul’ s writings, as to obscure altogether collateral and complementary truths; so as to give a thoroughly distorted image of the apostle’ s teaching concerning the doctrine nearest to their own hearts. Our generation surely is not altogether clear from the same error. II. But I suggested that St. Paul’ s words, where he speaks of the proportion of faith, might fairly bear the subjective as well as the objective interpretation; in other words, he seems to imply that prophecy, to be effective for the edification of the Church, must be exercised in subordination, not only to the analogy of the faith of the Church itself, but also to the faith of the preacher, and I think also of the hearer. Am I wrong in saying that the prophecy of our days has not been always mindful of this rule? And has not this forgetfulness been one fruitful source of much of the disappointment which has waited on the ministry of good and earnest men? And we hear a great deal about the importance of defending the outworks from some who do not seem to understand altogether what is the citadel which they suppose these outworks to defend. I do not at all mean that there is of necessity any insincerity in all this, but there is, I think, a measure of unreality. The learner is not attracted by very decided statements on the part of the teacher, so long as there is a certain secret instinct in his own mind that the conviction of the speaker’ s heart is not altogether in unison with the strength of his language. Out of the abundance of the heart the mouth speaketh--words not spoken out of that abundance fall dead and powerless even upon the untaught ear. But there is a third, and a different aspect of the whole question. III. The proportion of faith which we have to take into account is the faith of our hearers as well as the faith of the Church at large, and the force with which we ourselves have apprehended the realities with which faith deals. The days in which we live are days of excitement, of controversy; I must add also days of failure and disappointment to those who have the cure of souls. We have gone out, many of us, full of expectation, and we have returned full of disappointment, “ we have sown much and we have brought in little,” and the bright lights of the early morning have ended in a very sober grey. Doubtless there are many causes working up to this result. Our expectation has been unreasonable, and it has been good for us that “ tears, prayers, and watchings should fail.” But I venture to think that there has been also a great forgetfulness of St. Paul’ s precept among us clergy. We have again and again looked for a sympathy amongst our people, which we had no right to expect; we have failed to apprehend the very wide difference between their standpoint and our own: we have expected to quicken their interest in religious truth, simply because our own has been quickened: and that new, possibly important, phases of doctrine should commend themselves to the spiritual apprehension of our people because they have so commended themselves to our own. These things are doubtless in a measure inevitable. I suppose every clergyman, in reviewing his own work and teaching, has found that he has fallen into many a mistake in his younger days from attempting to build up a super-structure where there was no sufficient foundation already laid. Sympathy with the spiritual and intellectual condition of others must of course be the result of experience. In a word, as years go on, I believe the oldest and the simplest standards alike of faith, and of devotion, and of practice satisfy us best. For dogmatic statements about the sacraments we turn to the catechism of our childhood, and we learn to see that all the refinements of more elaborate definition have added not one whit to the clearness of our apprehension of what is confessedly mystical. In like manner as the Lord’ s prayer becomes to us the most complete and satisfying formula of communion with God, each petition in its iteration becoming more and more formal, but ever pregnant with fresh meaning and with new life, so also do the Catholic creeds supply us with all that we want as a standard of faith. Curious and intricate questions about which we were once very much inclined to speculate, we are content to leave where the creeds leave them, implicitly contained perhaps in their statements of truth, but no more. It is in them that we learn the true balance, the real proportion; and alike for our own soul’ s guidance and for the teaching of our people, we fall back upon truths learnt at our mother’ s knee, and we find words which once sounded a little cold and formal become ever instinct with a new life; for that indeed they contain all that a Christian ought to know and “ believe to his soul’ s health,” the love of the Father, the Incarnation of the Son, and the indwelling power of the Spirit of God. (Archdn. Pott.)Or ministry, let us wait on our ministering.--Waiting on our ministering needs extra grace I was in Cologne on a very rainy day, and I was looking out for similes and metaphors, as I generally am; but I had nothing on earth to look at in the square of the city but an old pump, and what kind of a simile I could make out of it I could not tell. All traffic seemed suspended, it rained so hard; but I noticed a woman come to the pump with a bucket. Presently I noticed a man come in with a bucket; nay, he came with a yoke and two buckets. As I kept on writing and looking out every now and then, I saw the same friend with the often-buckets and blue blouse coming to the same pump again. In the course of the morning I think I saw him a dozen times. I thought to myself, “ Ah, yon do not fetch water for your own house, I am persuaded: you are a water-carrier; you fetch water for lots of people, and that is why you come oftener than anybody else.” Now, there was a meaning in that at once to my soul, that, inasmuch that I had not only to go to Christ for myself, but had been made a water-carrier to carry the water of everlasting life to others, I must come a great deal oftener than anybody else. (C. H. Spurgeon.)He that teacheth, on teaching; or he that exhorteth, on exhortation.--The faculties of teaching and exhorting May be combined in the same individual; and indeed in these days, they are best laid upon one person, the ordinary minister of a congregation. Yet the two faculties are so far separate, as in other times to have given rise to separate functions; and accordingly, in the machinery of more churches than one, have we read both of the doctor and the pastor as distinct office-bearers. The one expounds truth; the other applies it, and presses it home on the case and conscience of every individual. The didactic and the hortatory are two distinct things, and imply distinct powers--insomuch, that, on the one hand, a luminous, logical, and masterly didactic may be a feeble and unimpressive hortatory preacher; and, on the other, the most effective of our hortatory men may, when they attempt the didactic, prove very obscure and infelicitous expounders of the truth. Both are best; and we should conform more to the way of that Spirit who divideth His gifts severally as He will, did we multiply and divide our offices so as to meet this variety. It were more consonant both to philosophy and Scripture, did we proceed more on the subdivision of employment in things ecclesiastical. (T. Chalmers, D.D.)Requisites to faithful teaching I. Study--to secure right material. II. Method--or the right way of communicating the truth. III. Diligence. IV. Simplicity--Or a right aim. V. Above all faith--Or dependence upon Divine help. (J. Lyth, D.D.)Duty of teachers and ministers On Egypt’ s far-off soil, away from friends and home, just as the morning beams lit up the Eastern sky, an officer lay dying. With gallant daring he had led his followers through many a devious path, guided alone by the pale starlight of the heavens, until at last they reached the enemy; and now the strife is over, but he is wounded, mortally! As the general, his cheeks bedewed with tears, gazed down with sadness on his face, a sudden radiancy illumined for a moment the youth’ s countenance as, looking up to Wolseley, he exclaimed, “ General, didn’ t I lead them straight?” and so he died. “ Oh, brothers, when O’ er our eyes there steals the film of death, and when the soul flits solemnly from time into eternity, may it be ours to say in truthful earnestness to Christ concerning those committed to our care, “ We led the people straight.” (H. D. Brown, B.A.)He that giveth, let him do it with simplicity.-- The triple lesson What is the great object of human life?1. To prepare to die, say many, an answer which contains a small modicum of right, and an overwhelming preponderance of wrong. To be prepared to meet death is, of course, a great object, but it is not itself the great object of life. If it were, on the same principle the great object of a journey would be to get home again; and of getting up in the morning to go to bed again at night, of a fire to consume fuel, and of reading a book to get through its pages. These absurdities bring out the truth that the fag end of a thing is not always the chief object of it. 2. The great object of life is to live, i.e., to do one’ s duty as a Christian. And wherever this object is fairly and fully followed out, the last stage of life will be safe and easy. What thought is there so disheartening and disturbing as the thought that we must die, and we know not how soon? Let it be chased away with the reflection that it is our present duty to live, and the text is suited exclusively to living men; to men who will one day have to die, but whose business now is to live and do their duty. I. To give “ with simplicity.” The word simplicity is the opposite of duplicity. Let him do it with a single eye and heart, and without any second or double meaning. Let there be no undercurrent of unworthy motive, but one pure and simple desire of benefiting the recipients of his bounty (Luke 6:35). The case of those who never, or scarcely ever, give anything, is not mentioned. Perhaps the apostle left it as a case which carried its own condemnation with it, and therefore required no special mention. But those who do give are to watch the motive of their giving. They have been “ bought with a price,” and they must give out of a feeling of gratitude to Him who hath done so much for them. Whatever they have has been given to them by God, and sooner or later they will have to give an account of their stewardship. That they may do so with joy they must aim at “ simplicity” in the exercise of their trust. II. To rule with diligence.1. Persons in authority are too apt to forget or shelve their responsibilities; and there are numbers who repudiate the idea of having any authority at all. But there are very few who do not exercise some influence. Now the text drops a word of warning to all, from the queen downwards, and condemns those who talk about taking it easy, and leaving things to take care of themselves. 2. Ruling is not a process which can be performed anyhow. It requires care, and thought, and discretion. And if parents, masters, and mistresses will not take the trouble to look after their dependents, or lack moral courage to do it, we may be sure of an unsatisfactory result sooner or later. Wherever habits of idleness and indulgence, waste and extravagance, recklessness and imprudence, of unbecoming finery in dress, and morbid delicacy in eating, go uncorrected, there the seed of a fruitful crop of social evils is being sown broadcast. Such habits cling tenaciously to young people, and in the case of servants, the humble fare of whose future homes may present a painful contrast to the profusion of domestic service, such habits make them poor and keep them so. III. To show mercy with cheerfulness. There is a great deal in the way in which a thing is done. The man who does a kind action, accompanying it with kind words and looks, doubles the favour which he confers. The term “ cheerfulness” refers particularly to looks. What a beautiful illustration of the spirit of our religion, which seeks to bring our whole man, body as well as soul, our very looks as well as our words and actions, into captivity to the obedience of Christ! How it carries us back to the example of our Master, who never said an unkind word, or gave an unkind look, or did a favour grudgingly. There is a good deal of kindness in the world, but the kindness we experience is not always associated with “ cheerfulness.” Who has not heard of the poor relation, and the dependent friend, mourning in secret, not always over unkind actions, but over kind actions unkindly done? (J. Mould, M.A.)Giving I. Is a Christian duty. Because--1. An acknowledgment of our stewardship.2. An expression of-- (1) Gratitude to God.(2) Self-denial.(3) Goodwill to man. II. Should be performed with simplicity. With--1. A generous heart.2. A single eye.3. A clean hand. (J. Lyth, D.D.)Giving with simplicity is giving just as if giving were so natural that when a man gave he did not think of changing his countenance, manners, or air at all; but did it quietly, easily, beautifully. When you are going around for proper help, some men give so that you are angry every time you ask them to contribute. They give so that their gold and silver shoot you like a bullet. Others give with such beauty that you remember it as long as you live; and you say, “ It is a pleasure to go to such men.” There are some men that give as springs do. Whether you go to them or not they are always full, and your part is merely to put your dish under the ever-flowing stream. Others give just as a pump does where the well is dry and the pump leaks! (H. W. Beecher.)Giving, blessedness of It is told of John Wesley that when he bestowed a gift or rendered any one a service he lifted his hat as though he were receiving instead of conferring an obligation. Giving, penalty of not A lady who refused to give, after hearing a charity sermon, had her pocket picked as she was leaving church. On making the discovery she said, “ The parson could not find the way to my pocket, but the devil did.” Giving, a sign of perfectness When wheat is growing it holds all its kernels tight in its own ear. But when it is ripe the kernels are scattered every whither, and it is only the straw that is left. (H. W. Beecher.)He that ruleth, with diligence.--Ruling with diligence I. The necessity of the ruler.1. In the world.2. In the Church. II. The functions of the ruler1. To maintain order.2. Protect liberty.3. Secure the common weal. III. The duty of the ruler. Diligence, implying--1. Self-sacrifice.2. Attention to all. (J. Lyth, D.D.)He that showeth mercy, with cheerfulness--Showing mercy with cheerfulness This instruction may mean--1. That we should carry sunshine with us in our visits to the sick chamber or distressed home. In no case is cheerfulness or brightness so needed or so welcome. 2. That we should perform kind offices to the sick or sorrowful, not of constraint, but of a ready mind, con amore; not because it is our business as the paid or voluntary staff of a Church, nor as a matter merely of principle or habit, but of pleasure and privilege. That manner is something to everybody, and everything to some, is a maxim we should act upon when consoling those claiming our compassion. Besides, it is our privilege to show cheerfulness in soothing the sorrows of the afflicted, for no task tends more than this, if entered upon in a right spirit, to banish gloom and discontent from our own minds, and to enliven our own souls. (C. Neil, M.A.) Romans 12:9 Let love be without dissimulation. Christian legislation Here are laws for-- I. Social intercourse. It must be--1. Honest.2. Pure.3. Kind. II. Business must be--1. Diligent.2. Conducted on Christian principles.3. In the fear of God. III. Temper.1. Cheerful.2. Patient.3. Prayerful. IV. General behaviour.1. Benevolent to all.2. Humble.3. Forbearing.4. Peaceable. (J. Lyth, D.D.)Marks of the Christian character I. Hatred of evil. “ Abhor that which is evil.” Hate--1. Trivial sins as well as great.2. Secret as well as public.3. Personal as well as social.4. In thought as well as in act. II. Steadfast goodness. “ Cleave to that which is good.”1. In temptation.2. In dishonour.3. In persecution.4. In suffering loss and danger. III. Mutual love.1. There is something to love in the worst of men.2. Piety gives much to love and admire.3. We must be stimulated by the love and example of Christ.4. We ourselves want the love of all men.5. Humility. IV. Fervent industry.1. Activity.2. Piety.3. Zeal. V. Spiritual disposition.1. Joy.2. Patience.3. Prayer.4. Hospitality.5. Sympathy. (Family Churchman.)Sincerity the best qualification of charity Sincerity is an indispensable ingredient of goodness; it stamps a valuable character upon all our actions, and recommends them to the favour both of God and man. It is an evidence of that respect which we pay to our Creator, who is the great Discerner of the thoughts of our hearts; and an instance of that justice which we owe to our fellow-creatures, who delight to converse with us with freedom and security. Hypocrisy on the other side is the blackest of all transgressions, and bears the badge of the original liar. It is directly injurious to the Divine nature, by pretending to elude His infinite wisdom; and pernicious to human society, by deceitfully imposing upon their finite understanding. I. Let our love of God be without dissimulation. To love God without dissimulation is to love Him with all our heart and mind and soul and strength; to rejoice in His presence, to be constant in His service; and to let nothing share with Him in our hearts, so as to stand in competition with the duty which we owe Him. Now there are two qualifications which will engage us to be thus sincere in our affection. The one is the true value of the object of our love, and the other an assurance of His tenderness for us: but nowhere can we find these two strong inducements in so eminent a degree as in almighty God; and therefore nowhere else can we possibly be obliged to pay so hearty an affection as I just now mentioned. II. Let our love of our neighbour be without dissimulation. III. Let our love of ourselves be without dissimulation. To love ourselves without dissimulation is carefully to consult our truest interest; to endeavour to advance by all suitable means the real happiness both of our souls and bodies; to aim at the most lasting and most solid enjoyments. (N..Brady.)Religious affections I. “let love be without dissimulation,” i.e. without any of that pretence which goes by the name of acting. Actors represent characters which are not their own without intending to deceive; but in proportion to the excellence of their performance is the degree of illusion in the beholder. Be sure that you are not merely acting a part in your kindness to men or reverence to God. Feel what you profess to feel. Think as you seem to think. Else is your life little other than stage play.1. How do men commonly express their love of God? By prayers, praises, honouring God’ s Word and day and ordinances. But what if whilst they do all these things outwardly their hearts be far from God? 2. As to our love towards each other: what can be more like acting than to conceal our dislike by words of overstrained civility, or to offer a kindness which we wish never to have to do, or to inflict chastisement on the plea of duty, when we are all the while gratifying revenge? II. “abhor that which is evil.” Here we see what Christians are allowed to hate and how far they may carry their hatred.1. To wish that we might sin safely, to go as near to sin as seems anyhow allowable, and to envy the wicked in their prosperity, and when out of fear or prudence we have left off their practices, how far is this from abhorring evil? 2. Questions often arise as to whether it is fitting for a Christian to partake of this amusement, to engage in that employment, or to enter into the other company. In such discussions many argue as if it were desirable to take all the liberty they can. And frequently they act on the presumption that what is easy to argue is safe also to do. But how different would be their conclusion if they would but bear this text in mind! The mere suspicion that any conduct might possibly be wrong, should be quite sufficient ground for us to desist. And where duty may seem to put us in temptation’ s way, we should at least take all the pains in our power to make it as little tempting to us as possible. We inquire not, when we hear of plague or famine, of battle or murder, which road will take us most into the way of them, but which will lead us altogether farthest off. 3. To abhor evil in our food is to abominate excess; in our drinking, to detest drunkenness; in our dress, to feel finery as great a burden to ourselves, as it is a folly in the eyes of others; in our thoughts, to recoil from uncharitable suspicion and unkind intentions towards men, and from unthankful regards to God; in our speech, to wish rather that our tongue should cleave unto our mouth than utter one word of bitterness or deceit; in our business, to hate idleness, and yet to loathe the very notion of heaping up hoards of wealth; in our dealings, to shrink with antipathy from dishonesty or oppression, and from that love of this present world which is treason to our Saviour Christ. 4. To abhor evil is not merely to avoid it because it is discreditable, not merely to fear to do it lest it should bring us into trouble, but to hate it for its own sake, because God has forbidden it, and especially because it was for the evil of our sins that Christ died on the Cross. III. Cleave to that which is good.1. Whatsoever our Lord has revealed to be believed, commanded to be done, given to be obtained on earth, or promised to be enjoyed in heaven, this is that which is good; this is that which we should so love as to cleave to it with the most fond and persevering affection. Constancy is the highest excellence in love (James 1:8; John 13:1; Matthew 24:13; Romans 2:7; 1 Peter 5:9). 2. It is easy to think good thoughts for short seasons: but how easy to do evil between whiles! It is easy to mean well: but how common to act ill! It is easy to form purposes of amendment; but how seldom do these lead to a renewal of life! Let us, then, lay to heart this counsel of the text. When once we have hold of any holy purpose let us never let it go. This is the only safe way to holiness and heaven. We must serve God through Christ continually. (Canon Girdlestone.)Love without dissimulation I. What is this? Love should--1. Proceed from the heart.2. Be expressed in the actions. II. Why should we thus love? Otherwise it is--1. Hypocrisy before God.2. A deceiving of our neighbour.3. No true love. Conclusion: Love one another.1. It is the fulfilling of the law (Romans 13:8-10).2. The special command of Christ (John 13:34).3. The principal mark of a true Christian (John 13:35). (Bp. Beveridge.)Love without dissimulation is sincere-- I. In feeling and motive. II. In expression and deed; it abhors evil. III. In its choice attachments; it cleaves to that which is good (J. Lyth, D.D.)Dissimulating love If disinterestedness is anywhere to be looked for, it is in love. Many of our faculties are known to be venal. But one can hardly repress astonishment at the implication that this most princely of all the soul’ s attributes is, after all, bribable. Yet it is so; and love dissimulates whenever it expresses more than it feels, and for an interested purpose. This we call blandishment. We trace this in-- I. The home. The gentle and unstudied ways of domestic love have nothing in the world to equal them. But because of that they are counterfeited. The wife would fain stay the anger of the husband, and she throws upon him an affection that she does not at all feel. He would fain charm away her jealousy by an affectionateness of demeanour that has only a purpose in it, and not a heart. She would subdue his obstinacy, and she throws round about him the arms of sweet caress, for the sole purpose of changing his will and gaining her end. Is there no occasion, then, to say, “ Let love be without dissimulation” ? If you would barter anything, let it not be the heart of love in man. I love the sturdy honesty, the simplicity, the truthfulness of love; and I abhor the arts and wiles and gaieties of love, that are mere baits. II. The circle of friendship. Men are a thousand times more friendly than the capital of friendship will allow. They behave to each other in a manner which is deceptive even where it is a good-natured habit; but still more deceptive where it has an end in view, as constantly it has. I do not refer to that general kindness which we ought to express toward all. I do not criticise that etiquette, that kindly way, which real high breeding inspires. That is right. The host should be glad to greet every guest; but what if he should impress upon every man the feeling that he had the first place in the heart of his host? The artful addresses which are continually made to the weaknesses of man as if they were virtues--the flattery of silence, of surprise, of a well-timed start, of an interjection, of title and terms, is not honest. Although there may be a half-consciousness in the victim that all this is feigned, yet it is too sweet to be refused, and he is damaged by it as much as the person that uses it. III. Coquetry. The dissembling some of the phases of love is a lure which both men and women employ for the promotion of their personal pleasure and self-love. It is a common trick to inspire those about you with an inordinate opinion of their worth in your eyes. To all coquettes the apostle’ s injunction should come most solemnly. IV. Social life. There is a loathsome parasite which fastens on men and upon families--viz, the toady. It is the business of such despicable creatures to suck out their own living by assuming all the airs and practising all the blandishments of a true friendship. They praise your words. They take your side in every quarrel. They are a false mirror in which you are handsomer than you are really by nature. Such persons stop at no falseness. They wear all the habiliments of affection only to soil them. They are the bloodsuckers of the heart. And applied to such, the apostolic injunction is terribly pointed. V. The world of business.1. See the cunning confidential clerk, or confidential lawyer, that nestles under the wing of the rich principal. See how in everything he praises him; how he avoids his anger; how he cripples every element of manhood that he may still lie close to the favour of his rich patron--and all for his own sake. Society is full of these despicable creatures. 2. But many a merchant will put on all the airs of a flatterer in order that he may manage a rebellious creditor, or save a large debt, or prepare the way for a great success. A man comes down to the city prepared to make large purchases. The one who gets that man gets a plum! And straightway is anything too good for him? What are his vices? The clerk must feed them. He must be invited home. Your noble-hearted wife resents it. The man’ s character is questionable. “ But,” says the husband, “ my interest depends upon our dining him. Mr. A. is going to dine him to-morrow, and Mr, By next day; and he must come to our house to-day.” And hospitality has to be bribed, so that when the man has been feasted and patted, it shall be easier to drive a good bargain with him. And when the whole game has been played, the man smiles, and says, “ I angled for him. He was cautious, but rose to the bait, and I landed him!” 3. On what a large scale is this carried out! It is organised. Boards of direction carry out, as a part of their schemes, the rites of hospitality. How are legislatures dined and wined! When rich, combined capitalists wish to secure some great contract, or interest, how do they put on all the guises of sympathy and intense consideration! How do they spin silver and golden webs upon men that they laugh at behind their backs! And do men think that is wrong? It is said that “ When a man is in Rome, he must do as Romans do.” And when a man is in hell, I suppose, he must do as hellions do! Business needs to hear God saying to it, “ Let love be without dissimulation.” VI. Politics. When once a man is bitten with the incurable fever of candidacy, see how first of all things he begins to employ the language of strong personal regard toward every man that has a vote. Before an election “ condescension to men of low estate” seems to men to be the very fulness of the Bible. A vote! a vote! Anything for a vote. But as soon as the vote has done its work, and the office is secured, what a blessed balm of forgetfulness comes over him. He really does not know anybody out of his own set. The hypocrite! (H. W. Beecher.)Abhor that which is evil. Abhorrence of evil I. What evil.1. Sin (1 John 3:4).2. Punishment (Isaiah 45:7). II. What is it to abhor it?1. Our settled judgment that it is evil.2. A hatred to it for its own sake (Psalms 119:113).3. An aversion from it (Ezekiel 33:11). III. Why should we abhor it?1. It is contrary to God’ s nature.2. Repugnant to His laws (John 3:4).3. Destructive to our souls. IV. Means of exciting this abhorrence.1. Always remember that you are Christians.2. Avoid the occasions of sin (1 Thessalonians 5:22).3. Often think whom it displeases--the great God (Genesis 39:9).4. Live always as under His eye (Psalms 139:7).5. Remember that thou must answer for it (Ecclesiastes 11:9). Conclusion:1. Repent of sins already committed; for-- (1) By them you have incurred God’ s displeasure (Psalms 7:11).(2) Made ourselves liable to punishment (Romans 6:23).(3) There is no way to avoid either but by repentance (Luke 13:3). 2. Abhor it so as not to commit sin hereafter. Consider it is-- (1) the greatest folly (Psalms 14:4; Psalms 94:8).(2) Slavery (Romans 6:20).(3) Defilement (James 1:21; Matthew 15:20; Job 15:16).(4) Death of the soul (Romans 8:24; Ephesians 2:1). 3. Unless you abhor evil God will abhor you, and you will abhor, but ineffectually, evil and yourselves too, to all eternity. (Bp. Beveridge.)Abhorrence of evil It is the peculiarity of Christianity that while it aims to exclude all sin from the heart, it does not dismember the soul by excluding from it any faculty that is natural to it. Of these hatred is one--one terribly liable to abuse, but rightly used a potent instrument in the suppression of evil. I. What is evil? It is twofold. A hidden power in the soul--1. Like the poison in the berry, or the deadly lightning hid in the thunder-cloud; and as it assumes a concrete form in evil men, books, institutions, etc., i.e., evil appears in character and conduct. It is guilt and pollution. 2. It is vice and crime; the one personal, the other social. Crimes sometimes shock us too much; vices almost always too little. II. What is it to abhor evil. Abhorrence is the opposite of love. Love seeks to possess the object loved, and then to perpetuate it. Abhorrence casts the evil thing out of our heart, and then seeks to chase it out of the world. It contains the ideas of separation and destruction. III. Why we should abhor evil.1. This is the very end for which Christ died--“ to destroy the works of the devil.” 2. It is implied in sanctification which is separation to God, and therefore separation from evil in thought, affection, purpose, practice. 3. Your personal safety lies along that line, “ Without holiness no man shall see the Lord.” 4. God employs the hatred of good men to sin as an instrument for its suppression in others. 5. No other course is open to us. We must not compromise with evil, we cannot utilise it, it is impossible to control it; we must therefore either yield to it or cast it out. IV. Difficulties and dangers.1. Evil is associated with fine qualities. Don Juan and the Hebrew Lyrics are in the same volume. There are paintings in the first style of art which would be best seen at midnight without a light. Burke said, “ Vice loses half its evil by losing all its grossness.” 2. Spurious charity. Ignorance, weakness may be used as a shield and pleaded as an excuse. 3. Social connections. 4. Self-interest. 5. Temperament. The violent and hasty, the easy and indolent are ever ready to extenuate or condone evil. 6. Timidity which shrinks from the consequences of active strife against sin. 7. Familiarity with evil. 8. Diverging views. 9. Our innate love of evil. (W. Bell.)The duty of abhorring evil How many shun evil as inconvenient who do not abhor it as hateful; while yet the abhorrence of evil here demanded of us implies a great deal more than that shunning which satisfies, as we often think, every claim which can be made upon us. This vigorous abhorrence of evil has been the mark of God’ s saints and servants in all times, and from the very beginning. Let me rapidly gather a few notable proofs. More than forty years had elapsed since that treacherous murder of the Shechemites by Simeon and Levi; but with what a still lively abhorrence, as though it had been the crime of yesterday, does the aged Israel, on his death-bed, disclaim any part or share in that bloody act, and detect and denounce it:--“ O my soul, come not thou into their secret; unto their assembly, mine honour, he not thou united.” Then, too, in a life which made many flaws, I mean in that of Lot, the most honourable testimony which is anywhere borne to him is this, that he was “ vexed with the filthy conversation of the wicked” ; that he “ dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds.” Still more plainly and signally does this appear in David. Hear him, as he is speaking before a heart-searching God--“ I hate the works of them that turn aside” ; “ Do I not hate them, O Lord, that hate Thee?” with many more utterances to the same effect. The same voice finds its utterance in other Psalms, which, though they be not David’ s, yet breathe the spirit of David. “ How often, for example, and how strongly, in the 119th Psalm--“ I have vain thoughts” ; or, again, “ I beheld the transgressors and was grieved” ; it was not, that is, a thing indifferent to him, but pain and grief that men are breaking God’ s law. And as with these, so no less with the righteous kings of Judah in later times--the Asas, the Hezekiahs, the Josiahs. What the others gave utterance to in word, these, as occasion offered, uttered and expressed in deed. But most signally of all this abhorrence of evil comes out in Him of whom it is written! “ Thou lovest righteousness and hatest wickedness; therefore God, thy God, hath anointed Thee with the oil of gladness above thy fellows.” That “ Get thee behind Me, Satan,” uttered once to the adversary in the wilderness, was the voice of His heart at every instant, was the keynote to which His whole life was set. If all holy men have felt this abhorrence of evil, it may be well worth our while to inquire whether we have any of this righteous passion in our hearts.1. And first, how fares it with us in regard of our temptations? Do we parley and dally with them, and to have thus, as by a certain foretaste, some shadow of the pleasure of the sin without the guilt of it? Do we plot and plan how near to the edge of the precipice we may go without falling over? Or do we rise up against temptations so soon as once they present themselves to us, knowing them afar off, indignant with ourselves that they should so much as once have suggested themselves to our minds. 2. Again, the light in which a man regards the old sins into which he may have been betrayed is instinctive, as furnishing an answer to this question, Does he really abhor what is evil? 3. But another important element is this self-examination, whether we be abhorrers of evil or no, is this: In what language are we accustomed to talk of sin, and of the violations of God’ s law? Have we fallen into the world’ s way, taken up the world’ s language in speaking about all this? 4. But, once more, is the sin which is in the world around us a burden to our souls and spirits? Could we with any truth take up that language of the Psalmist, “ I beheld the transgressors, and was grieved” ? or, again, “ Mine eyes run over with tears, because men keep not Thy law” ? or that which found its yet higher fulfilment in the Saviour Himself, “ The reproaches of them that reproached Thee are fallen upon me” ? Or do we rather feel that if we can get pretty comfortably through life, and if other men’ s sins do not inconvenience or damage us, they are no great concern of ours, nothing which it is any business of ours to fight against? If it be thus with us, we have not yet learned the meaning of these words, “ Abhor that which is evil.” One or two practical observations in conclusion. Seeing then, that we ought to have this lively hatred of evil, that, tried by the tests that have been suggested, there are probably few, if any, among us who have it to the extent we ought, how, we may very fitly inquire, shall we obtain it? St. Paul tells us how, when in the same breath he bids us to “ abhor that which is evil,” and to “ cleave to that which is good.” It is only in nearer fellowship with God, and by the inspiration of His Spirit, that we can learn our lesson of hating evil. It is in His light only that we can see light or that we can see darkness. It is holiness that condemns unholiness; it is only love which rebukes hate. Here, therefore, is the secret of abhorring evil, namely, in the dwelling with or near the Good, and Him who is the Good. From Him we shall obtain weights and measures of the sanctuary whereby to measure in just balances the false and the true; from Him the straight rule or canon which shall tell us what is crooked in our lives, what is crooked in the lives around us. (Archbp. Trench.)Abhorrence of evil I. Every faculty has in itself a constitutional repugnance to that which to it is evil.1. It is a part of its health that it should have this power of rebound. The lowest forms of this feeling are simply those of dislike, then repugnance, then hatred, and then abhorrence. The very word, in its etymology, signifies that kind of affright which causes the quill or the hair of an animal to stand on end, and throws it into a violent tremor, and puts it into the attitude either of self-defence or aggression, so that every part of it is stirred up with a consuming feeling. 2. Is it not a dangerous weapon to put into a man’ s hands? It is a very dangerous weapon. So is fire. We must therefore use it, and use it discreetly. 3. You must learn to be good haters--but not of men. Ah! there are hundreds of men that know how to hate men, where there is one that knows how to love a man and hate evil. True, evil may in extreme cases become so wrought into individual persons that we scarcely can distinguish the one from the other; but ordinarily it is not so. 4. We are to hate all crimes against society. Whether these be within the express letter of the law or not, whether they be disreputable in the greater measure or in the less is quite immaterial. We are also to hate all qualities and actions which corrupt the individual; which injure manhood in man; all that creates sorrow or suffering, or tends to do it. II. The want of this moral rebound will be found to be ruinous. It destroys the individual to whom it is lacking, and it is mischievous to the community in which it is lacking.1. Hatred of evil is employed by God as one of those penalties by which evil is made to suffer in such a way that it is intimidated and restrained. It makes evil hazardous. In a community where men can do as they please, wickedness is bolder. Selfishness is hateful; and if men express their hatred of it, selfish men are afraid to be as selfish as they want to be. Corrupt passions--the lava of the soul, which overflows with desolating power at times in communities--are greatly restrained by intimidations, by the threat of men’ s faces, and by the thunder of men’ s souls. 2. Abhorrence is indispensable to the purity of a man’ s own self who is in the midst of a “ perverse and crooked generation.” Now, the expressions of this feeling are by reaction the modes in which moral sense, the repugnance to evil is strengthened. And if you, for any reason, forbear to give expression to the feeling, it goes out like fire that is smothered. A man is not worthy of the name of man who has no power of indignation. I have heard it said of men that they died and had not an enemy. Well, they ought to have died a great while before! For a true man, a man that knows how to rebuke wickedness, finds enough of it to do in this world. Has a man lived forty or fifty or sixty years and never rebuked wicked man enough to make that man hate him, so that you can put on his tomb, “ He has not left an enemy” ? Why, I could put that on a cabbage field. III. The lack of this abhorrence is pitiably seen--1. In the pulpit. What are pulpits good for that go piping music over the heads of men who are guilty of gigantic transgressions? It is sad to see pulpits that dare not call things by their right names. A man had better be a John, and go into the wilderness clothed in camel’ s hair, and eating locusts and wild honey, than to be a fat minister in a fat pulpit, supporting himself luxuriously by betraying God and playing into the hands of the devil. 2. In public sentiment itself. It refuses to take high moral ground, and to be just and earnest. To a certain extent the evil is less in newspapers, yet it is seen very glaringly there also. We are not deficient in newspapers, which, when they are angry, avenge their prejudices and passions with great violence. But to be calm, to be just, and then without fear or favour, discriminatingly but intensely to mark and brand iniquity, and to defend righteousness--this is to make a newspaper a sublime power over the community. Alas! that there should be so few such newspapers. I think it high time that we should speak more frequently on this subject. The want of indignation at flagrant wickedness is one of the alarming symptoms of our times. (H. W. Beecher.)Abhorrence of evil It needs no special meditation on natural history, if one meets a bear, a wolf, or a lion, to enable him to determine what he shall do. There is no time for raising questions of fact. Men do not stop to say, “ After all, has not this leopard, that is so beautiful, been rather misunderstood? and may there not be a way of treating him which shall win him to beauty within as fine as the beauty that is without?” Men do not reason so about serpents, or scorpions, or tarantulas, or stinging creatures of any kind. Men have a very short process of dealing with them; they treat them to the foot or to the hand without hesitation; and they must, or accept annihilation, or else fly. Men are instant, uncompromising in their action, at times, because there are certain great tendencies that stand connected with a man’ s life which, it has entered into the common sense of men, are so dangerous that they are to be abhorred instantly. If one wants to carry a tarantula into the lecture-room for the purpose of instruction in natural history, and wants to subject him to various experiments, that is one thing; that is professional; but for common life, and for common folk, we kill such creatures. (H. W. Beecher.)Six should be hateful Let me illustrate this very simply. Here is a knife with a richly-carved ivory handle, a knife of excellent workmanship. Yonder woman, we will suppose, has had a dear child murdered by a cruel enemy. This knife is hers, she is pleased with it, and prizes it much. How can I make her throw that knife away? I can do it easily, for that is the knife with which her child was killed. Look at it; there is blood still upon the handle. She drops it as though it were a scorpion; she cannot bear it. “ Put it away,” saith she, “ it killed my child! Oh, hateful thing!” (C. H. Spurgeon.)Cleave to that which is good.--Cleaving to that which is good I. What is good. That which has all things required to its perfection. There is--1. Transcendent good, God (Luke 18:19).2. Natural good, perfect in its nature (Genesis 1:31).3. Moral good, conformity to right reason (1 Timothy 2:3). II. What is it to cleave to that which is good.1. To approve of it.2. To desire it.3. To be constant in practising good works, so as to cleave to them and be one with them. III. Why are we to cleave to that which is good. Because--1. We are constantly receiving good from God.2. We are commanded to be always doing good (Luke 1:75; Proverbs 23:17; Psalms 119:96).3. When we do not good we sin. IV. How are we always to do good. To this is required--1. Faith in Christ. (1) Nothing is in itself good, but what is done by His grace (John 15:5).(2) Nothing accepted but by His merit (Isaiah 64:6; 1 Peter 2:5). 2. It must be agreeable for the matter, to the Word of God (Isaiah 1:12).3. Done in obedience to that Word (1 Samuel 15:22).4. Understandingly (1 Corinthians 14:15).5. Willingly (Psalms 110:3).6. Cheerfully (Psalms 40:8).7. With the utmost of our power (Ecclesiastes 9:10).8. In faith (Romans 14:23).9. Humbly. (1) Not vainly thinking that good works come from thyself (2 Corinthians 3:5).(2) Nor expecting salvation by them. 10. To the glory of God (Matthew 5:16; 1 Corinthians 10:31). V. Cleave to that which is good, so as always to do it. Consider:1. How honourable an employment it is (1 Samuel 2:30). The work-- (1) Of angels (Hebrews 1:14).(2) Of Christ (Acts 10:38).(3) Of God (Genesis 1:1-31.). 2. How pleasant. (1) Thy conscience will hereby be void of offence (Acts 24:16).(2) Thy heart rejoicing in the love of God (Philippians 4:4). 3. How profitable. Hereby thou wilt gain-- (1) Honour to thy religion.(2) God’ s favour to thyself (Isaiah 66:2).(3) An assurance of thy interest in Christ (James 2:26).(4) The concurrence of all things to thy good (Romans 8:28).(5) Eternal happiness (Matthew 25:46). (Bp. Beveridge.)Cleaving to theft which is good We all know how the ivy clings to the wall or to the tree, casts out innumerable little arms and tentacles by which it attaches and fastens itself to it, seeking to become one with it, to grow to it, so that only by main force the two can be torn asunder. It is something of this kind which is meant here. In such fashion cleave to that which is good; and if “ to that which is good,” then, as the sole condition of this, to Him that is good, who is the Good, the Holy, the Just One. (Abp. Trench.) Romans 12:10 Be kindly affectioned one to another with brotherly love.Duties of Christians to each other 1. All men ought to love each other as men because brethren by Adam. The world is one common family, split up by sin, but to be united again by Christian love. 2. All Christians ought to love each other, because begotten by one Spirit. Grace has done little for those who indulge in the same feelings as unregenerate worldlings. 3. All Christian Churches ought to love each other because under the rule of the same King. Alas, how little do we see of this! Paul lays down three rules for the guidance of Christians towards each other. I. Be kindly affectioned. The world’ s morality says, Take care of self. Paul teaches the reverse. Scoffers say that many moral men are better than professors. Not better than true professors. And besides, the world must remember that it is indebted to Christianity for its high-toned morality. Christianity has developed the spirit of disinterestedness and self-sacrifice in the world. The affection of the text is not the sympathy, assistance and respect which prevail among moral men, but an affection begotten of love to God. II. In brotherly love. What more beautiful than a harmonious family--defending each other’ s characters, and caring for each other’ s wants. This--only purer, brighter, more fervent--should be seen in the Church. Each Christian should defend his brother, help the weak, and regard all with unbounded charity. Brotherly love avoids saying or doing anything that would offend the modesty or honour of a brother. III. In honour preferring one another. In love and honour outdoing each other. Taking the lead, showing the example in giving honour. How often we strive to outdo each other in getting honour! If there must be contention, let it be an honest strife who shall be most humble and useful. We should in honour prefer one another because--1. We know ourselves best. We know our evil hearts, and looking into them, we can easily believe that others are better and more deserving. 2. It would curb uncharitable thought, and uncharitable speech. 3. It would tend to the cultivation of the grace of humility. Lessons:1. Cherish no evil towards a brother. No Church can prosper which is not united by the love of God.2. Resentment is almost sure to beget resentment.3. He that would be the most honoured must be the most humble. (J. E. Hargreaves.)Kindly affection and brotherly love The words in the original are more strong and specific than in our translation. The being kindly affectioned is expressed by a term which means the love of kindred, or by some called instinctive; and which is far more intense than the general good liking that obtains between man and man in society, or than ordinary friendship. And, to stamp upon it a still greater peculiarity and force, “ brotherly love” is added to it--an affection the distinction of which from that of charity is clearly brought out by Peter (1:7), “ And to brotherly kindness add charity” --the same with brotherly love in the original; and as distinct from general love or charity in the moral, as the magnetic attraction is from the general attraction of gravity in the material world. This more special affinity which binds together the members of the same family; and even of wider communities, as when it establishes a sort of felt brotherhood, an esprit de corps, between citizens of the same town, or inhabitants of the same country, or members of the same profession, and so originates the several ties of consanguinity or neighbourhood or patriotism--is nowhere exemplified in greater force than among the disciples of a common Christianity, if theirs be indeed the genuine faith of the gospel. It is in fact one of the tests or badges of a real discipleship (1 John 3:14). It gives rise to that more special benevolence which we owe to the “ household of faith” (Galatians 6:10), as distinguished from the common beneficence which we owe “ unto all men,” and which stood so visibly forth in the first ages among the fellow-worshippers of Jesus as to have made it common with observers to say, “ Behold how these Christians love each other.” (T. Chalmers, D.D.)Kindly affection and brotherly love I. Wherein are we to express our affection to one another?1. In desiring one another’ s good (1 Timothy 2:1).2. In rejoicing in one another’ s prosperity (Romans 12:15).3. In pitying one another’ s misery (Romans 12:15; Isaiah 63:9).4. In forgiving one another’ s injuries (Matthew 6:14-15).5. In helping one another’ s necessities (1 John 3:17-18). II. Why so kindly affectioned.1. We are commanded to do it (John 13:34).2. No other command can be performed without this (Romans 13:10).3. Neither can we love God without it (1 John 3:17).4. This is true religion (James 1:27).5. Because we are all brethren-- (1) In Adam as to the flesh (Acts 22:1).(2) In Christ as to the Spirit (1 Corinthians 15:58; Philippians 1:14). Conclusion: Be kindly affectioned to all persons. Objections:1. They are wicked. (1) Thou canst not say that they are more wicked than thyself (1 Timothy 1:15).(2) They may be saved, and thou lost (Matthew 7:1).(3) Thou art to hate their sins, yet love them (Psalms 99:8). 2. They wronged me. (1) Thou knowest not but their iniquity was thy good, as in Joseph’ s brethren.(2) Thou hast injured God (Matthew 6:14-15).(3) Their sins cannot absolve thee from thy duty. 3. But they are still my enemies. Then thou hast a special command to love them (Matthew 5:44; Matthew 5:46). (Bp. Beveridge.)Kindness, words of: their influence Good words do more than hard speeches, as the sunbeams, without any noise, will make the traveller cast off his cloak, which all the blustering winds could not do, but only make him bind it closer to him. (Abp. Leighton.)Brotherly love All men are objects of God’ s compassion; and we are required to approve ourselves His children by manifesting a like spirit of love towards all men (Leviticus 19:18; Luke 10:25-37). But as a man, while cherishing affection for every man, is required also to have special affection or his country, near kindred, and very specially his parents, wife, and children; so a Christian is required to cultivate a peculiar affection towards his fellow-Christians. I. The ground or reason of this special brotherly affection. Their common special relationship to God and through Him to each other. They are “ all the children of God by faith in Christ Jesus.” The model for this love is the example furnished by Him who is “ the Firstborn among many brethren” (John 15:12-13; 1 John 3:16; Ephesians 4:32; Ephesians 5:1-2). The special reasons are--1. The world’ s hatred (John 15:18-19; Mark 10:28-30). It was doubtless in anticipation of the manifestation of this affection. 2. The more effectual advancement of Christ’ s kingdom in the world (John 13:31-35; John 17:11-21). 3. That the mutual oversight and care necessary to promote each other’ s spiritual perfection might be ensured (Philippians 2:4; 1 Thessalonians 5:14; Hebrews 10:24; Colossians 3:16; Galatians 5:13). II. Its special characteristics.1. Kindly or family affection. The word φιλόστοργος expresses properly the strong natural affection between parents and children. Love here is within a sacred enclosure, being more conscious of a common interest, and more profoundly affected by the joy or grief, the success or failure of any one within the circle. On this account it is more jealous of the character and reputation of its objects, because of the consciousness that anything disreputable on the part of one brings discredit, on the whole. It is also more sensitive, because of its greater intensity, being painfully alive to things which outside that sacred circle would hardly be considered worthy of notice. 2. Emulousness to take the lead in showing respect to the brethren. “ In honour preferring one another” (Philippians 2:3). The apostle’ s meaning is not that, in respect to honour, we are to strive to excel or to anticipate each other; although of course there is a sphere for legitimate rivalry. And as every one may lawfully covet earnestly the best gifts, so every one ought to endeavour so to excel in all goodness. But it is more agreeable to the context to render, “ In yielding, or giving honour to each other, taking the lead,” i.e., Let every one of you so love the brethren as to set an example of true Christian courtesy. (W. Tyson.)Brotherly love I. It is possible to be in some measure kindly affectioned one to the other, without having that love of which the apostle speaks. There is a natural affection in man’ s heart--the love of parents and children, brothers and sisters. This affection may often be seen strongly in those who are strangers to true religion. II. How greatly is this affection exalted when grafted with a higher principle of Christian love. The grace of God does not destroy natural affection, but increases and purifies.1. It springs from higher and purer motives--from love to God and a sincere endeavour to obey the command of Christ, that “ we should love one another.” 2. It aims at higher ends--the glory of God, and the spiritual good of those we love. 3. It gives more entire confidence one with another. 4. It is more certain, more steady. 5. It spreads wide. While it seeks first the happiness of those most near and dear, it embraces also all who are of the household of faith. III. The ways in which this affection wilt show itself.1. In the honourable preference of one another; in lowliness of mind, esteeming others better than ourselves. 2. In a constant kindness, obligingness, and courteousness; teaching us to avoid everything which is grating and painful to the feelings of others. 3. In bearing and forbearing much, and in readily forgiving. 4. In giving faithful counsel, and, if need be, faithful reproof to others. 5. In praying for others. IV. Scriptural examples, to practise it. 1. Joseph.2. Jonathan for David. (E. Blencowe, M.A.)In honour preferring one another. I. The honour done to others.1. An acknowledgment of what is excellent in others. (1) Authority (1 Peter 2:17).(2) Superiority.(3) Virtue (Proverbs 12:26). 2. Expressed by outward signs (Genesis 42:6; Acts 26:25). II. How are we to prefer one before another?1. By having modest thoughts of ourselves (Proverbs 26:12).2. By having a just esteem of others’ excellencies (1 Peter 2:17).3. By accounting all others better than ourselves (Philippians 2:3; Isaiah 65:5). III. Why should we do so? It will--1. Preserve peace.2. Avoid confusion.3. Manifest ourselves Christians. (Bp. Beveridge.) Romans 12:11 Not slothful in business. I. We have all business to do. I. In our particular calling and station in the world (1 Thessalonians 4:11).2. In our general calling (Philippians 2:12). (1) Repentance (Luke 13:3).(2) Faith (Acts 16:30-31).(3) To get our sins pardoned.(4) And so God reconciled.(5) And our souls in a capacity for heaven (Hebrews 12:14). II. How are we not to be slothful in business?1. Not to live as if we had nothing to do.2. Not to be slothful in doing what we do (Ecclesiastes 9:10).3. Especially, not to be indifferent as to the grand affairs of our souls (Revelation 3:16). Conclusion: Consider--1. You have a great deal of work to do.2. But a little time to do it in (James 4:13).3. Eternity depends on your doing your work here. (Bp. Beveridge.)The influence of great truths on little things These words constitute an incomplete quotation, and I use them only as representing the entire passage of which they form an organic part. The whole extends from the third verse onwards to the close of the chapter, and contains in all twenty-six clauses, expressive negatively or positively of twenty-three graces of the Christian character. I invite attention, in the first place, to the relation in which they all stand to the life and hope of the Christian. The connecting word with which the chapter opens--“ therefore” --“ I beseech you, therefore” --looks both backwards to the chapters preceding and forwards to the verses that follow. In the look backwards we find the grand Christian motive. The life of holiness is to be lived, not that we may be saved, but because we are saved. Having laid down this obligation, “ I beseech you, therefore, brethren, by the mercies of God,” the apostle next expresses, in the second verse, the grand principle of all holiness. It can only have its spring in a total change of heart and life, wrought in us by the mighty Spirit of God--in the gift of a new nature with its own spiritual senses and experiences. And then, in the remainder of the chapter, he traces this great change into its details. It is as if we watched the beginning of some great river rising, like the springs of the Jordan, where the strong clear waters rush upwards in their strength, and then followed them as they flowed into a hundred divergent streams, carrying beauty and abundance through the smiling land, till they meet again to flow into the ocean. With what rich abundance the apostle heaps grace upon grace: “ Not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer.” I. We may learn from these words the influence of great truths on the details of Christian practice. The truths, explained in the previous part of the Epistle, are almost the grandest that can possibly occupy human thought. Not only does the apostle explain in detail the method of salvation, but in doing so he takes in the full breadth of the Divine action. But I think we must be conscious of a danger arising from the very greatness of these truths. The distance between them and the apparently trivial details of daily life and conduct is so immense that we fail to bring the greatness of the one into contact with the littleness of the other. We get as far as the second verse of the chapter; but there we stop. We admit that a Christian, the object of such a love, tainted with a fatal crime, but redeemed by such a price as the precious blood of Christ, made inheritor of such a glory, should act worthy of his calling, and that, as he is different from other men in his hopes, so he ought to differ from them also in his life and in his modes of thinking, speaking, and acting; but when the time and occasion come for applying this to practice we fail. We have not faith enough to link the grand hope to the little actions. It seems to me that the whole of this chapter, and the energy with which the apostle presses the great motive into the details of the life, is one long witness against it. How minute are the graces enumerated! They do not belong to the few grand opportunities which occur now and then, but to the practical familiarities which enter into the daily life of all. The constancy of little occasions is an incalculably greater trial of faith than a few occasional opportunities, which, as it were, rally effort, and stimulate by their greatness the courage and zeal which become weary and evaporate amid the details of daily obedience. Nor is it only that the occasions are small in themselves, but it is also that so many secondary motives and influences become mixed up with them, and intervene between our clear sight of duty and the occasion of practising it as to throw us off our guard. Just as in a piece of machinery the moving force must be strong in proportion to the distance at which it needs to act, so the smallest occasions that lie, as it were, on the edge and outer confines of our life need the mightiest of motives to reach them and keep them in motion. II. We may extend the same truth a step further, and learn that every grace has its corresponding temptation--the shadow, as it were, thrown by it on the sunshine of the other world. For instance, in giving, is there not danger of the affectation of an air of superiority and a disposition to magnify our gift? Therefore we are warned, “ He that giveth, let him do it with simplicity.” When we are placed in a position of authority are we not often tempted to relax effort and yield to self-indulgence? Therefore, he “ that ruleth” let him do it “ with diligence.” In showing mercy is there not a danger in forgiving unwillingly, as if we reluctantly yielded to the duty of mercifulness? Therefore, “ he that showeth mercy” let him do it “ with cheerfulness.” In cultivating love to all men is there not danger of insincerity? Therefore, “ Let love be without dissimulation.” So, on the other side, “ be not slothful in business” ; for such I still believe to be the true meaning of the words, in spite of criticism. Is there not danger of becoming absorbed in it? Therefore, “ be fervent in spirit.” Yet, may not an enthusiastic energetic temper take a wrong direction? Therefore let it be “ serving the Lord.” So in another way, “ rejoicing in hope,” and therefore, because a bright hope should give us strength to bear and constancy to endure, whereas we often see persons of a bright and buoyant temperament easily depressed in sorrow, “ be patient in tribulation.” Then, as this twofold grace of cheerfulness and patience is not easy to human nature--though, thank God, we often see them combined in the saints of Christ--therefore let us seek strength where alone it can be had, “ continuing instant in prayer.” Thus there is a strict connection everywhere, and we need to learn from it. A little self-knowledge will convince us that, even when we do the right thing, we are apt to do it in the wrong way. The shadow and taint of our corrupt nature cling to us everywhere, and nothing but the most generous love of God sweeping away little temptations, as the strong river carries the fallen leaves upon its surface, will enable us to get rid of it. (Canon Garbett.)Diligence in business Every Christian-- I. Should have some business to do. If not in the world--1. In social life.2. In the Church. II. Should discharge it with diligence.1. As a Christian duty.2. As a part of his moral education.3. As responsible to the great Master for the use of his ability. III. Is prompted to this course by the most impressive considerations.1. Life is the time for work.2. Is soon ended.3. Is followed by a just reward. (J. Lyth, D.D.)Business and godliness Christianity addresses itself to man as he is--as a citizen of the world, having work in the world to do. But as he belongs to another, and owes duties to it--the perfection in obedience consists in maintaining a just equipoise between the two. Religion is a discipline for the whole man. The workshop may be made as good a sanctuary as the cloister. I. A life of active usefulness is obligatory upon all of us.1. Neither rank nor wealth can confer a prerogative to be idle. All God’ s gifts to us are for some beneficial use, and we dishonour them by allowing them to lie idle. Circumstances may determine for each what his work shall be. But the command to work is universal, and came in with the Fall. 2. And, for a fallen being, there is no reason but to believe such a command is merciful and wise. Continual employment keeps the soul from much evil. Active engagements, so long as they are not so engrossing as to draw our hearts away from better things, give a healthy tone to the mind and strengthen moral energy. Next to devotion (and a man cannot be engaged in that always), there is no relief against wearing anxieties so effectual as the necessity of engrossing work. With nothing to do but to sit still and hear the enemy of souls make the most and worst of our troubles, we should soon get to think ourselves the most ill-used people in the world, and murmur in secret both against God and man. II. There is nothing in the busiest life, as such, which is incompatible with the claims of personal religion.1. Scripture teems with examples of those who, while laborious in the duties of their station, were most exact in the duties which they owed to God. Leaving the greatest of all, look at Joseph, Moses, David and Daniel. And like examples the Church has had in all ages. Xavier among churchmen, Sir Matthew Hale among judges, Wilberforce and Buxton among statesmen, Gardiner and Havelock among soldiers, have all left records that prayer never spoiled work, and that work must never interfere with prayer. 2. But this compatibility of business with godliness does not rest upon specific acts or examples, though Hebrews 11:1-40 is full of them. Religion consists not so much in the super-addition of certain acts of worship to the duties of common life, as in leavening the latter with the spirit of the former, and life’ s common work will be accepted as worship if we set about it in a religious spirit. The husbandman when he tills the ground with a thankful heart, the merchant when for all success he gives God the glory, the servant who in all fidelity discharges the duties of his trust, each offering to God a continual sacrifice. III. So far from the active duties of life presenting any barrier to our proficiency in personal religion, they are the very field in which its higher graces are to be exercised, and its noblest triumphs are to be achieved. We sometimes repine at the spiritual hindrances connected with our outward lot: but the hindrance is in ourselves. We have not practised ourselves in the worship of God in the world; the religion of the toiling hand or brain. Yet this is what is required of us, and that which has always distinguished the hard-working saints of God from the common run of men. Every lot in life will serve us with occasions of serving God. We may be diligent in business--even more diligent than other men--and yet the world will soon be able to take note of us that we have been with Jesus. Conclusion: Wherefore be it ours to find out the golden mean. “ Be not righteous over much,” as if saying prayers were everything. Be not careful over much, as if bread for the body were everything. We cannot neglect either, and may not disparage either; and therefore that which God hath joined together let no man put asunder. (D. Moore, M.A.)Business and religion I. It is a false opinion which would make labour the consequence of sin.1. Labour was God’ s ordinance whilst man was in paradise. The curse provoked by disobedience was not work, but painful work. 2. Employment is appointed to every living thing. The highest of heaven’ s angels has his duties to fulfil; and the meanest of earth’ s insects must be busy or perish. It is the running water which keeps fresh; it is the air fanned by winds which is wholesome; it is the metal that is in use that does not rust. 3. There is wisdom and goodness in the difference placed between man and animals. From man, the lord of this lower creation, there is demanded labour, and ingenuity, before he can be provided with the common necessaries of life. Whatsoever is beautiful in art, sublime in science, or refined in happiness, is virtually due to the operation of that law of labour, against which so many are tempted to murmur. The unemployed man is always dissatisfied and restless. II. Whatever is worth doing at all is worth doing well. You frequently meet with persons who occasionally will exert much diligence to produce something excellent, but who, at other times, care nothing, so long as a duty be performed, how slovenly may be the performance. And it is against this temper that our text directs its emphasis. What a man is in one thing, that in the main will he be in another. If industrious only by fits and starts in business, he will be industrious only by fits and starts in religion--a habit injurious to both. If I fritter away my time through being “ slothful in business,” fewer hours are employed than I might have had for providing for eternity. III. There cannot be a greater mistake than to divide employments into secular and spiritual. The businesses of life are so many Divine institutions, and, if prosecuted in a right spirit, are the businesses of eternity, through which the soul grows in grace, and lasting glory is secured. If men are but “ fervent in spirit,” then are they “ serving the Lord” through their very diligence in business. And if this be so, then is diligence in business to be urged by precisely the same motives as diligence in prayer, in the study of the Bible, or in works of piety and of faith. For our earthly callings are the appointments of God; and are therefore means through which you are to work out your salvation; and consequently the servant, the mechanic, the merchant, and the scholar must “ do with their might whatsoever their hand findeth to do.” IV. But there are duties which are more openly connected than others with the saving of the soul. It is not the representation of Scripture that religion is an easy thing; so that immortality may be secured with no great effort. Admitting that we are justified simply through faith, nevertheless the Christian life is likened to a battle, a race, a stewardship; so that only as we are “ not slothful” in religion, have we right to suppose that we have entered on its path. Be not then slothful in the great prime business of all. Is temptation to be resisted--be “ not slothful” in resistance: a half-resistance courts defeat. Is prayer to be offered--be “ not slothful” in offering it: a languid prayer asks to be unanswered. Is a sacrifice to be made--be “ not slothful” in making it: a tardy surrender is next akin to refusal. Be industrious in religion. We can tolerate indolence anywhere rather than here, where an eternity is at stake. Work, then, “ with your might,” give all diligence to make “ your calling and election sure.” If, by industry hereafter, you might repair the effects of indolence here, we could almost forgive you for being “ slothful in business” ; but now that probation is altogether limited to the present brief existence, and that the boundless future is given wholly to retribution, what are ye, if ye work not “ with all your might” ? (H. Melvill, B.D.)Business and religion I. Business men require sympathy. We often hear that “ business is business,” as if it were some lonely island at which no ship of religion ever called, or if it did call it would find but scant welcome. This morning, however, the ship calls at the port, and the captain asks what he can do for you. You are now face to face with one who understands you, in your difficulties, disappointments, and temptations. By so much I would claim your confidence. When you therefore come up out of the market-place into the church, what do you want? If you had been spending the week in gathering violets and in cultivating orchids, I should address you in a very different tone; but the most of you have just laid down your tools, you have not shaken the world from you yet, and therefore you cannot enter into high speculation and transcendental imaginings, or even into fine points of criticism. You want a broad, sympathetic gospel, standards by which you can at once adjust yourselves to God’ s claim upon you. Therein is the preacher’ s great difficulty. He is not an academic lecturer surrounded by persons who have been spending six days in preparation for the seventh. Probably there are not six men in this house who have been able to say to the world at the door of the church, “ Stand thou here, whilst I go up and worship yonder,” and the world permitted to come over the threshold remains to throw a veil between the preacher and his hearer, to excite prejudice and throw the music of revelation into discord. What a weary life is that of the man of business! Always beginning, never ending. He writes a letter that is to form a conclusion, and behold it only starts a more voluminous correspondence. What with orders half completed, money half paid or not paid, responsibilities ignored, discoveries of untrustworthiness on the part of the most trusted, the wonder is that business men can live at all. The Christian preacher, therefore, must recognise their difficulties, and not regard them as if they and he had been living all the week in a great cloud full of angels. II. Business has its boundaries. You are limited by health, time, the incapacity of others, by a thousand necessities.1. Thank God, therefore, if Parliament takes hold of you and says, “ You shall rest to-day.” It is your commercial, intellectual, and moral salvation. You recover yourselves within those four-and-twenty hours: the very act of closing the book and saying, “ I cannot open that until Monday morning” is itself the beginning of a religious blessing. What then have you to do? You have to meet that from the other side by sympathy, by joyful acquiescence, so as to get the most and the best out of the arrangement. 2. You brought nothing into the world, and it is certain you can carry nothing out. What; is the end, therefore, of all this anxiety and toil and sleeplessness? Christ says, “ Which of you by multiplying worry and fret can accomplish anything beyond the limits that God has imposed upon you?” If you could show that to-day’ s anxiety would bring to-morrow’ s success, then it would be justified. III. Business is a great science. No business man can be an uneducated man. He may never have been at school, but we do not get our education at school: there we get the tools, hints, and suggestions which we may turn to profit subsequently; but our education we get in the world, in social collisions, in having to work out the great practical problems of life and time. Why, the medical man tells me, after I have read all my books, that I must go to the bedside to learn to be a doctor. And the navigator tells me that after I have studied all the mathematics of navigation I must go to sea in order to be a high nautical authority. And so we must go into the practical, real engagements of life in order to be truly educated. IV. Business success depends on diligence. It is possible for a man of the very finest capacity to be put in circumstances which overpower him; to pass in at the wrong door, and not get back again. Such men have my sympathy. But there are others who often come to me in distress, whose criticism upon life would be comical if it were not too sad in its unreality and untruth. Let me suppose that I am a business man in your sense of the term. I plan, scheme, go to my work, upbraiding the light for being so long in coming, and leave it--upbraiding the light for going away so soon. I succeed, retire, and am a rich man. What does the individual referred to say? “ You have been very fortunate.” Is that true? What did he do? Went to business at nine with his hands in his pockets, looked over the door, came back and gossiped with the first person that was fool enough to waste his time with him--was very anxious to know from the papers what was going to be done fifteen thousand miles away from his place of business, went home at four o’ clock, and he calls me a fortunate man! Fortunate? No--“ be not deceived; God is not mocked; whatsoever a man soweth that shall he also reap.” The men who like their work, do it joyfully, and when it is done are proud of it, and those who engage them are proud of them and their work too--those men deserve success. V. I claim business men for Christ. Let me tell you why.1. Without faith you could not conduct your business; you deal with men whom you have never seen, you base your connection upon written authority; you venture and incur risk. By such experiments and engagements you enter into the very spirit of faith. In the Christian kingdom we walk by faith, and not by sight; we venture upon Christ--we risk it. 2. You know what preparation is. You have apprenticeships, you say that a certain seed sown will produce a certain result--but not to-morrow: you have to wait and trust in the outworking of great eternal laws. In the Christian kingdom we have to do just the same. 3. I claim you business men for Christ, men with clear understandings, resolute wills, and ask you to accept the great mystery of this Christian kingdom. It will go with you through all your engagements, it will turn your water into wine, it will relieve your perplexities, and be the solace of your solitude. Let Christ be head of your firm, The Lord thy God giveth thee power to get wealth--praise God from whom all blessings flow. Conclusion: Diligent in business--not absorbed in, anxious about, overmastered by it. Let your object be not to gain the mere wealth, but to gain something that is better--the discipline, patience, solidity of character, which such engagements of yours tend to work out. He who comes out of business rich in gold only will soon die. (J. Parker, D.D.)Religion and business Diligence in business should not hinder fervency in spirit. Like the pure mettled sword, that can bend this way and that way, and turns to its straightness again, and stands not bent, that heart is of the right make that can stoop and bend to the lowest action of its worldly calling, but then return to its fitness for communion with God. (W.Gurnall.)Religion and business The Christian must not only mind heaven but attend to his daily calling. Like the pilot who, while his eye is fixed upon the star, keeps his hand upon the helm. (T. Watson.)The relative importance of religion and business The common practice is to reverse these words. Business is the chief concern, and religion only secondary; whereas the text teaches us that business is to be attended to as well as the duty of our calling, but religion is to be the object of our holy enthusiasm. There is a vast distinction between the expressions “ not slothful” and “ fervent.” The one simply denotes that there is to be no loitering, or trifling, but a steady perseverance; the other denotes that there is to be an intensity of ardour. And if we give either a greater degree of attention to business than “ not to be slothful” in it, or a less degree of attention to religion than to be “ fervent” in it, neither our works of business nor our works of religion are a “ serving the Lord.” I. The grace inculcated, “ fervour in spirit.” The great propriety of this is apparent, if we call to mind--1. The infinitely important matters with which it has to do. “ It is not a light thing, but it is your life.” “ One thing is needful.” 2. The regard which is due by you to your own interest. Religion has to do with the soul, and business with the body, and therefore religion is just as much more important than business as the soul is than the body. 3. That this is the great end for which you were sent into this world. The primary object of God’ s giving you being, was not that you might be men of business. You have a soul to save, and God created you that you might show forth His praise. II. The secular duty with which the exercise of religion is connected. Even when man was innocent, God allowed him not to be idle. It is not good, therefore, for man to be unemployed, and it is more advantageous to the exercise of piety that our entire time is not to be given to religious employments. Be this, however, as it may, the command is explicit that we be not slothful in business. “ Six days shalt thou labour and do all thy work.” The Book of Proverbs contains many striking exhortations on the will of God in this matter. “ Seest thou a man diligent in his business? he shall stand before kings,” etc. The apostle also gives his command that we “ study to be quiet, and to do our own business.” III. The necessity of the connection between being fervent in spirit and not slothful in business.1. For the purpose of bringing down God’ s blessing upon our secular employments. “ Godliness is profitable unto all things,” etc. 2. Because activity in the concerns of business tends to deaden the mind to the claims of religion. Worldly objects are good, but they are good only as they are “ sanctified by the Word of God, and by prayer” ; and he who spends a portion of his time in prayer shall sooner arrive at the attainment of his object than he who has been the most diligent, but has neglected prayer. 3. Because the principles of the gospel are intended for illustration in the common every-day occurrences of life. (J. Garwood, M.A.)Religion and business: the necessity of combining them A poor barefooted brother once presented himself at the gate of a convent, and finding all the monks at work, gravely shook his head and remarked to the abbot, “ Labour not for the meat which perisheth.” “ Mary hath chosen that good part.” “ Very well,” said the abbot, with undisturbed composure, and ordered the devout stranger to a cell, and gave him a book of prayers to occupy his time. The monk retired, and sat hour after hour, until day had passed, wondering that no one offered him the slightest refreshment. Hungry and wearied out, he left his cell and repaired to the abbot. “ Father,” said he, “ do not the brethren eat to-day?” “ Oh, yes,” returned the other, with a quiet smile playing over his aged face, “ they have eaten plentifully.” “ Then, bow is it, Father, that you did not call me to partake with them?” “ For the simple reason,” said the abbot, “ that you are a spiritual man, and have no need of carnal food. For our part, we are obliged to eat, and on that account we work; but you, brother, who have chosen ‘ the good part,’ you sit and read all the day long, and are above the want of ‘ the meat that perisheth.’” “ Pardon me, Father.” said the mortified and confounded stranger, “ I perceive my mistake.” (J. N. Norton, D.D.)The busy man One would have supposed that with such a large and rapidly increasing business, George Moore would have had little time to attend to the organising of charitable institutions. But it was with him as with many other hardworking men. If you wish to have any good work well done, go to the busy not to the idle man. The former can find time for everything, the latter for nothing. Will, power, perseverance, and industry enable a man not only to promote his own interests, but at the same time to help others less prosperous than himself. (S. Smiles, LL.D.)A cheerful word to tired people There is no war between Bibles and ledgers, churches and counting-houses. On the contrary, religion accelerates business. To the judgment it gives more skilful balancing; to the will more strength; to industry more muscle; to enthusiasm a more consecrated fire. We are apt to speak of the moil and tug of business life as though it were an inquisition or a prison into which a man is thrown, or an unequal strife where, half-armed, he goes to contend. Hear me while I try to show you that God intended business life to be-- I. A school of Christian energy. After our young people have left school they need a higher education, which the collision of every-day life alone can give. And when a man has been in business for twenty or thirty years, his energy can no longer be measured by weights, plummets, or ladders. Now do you suppose that God has spent all this education on you for the purpose of making you merely a yard-stick or a steelyard? He has put you in this school to develop your energy for His cause. There is enough unemployed talent in the churches to reform all empires in three weeks. II. A school of patience. How many little things there are in one day’ s engagements to annoy. Men will break their engagements; collecting agents will come back emptyhanded; goods will fail to come, or come damaged; bad debts will be made; and under all this friction some men break down, but others find in this a school for patience, and toughen under the exposure. There was a time when they had to choke down their wrath, and bite their lip. But now they have conquered their impatience. This grace of patience is not to be got through hearing ministers preach about it; but in the world. III. A school for the attaining of knowledge. Merchants do not read many books, nor study many lexicons, yet through the force of circumstances they get intelligent on many questions. Business is a hard schoolmistress. If her pupils will not learn, she smites them with loss. You went into some business enterprise, and lost five thousand dollars. Expensive schooling, but it was worth it. Traders in grain must know about foreign harvests; in fruits must know about the prospects of tropical production; in imported goods must know about the tariff. And so every bale of cotton, and raisin cask, and tea box, becomes a literature to our business men. Now do you suppose that God gives you these opportunities of increasing your knowledge merely to get a grander business? Can it be that you have been learning about foreign lands, and yet have no missionary spirit? about the follies and trickeries of the business world, and yet not try to bring to bear upon them this gospel which is to correct all abuses, arrest all crime, and lift up all wretchedness? Can it be that, notwithstanding your acquaintance with business, you are ignorant of those things which will last the soul long after invoices and rent rolls have been consumed in the fires of a judgment-day? IV. A school of Christian integrity. No age ever offered so many inducements for scoundrelism as are offered now. It requires more grace to be honest now than it did in the days of our fathers. How rare it is that you find a man who can from his heart say, “ I never cheated in trade” ; but there are those who can say it, who are as pure and Christian to-day as on the day when they sold their first tierce of rice or their first firkin of butter, and who can pray without being haunted with the chink of dishonest gold, and look into the laughing faces of their children without thinking of orphans left by them penniless. (T. De Witt Talmage, D.D.)The Christian at his work Every Christian ought to be a worker. If he were not one before he became a Christian, Christianity should have made him one. There is a grievous heresy wrapped up in the phrase, “ the working classes.” It is just as possible to be sycophantic to the poor as to the rich. The term properly understood includes many besides those destined to the drudgery of material labour. I. The Christian at his work may feel that work is a good and noble thing. Christianity greatly honours honest industry. Of our race there have been two heads--the one was a gardener in Paradise, the other a carpenter in Nazareth.1. There is a natural voice of self-respect whose tones Christianity deepens and empowers. It is honourable to be independent. There is no disgrace in deriving riches and renown from ancestors, but there is virtue and glory in obtaining them from ourselves, and that religion which makes everything of the will and nothing of accidents, which aims ever at deepening personal interest and impressing personal responsibility, smiles ineffably at the Christian at his work. 2. Christianity attaches great importance to the exercise of the faculties. The value of daily toil is that it prevents the evils of stagnation, the wretched results of indolence. And here comes in the blessedness of the law that to eat men must work. The merely meditative often go wrong. Many have fallen into wretched theories and more wretched moods, because their thinking powers have not been yoked to their active energies. And, therefore, Christianity, which seeks the maturity and wholesome state of our nature, looks benignly on the Christian at his work. 3. Christianity, in elevating man, elevates his engagements. It cares comparatively little for the sphere and form of our outward life, but attaches every importance to its spirit and its power. It is the “ good man” that makes the good, the great man that makes the great, deed. The worker is more than the work; and it is as he is. A slave, according to Paul, may do his work “ unto the Lord,” and make a divine service of his hard drudgery. And therefore the gospel, which makes everything of what a man is, and raises and refines him, constituting him a servant and a child of God, has only words of impressive approbation for the Christian at his work. II. the Christian at his work may feel that he is filling the sphere intended for him.1. He is not only doing what, in general, is worth doing, but he is, or should be, able to realise the appointment of God. The Bible teaches a present providence as well as an original ordinance in reference to work. But providence is not fatalism. God’ s appointment does not interfere with our free agency, or release us from responsibility. “ Whatever is, is right,” so far as it is done by God; but it may be wrong, so far as it is done by us. It is true that, in a sense, we cannot frustrate God’ s purpose; but there is a limit to our right of inferring our duty from its ordinations and permissions. Our worldly lot may be a matter of volition. We need not stay in a state which necessitates transgression. If we cannot live without sinning, it is a sin to live. 2. It is, then, our duty to ascertain the will of God in reference to our worldly pursuits. That which is presented to us; that which we are fitted for; that to which we are directed by circumstances; these are the evidences, interpreted by a just and godly spirit. 3. Of course, the calling must be a lawful one. A man must be satisfied of this before he can take comfort from the thought that he is “ in his place.” As a general rule, it is not difficult for any Christian to distinguish between lawful and unlawful callings. He who wishes to be right may be so. If a man cannot pursue his calling without violating the law of God, his course is plain. If others do wrong, that is no excuse for us. Nor is it any excuse for us if quite as much wrong will be done, whether we do it or not. We are accountable for our actions in themselves, and for our moral example. Nor may we ask Cain’ s question, “ Am I my brother’ s keeper?” 4. And is it not a soul-inspiring thought for any toiler in this hard world, that he is doing the work of his heavenly Father? It is not the nature of the service, but the Being that is served, that gives importance to it. III. Christianity will exert a direct and powerful influence on the Christian at his work.1. It will regulate it--especially it will make work subservient to godliness. The Christian will not permit himself to be so engrossed with it as to hinder the higher work of eternal redemption. Work is a blessing; but it may become a curse. It is quite necessary that even lawful business should have its limits and intermissions. Speaking spiritually, it is good only with something else. It has to the direct means of spiritual growth the relations of exercise to food. Exercise is healthy; but it is no substitute for nourishment (1) In this light, what a blessing is the Sabbath! It is, to take the lowest view, the drag-chain on the wheels of the soul on its secular incline. It is, to take the highest view, the replenishing it with power from on high. (2) Christianity should make us endeavour to abridge the labouring hours, when excessive, of our brethren as well as our own. The excessive toil of multitudes is, if not fatal to religion, a terrific obstacle to it. One thing at least can be done--there is no earthly need why the thousands who serve in our shops should not be earlier released from their daily drudgery. 2. The Christian at his work may be with God. “ Let every man wherein he is called therein abide with God.” There is no necessity for the exclusion of religious things from the mind during secular engagements. It is a strange occupation which has no moments of intermission; and to fill these with Christian meditations and prayers is the great privilege of the saint. A mind thus kept spiritual will be able to make some use of work for the purposes of the soul. How much of the carnality of worldly things, which we lament, is owing to our own want of a fresh and lively grace? How many water-pots are there in our earthly life which, if filled by us with water, would be filled by Christ with wine? We have to do with-- (1) Men. What a field of profitable thought is human nature! (2) Things. And these are suggestive. Objects, places, times, all may be yoked to the soul’ s chariot. He who has put his lessons of Divinest wisdom into parables taken from agriculture and commerce has taught us how we may make our secular labour the mirror and voice of most spiritual truth. 3. God may be with him. “ Acknowledge Him in all thy ways, and He shall direct thy steps.” And if the guidance of God may be had, His prospering blessing may be had also. “ The blessing of the Lord, it maketh rich, and He addeth no sorrow with it.” And may there not be the presiding sense of the Divine love, “ the love of God shed abroad in the heart,” whatever the course of providential events, giving strength in adversity, and infusing a nobler joy in prosperity? (A. J. Morris.)A consecrated merchant When a certain New England merchant waited on his pastor to tell him of his earnest desire to engage in work more distinctively religious, the pastor heard him kindly. The merchant said, “ My heart is so full of love to God and to man that I want to spend all my time in talking with men about these things.” “ No,” said the pastor; “ go back to your store, and be a Christian over your counter. Sell goods for Christ, and let it be seen that a man can be a Christian in trade.” Years afterwards the merchant rejoiced that he had followed the advice, and the pastor rejoiced also in a broad-hearted and open-handed brother in his church, who was awake not only to home interests, but to those great enterprises of philanthropy and learning which are an honour to our age. (Clerical Library.)Diligence and fervour in serving the Lord 1. The word rendered “ business” is rightly rendered “ diligence” (verse 8), “ haste” (Mark 6:25), “ care” (2 Corinthians 7:12), “ carefulness” (2 Corinthians 7:11), “ earnest care” (2 Corinthians 8:16), “ forwardness” (2 Corinthians 8:8). It properly denotes promptness in action, earnestness in effort, and zeal in execution. Its special reference in this place is not to secular, but to Christian work. 2. It is quite true that the two first clauses express the manner in which the third is to be obeyed; but this third does not denote a distinct service, but rather requires that all service shall be rendered as unto the Lord. I. In respect to every kind of service, to which as Christians you are called, let there be no slothfulness, but, on the contrary, promptness and zeal. This exhortation will apply to 1. The conduct of secular business, inasmuch as that implicates Christian character and duty (1 Thessalonians 4:11-12; 2 Thessalonians 3:7-12). The religion of Christ gives no countenance to an idle and thriftless spirit (Proverbs 6:6-8; Proverbs 10:4; Proverbs 24:30-34). Only it will have a man to attend to his secular business in another than a secular spirit. 2. To the work of our own religious life. This will no more survive continued neglect and starvation than will the bodily life. There is for us the work of searching the Scriptures for spiritual food; of prayer and meditation for the assimilation of that food; of securing fresh air and healthful exercise by the “ work of faith and labour of love.” 3. To the manifestation of the graces of the Christian life. The apostle has just written of love and brotherly kindness, and he presently gives examples of the conditions under which these graces must be exercised with special care. But both involve active service (James 2:15-16; Proverbs 3:27-28). 4. To all church work. In whatever department of spiritual ministry you may find your appropriate sphere of activity--whether in teaching, administration, etc. be punctual, resolute, diligent. II. It is required that the inner disposition shall correspond with the outward activity. As to the spirit in which the active service shall be rendered, let it be fervent. Christ was “ clad with zeal as with a cloak” (Isaiah 59:17; John 2:17; Psalms 69:9). Apollos “ being fervent in spirit, he taught diligently the things of the Lord” (Acts 18:25). And wherever there is true fervour of spirit, there will certainly be diligence in service. But there may be diligence without fervour: diligence from servility, pride, ambition, selfishness (Revelation 3:15-16). It is important that our “ zeal of God” should be “ according to knowledge” certainly, but still more important that zeal there should really be (Galatians 4:18). III. Be thus diligent and fervent as those who are serving the lord. It is our boast and glory that we are the servants of the Lord Christ. We are His by right, by consent, and by open avowal. Even in our secular work, if we live up to the spirit of our profession, we are still serving Him (Ephesians 6:5-8). This it is which imparts to all labour its true dignity. (W. Tyson.)On industry Industry denotes the steady application and vigorous exercise of our active powers in the pursuit of some useful object. Our minds, indeed, by their own nature, are active and restless; while we are awake they are never wholly unemployed--they are continually thinking, contriving, and imagining even in those seasons in which we are scarcely conscious of their operation. But there is a negligent state of mind in which some waste a great proportion of their time. To this negligence industry stands directly opposed. I. That if you would cultivate the industry which Christianity recommends you must select proper objects of pursuit.1. It is the nature of the objects which we pursue that characterises our industry as useful or frivolous, as virtuous or vicious. The wicked sometimes discover the most unwearied activity in executing their schemes of guilt. They who are most negligent of their own affairs are often officially attentive to the affairs of their neighbours. There is a frivolous industry which others display in the pursuit of vanity and folly. They fly from scene to scene, seeking in every amusement a relief from that languor of mind with which indolence is always accompanied. Such persons forget that amusement ceases to be innocent when it is followed as the business of life. 2. The things which are innocent and useful are the only proper objects of that industry which the text recommends. What are these? Religion and morality. 3. But as our minds cannot be continually fixed on those great and interesting concerns; there are a variety of inferior objects in the pursuit of which our industry may be usefully exercised. Our worldly affairs, for example, demands a portion of our attention and care. It is surely pitiful in any person who is capable of exertion to be altogether ignorant of his own concerns, and to acknowledge himself unworthy of the station which he fills by committing to others the whole arrangement of his interests. He who attends not to his own affairs is not prepared either to reward the services of the faithful or to check the encroachments of the dishonest; he becomes a prey to the indolence of one, to the profusion of another, and the rapacity of a third: his wealth is dissipated he knows not how. Those who are placed in stations of trust will find in the discharge of the duties which more particularly belong to them an extensive sphere of employment, and for the faithful performance of these every person to whom they are committed is accountable to himself, to the world, and to his Maker. There are also works of general utility which, though not immediately connected with the duties of any particular station, may exercise the industry of the higher classes of men, and which their extensive influence may enable them to forward. To them it belongs to reform public abuses, to encourage useful arts, and to establish such wise regulations as may contribute to maintain the order and advance the happiness of society. 4. Even in his hours of relaxation from the more serious concerns of life the industrious man finds a variety of engagements in which he may exert the activity of his mind. II. That in the pursuit even of such objects as are innocent and useful in themselves you cannot hope to be successful unless you pursue them according to a regular plan.1. Among the objects in the prosecution of which our industry may be lawfully exercised there are some which claim our first attention, and there are others to which only a secondary regard is due. Religion first. To cultivate useful knowledge is also a proper exercise of our powers. But we value knowledge too highly if we suffer the love of it so completely to fascinate our minds as to leave to us neither leisure nor inclination for performing the duties of active benevolence; and our benevolence itself becomes excessive when we indulge it beyond the limits of our fortune, so as to involve ourselves in distress or bring misery and ruin on those who are more immediately committed to our care. 2. If you wish, then, that your industry may be successful, let it be conducted with order and regularity. Assign to every duty a suitable portion of your time. Let not one employment encroach on the season allotted for another. Thus shall you be delivered from that embarrassment which would retard your progress. Your minds, when fatigued with one employment, will find relief in applying themselves to another. The seasons which you consecrate to devotion will hallow your worldly cares; and your worldly business, in its turn, will prevent your piety from degenerating into moroseness, austerity, or enthusiasm. III. Having selected proper objects of pursuit and arranged the plan according to which you resolve to pursue them, it will be necessary that you act on this plan with ardour and perseverance. There may, indeed, be an excess of ardour in the pursuit even of the most valuable objects. Too close an application of mind wastes its strength, and not only unfits us for enjoying the fruits of our industry, but also obstructs our success. When our faculties are fatigued and blunted, we are no longer in a condition to make advancement in any pursuit. IV. I proceed now to suggest some arguments, with a view to recommend the duty which I have thus endeavoured to explain.1. Consider that industry is the law of our condition. Nothing is given us by God but as the prize of labour and toil. The precious treasures of the earth lie hid from human view, and we must dig in order to find them. Our food, our raiment, our habitations, all the conveniences that minister to the defence and the comfort of our lives, are the fruits of those numberless arts which exercise the ingenuity of mankind. The circumstances in which we are placed declare the purpose of Heaven with regard to the human race, and admonish us that to abandon ourselves to sloth is to forget the end of our being. 2. Nor is industry to be chosen by man only for the sake of the many advantages which cannot otherwise be attained. It is itself a source of happiness. The mind delights in exercise. The comforts which industry procures have a relish peculiar to themselves. Business sweetens pleasure as labour sweetens rest. Recreation supposes employment; and the indolent are incapable of tasting the happiness which it is fitted to yield. 3. Industry contributes to the virtue no less than to the happiness of life. The man whose attention is fixed on any useful object is in little danger of being seduced by the solicitations of sinful pleasure; his mind is pro-engaged, and temptation courts him in vain. Among the lower orders of men idleness leads directly to injustice. It first reduces them to poverty and then tempts them to supply their wants by all the arts of dishonesty and baseness. In the higher ranks of life it leads to dissipation and extravagance. (W. Moodie, D.D.)The happy combination 1. Business made an act of religion.2. Religion made a business.3. Both sanctified to the service of God. (J. Lyth, D.D.)Industry I. This precept is violated--1. By those who have no business at all. You may have seen attached to an inundated reef in the sea, a creature rooted to the rock as a plant might be, and twirling its long tentacula as an animal would do. This plant-animal’ s life is somewhat monotonous, for it has nothing to do but grow and twirl its feelers, float in the tide, or fold itself up on its foot-stalk when that tide has receded, for months and years together. But what greater variety marks your existence? Does not one day float over you like another, just as the tide floats over it, and find you vegetating still? Are you more useful? What real service to others did you render yesterday? And what higher end in living have you than that polypus? You go through certain mechanical routines of rising, dressing, visiting, dining, and going to sleep again; and are a little roused by the arrival of a friend, or the effort needed to write some note of ceremony. But as it curtseys in the waves, and vibrates its exploring arms, and gorges some dainty medusa, the sea-anemone goes through nearly the same round. Is this a life for a rational and responsible creature to lead? 2. By those who are diligent in trifles--whose activity is a busy idleness. Fancy this time that instead of a polypus you were changed into a swallow. There you have a creature abundantly busy. Notice how he pays his morning visits, alighting elegantly on some house-top, and twittering politely to the swallow by his side, and then away to call for his friend at the castle. And now he is gone upon his travels, gone to spend the winter at Rome or Naples, or perform some more recherche pilgrimage. And when he comes home next April, sure enough he has been abroad--charming climate--highly delighted with the cicadas in Italy, and the bees on Hymettus--locusts in Africa rather scarce this season; but upon the whole much pleased with his trip, and returned in high health and spirits. Now this is a very proper life for a swallow; but is it a life for you? Though the trifler does not chronicle his own vain words and wasted hours, they are noted in the memory of God. And when he looks back to the long pilgrimage, what anguish will it move to think that he has gamboled through such a world without salvation to himself, without any real benefit to his brethren. 3. By those who have proper business, but-- (1) Are slothful in it. There are some persons of a dull and languid turn. They trail sluggishly through life, as if some adhesive slime were clogging every movement, and making their snail-path a waste of their very substance. They do nothing with healthy alacrity. Having no wholesome love to work, they do everything grudgingly, superficially, and at the latest moment. (2) Others there are who are a sort of perpetual somnambulists: not able to find their work, or when they have found it, not able to find their hands; too late for everything, taking their passage when the ship has sailed, locking the door when the goods are stolen. (3) Besides these there is the day-dreamer. With a foot on either side of the fire, with his chin on his bosom and the wrong end of the book turned towards him, he can pursue his self-complacent musings till he imagines himself a traveller in unknown lands--the solver of all the unsolved problems in science--the author of something so stupendous that he even begins to quail at his own glory. The misery is, that whilst nothing is done towards attaining the greatness, his luxurious imagination takes its possession for granted; and a still greater misery is, that the time wasted in unprofitable musings, if spent in honest application, would go very far to carry him where his sublime imagination fain would be. Some of the finest intellects have exhaled away in this sluggish evaporation, and left no vestige except the dried froth, the obscure film which survives the drivel of vanished dreams; and others have done just enough to show how important they would have been had they awaked sooner, or kept longer awake at once. II. To avoid this guilt and wretchedness--1. Have a business in which diligence is lawful and desirable. The favourite pursuit of AEropus, king of Macedonia, was to make lanterns. And if your work be a high calling, you must not dissipate your energies on trifles which, lawful in themselves, are as irrelevant to you as lamp-making is to a king. Those of you who do not need to toil for your daily bread, your very leisure is a hint what the Lord would have you to do. As you have no business of your own, He would have you devote yourself to His business. 2. Having made a wise and deliberate selection of a business, go on with it, go through with it. In the heathery turf you will find a plant chiefly remarkable for its peculiar roots; from the main stem down to the minutest fibre, you will find them all abruptly terminate, as if shorn or bitten off, and superstition alleges that once it was a plant for healing all sorts of maladies, and therefore the devil bit off the roots in which its virtues resided. This plant is a good emblem of many well-meaning but little-effecting people. All their good works terminate abruptly. The devil frustrates their efficacy by cutting off their ends. But others there are who before beginning to build count the cost, and having collected their materials and laid their foundations, go on to rear their structure, indifferent to more tempting schemes. The persevering teacher who guides one child into the saving knowledge of Christ is a more useful man than his friend who gathers in a roomful of ragged children, and after a few weeks turns them all adrift on the streets again. So short is life that we can afford to lose none of it in abortive undertakings; and once we have begun it is true economy to finish. (J. Hamilton, D.D.)Industry, power of There is no art nor science that is too difficult for industry to attain to: it is the power of the tongue, and makes a man understood all over the world. It is the philosopher’ s stone, that turns all metals and even stones into gold, and suffers no want to break into its dwelling. It is the north-west passage, that brings the merchant’ s ships to him by a nearer and shorter path. In a word, it conquers all enemies, and gives wings to blessings. (A. Farindon.)Labour and religion “ Business” means everything which occupies our attention, but more particularly our temporal pursuits. I. Sloth is infamous. It draws after it a multitude of vices and a load of sorrows. Man’ s nature proves that he is made for action. Without being employed, his faculties are spoilt like metals eaten by rust, but polished by use. No condition is exempt from labour. The mind is a fertile soil, and if not cultivated will bring forth weeds. God brings men into judgment for neglecting to cultivate mind, body, talents, and conveniences of life which He has bestowed. II. Labour is profitable. It restrains from sin, keeps from temptation, and satisfies cravings which could only otherwise be gratified by dissipation. III. Piety is compatible with industry.1. The fervent spirit is one that desires to please God. It is the same disposition directed to higher objects as actuate those who are in love with any earthly object. 2. Serving the Lord means doing good. Earthly affairs must not employ all our time. IV. Arguments to urge this.1. The character of Him we serve.2. The nature of the service.3. The reward which ensues. (J. J. S. Bird, B.A.)Religion in common life 1. To combine business with religion is one of the most difficult parts of the Christian’ s trial. It is easy to be religious in church, but not so easy in the market-place; and passing from one to the other seems often like transition from a tropical to a polar climate. 2. So great is this difficulty that but few set themselves honestly to overcome it. In ancient times the common expedient was to fly the world altogether; the modern expedient, much less safe, is to compromise the matter. “ Everything in its place.” Prayers, etc., for Sundays, practical affairs for weekdays. Like an idler in a crowded thoroughfare, religion is jostled aside in the daily throng of life as if it had no business there. But the text affirms that the two things are compatible; that religion is not so much a duty as something that has to do with all duties, not for one day, but for all days; and that, like breathing and the circulation of the blood and growth, it may be going on simultaneously with all our actions. 3. True, if we could only prepare for the next world by retirement from this, no one should hesitate. But no such sacrifice is demanded. As in the material world, so in the moral, there are no conflicting laws. In the latter there is a law of labour, and as God has so constituted us that without work we cannot eat, so we may conclude that religion is not inconsistent with hard work. The weight of a clock seems a heavy drag on the delicate movements of its machinery, but it is indispensable for their accuracy; and there is an analogous action of the weight of worldly work on the finer movements of man’ s spiritual being. The planets have a twofold motion, in their orbits and on their axes--the one motion being in the most perfect harmony with the other. So must it be that man’ s twofold activities round the heavenly and earthly centres jar not with each other. And that it is so will be seen from the following considerations-- I. Religion is a science and an art, a system of doctrines to be believed and a system of duties to be done.1. If religious truth were like many kinds of secular truth, hard and intricate, demanding the highest order of intellect and learned leisure, then to most men the blending of religion with the necessary avocations of life would be impossible. But the gospel is no such system. The salvation it offers is not the prize of the lofty intellect, but of the lowly heart. Christianity affords scope indeed for the former, but its essential principles are patent to the simplest mind. 2. Religion as an art differs from secular acts in that it may be practised simultaneously with all other work. A medical man cannot practise surgery and engineering at the same time, but Christianity is an all-embracing profession--the art of being and doing good, an art, therefore, that all can practise. It matters not of what words a copy set a child learning to write is composed; the thing desired is that he should learn to write well. So when a man is learning to be a Christian, it matters not what his particular work in life may be, the main thing is that he learn to live well. True, prayer, meditation, etc., are necessary to religion, but they are but steps in the ladder to heaven, good only as they help us to climb. They are the irrigation and enriching of the spiritual soil--worse than useless if the crop become not more abundant. No man can become a good sailor who has never been to sea, nor a good soldier by studying a book on military tactics; so a man by study may become a theologian, but he can never become a religious man until he has acquired those habits of self-denial, gentleness, etc., which are to be acquired only in daily contact with mankind. II. Religion consists not so much in doing sacred acts as in doing secular acts from a sacred motive. There is a tendency to classify actions according to their outward form rather than according to their spirit. We arbitrarily divide literature and history into sacred and profane; and so prayer, Bible reading, public worship, etc.--and buying, selling, etc., are separated into two distinct categories. But what God hath cleansed, why should we call common? Moral qualities reside not in actions, but in the agent and his motive. A musical instrument may discourse sacred melodies better than the holiest lips, but who thinks of commending it for its piety? Just as there is no spot on earth but a holy heart may hallow, a base one desecrate; so many actions materially great and noble may, because of the spirit that pervades them, be ignoble and mean, and vice versa. Herod was a slave though he sat on a throne, but what kingly work was done in the carpenter’ s shop at Nazareth! A life spent among holy things may be intensely secular, and a life spent in the throng may be divine. A minister’ s preachings may be no more holy than the work of the printer who prints Bibles, or of the bookseller who sells them, and public worship may be degraded into work most worldly. But carry holy principles with you into the world, and the world will become hallowed by their presence. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 12:12 Rejoicing in hope.I. What is it to rejoice?1. Negatively-- (1) Not to have the senses pleased.(2) Nor does it consist in the imagination. 2. Positively; it consists in-- (1) The removal of sorrow from the heart (Psalms 42:5).(2) The soul’ s content and satisfaction (Luke 1:47). II. What is hope? It consists in-- (1) The belief of good things to be had (1 Peter 1:13).(2) The expectation of them (Psalms 42:5).(3) Making use of all lawful means for obtaining them (Hebrews 10:23-25; Esther 4:14). III. What is it to rejoice in hope? To rest satisfied with the expectation of the good things God has promised.1. An interest in Christ (1 Peter 1:8; Romans 8:32-34).2. The pardon of sin (Psalms 32:5).3. The love of God (Romans 5:1).4. The working together of all things for our good (Romans 8:28).5. Continual supplies of grace (2 Corinthians 12:9).6. A joyful resurrection (1 Corinthians 15:19-20).7. The enjoyment of God for ever (Psalms 42:2). IV. What grounds have we to hope for these things, so as to rejoice in it?1. The faithfulness of God (Titus 1:2).2. His power (Matthew 19:26).3. The merits of Christ (2 Corinthians 1:20). Conclusion: Rejoice in hope.1. Otherwise you dishonour God by mistrusting His promises (Romans 4:20).2. You dishonour religion by accusing it of uncertainties.3. You deprive yourself of happiness.4. The more joyful in hope, the more active in duty.5. Rejoice in hope now; in sight hereafter. (Bp. Beveridge.)Rejoicing in hope I. The source of this joy--Hope.1. Glorious.2. Certain. II. Its nature.1. Sweet.2. Solid.3. Spiritual.4. Purifying. III. Its expression.1. Lively.2. Practical.3. Constant. IV. Its importance to--1. Ourselves.2. The Church.3. The world. (J. Lyth, D.D.)Rejoicing in hope 1. Hope is an instinct of the soul. “ Thou didst make me to hope when I was upon my mother’ s breasts.” As an instinct-- (1) It implies the existence of a prospective good, and the possibility of coming into its possession. (2) It is one of the strongest and most operative forces in our nature. Hesiod tells us, that the miseries of all mankind were included in a great box, and that Pandora’ s husband took off the lid, by which means all of them came abroad, but hope remained still at the bottom, 2. The real worth of this instinct to man depends upon the direction it takes. (1) “ Wrongly directed, it is a fawning traitor of the mind.” The goodly scenes it spreads out to the soul turn out to be a mere mirage. False hopes are like meteors that brighten the skies of the soul for a moment, only to leave the gloom more intense. They are mere blossoms on fruitless trees, pleasing the eye for the hour, then fading away and rotting into dust. Few things are more distressing than the loss of hope. Longfellow compares it to the “ setting of the sun.” Solomon speaks of it as “ the giving up of the ghost.” (2) Rightly directed, is among the chiefest of our blessings. It is that which gives sunshine to the sky, beauty to the landscape, and music to life. Such is the hope of which the apostle here speaks. Two things are essential to a “ joyous hope.” I. A right object.1. It must not-- (1) Be selfish. So constituted is the soul, that the hope that is directed exclusively to its own happiness never satisfies. Down deep in the soul is the feeling that man has to live for something greater and nobler than himself. (2) Be incapable of engaging all our powers. (3) Less lasting than its own existence. Man can never be fully happy whose hope is directed to the transient and the dying. 2. That which will give a joyous hope is moral goodness--assimilation to the image of God. II. A certain foundation. Unless a man has good reason to believe that the object he hopes for is to be gained, he cannot rejoice in his hope. Three reasons for believing that a soul, guilty and depraved, can be brought into possession of true goodness, and restored to the very image of God, are--1. The provisions of the gospel. The life and death of Christ, the agency of the Spirit, and the disciplinary influences of human life are all divinely appointed methods to re-create the soul and to fashion it into the very image of God. 2. The biographies of sainted men. History abounds with examples of bad men becoming good. 3. The inward consciousness of moral progress. The man who has got this hope is conscious that he has made some progress, and that the steps he has taken have been the most difficult. His past efforts are aids and pledges to future success. (D. Thomas, D.D.)Patient in tribulation. I. what are tribulations? What-soever--1. Is hurtful to us.2. Vexeth us. II. What is it to be patient?1. Not to murmur against God (Exodus 16:3).2. Nor despair of deliverance (Psalms 42:5).3. Nor use unlawful means to get out of them.4. To rest satisfied with them (1 Samuel 3:18).5. To be thankful for them (Job 1:21-22; 1 Thessalonians 5:18). III. Why are we to be patient?1. They come from God (2 Samuel 16:10-12; Psalms 39:2).2. Are no more (Lamentations 3:39), but less than we deserve (Ezra 9:13).3. Impatience does not heighten them.4. By patience we change them into mercies as in Job, Joseph, David. Conclusion: Be patient.1. No afflictions but others have borne (1 Peter 4:12; 1 Peter 5:9).2. Christ has undergone more than we can (Romans 8:29; 1 Peter 2:23; 1 Peter 4:13).3. God knows how to deliver us (2 Peter 2:9).4. By patience you make a virtue of necessity.5. Will do you much good by them (Hebrews 12:6-8). (Bp. Beveridge.)Patient in tribulation I. Tribulation is unavoidable in this life.1. Ordained of God.2. For wise purposes. II. Should be borne with patience.1. Not indifference.2. But in silence.3. Without repining.4. With resignation. III. The reasons.1. God is kind.2. Life is but a probationary state.3. Consolations are provided.4. The results are glorious. (J. Lyth, D.D.)Patient in tribulation Some have floated on the sea, and trouble carried them on its surface, as the sea carries cork. Some have sunk at once to the bottom, as foundering ships sink. Some have run away from their own thoughts. Some have coiled themselves up in stoical indifference. Some have braved the trouble, and defied it. Some have carried it, as a tree does a wound, until by new wood it can overgrow and cover the old gash. A few in every age have known the divine art of carrying sorrow and trouble as wonderful food, as an invisible garment that clothed them with strength, as a mysterious joy, so that they suffered gladly, rejoicing in infirmity, and, holding up their heads with sacred presages whenever times were dark and troublous, let the light depart from their eyes, that they might by faith see nobler things than sight could reach. (H. W. Beecher.)Patient in tribulation All birds when they are first caught and put into the cage fly wildly up and down, and beat themselves against their little prisons; but within two or three days sit quietly on their perch, and sing their usual notes with their usual melody. So it fares with us, when God first brings us into a strait; we wildly flutter up and down, and beat and tire ourselves with striving to get free; but at length custom and experience will make our narrow confinement spacious enough for us; and though our feet should be in the stocks, yet shall we, with the apostles, be able even there to sing praises to our God. (Bp. Hopkins.)Continuing instant in prayer.-- I. What is prayer?1. The hearty desire. (1) Mental (1 Samuel 1:13; Ephesians 5:10).(2) Oral (John 17:5). 2. Of necessary things. (1) Spiritual, for the life to come. (a) Sense of sin (Luke 13:3). (b) Faith in Christ (Luke 17:5). (c) Pardon of former transgressions (Psalms 51:9). (d) Subduing present corruptions (Psalms 19:12; Psalms 91:13; Psalms 119:133). (e) The continual influences of His grace and spirit (Psalms 51:10; Luke 11:13). (2) Temporal, for this life (1 Timothy 4:8; Proverbs 30:8). 3. From God. (1) God alone is to be worshipped (Matthew 4:10).(2) God alone understands our prayers (Isaiah 63:16).(3) He alone can answer them (Psalms 65:2).(4) He commands us to call to Him (Jeremiah 33:3; Psalms 50:15).(5) Christ directs us to pray to Him (Matthew 6:9). See the error of Papists, who pray to the Cross. To the Virgin Mary, etc. St. Roche for the plague. St. Apollonia for the toothache. St. Eulogius for horses. St. Anthony for hogs. St. Gallus for geese, etc. II. Why should we pray?1. God hath commanded it (1 Thessalonians 5:17).2. Encouraged us with a promise (Psalms 50:15; Matthew 7:7).3. Made it the condition of all promises (Ezekiel 36:37).4. It is part of Divine worship.5. Hereby we give glory to God. (1) Of omnipresence (Psalms 139:2-3).(2) Of omniscience (Psalms 139:7).(3) Of omnipotence. 6. All blessings are sanctified by it (1 Timothy 4:5).7. Only by this we acknowledge our dependence upon Him. III. How should we pray.1. Before prayer, consider (Psalms 10:17). (1) Who is it you go to pray to (Exodus 34:6).(2) What you have to pray for (1 John 5:14).(3) How unworthy you are to ask or receive (Genesis 32:10).(4) That Christ is interceding for you (Ephesians 3:12; Hebrews 7:25). 2. In prayer. (1) Pray with that humility, reverence, and submission, as becomes a sinful creature (Genesis 18:27; Luke 18:13; Ezra 9:6).(2) Utter nothing rashly before Him, nor mingle stories with petitions (Ecclesiastes 5:1-2).(3) Let every petition proceed from the heart (John 4:24).(4) Pray only in the name of Christ (John 14:13-14; John 16:23; Hebrews 7:25).(5) Let your affections and apprehensions go together (1 Corinthians 14:15).(6) Pray in faith (Mark 11:24; James 1:6).(7) Without wrath (1 Timothy 2:8; Matthew 6:14-15).(8) For others as well as for yourselves (1 Timothy 2:1; Ephesians 6:18).(9) To the right end (James 4:3). (10) Add praise to prayers (Philippians 4:6; 1 Timothy 2:1). (a) Praising God is all that He expects for His mercies. (b) It is the best sacrifice we can offer (Psalms 69:30-31). (c) It is the work of Heaven (Revelation 7:9-10; Revelation 19:1). 3. After prayer. (1) Consider what you have prayed for.(2) Expect it (Psalms 5:3).(3) Use means for obtaining it. IV. When should we pray? Or how continue instant in prayer (Ephesians 6:18; 1 Thessalonians 5:17).1. Be always in a praying frame.2. Take all occasions of praying.3. Never faint in prayer (Luke 18:1; 2 Corinthians 12:8-9).4. Make prayer your daily exercise. (1) We must serve God daily (Luke 1:75).(2) The sacrifices of the Old Testament were daily (Numbers 28:3; Acts 3:1).(3) Christ directs us to ask our daily bread (Matthew 6:11; Matthew 6:33).(4) The saints in all ages prayed daily (Psalms 55:17; Psalms 119:164; Daniel 6:10; 1 Kings 8:48; Luke 2:37).(5) The heathen and the Turks do it.(6) We need daily mercies.(7) We receive them. 5. Objection. I have oft prayed, but am never heard (Job 21:15). (1) However, we are bound to serve God.(2) If we get no good it is our own fault. (a) As to the matter (1 John 5:14). (b) Means (James 1:6). (c) End, of prayer (James 4:3). (3) Perhaps you never expected it.(4) Or have not used the right means for it.(5) You have not prayed long enough (2 Corinthians 12:9; Luke 18:1).(6) Though you have not received that required, you have other mercies (2 Corinthians 12:9).(7) You may be answered, and not know it. Conclusion: Continue instant in prayer.1. Otherwise ye live in continued sin.2. Prayer is the most honourable work.3. The most pleasant (Psalms 84:10).4. The only way of getting real mercies (James 1:5).5. Right praying is a sign of a true convert (Acts 9:11). (Bp. Beveridge.)Instant in prayer Prayer is the natural duty of religion. Its observance is as natural as conversation between men. The Scriptures urge a constant and careful performance, then, not only as a duty, but a privilege. The subject suggests an inquiry as to-- I. The matter and subject of prayer.1. Generally, it is to petition God to bestow upon us all that is good, and to deliver us from all that is evil: the pursuit of virtue, the direction of our affairs, immortal happiness. 2. Particularly, our own individual requirements, according to our particular weaknesses and difficulties, should form the groundwork of our petitions. II. The specific directions of the apostle--“ Continuing instant.” We are not to make it a mere formal duty. It is to be the constant effort and breath of our very existence. We are hereby taught--1. That worldly duties are not inconsistent with heavenly thoughts. 2. That God may be worshipped at all times. 3. That religion is not a thing to be put off till we have leisure and opportunity. III. The contrast which this direction affords to all false systems. We are taught that God is worshipped by the mind and thoughts, and not by external observances. How different to heathen worship! Even the Jews’ religion was, to a great extent, formal. (J. Jortin, D.D.)Instant in prayer When a pump is frequently used, but little pains are necessary to have water; the water pours out at the first stroke, because it is high. But if the pump has not been used for a long while, the water gets low, and when you want it you must pump a long while, and the water comes only after great efforts. It is so with prayer; if we are instant in prayer, every little circumstance awakens the disposition to pray, and desires and words are always ready. But if we neglect prayer it is difficult for us to pray; for the water in the well gets low. (Felix Neff.)Instant in prayer doesn’ t exactly mean that we should be praying every instant, though we can be doing that also, but not if we are to think a prayer, or speak a prayer, for how could we then be getting on with other things that need all our attention at the time? But there are prayers that are not spoken or even thought of. You have seen the mariner’ s compass. When the ship is tossing about, the compass trembles and swings to and fro, but it always comes back and points straight to the north. That’ s where it wants to go to; every time it points to the north it seems to pray, “ Let me go there!” Now why is this needle so constant about this wish to go northward? Because it has got in it a spirit that belongs to the distant Pole, and so, even while it is busy in telling the sailors how to steer, it is itself always turning to the north, because its life lies that way. So we may be very busy about other things, and need to fix all our attention upon them; but if our heart is right with Jesus, we shall be always wanting to do things for His sake, and do them right; and that big wish that is always in the heart is a continual prayer. (J. R. Howat.)Instancy in prayer I. The import of the injunction. This is indicated by the employment of the word in other Scriptures (e.g., Acts 1:14; Acts 2:42; Romans 13:6; Acts 8:13; Acts 10:7; Ephesians 6:18). These show the meaning of the word; steadfastness or perseverance as a habit. In this sense the passage has many parallels (Ephesians 6:18; Philippians 4:6; 1 Thessalonians 5:17). In the widest sense, therefore, the injunction lays upon us--1. The habitual maintenance of a prayerful spirit.2. The embracing of opportunities for prayer.3. The improvement of occasions of prayer. You will find these everywhere, in the commonest experiences of every day.4. Watchfulness. II. Considerations by which the injunction may be commended and enforced.1. What a mighty power of restraint would such an “ instancy of prayer” exercise!2. What a spiritual elevation!3. What peace amid conflicting cares!4. What strength! (J. M. Jarvie.)Prayer, daily As those who keep clocks wind them up daily, lest the weights should run down, and the clock stop; so we must set apart some portion of every day for meditation and prayer, lest our hearts should so far descend, through the weight of the cares of this world, that our course in godliness should be hindered and stopped. (Cawdray.)Prayer hindered, not defeated For so I have seen a lark rising from his bed of grass and soaring upwards, singing as he rises, and hopes to get to heaven, and climb above the clouds; but the poor bird was beaten back with the loud sighings of an eastern wind, and his motion made irregular and inconstant, descending more at every breath of the tempest than it could recover by the liberation and frequent weighing of his wings, till the little creature was forced to sit down and pant, and stay till the storm was over; and then it made a prosperous flight, and did rise and sing, as if it had learned music and motion from an angel, as he passed sometimes through the air about his ministries here below. So is the prayer of a good man. (Jeremy Taylor.)Prayer, nightly It is said of that good old man, John Quincy Adams, that he never went to his rest at night until he had repeated the simple prayer learned in childhood--the familiar “ Now, I lay me down to sleep.” Perpetual prayer I. What is here required?1. Continuance in personal and secret prayer primarily. In these times Christ’ s saying is reversed. Men seem to say, If you pray openly, the Father will reward you in secret. And if a man have a taste for prayer meetings and none for private prayer, he should give up the prayer meetings until he recover the taste for secret prayer. 2. Paul speaks of continuance in the sense of importunity and perseverance. “ Instant,” means earnest, pressing, and urgent. The precept implies the danger of non-continuance--of a lack of earnestness and urgency. Now this danger arises from-- (1) Scepticism about prayer. Men are often tempted to ask, “ What profit shall we have if we pray to Him?” Then we may be beset by unbelief as to God’ s hearing our prayers in particular. (2) Indifference. Men do not care to pray. There is no very pressing want; no very urgent danger. The man is looking simply on the surface of his life. II. Why is this requirement made? Habitual prayer--1. Keeps in habitual exercise the first principles of our religious life, etc. You cannot pray without bringing into exercise faith, trust, hope, and love. Now these principles are not intended to be within us like gems in a casket, but are like muscles. Work them, and they will be strengthened; give them nothing to do, and they will shrink, and when you want them, they will not be in a state to serve you. 2. Keeps a man face to face with God. This is the right position. We never see any matter as we ought to see it, except we look God in the face about it. 3. Recognises the two great blessings of the Christian economy. And what are these? (1) The mediation of Christ.(2) The ministration of the Holy Ghost. 4. Is the constant use of the highest agency which Christians can employ. What has prayer done? Conquered the elements, healed the diseased, restored life, etc. Prayer moves the band which moves the world. 5. Is second only to ceaseless praise in the loftiness and in the sacredness of the habit. 6. Is in harmony with God’ s present method of government. The basis of that government is atonement, i.e., an embodied supplication for mercy. (S. Martin.)Prayer unceasing Fletcher’ s whole life was a life of prayer; and so intensely was his mind fixed upon God that he sometimes said, “ I would not move from my seat without lifting up my heart to God.” “ Wherever we met,” says Mr. Vaughan, “ if we were alone, his first salute was, ‘ Do I meet you praying?’ And if we were talking on any point of divinity, when we were in the depth of our discourse he would often break off abruptly and ask, ‘ Where are our hearts now?’ If ever the misconduct of an absent person was mentioned, his usual reply was, ‘ Let us pray for him.’” Constant, instant, expectant I. Instant. The Greek word means “ always applying strength in prayer” ; “ blessed is the man whose strength is in Thee.” Brooks saith that the word is a metaphor taken from hunting dogs, which will never give up the game till they have got it. Prevalent prayer is frequently spoken of in Scripture as an agony--“ striving together with me in your prayers,” and as “ wrestling.” We must go with our whole soul to God or He will not accept us. We are to pray as if all depended upon our praying. How are we to attain to this urgency?1. Let us study the value of the mercy which we are seeking at God’ s hand. Whatever it is that thou art asking for, it is no trifle. If it be a doubtful thing, lay it aside: but if thou art certain that the blessing sought is good and necessary, examine it as a goldsmith inspects a jewel when he wishes to estimate its worth. 2. Meditate on thy necessities. See thy soul’ s poverty and undeservingness. Look at what will happen to thee unless this blessing come. 3. Endeavour to get a distinct consciousness of the fact that God must give thee this blessing, or thou wilt never have it. 4. Eagerly desire the good thing. Stand not before God as one who will be content whether or no. There are times when you must say, “ I will not let Thee go, except Thou bless me.” 5. Now comes the tug of war; you are to plead with all your might. Gather up all your faculties to see whether this thing be a matter of promise or no. When you have found the promise, plead it by saying, “ Lord, do as Thou hast said.” If you do not seem to prevail with one promise seek out another and another, and then plead, “ For Thy name’ s sake, for Thy truth’ s sake, for Thy covenant’ s sake” ; and then come in with the greatest plea of all, “ For Jesus’ sake.” 6. Still there is one thing more wanted, and that is strong faith. You cannot be instant in prayer, nay, you cannot offer an acceptable prayer at all except as you believe in the prayer-hearing God. II. Constant--“ continuing.” Go back to the hunting dog. We saw him rushing like the wind after his game, but this will not be enough if it only lasts for a little; he must continue running if he is to catch his prey. It is a sign of failure in the iron trade when the furnaces are blown out; when business flourishes the fire blazes both day and night; and so will it be with prayer when the soul is in a flourishing state. If prayer be the Christian’ s vital breath, how can he leave off praying? “ That is difficult,” says one. Who said it was not? All the processes of the Christian life are difficult; but “ the Spirit helpeth our infirmities.” Prayer must be continuous, because--1. It is so singularly mixed up with the whole gospel dispensation. 2. It is connected with every covenant blessing. 3. It has been connected with every living spiritual experience you have ever had. 4. There is no time when we can afford to slacken prayer. 5. Such remarkable gifts are vouchsafed to importunity. 6. The continuance of our instancy in prayer is the test of the reality of our devotion. Earnest men of business cannot afford to open the shop and do a little occasional trade, and then put up a notice, “ The proprietor of this shop has gone out for an excursion, and will resume his business when he feels inclined to.” Beware of spasms of prayer. III. Expectant. It is not in the text verbally, but it must be there really, because there will be no such thing as instancy or constancy unless there is an expectation that God can and will give that which we seek. Go back to our dog again: he would not run at so great a rate if he did not expect to seize his prey. If some people looked out for answers to prayer they might soon have them, for their prayers would be answered by themselves. I was reminded of that by a little boy whose father prayed in the family that the Lord would visit the poor and relieve their wants. When he had finished, his little boy said, “ Father, I wish I had your money.” “ Why so?” “ Because,” he said, “ I would answer your prayers for you.” I like better still that story of the good man at the prayer-meeting, who reading the list of prayers found one for a poor widow that her distress might be relieved, so he began to read it, but stopped and added, “ We won’ t trouble the Lord with that, I will attend to that myself.” The Lord might well say to us, “ Thou sayest, Thy kingdom come; arise and help to make My kingdom come!” I shall close by recommending to all of you one simple but very comprehensive prayer. It was offered by a poor man in Fife, and it was copied out by the Duchess of Gordon, and found among her papers when she died. “ O Lord, give me grace to feel my need of Thy grace! Give me grace to ask for Thy grace! Give me grace to receive Thy grace! And when in Thy grace Thou hast given me grace, give me grace to use Thy grace!” (C. H. Spurgeon.) Romans 12:13-14 Distributing to the necessity of saints.I. Who are the saints?1. All that truly believe in Christ are sanctified.2. All that profess to believe in Him (Philippians 1:1; Colossians 1:2; Revelation 7:9). II. What necessities? That they need our--1. Advice.2. Prayers (1 Timothy 2:1).3. Estates. III. What is it to distribute?1. To give them freely.2. To communicate with, because Christians (1 Corinthians 12:26-27). IV. Who ought to give.?1. Every one is to be willing to give (2 Corinthians 8:13).2. They only are actually to give, who have anything of their own to give (1 John 3:17; Isaiah 61:8).3. Hence men of a lower estate are bound to give too something (Ephesians 4:28). V. How much is every one bound to give?1. In general, bountifully (2 Corinthians 9:6).2. Proportionably to our estates (1 Corinthians 16:2).3. More than we spend on our lusts.4. As much as is not necessary for ourselves (2 Corinthians 8:14).5. Sometimes what is necessary (2 Corinthians 8:3). VI. How ought we to give ?1. Out of a sense of duty, not for vainglory (Matthew 6:1-2).2. Out of love and pity to our brother (1 Corinthians 13:3).3. Willingly (2 Corinthians 8:10; 2 Corinthians 8:12).4. Cheerfully (Romans 12:8; 2 Corinthians 9:7).5. Readily, without delay (Proverbs 3:27-28).6. Thankfully (1 Chronicles 29:13-14).7. For a right end. (1) Not for praise from men.(2) Much less salvation from God.(3) But for His honour (Proverbs 3:9). Conclusion--Repent of your neglect of this duty. Perform it for the future. Consider--1. The law of God commands it.2. The law of nature (Matthew 7:12).3. God hath made it our brother’ s due, and so we rob him unless we give.4. A blessing is connected with it (Acts 20:35).5. Hereby we imitate God (Matthew 5:48; Luke 6:36).6. Unless we give we have no love for God (1 John 3:17).7. Nor true religion (James 1:27).8. What we have is not our own, but God’ s, to be laid out according to His will (Luke 16:12; 1 Chronicles 29:11).9. Yet Himself will repay us what we have so disbursed (Proverbs 19:17). 10. Hence this is the way to lay up our treasures in heaven (1 Timothy 6:17-19; Matthew 6:19-20). 11. It is the best way to prosper and sanctify what ye have here (Proverbs 28:27; Deuteronomy 15:7-11). 12. You shall be judged according to your performance or neglect of this duty (Matthew 25:34-42). (Bp. Beveridge.)Liberality to Christian brethren I. Specially needed. II. Specially claimed. III. Specially rewarded. (J. Lyth, D.D.)Expressions of Christian love I. Benevolence.1. To the brethren.2. To strangers.3. To enemies. II. Sympathy.1. With the happy.2. With the sorrowful. III. Unity. 1. In Christian feeling.2. This requires humility in aim, in thought. (J. Lyth, D.D.)Given to hospitality.--Hospitality I. Implies--1. Our indifferency about the world. 2. Willingness to communicate what we have to others (1 Timothy 6:17). 3. Our supplying strangers as well as others with necessaries (1 Peter 4:9). II. Reasons.1. A priori. We should do to others as we would have them do to us (Matthew 7:12): 2. A posteriori. Because of the good we may get by it. Some have entertained angels (Hebrews 13:2; Genesis 18:3; Genesis 19:2); and prophets (1 Kings 17:10-16; 2 Kings 5:8-27; Matthew 25:43). (Bishop Beveridge.)Christian hospitality I. Its trials.1. The whim and eccentricity of the guest. There are a great many excellent people whose temperament makes them a nuisance in any house where they stay. On short acquaintance, they will keep unseasonable hours, have all the peculiarities of the gormandiser or the dyspeptic, and in a thousand ways afflict the household which proposes to take care of them. Added to all, they stay too long. Gerrit Smith, the philanthropist, asked at his breakfast table, on the day when he hoped that the long-protracted guests would depart, “ O Lord, bless this provision, and our friends who leave us to-day!” But there are alleviations. Perhaps they have not had the same refining influences about them that you have had. Perhaps it is your duty, by example, to show them a better way. Perhaps they are sent to be a trial for the development of your patience. Perhaps it is to make your home the brighter when they are gone. When our guests are cheery, and fascinating, and elegant, it is very easy to entertain them; but when we find in them that which is antagonistic to our taste and sentiment, it is a positive triumph when we can be “ given to hospitality.” 2. The toil and expense of exercising it. When you introduce a foreign element into the domestic machinery, though you may declare that they must take things as they find them, the Martha will break in. The ungovernable stove, the unmasticable joint, the delayed marketing, the difficulty of being presentable, etc. Yet we may serve God with plate, and cutlery, and broom, just as certainly as with psalm-book and liturgy. But you are not to toil unnecessarily. Though the fare be plain, cheerful presidency of the table and cleanliness of appointments will be good enough for anybody that ever comes to your house. I want to lift this idea of Christian entertainment out of a positive bondage into a glorious inducement. Suppose it were announced that the Lord Jesus Christ would come to town this week, what woman in this house would not be glad to wash for Him, or spread for Him a bed, or bake bread for Him? He is coming. “ Inasmuch as ye have done it to one of the least of these, My brethren, ye have done it to Me.” II. Its rewards.1. The Divine benediction. When any one attends to this duty, God’ s blessing comes upon him, upon his companion, upon his children. 2. The good wishes and prayers of our guests. I do not think one’ s house ever gets over having had a good man or woman abide there. George Whitefield used to scratch a text on his window, and in one case, after he left, the whole household was converted by it. The woman of Shunem furnished a little room for Elisha, and all the ages have heard the consequences. On a winter night my father entertained Trueman Osborne, the evangelist, and that, among others, was the means of saving my soul. How many of our guests have brought to us condolence, and sympathy, and help! It is said of St. Sebald, that in his Christian rounds he used to stop for entertainment at the house of a poor cartwright. Coming there one day, he found him and his family freezing for the lack of fuel. St. Sebald ordered the man to bring some icicles and throw them on the hearth; whereupon they began to blaze immediately, and the freezing family were warmed by them. How often have our guests come in to gather up the cold, freezing sorrows of our life, kindling them into illumination, and warmth, and good cheer. He who opens his house to Christian hospitality, turns those who are strangers into friends. Some day you will be sitting in loneliness, watching a bereavement, and you will get a letter, and there you will read the story of thanks for your Christian generosity long years before, and how they have heard afar off of your trouble. When we take people into our houses as Christian guests, we take them into our sympathies for ever. In Dort a soldier stopped at a house, desiring shelter. At first he was refused admittance, but when he showed his credentials he was admitted. In the night-time two ruffians broke in, but no sooner had they come over the door-sill than the armed guest met them. There are no bandits prowling around to destroy our houses; but how often our guests become our defenders. We gave them shelter first, and afterwards they fought for our reputation, for our property, for our soul. 3. We shall have hospitality shown to us and to ours. In the upturnings of this life, who knows where we may be thrown, and how much we may need an open door? There may come no such crisis to us, but our children may be thrown into some such strait. Among the Greeks, after an entertainment they take a piece of lead and cut it in two, and the host takes one half and the guest the other as they part. These are handed down from generation to generation, and after awhile perhaps one of the families in want or in trouble go out with this one piece of lead and find the other family with the corresponding piece, and no sooner is the tally completed than the old hospitality is aroused, and eternal friendship pledged. So the memory of Christian hospitality will go down from generation to generation, and the tally will never be lost. (T. De Witt Talmage, D.D.)Bless them which persecute you--Never curse, but only bless your persecutors 1. From virtues towards suffering brethren, the apostle now passes to the spirit to be maintained towards persecutors. 2. All wrongs are hard to be endured; and the Christian knows that he ought not to suffer for righteousness’ sake, and that his persecutors are deserving of punishment. If, therefore, he can secure protection by an appeal to legal authority, he ought to make that appeal. But when there is no such appeal then comes in the temptation, not simply to lodge an appeal with the great supreme Judge, but to invoke His interposition to smite the persecutor with a curse. The feeling that I am wronged is strengthened by the conviction that my wrong is detrimental to God’ s kingdom, and therefore an injury to the race. Punishment, therefore, would be agreeable to strict justice, but would it also be good for me to invoke or for God to inflict? Not so, says the apostle. Not so, says Jesus. “ Ye know not what manner of spirit ye are made of,” etc. Therefore “ bless them which persecute you,” etc. 3. The command and example of our Lord aught to be decisive for all Christians (Matthew 5:43-48). But why ought we thus to act towards persecutors? I. The persecutor usually is but resenting what he conceives to be a wrong, not only against himself and society, but against his religion and his God. There are, no doubt, men who avail themselves of the opportunity afforded by the prevalence of the persecuting spirit to give effect to their private hatreds, or to enrich themselves by unrighteous plunder. And others are stung into persecuting activity because the Christian’ s holy conversation rebukes their iniquity. But real persecutors are moved by zeal for what they conceive to be religion. It may be a false religion, as idolatry or an incomplete religion, as Judaism, or a corrupted religion, as Romanism; but whatever the special character of the religion whoso interests are supposed to be in danger, it will be that which is generally regarded as being true. This it is which gives such relentless and terrible earnestness to persecutors. They verily think with themselves that they ought to do these things; and that they are doing God service. This, of course, will not avail to justify their conduct; but it furnishes one reason why we should bless those who persecute us. For they are impelled by conscience, and by their apprehension of what is due from them to society and to God. II. The time for the cursing has not yet come, but is kept back, in order that if possible the injurious men may be brought to a better mind. God was more wronged by men than we can ever be. Yet He not only exercised a marvellous forbearance, but, out of earnest pity for the offenders, spared not His own Son in order to bring back the guilty race. We have been saved, and therefore these people who are still without hate us. But God loves them still, and His purpose is to save them, and He requires of us to do what we can to accomplish this desirable result. III. Real persecutors are usually men who are worth winning. They are men whose force of character and power of aggressive work would be of immense service in the cause of truth and righteousness. Hence Saul is far more likely to become a chosen vessel of the Lord than his prudent master Gamaliel. And though every persecutor is not a Saul, yet if he is earnest of persecution he is a man of more than ordinary power for service in the cause of Christ. Therefore curse him not, but only bless him still. IV. There is much more hope of the conversion of earnest persecutors than might at first appear. There is small hope of those who can listen to the gospel and go away as indifferent as when they came. But the man who persecutes earnestly, feels strongly, and thinks vigorously; and when his violence has somewhat abated his wrath, and he begins to feel in what an unpleasant business he is engaged, he is almost sure to think of some other aspects of the question. The truth may then begin to scintillate within his soul, growing brighter as he pursues the meditation, till, by the grace of the Spirit of truth, his heart relents, his conscience begins its work of self-accusation, and he is won. Maintaining, as we do most firmly, the miraculous character of Saul’ s conversion, that does not hinder us from admitting the probability that the spirit in which Stephen died, and in which others less noted submitted to the fiery persecution, may have made a profound impression on the zealot’ s mind. “ The blood of the martyrs is the seed of the Church.” Men learned to live and die in the spirit of our text, and the exhibition of such a spirit has availed to save myriads. Conclusion: Whatever the result of such self-denial here, it will not fail of its reward hereafter (Matthew 5:11-12; Hebrews 12:2). (W. Tyson.)Blessing persecutors When the trial of Sir Thomas More was ended, and he was judged guilty of death, being asked if he had anything to say, he replied: “ My lords, I have but to say that, like as the blessed apostle St. Paul was present at the death of the martyr Stephen, keeping their clothes that stoned him, and yet be now both saints in heaven, and there shall continue friends for ever, so I trust, and shall therefore pray, that though your lordships have been on earth my judges, yet we may hereafter meet in heaven together, to our everlasting salvation: and God preserve you all, especially my sovereign lord the king, and grant him faithful counsellors.” (H. O. Mackey.)Blessings on persecutors At Samatave (Madagascar) on the eve of the bombardment by the French, all the natives, from the governor downwards, were at a prayer-meeting, and there were no prayers for the lives of their enemies, and no cries for vengeance upon them. Prayers for a righteous vindication, for guidance, for faith to trust where they could not see, and for eventual peace and goodwill were the only petitions of the much-injured Malagasy. (G. Shaw.)How to treat persecutors The text teaches us-- I. How we should never treat our persecutors. “ Curse not.” The temptation to revengeful retaliation is not easy to be resisted by even the most docile. We “ must be manly,” and when annoyed by persecution we are extremely liable to regard manliness as the synonym of pugnacity. To turn again upon a formidable foe requires courage, but that may be moral cowardice. Much of the courage that is crowned with honours is mere animalism. To refrain from injuring one who has injured us is the highest type of manliness. To persecute persecutors--1. Wilt-do you no good. Is revenge sweet? Yes; if the triumph of devils over a soul taken captive is sweet. 2. Will do you harm. It will only inflame those passions which Christ came to stamp out. 3. Will injure your persecutors. It will only incense them in their persecuting work. II. How we should always treat our persecutors. “ Bless them that persecute you.” The word is twice used. All our treatment of persecutors must be in harmony with it. God, Christ, the Spirit, and the angels are saying to you, “Bless your persccutors!” But how?1. With your pity, i.e., the pity which can weep over the erring ones (Luke 19:41). All who are antagonistic to Christianity need, if they do not deserve, it. 2. With your patience. They may see their folly by and by, and repent of it. Christ had patience with Saul, the champion of persecutors. And since the “ chief of sinners” was converted, do not despair of any. 3. With your prayers (Matthew 5:44). In proportion as we can pray for God to bless our bitterest enemies are we Christlike (Acts 7:60). 4. With your pardon. There is no force in the universe so mighty and God-like as that of forgiving love. 5. If need be, with the blessings of your purse (Romans 12:20). No persecutor can stand that long (1 Peter 3:9). “ It is hard,” you say. Yes; but, like every other difficult thing, it becomes easy by practice and perseverance. The lesson is only to be learnt at the Cross. (E.D. Solomon.) Romans 12:15 Rejoice with them that do rejoice. The Christian’ s joy and grief There are some who only rejoice over their own happiness, only weep at their own miseries. They are ruminating animals--always chewing the cud of their own private joy or grief. If they are in good health, if they are getting on in business, if the world smiles upon them, they are happy. If they are unwell, or poor, or in bad reputation, they are miserable, a thoroughly selfish man would grieve more over an attack of dyspepsia, or the loss of a five-pound note, than over the destruction of a nation, or the ruin of a world. Note-- I. The Christian’ s joy.1. He rejoices in all the happy lower creatures. “ God looked upon all that He had made, and behold it was very good.” In this the Christian man is a follower of God as a dear child. “ He prayeth well, who loveth well, both man and bird and beast,” etc. 2. He rejoices in all the pure human joys of his fellow-men, like Him who attended the wedding-feast of Cana of Galilee. 3. He rejoices in the progress of the kingdom of God. Every conversion, every time of hallowed fellowship, every act of kindness, all tidings of good being done in any part of the world, fill his heart with joy. II. The Christian’ s grief. He grieves--1. Over the special sins and sorrows with which he is brought into contact. 2. Over the sin and sorrow of the world, when he “ enters into the fellowship of Christ’ s sufferings.” The more shallow any nature is, the less capacities it has for joy and grief; the finer and deeper a nature, the more sensitive it is to both. A racehorse is more sensitive both to pleasure and pain than a dray-horse. The Christian has both a deeper joy and a deeper grief than others, because he lives a deeper and a wider life, because his heart trembles into sympathy with human gladness and sorrow all over the world. (R. Abercrombie, M.A.)The cordial interest in the events that befall our fellow-creatures I. What we are to do, and how we are to be disposed, for taking a cordial interest in the prosperous or adverse contingencies of our fellow-creatures.1. Would we rejoice with the joyful and weep with the sorrowful, or, would we take a cordial interest in the good and ill that happens to other persons, we should before all things seriously consider in what a variety of ways mankind are connected together, and how great an influence the happiness or the misery of one has upon the happiness or the misery of others. We should therefore call to mind how many things we possess in common, and how much more important these things are than those whereby we are distinguished from each other. We have all the same rational, immortal nature, the same origin and the same destination. We are likewise obnoxious to the same wants, infirmities, passions, errors, follies, and failings, and the greater or less degree in which we are obnoxious to there evils, depends not so much on our behaviour and our deserts, as on the circumstances in which the Ruler of the world has placed us. Can or should differences weaken or dissolve the ties of affinity and the social benefit that connect us all together? Are there not similar discrepancies even between the children of one father, who were born and brought up in the same house? 2. Would we farther rejoice with them that rejoice, and weep with them that weep, would we take a cordial interest in the good and ill that happens to others; we must understand the good and the ill that befalls them, that which occasions them joy or sorrow. We must therefore pay attention not only to what passes among our friends or acquaintance, or in the place and the country where we happen to live, but likewise to what is going forward in the rest of the great world, in order to form just and lively conceptions of it. How many opportunities and motives will then occur to the Christian philanthropist to rejoice with them that rejoice, and to weep with them that weep, as he perceives here the light of knowledge, of the sciences, and of true religion making progress, and there still the clouds of ignorance, of superstition and error, hanging heavily over a country; if he here see courage, liberty, generous sentiments, there pusillanimity, bondage, and a servile disposition prevail; if he in this place hear a happy people rejoicing in the blessings of the harvest, or the vintage, and yonder another groaning beneath the sword of the destroyer or under the arrows of pestilence. Is he, however, unable or unwilling to travel in his imagination so far; yet vivid representations of what passes in his place, among his neighbours, in his district, will warm his heart to charity, and one while inspire him with joy, at another bring tears into his eyes. 3. In order to this we must thirdly take a real interest in the good and ill that befall others. We must consider their joys and sorrows, their prosperous or disastrous adventures not as objects irrelative to us, and about which it would be absolute folly in us to be either glad or sorry, because we, perhaps, can discern only an exceeding remote connection, or even none at all, between their situations and ours. II. How we should express and evince, both in word and deed, our cordial participation in the good and ill that befall others.1. That we may rejoice with them that rejoice, we should not disapprove, not condemn, not scare away their joy, if it be but rational and innocent, by dark looks and churlish gestures, not censure it as being incompatible with virtue and godliness. 2. Neither should we kill nor diminish the joy of others by requiring that it should always be exactly proportionate to the value of the objects at which they rejoice, and indeed to the worth that we attribute to them. Joy is a matter of sensation, and the feelings admit not of being rigidly restricted to those regulations which cold-hearted philosophers lay down for them. 3. Would we rejoice with them that rejoice, let us rather put ourselves in their situation, view the good and agreeable that happens to them, as it were with their eyes, and in this respect too become all things to all men. 4. Would we be of the number of such as rejoice with them that rejoice, we should show it in action or by works. We should try to promote the satisfaction and happiness of others by all manner of means. We should procure them encouragements, opportunities and means for the enjoyment of a harmless and genial pleasure, according to their inclinations, their circumstances, their wants, and capacities. 5. Parallel duties lie on us in regard to the afflicted and unhappy. Throw no violent obstruction in the way of that flood of tears which relieves their heart; rather mingle your tears with theirs. Have indulgence and compassion for them, even though the expression of their grief be really excessive. (G. J. Zollikofer.)Fellowship in joy Sympathy is a duty of our common humanity, but far more of our regenerated manhood. Those who are one in the higher life should show their holy unity by true fellow-feeling. Joyful sympathy is doubly due when the joy is spiritual and eternal. Rejoice-- I. With the converts.1. Some delivered from lives of grievous sin. All saved from that which would have ruined them eternally, but certain of them from faults which injure men in society. 2. Some of them rescued from agonising fear and deep despair. Could you have seen them under conviction you would indeed rejoice to behold them free and happy. 3. Some of them have been brought into great peace and joy. The blissful experience of their first love should charm us into sympathetic delight. 4. Some of them are aged. These are called at the eleventh hour. Rejoice that they are saved from imminent peril. 5. Some of them are young, with years of happy service before them. 6. Each case is special. In some we think of what they would have been, and in others of what they will be. There is great gladness in these new-born ones, and shall we be indifferent? II. With their friends.1. Some have prayed long for them, and now their prayers are heard. 2. Some have been very anxious, have seen much to mourn over in the past, and feared much of evil in the future. 3. Some are relatives with a peculiar interest in these saved ones. Parents, children, brothers, etc. 4. Some are expecting, and in certain cases already receiving, much comfort from these newly saved ones. They have already brightened the family circle, and made heavy hearts glad. Holy parents have no greater joy than to see their children walking in the truth. Do we not share their joy? III. With those who brought them to Jesus. The spiritual parents of these converts are glad. The pastor, relative, teacher, or friend, who wrote or spoke to them of Jesus. What a joy belongs to those who by personal effort win souls! Endeavour to win the same joy for yourself, and meanwhile be glad that others have it. IV. With the Holy Spirit. He sees--1. His strivings successful.2. His instructions accepted.3. His quickening power operating in new life.4. The renewed mind yielding to His Divine guidance.5. The heart comforted by His grace. Let us rejoice in the love of the Spirit. V. With the angels.1. They have noted the repentance of the returning sinner.2. They will henceforth joyfully guard the footsteps of the pilgrim.3. They expect his life-long perseverance, or their joy would be premature. He is and will be for ever their fellow-servant.4. They look one day to bear him home to glory. The evil angel makes us groan; should not the joy of good angels make us sing in harmony with their delight? VI. With the Lord Jesus. His joy is proportioned--1. To the ruin from which He has saved His redeemed ones.2. To the cost of their redemption.3. To the love which He bears to them.4. To their future happiness, and to the glory which their salvation will bring to Him. Conclusion: Do you find it hard to rejoice with these newly baptized believers? Let me urge you to do so, for you have your own sorrows, and this communion of joy will prevent brooding too much over them. (C. H. Spurgeon.)Fellowship in joy Mr. Haslam, telling the story of his conversion, says, “ I do not remember all I said, but I felt a wonderful light and joy coming into my soul. Whether it was something in my words, or my manner, or my look, I know not; but all of a sudden a local preacher, who happened to be in the congregation, stood up, and putting up his arms, shouted out in Cornish manner, ‘ The parson is converted! the parson is converted! Hallelujah!’ And in another moment his voice was lost in the shouts and praises of three or four hundred of the congregation. Instead of rebuking this extraordinary ‘ brawling,’ as I should have done in a former time, I joined in the outburst of praise; and to make it more orderly, I gave out, ‘ Praise God from whom all blessings flow,’ which the people sung with heart and voice, over and over again.” Sympathy 1. Sympathy, it may be said, is an accident of temperament, and cannot be a duty. There are those who cannot help being distressed by the troubles of others, and being made happier for the happiness of others. On the other hand there are those who are naturally cold and cannot help it. But the same objection might be urged against other duties. Indolence and intemperance may be largely the result of hereditary tendencies, but as industry and temperance are manifest duties it is unsafe to regard their opposites merely as diseases. Some children are naturally docile and affectionate, others the reverse; but to be obedient and loving are duties and their opposites grave faults. Some have naturally a kind disposition, others have a bad temper. And yet good temper is not a mere fortunate accident, nor is a bad one a mere constitutional calamity--it is a vice. So while some men find it easier than others to rejoice, etc., sympathy is one of the great moral virtues. 2. There is nothing about it in the Ten Commandments, but in the Christian code it stands side by side with justice, truthfulness, etc. It is not merely an ornament of character, but as essential a part of Christian life as worship. The obligation must not be so qualified as to be practically suppressed. There are people with whom it is easy to sympathise, but as it is our duty to be honest to all, the obligations of sympathy are equally general. This precept is only an application of the great commandment, “ Thou shalt love thy neighbour as thyself.” The duty arises from the discovery that has come to us through Christ of the intimacy of our relations to all mankind. All men are dear to the heart of God, and therefore they must be dear to us. 3. We owe sympathy to other men because it is an effective means of contributing to their moral perfection, and because by withholding it we inflict on them grave moral inquiry. In men and women who have many admirable qualities there are grave defects of temper and spirit. They remind one of noble trees that require warmth and sunshine, but which have been discouraged by gloomy skies, and chilled, tormented, by cold, harsh winds. We may not be able to do much to recover those who are morally lost, but we may all do something to lessen the hardness and add to the moral grace of those with whom we live. Sympathise with a man in his prosperity and you do much to protect him from its perils. If you know that a man is carrying on his business on dishonourable principles, whether he is getting richer or poorer, you are bound to refuse him your moral approval. But if you begin to have hard thoughts of him, and if he feels that you have no delight in his honest prosperity, you are not only unjust to him, you may do him serious moral harm. If you are cold to him because he is richer than you, he will be cold to you because you are poorer than he is. If you think of his wealth with discontent, he will think of it with exaggerated complacency. There is always danger that when a man gets rich he will cease to have a brotherly heart towards other men; it is the duty of his old friends to do what they can to save him from that, not by preaching to him, unless they are sure they can preach well, but by rejoicing with him in his riches. The same law holds in relation to success in public life, etc. So when trouble comes upon men your sympathy may lessen the bitterness of their grief, and may prevent them from yielding to a hard resentment against God and the whole order of the world. But remember that what they want is not your ingenious philosophy, but just a touch of your heart. 4. Some people have what is called the gift of sympathy, and a charming gift it is, but it is necessary to distinguish between the gift and the grace. Sympathy with misfortune may be followed by no endeavour to lessen it, and sympathy with joy may be followed in an hour by a sarcasm or a sneer. 5. If it is a duty to give sympathy, it is also a duty to receive it. By rejecting it we harm the person who offers it, for we check the growth of a form of moral perfection. It is a sin to discourage a man who wants to be truthful; it is also a sin to discourage the man who wants to show that he shares our trouble or our gladness. And we wrong ourselves, for we confirm our unbrotherly selfishness. 6. This sympathetic spirit has not really to be created even in those whose natural temperament is unsympathetic. It is in our heart somewhere, and would show itself if it had a fair chance. But it must be cultivated, and it is only by a deliberate effort to measure the magnitude of a great trouble, and to realise some of the innumerable elements of misery in it, that some of us can ever come to feel adequate sympathy with it. And a similar effort is necessary to sympathise perfectly with a great happiness. But self-discipline is not enough. If we abide in Christ we may come to have that sensitiveness to suffering which moved Him to compassion when He saw the blind, etc., and which made Him weep over the grave of Lazarus; and we may come to have that sympathy with common joys which prompted Him to change water into wine. (R. W. Dale, LL.D.)Benefit of sympathy Every man rejoices twice when he has a partner of his joy. A friend shares my sorrow, and makes it but a moiety; but he swells my joy, and makes it double. For so two channels divide the river, and lessen it into rivulets, and make it fordable, and apt to be drunk up by the first revels of the Syrian star; but two torches do not divide, but increase the flame. And though my tears are the sooner dried up when they run on my friend’ s cheeks in the furrows of compassion, yet, when my flame hath kindled his lamp, we unite the glories and make them radiant, like the golden candlesticks that burn before the throne of God, because they shine by numbers, by light, and joy. Human sympathy Though the lower animals have feeling, they have no fellow-feeling. Have not I seen the horse enjoy his feed of corn when his yoke-fellow lay a-dying in the neighbouring stall, and never turn an eye of pity on the sufferer? They have strong passions, but no sympathy. It is said that the wounded deer sheds tears; but it belongs to man only to “ weep with them that weep,” and by sympathy to divide another’ s sorrows, and double another’ s joys. When thunder, following the dazzling flash, has burst among our hills, when the horn of the Switzer has rung in his glorious valleys, when the boatman has shouted from the bosom of a rock-girt loch, wonderful were the echoes I have heard them make; but there is no echo so fine or wonderful as that which, in the sympathy of human hearts, repeats the cry of another’ s sorrow, and makes me feel his pain almost as if it were my own. They say, that if a piano is struck in a room where another stands unopened and untouched, who lays his ear to that will hear a string within, as if touched by the hand of a shadowy spirit, sound the same note; but more strange how the strings of one heart vibrate to those of another; how woe weakens woe; how your grief infects me with sadness; how the shadow of a passing funeral and nodding hearse casts a cloud on the mirth of a marriage party; how sympathy may be so delicate and acute as to become a pain. There is, for example, the well-authenticated case of a lady who could not even hear the description of a severe surgical operation, but she felt all the agonies of the patient, grew paler and paler, and shrieked and fainted under the horrible imagination. (T. Guthrie, D.D.)Law of sympathy As in the electric shock every one feels the same shock who holds the same chain; or as in the singular acoustic law by which several instruments have a sympathetic vibration, so that, if one note be struck violently on one, there will be a faint vibration on the other; or like the still more delicate and mysterious tracery of nerves which run throughout the whole human body, the meanest member cannot suffer without all the members feeling with it. Sympathy I want to tell you how, a few years ago, I got up sympathy with a family in Chicago, where I was living. It is very unhealthy in the summer, and I attended the funerals of a good many children. I got hardened to it, like a doctor, and could go to them without sympathy. One of my little scholars was drowned, and word was sent by the mother that she wanted to see me. I went. The dripping body was there on the table. The husband was a drunkard, and was then in the corner drunk. The mother said she had no money to buy a shroud or coffin, and wanted to know if I could not bury Adeline. I consented. I had my little girl with me then. She was about four years old. When we got outside she asked: “ Suppose we were poor, pa, and I had to go down to the river after sticks, and should fall in and get drowned, and you had no money to bury me, would you be sorry, papa?” and then she looked up into my eyes with an expression I had never before seen, and asked: “ Did you feel bad for that mother?” I clasped her to my heart and kissed her, and my sympathy was aroused. My friends, if you want to get in sympathy with people, consider how you would feel in their place. Let us, working for the Master, have compassion on the unfortunate, and sympathy for those who need our sympathy. (D. L. Moody.)The demands of Christian sympathy 1. Joy and sorrow are the two chief elements of life. They often meet in the one event; what is sorrowful to one is joyful to the other. They are often very near each other in this life of uncertainty and change. An hour beyond the present time may transfer us from one to the other. Often the morning is bright, but the evening dull and cloudy and vice versa. 2. Joy and sorrow modify each other, and life requires both to make it complete. Continual sorrow would make men sad and sour; and perpetual joy would make men too light in character, and disqualify them as the comforters of the afflicted; but by their co-operation they make men more fit in this world to work and sympathise. The sweet makes the bitter tolerable; and the bitter imparts a kind of tonic quality to the sweet. Confining ourselves to the latter clause, we shall view calamities-- I. Through some of their causes.1. A willing ignorance of law. Many fevers, explosions, shipwrecks, etc., arise from ignorance of the laws of things; and there is no excuse for our ignorance of most of them. 2. Presumption. Repeated transgression of law, because it has often happened hitherto without any calamity, often costs men dearly. 3. Mercenary selfishness and ambition. From a love of money sanitary improvements are neglected; and in our mines means of safety are neglected because there is a little expense in the introduction of them. 4. Careless indifference. We by custom become used to things, and act carelessly; where others, unused to the same things, are timid and careful, and often save themselves. II. Through some of their harrowing distresses and results. Calamities, by reason of their frequent occurrence, lose their impression upon us. Like the loss of life in times of war, they become things of little power because of their frequent occurrence. However we view and feel them, it is clear that the results from them are grave and glaring.1. They reduce our estimate of human life. We value our own life above all things, and the simplest duty of religion is, to do to others as we would that others should do unto us. We too often reverse this, and by blindness and selfishness make human life the meanest of all things. 2. They harden men religiously. People are amazed that they do not change the heart and life of men. But can the widow melt into tenderness of religious emotions when she broods over her great loss and hard lot, and all the while attributes it to the carelessness of others? Can the orphan be made more religious when he thinks of the way his nearest friend in life has been taken away? If they attribute their calamities to God do they present Him in that amiable character as to attract the heart in love to Him? 3. They diminish the goodness and enjoyment of life. 4. They increase the burden of society. Who are to provide for the widows and the fatherless? 5. But the distress of such calamities to the immediate individuals themselves is beyond language to describe. III. On Christian ground and in Christian light. Christianity--1. Brings out the purest and the noblest sympathies of the soul to meet and comfort distress. All done to the distressed under its influence is done by love, hence it is both pleasurable and lasting. It leads the afflicted to an ever-living Father, to the sympathy and love of a Saviour, and the comfort of His Spirit; it brings them into fellowship with all the good; and gives a hope of a heaven of happiness after the sorrows of life will end. 2. Teaches men to make earthly things subordinate to the want and support of persons in their woes and sorrows. 3. Makes it a part of Christian life to assist the needy and ameliorate the woes of men. “ Blessed are the merciful, for they shall obtain mercy” is its first and last teaching. 4. Is catholic and impartial in its aid and comfort to distress and misery. It asks no questions as to nationality, rank, sect, and creed; it views all as human creatures in want and distress. 5. Lessens the misery of humanity. It does this to the mind of men by its spiritual provisions, and to their bodies and outward wants by making all material things subordinate to human want and woe. 6. Unites men so closely to each other as to make them responsible for the good and comfort of one another. IV. Through their lessons to us. Calamities as these teach us--1. To be more submissive and satisfied with the ordinary ills and misfortunes of life. 2. The necessity of studying the laws of human life more, and understanding them better. 3. That we are so nearly related to one another that the life and interest of all are very much in the hands of each other. 4. That great calamities all result from the repeated neglect of small things. 5. To do all we can to comfort and help those in distress. (T. Hughes.) Romans 12:16 Be of the same mind one towards another. Unity I. What it implies.1. One spirit.2. One aim.3. One way. II. How to secure it.1. Suppress ambition.2. Be condescending to inferiors.3. Be modest in the expression of your own opinion. (J. Lyth, D.D.)Mind not high things I. What high things?1. Negatively--not the highest or heavenly things (Colossians 3:1-2; Matthew 6:33). 2. Positively--of this world (Jeremiah 45:5). Great-- (1) Riches (Timothy 6:19);(2) Honours;(3) Power and place (Acts 5:36);(4) Employments;(5) Pleasures. II. How not mind them? Not so as--1. To think of them (Psalms 1:2).2. To desire them (Colossians 3:2; Psalms 73:25).3. To hope for them.4. To admire them (Luke 21:5-6).5. To labour after them (John 6:27; Matthew 6:33). III. Why not mind them?1. They are below you. (1) As ye are rational creatures.(2) As believing Christians. 2. You have higher things to mind (Philippians 3:20). 3. Minding of earth and heaven both is inconsistent (Matthew 6:24; 1 John 2:15). Conclusion: Mind not high things. Consider they are--1. Uncertain.2. Inconstant (Proverbs 23:5).3. Unsatisfying (Ecclesiastes 1:8; Ecclesiastes 4:8).4. Dangerous (1 Timothy 6:10).5. Momentary (Luke 12:20). (Bp. Beveridge.)Mind not high things I. The import of this prohibition. It forbids--1. Pride.2. Assumption.3. Foolish ambition. II. Its importance. These evils are--1. Very offensive to God.2. A source of misery to ourselves.3. A cause of serious evil both in the Church and the world. (J. Lyth, D.D.)Condescend to men of low estate. Condescension I. The conduct enjoined. A behaviour-- 1. Humble.2. Affable.3. Condescending. II. Its excellencies. It is--1. Magnanimous.2. Christlike. III. Its importance. It is essential to the Christian character. IV. Its motives. Differences of condition are accidental, temporal, designed to afford opportunity for the development of this spirit. (J. Lyth, D.D.)Considerateness towards inferiors Knowing how anxious the troops in Cabul would look for their letters, Captain (afterwards Sir Henry) Lawrence and his wife--because the Government could not afford a post-clerk!--would sit up half the night sorting them, after the multiform duties of revenue collector, engineer, commissariat officer, and paymaster, had been discharged. But this was only one instance out of many of Lawrence’ s exquisite regard for others. (H. A. Page.)Be not wise in your own conceits.-- I. As to rational wisdom or knowledge.1. Of natural causes. (1) You know not the first constitution of them (Job 38:4-6).(2) Nor God’ s present disposal of them (Acts 17:28).(3) Nor their own working and nature. 2. Future events (James 4:13-14.)(1) You know not the causes that must concur to produce them.(2) Nor whether God will set them on work or no, or hinder them (James 4:15; 1 Corinthians 4:19). 3. The providences of God (Psalms 139:5-6). (1) To the evil (Psalms 73:3; Psalms 73:22).(2) To the good. 4. The intrigues of state (Proverbs 20:3). 5. The spiritual estate of others (Matthew 7:1). (1) You know not your own condition (1 Corinthians 2:11).(2) There is no way in the world whereby to know others. 6. The interpretation of Scripture (Mark 12:24). (1) Prophecies (Acts 8:30-31).(2) Mysteries (Romans 11:33).(3) Difficult places (2 Peter 3:15-16). 7. Determination of theological controversies. 8. Be not then wise in your own conceits. (1) It is a sin (Isaiah 5:21; Proverbs 3:7).(2) You are not wise (Job 11:12).(3) This will hinder you from true wisdom (Proverbs 26:12). But--(1) Have low thoughts of your own knowledge.(2) Labour each day to know more-- (a) Of God; (b) Of Christ (1 Corinthians 2:2). II. As to practical wisdom.1. Wherein? (1) We must not conceit ourselves to be saints (1 Timothy 1:15; Isaiah 65:5; Luke 18:11).(2) Nor that we are holier than others.(3) Nor that we perform duties aright. (a) Beading the Scripture. (b) Praying (James 4:3). (c) Hearing (Acts 2:37). (d) Mediation (Philippians 3:20). (4) Nor that we exercise graces aright. (a) Repentance (2 Corinthians 7:10). We may repent of some sins, not of all: and our repentance in proportional to none of our sins. (b) Faith. It may be only historical, or partial (John 1:12), or upon wrong grounds--education, not Divine testimony (1 John 5:10), or, not on Christ only (Philippians 3:8-9). (c) Love. We do not love God with all our hearts (Matthew 22:37), nor constantly. (d) Trust. It may be only for spirituals (1 Peter 5:7), and not with all our heart (Proverbs 3:5). (e) Thankful-nest. Not proportional to our mercies, or not for all things (1 Thessalonians 5:18). (f) Charity. It may be from wrong principles (Matthew 6:1-34.), or in a wrong manner (Romans 12:8). 2. Why not thus conceited of ourselves? (1) We know not our own hearts (Jeremiah 17:9).(2) We are too apt to have too high thoughts of ourselves.(3) This will keep us from looking after true holiness. 3. Uses: Be not wise in your own conceits. (1) Many have been mistaken (Matthew 7:22).(2) The less holy you are, the more you are apt to conceit yourselves to be so.(3) These conceits of holiness are not consistent with true grace (James 4:6).(4) Therefore, so long as you conceit yourselves to be holy, you may conclude yourselves to be sinful.(5) You shall not be judged by your own conceits, but by the law of God. 4. Directions. (1) Oft consult your own hearts (Psalms 4:4).(2) Compare your actions with God’ s laws.(3) Still remember what a fearful thing it is to be mistaken in a thing of this weight. (Bp. Beveridge.)Be not wise in your own conceits I. The conduct condemned1. An undue estimate of one’ s own opinion.2. The immodest expression of it. II. Its prevalence. Even among Christian professors. III. Its origin.1. Ignorance.2. Pride. IV. Its impropriety.1. It is offensive to others.2. It destroys unity.3. It is utterly opposed to the Spirit of Christ.4. It exposes a man to merited humiliation. (J. Lyth, D.D.)Be not wise in your own conceits I. The temper described. The persistent assertions of your own--1. Opinions.2. Judgment.3. Plans. II. Its folly. It assumes--1. That you have nothing to learn.2. That you are incapable of error.3. That you are wiser than everybody else. III. Its evil.1. It offends others.2. Generates strife.3. Is inconsistent with the Christian spirit. (J. Lyth, D.D.)Self wisdom v. Divine wisdom The text repeats the warning of 11:25, and recalls Proverbs 3:7. But it is not to be understood of speculative opinion. It refers to the practical “ prudence” which guides men in business and in the ventures and contingencies of life. It might be rendered--“ Become not prudent by yourselves.” The accepted translation is unfortunate, suggesting a sense the word never bears. Note-- I. The special danger Christians are in with respect to this prudence.1. It is the result of a natural instinct. The general source of it is the tendency to make “ self” the measure and end of everything. The selfish man is short-sighted and self-opiniated; or he gives undue weight to the maxims of earthly prudence. 2. It is confirmed by the general opinion and practice of men. The proverbs of the world are for the most part mercenary; the moralities of heathen philosophy, so far as practical, are but a refined selfishness. 3. The nobler life of man is thereby prevented. In modern times the recognition of the independence of all nations in regard to the highest interests has been wondrously fruitful. For a man or a nation, therefore, to shut out wilfully the consideration of others, and to “ become prudent, merely for or by itself,” is for it to lose its place in the commonwealth of knowledge, civilisation, and true progress. 4. The gravest dangers threaten within the sphere of religion. How common is the error “ Save yourself” as a religious duty. Let us beware lest we have but exchanged the honest “ competition” of the marketplace for a “ consecrated selfishness” baptized with the name of Christ! The Gentile converts were in danger of despising the “ cast off” Jews, and of thinking the grace of God was henceforth to be their own monopoly. Paul warned them against the error (Romans 11:33-36). Because of similar prejudices, missions to the heathen have been obstructed. Only when we rise to the height of this conception of Christianity can it be a perfect salvation for ourselves as individual Christians. II. How this danger is to be averted.1. By constant and prayerful study of the Word of God. 2. By considering the examples of holy men, especially of Christ Himself. 3. By remembering that we are all members of the body of Christ, which is His Church. The good of all men is to be sought. Each must labour towards the universal ends of Christ’ s kingdom as a “ member in particular.” 4. By giving heed to the voice of God’ s Spirit within us. It led Peter and Paul to wider fields of usefulness. The “ mind of Christ” will ever lead us to deny ourselves, and take up our cross and follow Him. But in so doing we shall discover a Diviner wisdom. In losing our life we shall find it. “ Seek ye first the kingdom of God,” etc. (St. John A. Frere, M.A.) Romans 12:17 Recompense to no man evil for evil.Non-retaliation I. What evils are we not to recompense?1. Not to hate others because they hate us (Matthew 5:44).2. Not to curse others because they curse us (2 Samuel 16:10; Matthew 5:44).3. Not to defraud others because they defraud us (Leviticus 19:13; 1 Thessalonians 4:6).4. Not to speak evil of others because they speak evil of us (Titus 3:2; 1 Peter 3:9).5. Not to neglect our duty to them because they do it to us. (1) Praying for them (1 Timothy 2:1).(2) Pitying their miseries (Romans 12:15).(3) Helping them in their necessities (Galatians 6:10). II. Why not?1. It is contrary to the rule (Matthew 7:12).2. Hereby we do ourselves more injury than they did.3. Yea, and more than we can do them. Conclusion: Consider--1. None can hinder us without God (Isaiah 45:7).2. Injuries patiently borne are both occasions of virtue.3. It is better to bear an injury than to cause one.4. We must follow the Saviour’ s example (1 Peter 2:23).5. It is one of the noblest virtues of a Christian to live above injuries. (Bp. Beveridge.)Retaliation is-- I. Natural. II. Foolish. It--1. Fails to accomplish its own end.2. Makes matters worse. III. Unjustifiable. Because it is--1. To take the law into our own hands.2. To assume the prerogative of God. IV. Unchristian. Because--1. Opposed to the Spirit of Christ.2. Inimical to our own moral development.3. Utterly forbidden. (J. Lyth, D.D.)Provide things honest in the sight of all men. I. How provide?1. Think of them (1 Timothy 4:15).2. Intend them (Psalms 17:3).3. Endeavour them (2 Peter 1:5).4. Practise them (1 John 3:18).5. Continue the practice of them (1 Corinthians 15:58; Revelation 2:25-26). II. What honest things?1. Towards God. (1) Love to His person (Deuteronomy 6:5).(2) Faith in His words (1 John 5:10).(3) Trust on His promises (Hebrews 13:5-6).(4) Fear of His threatenings (Amos 3:8).(5) Obedience to His precepts. 2. Towards men. (1) To our superiors, subjection (Romans 13:1).(2) To our inferiors, humility. 3. To all: (1) Truth (Leviticus 19:11).(2) Equity (Leviticus 19:35-36).(3) Love (Matthew 5:45).(4) Honour (1 Peter 2:17).(5) Prayers (1 Timothy 2:1). III. How in the sight of all men.1. So as to make open profession of our religion (Romans 1:16).2. To manifest our integrity in it unto all (2 Corinthians 8:21). IV. Why in the sight of all men?1. Negatively. Not to gain credit for them (Matthew 6:1). 2. Positively. (1) To stop others false accusing us (1 Peter 3:16).(2) To be an example to others (1 Corinthians 11:1).(3) For the glory of God (Matthew 5:16; 1 Peter 2:12). V. Use. Provide things honest, etc. Hereby you will--1. Keep your conscience void of offence towards God and men (Acts 24:16).2. Excite others to virtue (James 5:20.)3. Be an honour to religion.4. Be certain of God’ s blessing here (Psalms 39:12).5. Be entitled to heaven hereafter. (Bp. Beveridge.)Providing things honest in the sight of all men I. The import of this precept.1. Not merely live honestly. 2. But pay attention to things approved and beautiful in the estimation of men. 3. This implies a regard not only for general consistency, but a respect for the amenities of life. II. Its importance,1. The Christian is the highest style of man. 2. Should be inferior to none in moral and social excellence. 3. Should recommend his profession. (J. Lyth, D.D.)Getting an honest living I. Provide. Such is the message of the whole Bible. Right through industry is commended, idleness anathematised. Need we remind you of Solomon? Paul is quite as good in his way. “ If any man will not work, neither shall he eat.” Starve them out! Summary procedure, but salutary. Again, “ if any provide not for his own, especially of his own house, he hath denied the faith,” etc. Yes; for it is part of “ the faith once delivered unto the saints” that we should “ provide.”1. It is well that we have to do so. No man is to be pitied on account of it. A fine thing is work. It braces the soul like iron, quinine, or water, the body. An experienced African traveller says, “ We sicken more from inactivity than from malaria.” 2. Provide. What? “ Things” -- (1) Necessary. Our absolute wants are to be met. (2) But luxuries come under the phrase before us. Used in moderation they are not sinful. If they were, God would not set us so bad an example as to give them to us. What is the blush on the apple and the bloom on the peach, the fragrance of the rose and the music of the falling wave? Luxury. The oak not only affords us wood, but adorns the landscape; nor does it yield an inch less wood because it is a thing of beauty. Even so, we shall not be worse, but better, if we have a few good pictures on our walls and ornaments on our tables, if we enjoy the last tale or the newest poem. The infinite Father gives His children toys as well as tools. 3. Don’ t expect others to provide for you; do it yourself. We should cultivate a manly spirit of independence and self-help. According to a certain gage, every man has three fortunes, a head and a pair of hands; would that all made a diligent use of these fortunes. “ God helps those that help themselves,” and we should refuse to aid any others. II. Provide. Things honest. How may we do that? Nobody will have much difficulty in finding out, if he wishes to make the discovery. There are sundry practices which may well be looked at in the light of the text.1. It is not an uncommon thing for men to get into debt when they know they have small chance of paying. We are well aware of the mode in which this is palliated. When a mob of rioters were about to attack a flour-mill, Luther stood between it and them. “ Master, we must live,” they cried. “ I don’ t see that: you ‘ must’ be honest,” answered the brave reformer. Existence, precious though it be, is not to be bought at any price. But men are seldom, indeed, called to make such a desperate sacrifice. “ Trust in the Lord, and do good, so shalt thou dwell in the land, and, verily, thou shalt be fed.” “ Seek ye first the kingdom of God,” etc. Encouraged by these assurances, let none of us compromise his integrity. “ Owe no man anything.” Rather than involve himself in debt Lord Macaulay sold the gold medals which he had won at Cambridge. 2. Sometimes goods are sold for what they are not. We occasionally speak about “ getting goods under false pretences,” but are they never got rid of under false pretences? What is the meaning of the common caution, “ Beware of spurious imitations” ? Think, also, of adulteration. How shamefully is the public sometimes imposed on in what it eats and drinks. 3. It is possible for persons in situations to be lax in their notions of their duty to their employers. If I engage to serve another for a given amount of remuneration for a certain period, I thereby sell him my time, my energy, my talent, and if I withhold it I am not honest. III. Provide things honest in the sight of all men. Not only be honest, but let your honesty be seen. As Bengel remarks in connection with our text: “ A gem should not merely be a gem; it should be properly set in a ring, that its splendour may meet the eye.” “ In the sight of all men.”1. For our own sakes. In the long run he is trusted who is trustworthy; integrity wins confidence. If I deal with a man and he deceives me, I mentally put a black mark against his name, and warn others of him. Thus his unrighteousness injures him, as, indeed, it ought to do. More money is to be made by going straight than by going crooked. 2. For the Church’ s sake. Nothing is so prejudicial to the interests of religion as lack of uprightness in men professing to be godly. Such monstrosities remind one of what a traveller saw in a Russian church--to wit, a fellow devoutly counting his rosary with one hand and picking a pocket with the other. Robert Burns wrote, “ An honest man’ s the noblest work of God.” He was right. (T. R. Stevenson.)Honourable dealing A young man in a dry-goods store in Boston was endeavouring to sell a customer some goods. He had a quantity on hand which he much desired to dispose of, as they were not of the freshest style; and the man seemed inclined to take them. When the goods had been examined, and the bargain was about to be concluded, the customer inquired: “ Are these goods the latest style?” The young man hesitated. He wanted to sell the goods, and it appeared evident that if he said they were the latest style, the man would take them. But he could not tell a lie, and he replied: “ They are not the latest style of goods, but they are a very good style.” The man looked at him, examined some other goods of later style, and said: “ I will take those of the older style, and some of the new also. Your honesty in stating the facts will fasten me to this place.” The man not only sold his goods, and kept a good conscience, but he also retained a customer, whom he might never have seen again if he had not spoken to him the exact truth. There is no permanent gain in falsehood and deception. Righteousness and truth are a sure foundation. (“The Christian,” Boston, U.S.A.)An honest man Robert Burns wrote, “ An honest man’ s the noblest work of God.” He was right. A man who is honest all round, honest towards God, and honest towards his fellow-creatures, is the noblest work of God, When urged by his wife not to allow his conscience to stand in the way of fortunes Milton said, “ I am resolved to live and die an honest man,” Let us say the same, “ Come gain or loss, come evil report or good report, come weal or woe, I am resolved to live and die an honest man.”Verses 18. If it Be possible, as much as lieth in you, live peaceably with all men.-- Live peaceably with all men I. If possible. By maintaining a spirit--1. Upright.2. Meek.3. Peaceable. II. If not possible.1. Leave your cause in God’ s hands.2. Show kindness to your enemies.3. So shall you secure a noble conquest. (J. Lyth, D.D.)How to live at peace with all men I. Watch over yourself.1. Do not retaliate.2. Be honest.3. Cultivate a peaceable spirit. II. Commit yourself to God.1. Instead of avenging yourself let Him undertake your cause.2. Retribution is His prerogative.3. He will certainly defend the right. III. Conciliate your enemies. By kindness. You will thus achieve a noble conquest over evil in yourself, and subdue enmity by love. (J. Lyth, D.D.)Peace with all men I. Is not always possible.1. Some are unreasonable.2. Others contentious.3. With many it is impossible to be at peace without sacrificing conscience. II. Should be maintained as far as possible--by1. Patience.2. Prudence.3. Conciliation. III. If impossible, cannot be sought without advantage. The attempt secures--1. Peace of conscience.2. The approbation of God.3. And consequently Divine interposition in our favour. (J. Lyth, D.D.)Peaceableness I. The general import of the exhortation.1. That we should have a hearty love and value for peace as far as it may be obtained. 2. That we studiously direct our conduct so as may be most likely to reach this end. II. What is implied in the qualifications added.1. It is evidently intimated that it is not always possible or in our power to reach the desirable end of peace. Those who “ seek peace and pursue it,” according to the exhortation (Psalms 36:14) yet sometimes find that it flies from them. (1) Sometimes this falls out in common life, through the perverse humours and unreasonable obstinacy of those with whom we have to do. There are people in this world so captious as to take offence without any foundation. (2) Sometimes it is not morally possible to be at peace with men, because they will not be at peace with us, unless we will violate a good conscience. Peace, though so desirable a blessing, is not to be purchased at any rate. For instance-- (a) Neither truth nor holiness are to be sacrificed to peace. That would be to sacrifice our peace with God and with our own consciences for the sake of peace with men, which for certain would be much too dear a bargain. (b) Nor should we decline any service we are capable of, to the interest of Christ or of our country, for fear of some people’ s offence. Christian courage should extinguish such fears. 2. This addition greatly enforces the precept, when it may consist with higher obligations. We must not venture everything for peace, but we should esteem it worth a great deal of pains and self-denial. If we can compass it by any means that are fit for us to use, we should endeavour it. 3. It is implied, farther, that we shall have reason to be content, though we should miss our aim, if we have performed our part. Then the breach of peace may be your affliction, but it will not be your sin. III. The extent prescribed for our aim in this matter: “ Live peaceably with all men.”1. We should endeavour to live peaceably with all men at large, as far as we have any concern with them. Setting aside the consideration of their religion or their virtuous character, we are obliged by the dictates of nature, and of Christianity too, to study peace with them as our fellow-creatures; and to this end-- (1) We should be careful to behave inoffensively to all--to “ give no offence, neither to the Jews, nor to the Gentiles, nor to the Church of God” (1 Corinthians 10:32), that, if possible, we may prevent any difference from arising. (2) We are equally concerned, in order to peace, not to be quick in taking offence. Many people might soon have received proper satisfaction for an injury done them if they had not themselves overrated it and carried their resentment beyond all regular bounds, till they made a small breach wide and most difficult to be healed. (3) We should be desirous to regain peace as soon as possible whenever a difference actually arises. The implacable are reckoned among the greatest sinners (Romans 1:31). 2. We should endeavour to cultivate a more peculiar peace and harmony with all our fellow Christians as such. IV. The importance of a peaceable spirit in Christianity. It is many ways recommended in the gospel; as--1. By showing us the great evil of an unpeaceable spirit. It is the fruit of carnality, or of an undue ascendant which some fleshly motive or other hath over us (1 Corinthians 3:3). 2. By representing a peaceable disposition in a very advantageous light. It is one of “ the fruits of the blessed Spirit” (Galatians 5:22). It is mentioned as one principal thing wherein the spiritual kingdom of God, or true religion in the hearts of men, consists (Romans 14:17). Christ saw fit to make it the subject of one of His beatitudes (Matthew 5:9). 3. By the lively expressions of such a temper in the example of Christ. He was, on the one hand, a pattern for observing the proper limitations to be attended to in all pursuits after peace; He ever preferred truth and duty to it, an obedience to His Father to the pleasing of men; and so must we. But, on the other hand, as far as was consistent with His higher engagements He ever showed a strong disposition to peace. 4. By the account it gives us of the heavenly world, as a state of perfect love and harmony, where there are no jarring notes and affections. When a good man dies he “ enters into peace” (Isaiah 57:2). By way of reflection, then--1. This may be sufficient to vindicate Christianity from the reproaches which have been cast upon it for the animosities that have abounded among Christians. The precepts, the patterns, the principles of Christianity, all lead another way; they directly lead to peaceableness. 2. This may be a proper subject of trial and self-examination. If we make no conscience of this duty of peaceableness, we have not yet entered into the spirit of true Christianity. 3. Let us all, as we are exhorted in the text, cultivate and exercise a peaceable and healing disposition. This is the likeliest way to dispose others to be at peace with us. (J. Evans, D.D.)The duty of living peaceably I. Live peaceably when possible. All that disturbance of man’ s peace which springs from our lower nature we are bound everywhere to restrain. Let me mention some provocatives from which we may and should abstain.1. Offensive language. Many that have great power of speech do not feel that God’ s law is to regulate the use of their tongues. There are Christian heads of families who shoot across the table from day to day words which stir up the worst feelings which men can have. Many and many a household has no chimney which carries away the smoke of these conflicts, and the smoke falls down, leaving harm where it rests. As much as lieth in your tongue, then, live peaceably with your wife, your children, your servants, and your fellow-men. 2. Provoking carriage. A man can look as well as speak speech. A nod of the head, a lifting up of the eyes, a shrug of the shoulder, the whole manner, is as powerful as speech. We have no right to be provoking in our attitudes. 3. An unconscious, and still more, an intended, insolent conduct of pride toward men. Frequently the very presence of a man who is filled with a spirit of self-importance is an insult. The duty of humility is not simply a duty of the closet. 4. Selfishness. The ten thousand jealousies and envies which are current in business circles arise from inconsiderate selfishness. 5. The untrained disposition of jocosity. I mean all forms of teasing, jesting, irony, sarcasm, wit, which are indulged in at another’ s expense, and which are not “ convenient.” Ordinarily, this is practised where the victim has no power of resistance. You often see persons pulling little children’ s hair, saying things that stir up little children’ s feelings; exposing things that they do not want to have known, in order to see the flush on their cheeks; or creating a laugh at their expense. Saying disagreeable things in a calm and ironical way is inexcusable There is a teasing which is pleasant, and causes nobody suffering; but teasing for the sake of making other people uncomfortable is fiendish. 6. The habit of contradiction and argument. We know what it is to be a “ bully.” We see men boasting of their strength, and saying provoking things in the hope of getting into a quarrel with their fellow-men. There are men who may be called logical bullies. If you say anything, they dispute it. Argument leads to disputation speedily, and disputation to quarrelling, and quarrelling to ill-will. 7. Scandalmongering. There are men who have an intuition for discovering faults in others. They see them as quick as lightning; and they tell of them wherever they go. There are men who are vampires, feeding on their fellow-men in this way. And the amount of ill-will that is created in a neighbourhood by tale-bearers is astounding. The only excuse which men give for thus reporting things that are evil in regard to others is that they are true. But you have no right to report anything evil of a man, even if it is true, unless you have a benevolent purpose. Every man has his train of infelicities. But as they sprung from him they ought not to be carried far away from him. A scandal-monger is like one who carries contraband goods; and the partaker is as bad as the thief. 8. Indiscreet frankness. Telling men unpleasant truths about themselves, telling them what other people have said about them--this is generally unwise. Blurting out the truth about people into their faces is impolite. There is an impression that if a man has a truth he should let it fly, hit where it may. A doctor might as well scatter his drugs through the community, as a man tell all he knows about people indiscriminately. Truth, being a medicine, instead of being thrown about heedlessly, and with brutal barbarity, is to be administered with care and discretion. 9. Indiscreet urgency in religious teaching. There are many religious persons who go about with an incisiveness and pertinacity which annoy and vex people, and introduce an element of disquiet by which more harm than good is done. II. There are times in which you cannot live peaceably.1. There are cases in which, when you are commanded by the law to do evil, you will be obliged to resist, and make great disturbance. And there are a great many other cases where, in your business relations and social connections, you will be placed in circumstances in which the interest of others pushes you toward the commission of evil, but in which you must not do it. A river complains to the rock on its bank of the noise which it is making. Why does the rock make the noise? Because it will not budge, and the water will. So that it is the water, and not the rock, that makes the noise. The rock stood there, and had a right to stand there; and if the water would beat against it and make a noise, it was not the rock’ s fault. The man who is free from wickedness is accused by wicked men of making all the turmoil and excitement, but he does not. You recollect that when the tyrant had vexed and annoyed Israel through years of misrule, and the prophet had attempted to see that the laws were obeyed, and that the welfare of the people was maintained, the king said to him, “ Art thou he that troubleth Israel?” 2. Christian virtue sometimes stands in the way of men’ s pleasure. Sometimes it happens that an individual is solicited to taste wine which conscientiously he cannot touch, and he stirs up great resistance by refusing. 3. Those who are called to teach unwelcome truths must make up their minds not to live peaceably. No man can preach the truth faithfully without offending men. Our Master could not do it. The apostles could not. 4. You cannot attempt to oppose men’ s worldly interests for the sake of public morality, for the reformation of the community, for the purification of the ballot, without rousing up an immense amount of anger. But somebody must do these things. No Christian man has a right to see the city in which he lives go down like Sodom and Gomorrah and put out no hand or voice to save it. Christian men are bound to be “ lights” and “ salt.” (H. W. Beecher.)Christians exhorted to live peaceably I. The duty here enjoined. The expression may be taken--1. For the actual enjoyment of peace with all men: in which sense he only lives peaceably, whom no man molests. This cannot be here intended, because-- (1) So to live peaceably is impossible in consequence of-- (a) The contentious, unreasonable humour of many men. There are some that, like so many salamanders, cannot live but in the fire, and so long as there be such, how can there be undisturbed quietness? God must first weed the world of all ill dispositions before a universal peace can grow in it. (b) The contrary and inconsistent interests of many men. There is nothing which men prosecute with so much vigour as their interest, and the prosecution of contrary interests must needs be carried on by contrary ways, which will be sure to thwart one another. (2) What is the matter of duty ought to be in the power of him to whom it is enjoined. But it is not in my power to enjoy peace with all men, since this depends upon their behaviour towards me. If a man will be my enemy, I cannot prevent him. 2. Wherefore it is clear that the text is to be understood for a peaceable behaviour towards all men; in which case he lives peaceably by whom no man is molested. It consists therefore in-- (1) A forbearance of hostile actions. In a way of-- (a) Prevention, i.e., abstinence from an injurious invasion upon the rights of another, whether as to his person or estate. (b) Non-retaliation (1 Corinthians 13:7). Fire sometimes goes out as much for want of being stirred up as for want of fuel. He who affronts his brother breaks the peace; but he who repays the ill turn perpetuates the breach. And perhaps the greatest unquietness is not so much chargeable upon the injurious as the revengeful. A storm ruins nowhere but where it is withstood and repelled. (2) A forbearance of injurious, provoking words. Rabshakeh broke the peace with Hezekiah as much by his railing as by his army. Men resent ugly words with more acrimony than they would stabs. And the reason is, because a wound directs an evil only to a man’ s person, but an ill word renders him miserable as far as he is known. Besides, it hurts him so as to put the reparation absolutely out of his power; for it lodges his infamy in other men’ s thoughts, which he cannot come at so as to rectify them. II. What are the measures and proportions by which it is to be determined. “ If it be possible,” i.e., morally, lawfully possible (Genesis 39:9; 2 Corinthians 13:8). Where, then, the breaking of the peace is not unlawful, there the maintaining of it ceases, to be a necessary duty. Apply this to--1. War. (1) Is it lawful? Yes, if in a good cause, viz.-- (a) Defensive; in order to repel an evil designed to the public; and therefore is an act of self-preservation. (b) Offensive; for revenging a public injury done to a community, and so is an act of justice. And further, the Baptist, Christ, and the apostles judged the employment of a soldier lawful. (2) When and where ought it to be judged so? When those with whom we are at peace-- (a) Declare that they will annoy us unless we mangle our bodies (1 Samuel 11:2). (b) Declare war with us, unless we renounce our religion, as in the case of the Armada. (c) Injure us as a nation so as to blast our honour, which honour is as necessary to the welfare and support of a nation as its commerce. (d) Declare war with us unless we will quit our civil rights. 2. Self-defence. (1) If a man has no other means of escape it is lawful from-- (a) The great natural right of self-preservation, which is as full in individuals as in public bodies. (b) That place where Christ commands His disciples to provide themselves swords. To have allowed them the instruments of defence, and at the same time to have forbid the use of them as unlawful, had been irrational. (c) The suffrage of the civil law. (2) What are those things which may be thus defended. (a) Life. For where it is lawful to live, it is lawful to do all those things without which life cannot be preserved. (b) Limbs. For who knows but the loss of a part may bring the destruction of the whole? (c) Chastity. For this is as irreparable as life itself; and to lose one’ s life is indeed a misery, but it is no dishonour. (d) Estate or goods. Before I pass on I shall add that whatsoever is lawful for a man to do for himself, is lawful for him to do for his neighbour; for we are commanded to “ love our neighbour as ourselves.” (3) The conditions required to legalise such a defence of ourselves and fortunes. (a) That the violence offered be so apparent, so great and pressing, that there can be no other means of escape. (b) That all possibility of recourse to the magistrate for a legal protection be taken away. In which case the law leaves every man to his own natural defence. (c) That a man designs merely his own defence, without any revenge towards the person who thus invades him. 3. Litigation. This is allowable when it is to secure the execution of justice in the proper acts of it between man and man. If Christianity prohibits all pursuit of a man’ s right at law, then its observance unavoidably draws after it the utter dissolution of all government and society. He that has the strongest arm, the sharpest sword, the boldest front, and the falsest heart, must possess the world. Yet since men are too prone to stretch their just allowances beyond their bounds, note those conditions that are required to warrant men in their law contentions. (a) That a man takes not this course but upon a very great and urgent cause. Every little wrong and trespass is not a sufficient warrant for me to disturb my neighbour’ s peace. (b) That a man be willing, upon any tolerable and just terms, to agree with his adversary, rather than to proceed to a suit. (c) Supposing great cause and no satisfaction, that the injured person manage his suit by the rule of charity, and not with any purpose to revenge himself upon his adversary. III. The means conducible to our performance of this excellent duty.1. A careful suppression of all distasteful, aggravating apprehensions of any ill turn or unkind behaviour from men. It is the morose dwelling of the thoughts upon an injury that incorporates and rivets it into the mind. 2. The forbearing of all pragmatical or malicious informations. “ He that repeateth a matter separateth very friends.” The reporting what such a one said or did is the way to kindle such heart-burnings between persons, as oftentimes break forth and flame to the consumption of families, courts, and perhaps at length of cities and kingdoms. 3. That men would be willing in some cases to waive the prosecution of their rights. As-- (1) When the recovery of a right seems impossible: prudence and duty then call upon a man to surcease the prosecution of that, and rather to follow peace. (2) When that right is but trivial, but the recovery of it troublesome and contentious. That which being lost makes a man not much the poorer, nor recovered, much the richer, cannot authorise him to enter into the din of a long contest. (3) When a recompense is offered. (4) To reflect upon the great example of Christ, and the strict injunction lying upon us to follow it. We shall find that his whole life went in constant recession from his own rights, in order to the peace of the public. 4. Not to adhere too pertinaciously to our own judgments of things doubtful in themselves in opposition to the judgment of those who are more skilful in those things. IV. The motives and arguments by which this duty may be enforced.1. The excellency of the thing itself. “ Peace” is a Divine title (Romans 15:33; Isaiah 9:6). The first message that was sent from heaven upon Christ’ s nativity was message of peace (Luke 2:14). His whole doctrine is called “ the gospel of peace,” and “ the word of peace” (Romans 10:15). The last legacy that He bequeathed to His disciples was peace (John 14:27). Peace is the work of the Holy Ghost in the hearts of believers (Galatians 5:22), and both the effect and reward of piety is peace (Romans 15:13). 2. The excellency of the principle from which it proceeds. It is from a pious, generous, and great mind. Little things are querulous; and the wasp much more angry and troublesome than the eagle. 3. The blessing entailed upon it by a peculiar promise (Matthew 5:9). Note two instances of this blessing that attend the peaceable in this world. (1) An easy, undisturbed, and quiet enjoyment of themselves. (2) Honour and reputation. Their report survives them, and their memory is blessed. (R. South, D.D.)Peaceable living not always possible The wisest men, the best men, the most thoughtful men, the men who are most studious of peace, may have contention forced upon them. Lot could not live peaceably with the inhabitants of Sodom--to his great credit. Moses could not live at peace with Egypt, when he saw his people oppressed. It would have been a shame if he could. Samuel could not live at peace when the king, despotic, arrogant, fractious, was misleading the people. David could not live at peace with Saul--Saul would not let him. The prophets could not live at peace with the idolatrous people whom they were sent to instruct and rebuke, and who would not be corrected nor reformed. Jesus could not live at peace. The most genial, and gentle, and meek, and merciful, and loving of all beings was He; and yet it was impossible that He should live at peace with His own countrymen, in His own time. Therefore you find it said, “ If it be possible.” In this great quarrelsome world it is not made obligatory on a man to be at peace with his fellow-men anyhow. The command begins with the implication that it is not always possible. The qualification is, “ as much as lieth in you.” You may be at discords; but see to it that you do not produce them. Let them be the result of other men’ s misconduct, and not of yours. (H. W. Beecher.)Peaceableness Here is-- I. The preface--“ If it be possible.” Which words may be looked on--1. As limiting the command. (1) “ If it be possible” ; for it may be impossible (Matthew 18:7). Because of-- (a) other’ s malice (James 4:1). (b) Our own conscience (Acts 24:16) in reproving others; in standing for the truth. (2) “ As much as in you lies.” (a) That we do not disturb the peace ourselves. (b) Nor give occasion to others to do it. 2. As strengthening the command, so that we are to perform it to the utmost of our power. II. The command. “ Live peaceably with all men.” Here is--1. The command. What is it to live peaceably? (1) Give offence to none (Matthew 18:7).(2) Pass by others’ offences to you (1 Corinthians 13:7).(3) Construe things in their best sense (1 Corinthians 13:5).(4) Part with something of your own right (Genesis 13:8-9).(5) Have a care of those passions that cause strife (James 4:1). (a) Anger (Ephesians 4:26; Ephesians 4:31). (b) Envy (James 3:14). (c) Pride (Proverbs 13:10). (d) Hatred and malice (1 John 3:15). (e) Implacableness (Romans 1:31; Psalms 130:5-7). 2. The extent--“ To all men” (Hebrews 12:14). 1. To superiors (Romans 13:1; Matthew 17:27).2. Inferiors. 3. Equals. Conclusion: Consider-- 1. Ye know not where the least strife may end.2. It disturbs you as much as others (Luke 21:19).3. If you live in peace, God will be with you (1 Kings 11:1-43; 1 Kings 12:1-33; 1 Kings 13:1-34; 2 Corinthians 13:11). (Bp. Beveridge.)Irascible persons not to be provoked In the Jardin des Plantes we saw a hooded snake in a most unamiable condition of temper. There was a thick glass and a stout wire between us, and we did nothing but look at him, yet he persisted in darting at us with the utmost vehemence of malice, until the keeper requested us to move away, with the advice that it was not well to irritate such creatures. When one meets with an irascible person, on the look out to pick a quarrel, ill-conditioned, and out of elbows with the whole world, it is best to move on, and let him alone. Even if he can do you no harm, and if his irritation be utterly unreasonable, it is best to remove all exciting causes of provocation, for it is never wise to irritate vipers. You do not on purpose walk heavily across the floor to teach a gouty man.that you have no respect for his tender feelings since he ought not to be so susceptible; neither should you vex those afflicted with a bad temper, and then plead that they have no right to be so excitable. If our neighbours’ tempers are gunpowder, let us not play with fire. (C. H. Spurgeon.) Romans 12:19-21 Avenge not yourselves, but rather give place unto wrath. Avenge not yourselves The prohibition urged by such considerations as--1. Our own peace and happiness. There is nothing so wretched as the harassing disquietudes of angry and revengeful passions. The spirit of revenge is like the shelving rocks in the bottom of the deep, which cause the waters to boil in the foaming whirlpool--the spirit of forgiveness and love keeps the soul “ Calm and unruffled as a summer sea.” 2. Self-partiality unfits us for measuring correctly the amount of injuries done to ourselves, and consequently the amount of vengeance due. No man is a proper judge in his own cause. 3. We are very incompetent judges of the motives by which others are actuated. We may inflict “ vengeance” where there ought to be approbation and grateful reward. 4. When we do exceed in our vengeance, what is the consequence? All such excess is injury. This injury calls for revenge in return. Thus there is no prospect but of perpetuated wrong, and interminable hostility. Thus there is wisdom in the interdiction--Divine wisdom in Deity retaining the right to recompense in His own hands. He, and He alone, can infallibly appreciate the amount of culpability; and can alone, therefore, apportion the punishments. (R. Wardlaw, D.D.)The sinfulness of private revenge I. What this revenge is that is so sinful and dishonouring to God, whose province alone vengeance is.1. There is a public and authoritative revenge, belonging to such as are invested with a lawful authority. This is necessary, and is done by the authority of God. Thus the magistrate has power to revenge wrongs in the state (Romans 13:4), Church-rulers in the Church (2 Corinthians 10:6), and masters in families (Genesis 16:6). And persons wronged seeking redress from those to whom the public revenge belongs is a lawful thing (Luke 18:3). 2. There is a private and personal revenge which is sinful, viz., that-- (1) Taken by those in authority, out of ill-will to the wrongdoer. They are revengers to execute (Romans 13:4) not their own wrath, but God’ s. (2) Sought from those in authority, which is neither necessary for the public good, nor the amendment of the offender, nor the safety of the parts hurt. Let those take heed who fly to their law pleading on every trifling occasion, just to gratify their own passion (Matthew 5:40). (3) Taken by those not in authority nor acting in a public capacity, but at the command of their passion. (a) By words. The tongue is as real an instrument of revenge, as the hands, swords, or spears. (b) By deeds (Proverbs 26:29). (c) By omission of duty owing to the offending party, contrary to Romans 12:20. Besiegers may revenge themselves as much by starvation as by storming. II. The sinfulness and dishonour to God in this revenge.1. It is directly opposite to the love of our neighbour, the fundamental law of the second table (Leviticus 19:18). 2. It is unjust violence, as assuming and exercising a power which God never gave us. And as unjust violence ever was so it will ever be highly dishonourable to God the Judge and Protector of all (Genesis 6:11). Men are not left like beasts, among whom the stronger command the weaker; but God has set laws for both. 3. It cannot reach the true ends of revenge, which God hath settled, viz., the amendment of the party offending (Romans 13:14), the public good (Deuteronomy 19:20), and the safety of the wronged (1 Timothy 2:2). Private revenge only irritates the party smarting by it, gives a scandalous example to others, and involves the revenger and others in much trouble. 4. It is void of all equity: for in it a man is accuser, judge, and executioner, all in his own cause. Who would reckon that fair in another’ s case? 5. It is an invading of authority, a taking out of their hand what God has put in it. Therefore the apostle immediately subjoins the duty of subjects and magistrates (chap 13.). Family revengers invade the Master’ s authority; Church-revengers the authority of the Church-rulers; and civil revengers the office of the magistrate. 6. It is an invading of the authority of God (Psalms 94:1; Nahum 1:2). He only is fit to have it in His hand: for He is omniscient; we know little, and are liable to mistakes; He is without passions, we are ready to be blinded by them: He is the common Father and Judge of all, most just and impartial, we are prejudiced in our own favours. III. Practical improvement.1. We may hence take occasion to lament-- (1) The state of human nature in general.(2) The state of our nature in particular so ready to revenge. 2. It serves to reprove-- (1) Those who allow themselves in scolding those who they conceive have wronged them (2 Samuel 16:7-8; Matthew 4:31; Matthew 5:22).(2) Those who end their quarrels in blows and fightings (Matthew 26:52; Galatians 5:19-21.)(3) Those who are sure to do an ill turn to those who have wronged them, if it lie in their power.(4) Those who make no conscience of doing their duty to those who have wronged them, but carry towards them as if their offence loosed them from all bonds of duty to them, and so satisfy their revenge (Matthew 5:44-46). 3. Revenge not yourselves, but rather give place to the wrath of your adversary. To press this, I offer the following motives. (1) This is true excellency and bravery of spirit. (a) In this ye will resemble the spirit Jesus was actuated by (1 Peter 2:23 : Luke 23:34). “ Ye shall be as gods” was the height of ambition that men aspired to very soon. Behold an allowable way how we may be like our Lord! (b) Ye will show a generous contempt of the impotent malice of an evil world (Luke 21:19). The moon retains her brightness though the cur barks at her. (c) Ye will show yourselves masters of your own spirit (Proverbs 16:32). (d) Ye may overcome him that wrongs you (Romans 12:20). (2) Consider the wrong done to God by your revenging yourselves. Ye impeach-- (a) His justice, as if He, like Gallio, cared for none of there things. (b) His wisdom, saying in effect that God’ s method of vengeance is not fitted to reach the end. (c) His veracity, and refuse to believe His word, that He will repay. (3) Revenge is a most ensnaring thing. It is a sacrifice to passion, and involves the soul in guilt sometimes past remedy.(4) It is inconsistent with peace with heaven and pardon (Matthew 6:15). 4. Objections: (1) The Scripture saith “ Eye for eye, and tooth for tooth.” Answer: That was the law, the execution of which was committed to the magistrate, and does not belong to private persons. (2) If we put up with one injury, we will get more. Answer: Verse 20 says not so. (3) It is not manly not to revenge affronts and wrongs. Answer: It is childishness. It is brutishness; anger a dog, and he will be ready to fly at your face. It is foolishness (Ecclesiastes 7:9). Was David not manly that revenged not himself on Saul? Saul says otherwise (1 Samuel 24:18-21). (4) How then should we do in the ease of affronts and wrongs? (a) Arm yourselves with meekness and patience. (b) Learn to bear with one another, and to be always ready to forgive (Colossians 3:13; Matthew 18:21-22). (c) In matters of weight, where redress is necessary, apply to those for it who are vested with authority for that end (chap. 13:4). Only do it not from a spirit of revenge. (d) Where redress is not to be expected, put the matter in the Lord’ s hand, and wait for Him (Proverbs 20:22). (e) Live by faith, keeping your eye on Christ the fountain of strength, the pattern of meekness, and on the judgment to come, when justice shall be done to every one. (T. Boston, D.D.)Revenge, a noble A letter from Lady Frederick Cavendish, written in answer to a request of the Rev. S. Lloyd, who had asked permission to dedicate to her a sermon upon the assassination of the Chief Secretary, said: “ The Dublin disclosures do indeed teach the awful lesson contained in the last verse of the third chapter of 2 Samuel. You will, I am sure, forgive me if I beg you, before sending the MS. to the printers, to look through it first, with the special view of seeing if there is any word that could be turned into a desire for vengeance. You will readily understand how I must shrink from any such feeling. I would rather, as far as I reverently may, adopt the Lord’ s prayer on the Cross--‘ Father, forgive them, for they know not what they do.’ The law, I know, must take its course, for the sake of the unhappy country itself. I pray that neither the unspeakable greatness of my sorrow nor the terrible wickedness of those men may ever blind either myself or any of the English people to the duty of patience, justice, and sympathy in our thoughts, words, and deeds with regard to Ireland and its people at large.” Revenge, meanness of Revenge is a cruel word: manhood, some call it; but it is rather doghood. The manlier any man is, the milder and more merciful, as Julius Caesar, who, when he had Pompey’ s head presented to him, wept, and said, “ I seek not revenge, but victory.” (J. Trapp.)Revenge, punishment of On him that takes revenge, revenge shall be taken; and by a real evil he shall dearly pay for the goods that are but airy and fantastical. It is like a rolling stone which, when a man hath forced up a hill, will return upon him with a greater violence, and break those bones whose sinews gave it motion. (Bp. Taylor.)The Christian’ s conduct under injury I. The occasion is common--arising out of1. Human depravity in general; or--2. The hatred of wicked men to that which is good. II. The duty is plain--1. Bear with patience.2. Yield to the wrong.3. Leave it to the judgment of God. III. The reason is cogent. Vengeance--1. Is the prerogative of God.2. Will certainly be executed. (J. Lyth, D.D.)“ Avenge not yourselves” “ What?” will be the reply, “ when our memory is smarting with the sense of injury; when our neighbour has transgressed all the laws of God and man towards us, are we to show him that mercy which we do not receive? Are our hands to be tied by religion, while his are at full liberty? What security would there be then remaining for our property or our persons; and to what end are we to be mocked by these gifts of strength, or courage, which we are forbidden, even in self-defence, to employ?”1. In answer to these objections, we may remark, first, that to repel or resist an injury is not forbidden. Self-defence is a very different tiring from revenge. The latter cannot plead necessity. 2. But, secondly, it is not only our duty to do our enemies no harm, we must if they need our assistance be reader to do them good, “ If thine enemy hunger, feed him; if he thirst, give him drink.” And, strange as it may seem, this is the wisest as well as the most Christian course we can pursue. In the first place, by these acts of kindness we make our own task easier of combating our resentment and extinguishing every spark of malice in our hearts. Again, in point of safety, this is the best and surest course. If we are apprehensive of future injuries from our enemy, what method so likely to indispose him to mischief? But lastly, if it fall to conciliate him, there is One, at least, a mighty friend, a powerful defender, whose assistance we gain. God is on the side of the merciful. It is true, besides, that there is nothing to a proud temper so painful as to owe an obligation to an enemy. (Bp. Heber.)On conduct under wrongs I. It is an important question, whether the object of revenge be really an enemy. Wrong may exist nowhere but in our own erring fancy, or diseased acuteness of feeling. II. But if the conduct of our neighbour have given us substantial hurt, another necessary question will next arise:--was the injury which he inflicted intentional? It is not impossible that we regard as a deliberate affront that which was intended as an act of the warmest kindness. How often are the affectionate warnings of a wise counsellor construed by a headstrong youth into an assumption of superiority? III. Suppose now that there exist both injury and malevolence; it yet remains for our attentive recollection, whether we were not, ourselves, the first aggressors? Did not our adversary inflict the wound in self-defence? in resistance of our improper deportment? IV. But indeed, in point of prudence, whether we ourselves were the original aggressors or not, a retorted offence is new matter of provocation, and almost infallibly ensures a reiterated blow. It may be that the wrath of the foe has spent itself in the first assault. He may have been satisfied; he may have forgotten you. What folly then will it now be to rekindle that flame which had died away of itself. V. In the next place it deserves continual remembrance, that revenge is not by any means our province. God alone is qualified to apportion the measure of retribution, because He alone has a full and exact view of the injury. Add to this, that there is something exceedingly preposterous and presumptuous in one sinful being’ s becoming the judge and executioner of another. VI. If, however, it should be pretended, that thus wholly to transfer the exercise of recompense to the Almighty, or to His established vicegerent, is an effort of principle too difficult to be at all times expected from frail humanity, various and weighty considerations yet remain for overcoming an inclination to revenge. Hardly the most violent would deem resentment equitable, if the aggression, after inflicting a momentary pain, shall in the course of events, or by a combination of circumstances, have in any degree conduced to the advantage of the sufferer. That calumny which has humbled us in the opinion we had falsely conceived of ourselves, and reduced our mental stature to its just dimensions; any substantial injustice which has furnished us with experience of the deceitfulness of the world and introduced us to an acquaintance with true religion, ought surely to soften, even to dispel our ill-will towards the individual who hath been the unconscious bestower of these spiritual benefits. VII. This view of the subject suggests another of similar nature; I mean the propriety of regarding the wound we have sustained as having proceeded originally from God; and him whom we call our enemy as no more than the weapon of Divine justice which chastises, or of Divine goodness which seeks our amendment. The injury, viewed in this light, is invested with an air of sacredness, and anger appears to border on rebellion and impiety. VIII. Reflection on the present condition of our enemy will further be highly useful in appeasing a vindictive disposition. Without any retributive severity on our part, he may already be sufficiently punished. Malignity is unhappiness. IX. Or should our adversary be a stranger to these delicate sensations, it will be yet well to remember, that the more destitute he is of virtue, so much the more is he an object of Divine displeasure. Shall we seek to overwhelm misery by adding the venom and lash of our malevolence to the sting of conscience, or the blow of Heaven? And even if all things in the present world go on smoothly with him, ought we not next to reflect that this enjoyment is probably but temporary? It may only be a gleam of sunshine, preparatory to a terrible storm. X. Yet if, in open defiance of all these cogent arguments, we will surrender ourselves to the inward fiend, and proceed to retaliate; we must not forget, when contemplating the present, or the probable recompense of our adversary’ s injustice, that by this measure we render ourselves liable to all the same evils. We contract the internal disquietude and self-torment belonging to a malignant temper; we involve ourselves in the hazard of receiving present correction from above. XI. This leads us on to that great evangelical motive, which is more weighty and persuasive than all those that have preceded it: “if ye forgive not men their trespasses, neither will your heavenly Father forgive you yours.” Who is he that shall look this plain proposition in the face, and continue for another moment to foster rancour against an enemy? XII. For practising the sacred, we may say emphatically, the Christian duty, which the various reasons now collected recommend, concluding motive presses itself upon our regard, in the examples held forth by Scripture. Among these the leading one is that of God Himself; and it is brought forward by our Lord, indeed, when enjoining the love of enemies (Matthew 5:23-24). Even under the Jewish dispensation instances of this virtue, as prompted by the native impulse of a pious or tender disposition, are not wanting. Joseph wept on the necks and amply provided for the wants of his unkind brethren. David forgave Saul for his inveterate and unprovoked hatred. (J. Grant, M.A.)Vengeance is Mine; I will repay, saith the Lord. I. Vengeance is the prerogative of God. He claims it--1. As the Supreme Ruler.2. As the fountain of law.3. As the Judge of all. II. Will inevitably be exercised upon evil doers,1. This is essential to moral government.2. Is affirmed by Scripture.3. Abundantly sustained by example.4. Will be terribly demonstrated in the last day. (J. Lyth, D.D.)Vengeance belongs to God A person happened to complain in the hearing of a pious man of some conduct which had been manifested towards him by his neighbours, and concluded by saying that he had a large portion of vengeance in store for them. “ You have stolen it, then,” was the answer; “ for I know it does not belong to you of right, because God says, ‘ Vengeance is Mine; I will repay.’” (Clerical Library.)Therefore, if thine enemy hunger, feed him.--Kindness to an enemy is I. Beautiful in its exhibitions. II. Magnanimous in its spirit. III. Christian in its suggestion. IV. Triumphant in its results. (J. Lyth, D.D.)The triumph of Christian love I. Is possible over the worst enemy. II. Is secured by kindness.1. Treat him gently.2. Minister to his need.3. Especially seek his salvation. III. Is completed by patience.1. These coals of fire may melt his heart.2. Must awaken shame.3. And if he repent not will attract the just vengeance of God. (J. Lyth, D. D.)In so doing, thou shalt heap coals of fire on his head.-- Does that mean that thou shalt be taking the most effectual means of melting him into a state of penitences--“ As artists melt the sullen ore of lead, By heaping coals of fire upon its head” ? or is there an allusion to the melting of wax; or to the hardening of clay; or to the practice of throwing firebrands upon the heads of besiegers of cities? Possibly there may have been no conscious reference to any one of these things. For, altogether apart from any such references, fire is frequently employed in Scripture as the symbol of any strong passion, or of the instrument by which it finds expression or works out its purposed result. “ Our God is a consuming fire.” “ Upon the wicked He shall rain snares,” etc. But the fire of God which descended to consume His people’ s offerings was a token, not of kindling wrath, but of gracious acceptance. By a coal of that, the trembling prophet was purged from sin, and stood in assured favour. Love also, as well as anger, is as fire: the coals thereof are coals of fire, the fire-flame of Jehovah (Son 8:6). The Lord Jesus baptized His people with the Holy Ghost and with fire. And obviously these coals of fire, heaped upon the head of an adversary, are not coals of burning vengeance, but coals of fervent love, the fire-flame of Jehovah, adapted to melt down his hardness, and to win him for ever to virtue and to God. And if the result be really accomplished, you will have conquered an enemy, won an adoring friend, and saved a soul from death. (W. Tyson.)How to overcome an enemy I once took a nugget to a gold-melter to be assayed. A friend in the trade explained to me that it was not enough to subject the metal in the crucible to the greatest heat from under the pot: this would only heat the gold to the furnace-heat, but could not melt it into fluid, until the charcoal was put on the top of the crucible as well as under it; and then it would be molten. “ Thus,” said he, “ the Christian is bidden to soften down and subdue his hardest adversary in the Scriptural metaphor taken from our trade--‘ If thine enemy hunger, feed him; if he thirst, give him drink: for, in so doing, thou shalt heap coals of fire upon his head,’ i.e., effectually melt and overcome him.” (J. B. Owen.)Be not overcome of evil, but overcome evil with good.--Overcoming evil with good I. The import of the precept.1. How evil may overcome us.2. How we may overcome it. II. The excellence of it.1. It counteracts our evil propensities.2. Assimilates us to Christ.3. Promotes on earth the happiness of heaven. (J. Lyth, D.D.)Overcoming evil with good In the year 1818, Tomatoe, the king of Huahine, one of the South Sea islands, embraced the gospel. Some of the heathen islanders resolved on the destruction of him, and of those who, with him, had become followers of Christ. The enemy laid their plan, and had purposed to burn to death those whom they seized. But the plot was discovered; the small band of Christians were on the shore in readiness to meet their foes as they leaped from their canoes, and soon gained a complete victory. And now these heathens looked for nothing but death, and that a cruel death. How great, then, was their surprise when the Christians assured them that they meant not to touch a hair of their head, because Jesus had taught them to treat kindly their bitterest foes! They went further--they prepared a sumptuous feast, and asked the captives to sit down and partake. Some of these were so amazed as to be unable to taste. At last one of them arose (one of the heathen leaders), declared himself no longer a follower of helpless idols, stated his cruel intentions had he been successful, but that this utterly unlooked-for kindness of the Christians had fairly overcome him, so that he could only admire their humanity and mercy. The result of all was that in a few days every idol in the island had been cast away; for the heathen, melted by all this kindness, joined the Christians. Overcome evil with good The text sets before us two things, and bids us choose the better. You must either be overcome of evil, or you must yourself overcome evil. The words remind me of the Scotch officer who said to his regiment, “ Lads, there they are: if ye dinna kill them they’ ll kill you.” Overcome, or be overcome. There is no avoiding the conflict; may we be as ignorant of what it is to be vanquished as the British drummer boy who did not know how to beat a retreat. With regard to the evil of personal injury-- I. The common method is to overcome evil with evil. “ Give him a Roland for his Oliver.” “ Give him as good as he sends.” “ Sauce for the goose is sauce for the gander.” “ Be six to his half dozen.” I might go on with a score of proverbs all inculcating the sentiment of meeting evil with evil.1. This is a most natural procedure. You need not train your children to it; they will of their own accord beat the post against which they stumble. But to which part of us is it natural? To the new nature or the animal in us? “ Good for evil is Godlike; good for good is man-like: evil for good is devil-like; evil for evil,” --what is that? Beast-like. Surely we cannot allow the lower part of our triple nature to dictate to our heaven-born spirit. That returning evil for evil looks like rough and ready justice I admit, but is any man prepared to stand before God on the same terms? 2. It is very easy. If you make it a rule that nobody shall ever treat you with disrespect without meeting his match, you need not pray God to help you. The devil will help you, and between the two the thing may be very easily managed. But is that which is so easy to the very worst of men the right procedure for those who ought to be the best of men? 3. By many it has been judged the more manly course. Years ago a gentleman felt it necessary to wipe out an insult with blood. The spirit of Christianity has by degrees overcome this evil, but even now to be gentle is considered to be unworthy of a man of spirit. Now there is but one model of a Christian man, and that is the man Christ Jesus, and whatever is Christly is manly. Hear, then, how He rebukes John for calling for fire to consume the Samaritans, and Peter for assaulting Malchus, and His prayer for His murderers. 4. It does not succeed. Nobody ever overcame evil by confronting it with evil. Such a course increases the evil. When a great fire is blazing it is a strange way of putting it out to pump petroleum upon it. And what is worse, when we assail evil with evil it injures us most. Our enemies are not worth putting ourselves out about, and ten minutes of a palpitating heart, and of a disturbed circulation, causes us greater real damage in body than an enemy could inflict in seven years. Let us not so please our foes. Evil for evil is an edged tool which cuts the man who uses it: a kind of cannon which is most dangerous to those who fire it, both in its discharge and in its recoil. If you wished to destroy your enemy it would be wise to make him a present of it. 5. It does not bear inspection. If we cannot pray about it, or praise about it, or think about it on our death-bed, let us let it alone. II. The Divine method of overcoming evil with good.1. This is a very elevated mode of procedure. “ Ridiculous!” says one; “ Utopian,” cries another. Well, if it be difficult I commend it to you because it is so; what is there which is good which is not also difficult? Soldiers of Christ love those virtues most which cost them most. 2. It preserves the man from evil. If evil assails you, and you only fight it with good, it cannot hurt you, you are invulnerable. If a man has slandered you, but you never return him a reproachful word, he has not hurt your real character; the dirt which he has thrown has missed you, for you have none to throwback upon him. The very thing your enemy wants is to make you descend to his level, but, as long as you remain unprovoked, you vanquish him. Believe me, you are provoking your adversary terribly if you are quite calm yourself, you are disappointing him, he cannot insert his poisoned darts, for you are clad in armour of proof. 3. It is the very best weapon of offence against the opposer. William Ladd had a farm in one of the states of America, and his neighbour Pulsifer’ s sheep were very fond of a fine field of grain belonging to Mr. Ladd, and were in it continually. Complaints were of no use, so one morning Ladd said to his men, “ Set the dogs on those sheep, and if that won’ t keep them out, shoot them.” After he had said that, he thought to himself, “ This will not do. I had better try the peace principle.” So he countermanded the order, and rode over to see his neighbour about those troublesome sheep. “ Neighbour,” said he, “ I have come to see you about those sheep.” “ Yes,” Pulsifer replied, “ I know. You are a pretty neighbour, and a rich man, too, and going to shoot a poor man’ s sheep!” Then followed some strong language, but Ladd replied, “ I am sorry for it; but, neighbour, we may as well agree. It seems I have got to keep your sheep, and it won’ t do to let them eat all that grain, so I came over to say that I will take them into my homestead pasture and I will keep them all the season.” Pulsifer looked confounded, and, when he found that Ladd was in earnest, said, “ The sheep sha’ n’ t trouble you any more. When you talk about shooting, I can shoot as well as you; but when you speak in that kind way I can be kind too.” The sheep never trespassed on Ladd’ s lot any more. That is the way to kill a bad spirit. It is much the same as when a certain duke proclaimed war against a peaceful neighbour, who was resolved not to fight. The troops came riding to the town, and found the gates open as on ordinary occasions. The children were playing in the streets, and the people were at work; and so, pulling up their horses, the soldiers inquired, “ Where is the enemy?” “ We don’ t know, we are friends.” What was to be done under the circumstances but to ride home? So it is in life, if you only meet evil with good, the bad man’ s occupation is gone. 4. Sometimes it is the means of the conversion of evil men. Some years ago a wicked sailor was engaged in tarring a vessel, and there came along an old Christian man. One of the sailor’ s mates said, “ Jack, you could not provoke that man.” Jack was quite sure he could, and it became the subject of a wager. The wicked fellow took his bucket of tar, and threw it right over the good old man. The old man turned round and calmly said to him, “ Christ has said that he who offends one of His little ones will find that it were better for him that a mill-stone had been tied about his neck, and that he were cast into the sea: now, if I am one of Christ’ s little ones, it will be very bad for you.” Jack slunk back dreadfully ashamed of himself. What was more, the old man’ s quiet face haunted him; and those tremendous words broke him down before the mercy-seat. He asked and found pardon; he sought out the old man, confessed his fault, and received forgiveness. Now suppose the old man had turned round on him, who could have blamed him? But then there would have been no triumph of grace in the Christian, and no conversion in the sinner. 5. It reflects great honour upon Christ. When one of the martyrs was being tortured the tyrant said to him, “ And what has your Christ ever done for you that you should bear this?” He replied, “ He has done this for me, that in the midst of all my pain, I do nothing else but pray for you.” Ah, Lord Jesus, Thou hast taught us how to conquer, for Thou hast conquered. Conclusion: Everything that is admirable may be said of this method of overcoming evil with good.1. A Christian man is the noblest work of God, and one of his noblest features is readiness to forgive. The Emperor Adrian, before he reached the throne, had been grievously insulted. When he had attained the imperial purple he met the man who had used him ill. The guilty person was, of course, dreadfully afraid of his mighty foe. Adrian cried out, “ Approach. You have nothing to fear; I am an Emperor!” Did this heathen feel that his dignity lifted him above the meanness of revenge? Then let those whom Christ has made kings unto God scorn to render evil for evil. 2. Good for evil is congruous with the spirit of the gospel. Were we not saved because the Lord rendered to us good for evil? 3. This spirit is the Spirit of God, and he that hath it becomes like to God. (C. H. Spurgeon.)On revenge I. The revengeful man is overcome by various evils,1. By his passions, which subdue his reason. He becomes the author of slavery to himself, and is his own tyrant. 2. An angry man is not only enslaved by his passions, but he is frequently overcome by his adversary. Fury and rage generally defeat their own designs, by taking men wholly off their guard, and leaving them open to the attacks of their more wary opponents. 3. A revengeful passionate man is in danger of being overcome in a yet worse sense; he is in danger of being hurried into such crimes as will not only affect his peace and reputation at present, but will hazard his eternal happiness hereafter. II. Some considerations to enable men to subdue a revengeful temper, and to prevent the ill effects of it.1. He who finds himself naturally addicted to passion ought to guard perpetually against the first tendencies to resentment in his mind. 2. It will probably be of use to the persons for whose service this discourse is intended, to let them know the opinion of wise men concerning this spirit of revenge. And, in their sense, it is owing to a littleness of mind, while they who have studied human nature have observed that men of the weakest capacities are generally most liable to it. This is the concurring opinion both of ancient poets and philosophers; and hence it was, no doubt, that a great man observed, “ that the vulgar wrote their injuries on marble, but their benefits on sand.” It was also finely said by Cicero, that “ Caesar forgot nothing but injuries” ; and a distinguished person among the moderns, when his memory was appealed to for the support of an invidious story, replied, “ he remembered to forget it.” III. Let me endeavour to exhort you to study and be reconciled to your own true interest.1. Whenever you meet with anything shocking in the common behaviour of life, whenever you are alarmed by unpremeditated offences, remember your own frailties, remember your God, infinitely indulging to these frailties; and from these motives be forbearing, forgiving to others. 2. Happy is the man who can attain to this mastery of morality, and gain that command of passion and superiority of judgment which is necessary to carry him on sweetly through all the ruffles of human life. The possessor of such a temper may be said to have in him the virtue of the load-stone, he wins the affections of others to himself, draws them insensibly to his own point, and leads them, by degrees, into the same good-natured disposition he enjoys. 3. This amiable temper does not only conciliate the goodwill and esteem of men towards us, but peculiarly entitles us to the praise of being formed after the image of God. (J. Smedley, M.A.)Charity and kind offices, the best conquest over an enemy The advice is short, comprised in a few words; but it is withal full and instructive, and carries a great deal of good matter in it. The apostle’ s manner of wording the thing is observable; for there is a particular force and beauty in the very expression. Being sensible that the forgiving an injury or the not revenging it is commonly looked upon as a kind of yielding to an adversary (which is what the pride of human nature is most averse to), he prudently anticipates the thought, and gives it quite another turn, insinuating that all desire of revenge is yielding and submitting to an enemy; is as much as confessing that he has disturbed us to that degree, that we are no longer able to command our temper and to be really masters of ourselves. Overflowing with rage and resentment upon such occasions is betraying a littleness of mind, and proclaiming our own defeat. I. Be not overcome of evil. Suffer not any affront to get the better of you.1. Let not any affront or injury have the superiority over your reason, considering yourself now only as a man, without taking in the additional consideration of your being a Christian also. A passionate furious warrior neither sees an advantage nor knows how to use it; while he is all fire, and no conduct, he does but expose his forces, and at length becomes himself an easy prey to the enemy. But a man of cool and steady courage, who does nothing precipitately, he is the man that maintains his ground, and comes off victorious in the end. 2. But further, to advance to a yet higher consideration, put the case thus: Suffer not any affronts or injuries to get the better of your piety, or of your duty towards God. God permits us not to revenge, or resent our own wrongs. This is no more than every master of a family will demand; that any disputes in his family among his servants be decided by him, and left to his censure and correction. But a question here arises by the way, whether, after a man has referred his cause to God, laying aside all thoughts of revenging himself, he may then pray to God to avenge him, or may take pleasure in observing that the Divine vengeance has fallen down upon his adversary. Much may be pleaded on both sides. What seems to me to come nearest to the truth, is as follows: The peace of the world is much concerned in this--that we never avenge ourselves but refer all vengeance to God. This is the main thing; and if this be carefully observed, we may be the less solicitous about the rest. There is a just pleasure which a good man may take, in seeing the Divine vengeance fall upon very bad men, because such men are enemies to mankind; and so rejoicing in their fall is rejoicing in the public goeth And for the same reason it may not be improper, in some cases, to beg of God to curb or punish them, in such a way as His wisdom shall see proper. And it is of such cases as these that I understand some Scripture-imprecations, if they be really such; which, besides, were pronounced by persons extraordinarily commissioned to imprecate, as from God. As to private injuries, in which the public is very little or not at all concerned, there, as I conceive, is no room left for rejoicing in the Divine judgments upon the adversaries; first, because we are very uncertain whether those judgments are brought upon them on any such account as we might fondly suppose; and next, because, as we are all sinners, we know not whether we ourselves are not justly liable to the same or greater. 3. Having shown how we ought not to suffer any offence or injury to get-the better of our piety towards God, I have but one step more to advance; namely, not to suffer it to prevail over our charity towards man. This article I make distinct from the former, inasmuch as not taking revenge upon an adversary is one thing, and doing him kind offices is another. I say then, let not any injurious usage of an enemy prevent our doing him good. II. Overcome evil with good. This implies all the kind offices towards an enemy which we are capable of doing, consistent with our own safety, or with our obligations to others. Our blessed Lord’ s instructions upon this head may serve as a good comment upon this part of the text (Matthew 5:44-45).1. The overcoming evil with good, may be understood of conquering an enemy by kindness, so that he may cease to malign us; for then the evil is overcome, as it is put an end to. Such a conduct contributes much to the peace of society, and to the general good of mankind, which is alone sufficient to recommend if with every wise and considering man. And that it may not be suspected that there is anything of tameness or mean-spiritedness in this conduct, the advantage in point of dignity and esteem really lies on the side of the good-natured and peaceable man. There is a greatness of mind shown in being above little piques and childish altercations. There is triumph and conquest seen in the command a man has over his own temper and passions. 2. That there is yet another kind of conquest to be obtained, by persevering in doing good against evil. For though you do not thus conquer the man’ s pride or ill nature, yet you conquer your own passions. There is a kind of contest and emulation in such a case which shall be first weary and vanquished, the malice and iniquity of one, or the patience and goodness of the other. He who abides in doing good against evil may be said to be a person of invincible kindness and generosity, unconquerable love and charity. 3. I know but one objection of any moment against this conduct, which is this: that it may seem to give too much encouragement to malicious men to persist in their iniquity, and may also strengthen their hands against ourselves to do us the more mischief. To which I answer that, were it really true that it carried this single inconvenience with it; yet, so long as there are innumerable conveniences on the other side, more than sufficient to counterbalance it, this single difficulty ought to be no objection against it. But I have this thing to add further; that the principles which I have been maintaining do not oblige a man to lay himself open to his enemy, or to give himself up into his power. He may do him kind offices, without making a friend or a confidant of him; may oblige and serve him without running into his arms. The Scripture bids us be kind and generous; and yet bids us also beware of ill men, and not to deliver ourselves up thoughtlessly into their hands. Love and charity are one thing, easiness and folly another. (D. Waterland, D.D.)Wrath conquered by love A very good man once said, “ If there is any one particular temper I desire more than another, it is the grace of meekness; quietly to bear ill-treatment, to forget and forgive; and at the same time that I am sensible I am injured, not to be overcome of evil, but to overcome evil with good.” But this sentiment, be it remembered, could be learned only from heaven. It did not belong to the systems of heathen philosophy. At the dawn of the age of mercy, a Pliny said, but had learned the sentiment from that very religion he affected to despise, “ I esteem him the best good man, who forgives others, as though he were every day faulty himself; and who at the same time abstains from faults, as if he pardoned no one.” But it was One from heaven who came down in all the amiableness of God, and taught the world principles of kindness; that to forgive is possible, and that the meek are blessed. I. When may it be considered that one is overcome of evil? This is a calamity that may doubtless happen to the good man, but is a matter of every day’ s occurrence to the multitudes of the ungodly. I remark, then, that a man is overcome of evil--1. When ill-treatment excites the angry passions, and produces harsh and ill-natured language. This unhappy result was perhaps the very design of the onset. The foe has gained his whole object, and his antagonist is vanquished. 2. One is still more completely overcome of evil, when he settles down into confirmed hatred of the offender. By suffering anger to rest in his bosom, he becomes in God’ s esteem a fool. 3. One is overcome of evil when he indulges designs of revenge. We suffer ourselves to be driven from the delightful duty of doing good to all men, the only post where we can be happy. 4. We are overcome of evil, when the ill-treatment of one leads us to suspect the friendship of others. Our apprehensions are the very demons that break the tie of friendship, and dissolve the bonds of brotherhood. They beget distance, caution, jealousy, and neglect, and the result is abandonment and hatred. 5. We are more yet completely overcome of evil, when abuse begets habitual sourness of temper. 6. One is overcome of evil, when he attempts unnecessarily a public vindication of his character. I say unnecessarily, for it cannot be denied that a good man, without his wish, may be forced into such a measure. Often is this the very object which some malicious foe would accomplish. II. How may we save ourselves from the shame and injury of being thus vanquished?1. He who would designedly injure us does himself a greater injury. There is in nature, or rather in the Divine purpose, a principle of prompt and powerful reaction. Let one attack your character, and sure as life he hurts his own. Let him spread an ill report, and that report will recoil upon his own reputation. Or would he merely disturb your peace, let him but alone, and his own peace is injured more than yours. God can give you a peace that nothing can disturb. If you must unjustly suffer, God can support you and comfort you, but this He will not do for the man who wrongs you. Now if the man who intended to injure us has wounded himself, then we should pity him, and pray for him, and not study a duplicate revenge. 2. If we resist evil we are invariably injured. The foe is the more courageous, the more fierce and prompt the repulse he meets with. He exhibits now a prowess that he could never have summoned, had he coped with mere non-resistance. A slanderous report is repeated and magnified, because it has been wrathfully contradicted. 3. It will calm us in an hour of onset to feel that wicked men are God’ s sword. 4. It will be a timely and sweet reflection, for a period of abuse, that ill-treatment is among the all things that shall work together for our good. 5. It should ever be our reflection in the hour of attack, that to be like Christ we must not resist evil 6. Finally, there is the direct command of God. No precept can be more binding than the text. A Christian is but a pardoned rebel, and may not avenge himself. And all others may well fear to be vindictive, lest wrath come upon them to the uttermost. With the same measure that we mete, it shall be measured to us again. III. How may we overcome evil with good?1. To do this will require the sacrifice of bad passions. The unrenewed heart has a keen relish for revenge. 2. If one treats us unkindly we must treat him well. If he defame, let us say the kindest things possible of him. If he hurt our interest, let us advance his. If he will not oblige us, we must do kindnesses to him. If he deals reproach, we must practise no retort. (D. A. Clark.)How to conquer evil (children’ s sermon):--One of our most familiar proverbs tells us that “ two blacks do not make a white,” which means that whether other people do right or wrong, we must always try to do right. We must try to conquer badness by goodness. I. Overcome evil tempers with good temper. Some one is very cross with you. Your natural impulse is to be just as cross in return. But to do that is to own yourself beaten, and no Englishman likes to be defeated. Besides, it will be like pouring oil upon the flame of the angry person. Then try the opposite plan. Return a smile for a frown; courtesy for rudeness. It will not be long before you win the day. There was once a quarrel between the wind and the sun. Each claimed to be the strongest, and one morning they agreed to put their powers to the proof. A traveller had just set out well wrapt up in a warm overcoat, and the wind challenged the sun to see which of them could make him take off his coat. So it swept down from the N.E., and howled past the poor traveller; but the harder it blew, the closer he buttoned his coat, and at last the wind gave up in despair. Then the sun began to peep out, and as the wind fell, and the sunshine became, more powerful, the traveller loosed first one button and then another, until his coat was quite unfastened. And the sun kept on shining until the traveller took his coat right off. Then the wind acknowledged that the sun was mightier. It is just so in our lives. If one meets you who wears a shabby coat of ill-temper, your frowning won’ t make him lay it aside. But, if you meet him with a smile, he will soon throw it away in disgust. II. Overcome evil words with good words. In olden times the sword was the principal weapon in war, and soldiers used to learn to do very wonderful feats. They would split a splinter as it stood erect upon the table, or divide an apple upon your hand without letting the edge of the sword touch your palm. But the hardest feat was to cut through a down pillow. In the sieges of those days soldiers used great battering rams to knock down the walls. But those who were inside used to let down bags of chaff and beds, and the strokes, which would have made a breach in the solid walls, fell quite harmlessly upon these soft cushions. Both the sword and the ram found soft things to be the hardest to penetrate. The best defence against the weapons of anger is not harshness, but gentleness. A little boy was one day playing where there was an echo. “ Hallo!” he shouted. “ Hallo!” said Echo. “ Who are you?” he asked. “ Who are you?” was the reply. And he fancied that some other boy was mocking him, and became very angry. “ Why don’ t you come out?” he cried. “ Come out!” answered Echo. Quite exasperated, he shouted, “ I’ ll fight you!” and the voice replied,: “ Fight you!” Then the little fellow ran home and told his mother that there was a boy in the forest who mocked him and made fun of him and threatened to fight him. And his wise mother, who knew all about the echo, smiled, and said, “ Run out again and shout, ‘ I love you,’ and see what answer comes.” So the child ran out and shouted “ I love you,” and Echo replied, “ I love you.” Is it not a beautiful lesson? If you make faces before the mirror, you see all the ugly looks reflected on its bright surface. And so the people around us often reflect our own temper and speech. “ A soft answer turneth away wrath.” III. Overcome evil deeds with good deeds. This is what the apostle especially refers to in our text. There was a publichouse where many young men used to gather on the Lord’ s day, and an old man named William Haywood was grieved to see so many treading the path of the destroyer. So he used to take his stand outside the windows, sing “ Praise God, from whom all blessings flow” ; and then, with earnest pleading, warn the revellers of their folly and sin, and point them to Christ. This made these wild young fellows very angry, and one day one of them, who had filled a pail with foul water, came behind him and emptied it on his head. They thought that would anger him beyond endurance, and that he would be ashamed to talk to them any more. But no. The old man exclaimed: “ Bless the Lord, O my soul, and all that is within me bless His holy name!” And then, falling on his knees, he prayed for the reckless men. They were melted by his words, and slunk away; and the ringleaders became devoted Christians. Oh! if boys and girls would learn this lesson, what happy homes there would be! In most cases it seems to be quite otherwise. A brother and sister come to words about a mere trifle, and words lead to blows, and perhaps for many days these foolish children will spite one another, and make each other miserable. (G. H. James.)Evil overcome A delegate of the Christian Commission, passing among the wounded at Gettysburg, said to a wounded confederate officer, “ Colonel, can I do anything for you?” “ No!” was his defiant reply. The offer was repeated, after a time, with like result. The air became offensive from heat and wounds. The delegate offered to put cologne on his handkerchief. The officer, bursting into tears, said, “ I have no handkerchief.” “ You shall have one,” said the delegate, wetting his own, and giving it to him. The subdued rebel said, “ I can’ t understand you Yankees: you fight us like devils, and then you treat us like angels. I am sorry I entered this war.” The power of good over evil 1. Christianity, it has been said, is deficient in the masculine virtues. Our answer is that in this chapter you have a catalogue of Christian virtues, and amongst them is one which does not always find a place even in the virtues of the world: the virtue of hatred. We are to abhor what is evil. Christianity is not deficient in contending power. She recognises that there is an enemy to be fought, and she is determined to contend against it. 2. But it may be said, “ Hatred of evil is not victory over it; and it is an imbecile kind of virtue which contents itself with indignation and does not apply itself to some remedy.” The apostle gives the remedy. Because we abhor evil we will not therefore be overcome by evil; we will not ally ourselves with any evil, even though we imagine that the alliance will give us a transient victory over it. The only weapon wherewith we will encounter it is good. 3. But is it possible to overcome evil with good? I. The teaching of all our experience is that this is the best method of encountering evil. There are two methods by which we may oppose evil; the one is the method of impulse, the other of reflection. In the first heat of virtuous indignation, we are inclined to cry out, “ Away with such a fellow from the world; it is not fit that he should live.” But that is only making the alliance, for the moment, with the evil, to overcome it. Now the other method is far better. It says, “ I will not meet persecution with violence, falsehood with falsehood. Against falsehood I will present truth, against violence righteousness.” Let me appeal to the simplest spheres within the experience of man.1. Take the physical sphere. The ancient theory regarding disease was that the element of evil must be expelled at all costs, and the result of medical treatment was the utter weakening of the patient, his death often, in the endeavour to secure his cure. But a milder and a wiser spirit has gradually grown up, and men have come to see that they must support, by every means, the life within the man. Give the patient vigour, and the natural forces will cast off the evil. 2. How do you deal with your children? Are you trying to teach them to excel in any particular art by pointing out their faults and failures? You know that is not the way to success. You may criticise if you will; but the spirit of criticism has never educated any one. The spirit of appreciation, the spirit of imitation--these are the secrets of power. 3. It is true also in moral matters. There are three great enemies which assail us in the three different periods of our life. (1) The child has its enemy--the spirit of energetic force which is longing for some occupation. How long will you deal with the child whose mere animal restlessness has become troublesome to you? Do you believe in the virtue of teaching him to sit still? No; you give him something to do. You withhold him from the evil by giving him the good. (2) Later comes the other passion. The energy begins to show itself in attachments and enthusiasms to hero worship, or the worship of womanhood. Are you going to meet that with the everlasting “ Nay” ? If so, you create a miserable failure, because you give no fair opportunity for the sweet and ennobling attachments of life; you forget to overcome the evil by giving it the good. (3) Later on, life has lost the elasticity of youth, and you have reached the time when your great desire is quietude. There comes upon you sorrow and bereavement and loss, and your cry to kindly friends, who gather round you with their fussy sympathy, is, “ Let me alone that I may bewail myself a little.” The man of sorrow who has felt the vacant chaff well meant for grain that his fellows have flung as something to satisfy the hunger of his sorrow--do not tell him to forget, to cease to grieve; tell him that sorrow is the dowry of God upon the heart that can love, and that there is no experience of God that is not in itself the promise of some new power; and, therefore, the opportunity of some wider usefulness. Give him occupation; tell him of the activities of sympathy which are really the natural result and desires of the heart that sorrows truly, and his soul will wake up; he will see the life that he thought useless is useless no longer. You overcome, then, the evil by the good. 4. It is true also in the religious world. Israel’ s evil was idolatry. The prophets spoke and the prophets failed; and at last came the terrible penalty--the Exile, which purged out the old leaven. But there was no positive element in their religious life. When they returned they did not worship gods, but they idolised themselves, and Phariseeism grew upon the ruins of the overthrown idolatry of the past. Then came God manifest in the flesh, and men have since found in Him who is to be loved and reverenced, that there was the good that was to expel the evil. II. It is irrational to suppose that we can overcome it in any other way, for this reason:--There are three elements in the consideration; and he who seeks for mere antagonism to kill the evil--1. Forgets the man. For what is your idea about evil? Is it a thing that is so part of man’ s manhood that his very individuality is concerned in it, or is it like a disease? The truth is that the evil is in the man; and hence your aim is not to kill the man, but rather to deliver him from the power of evil. To meet, therefore, evil by violence, by the spirit which makes an easy alliance with the very wrongs which are denounced of God, fails of its purpose, for it kills in its attempt to cure. 2. Forgets the law. If we have any faith in the moral order of the universe, our answer to every temptation to meet evil with evil is this, “ I grant it might answer to-day; but am I sure it would answer in the long run?” Our Master was tempted for the great gain to do the little wrong. But His answer was No! and that must be ours. And why? Because the laws that govern the world are the laws of righteousness. It is never worth while to do evil that good may come. (1) This is written large upon the history of the world. You never can carry on the progress of the world if you, at every provocation and delay, impatiently grasp hold of the law, and subvert the very principles on which the world has been built. (2) It is written large in the story of the Church. Whenever she followed the arms of the enemy it turned against her; her right hand forgot her cunning; she became the travesty of her former self--no longer in gorgeous array, going forth conquering and to conquer, but livid with the power of that evil with which she became incorporated. You cannot challenge the victorious and eternal laws of God, and you can only meet and overcome the evil by the good. 3. Forgets God; for suppose we are tempted to make use of some transient evil to achieve some great good. The little falsehood, the little elasticity of conscience, declares that you do not believe that God is eternally good, and that you believe in the energy of evil more than in the energy of good. But the Cross tells us that victory lies in the hands of him who will use the Divine weapons and eschew the carnal ones; by that Christ overcame evil with good. (Bp. Boyd Carpenter.)The Christian and his adversaries There are-- I. Adversaries of the gospel. It is a mistake to say that these are now more numerous or formidable than they were. The “ higher criticism,” the antagonism of modern science to the Bible, etc., only present in a fresh form the difficulties that have always confronted the Christian. The enemies of truth may be more active, and we may be more thrown into contact with them, and so the evil may be more apparent, but there is no reason to believe that it is more widespread, or, save from the position of some of its advocates, more pernicious. The question is, How are we to deal with it so as to produce the best results? The true answer is that of the text.1. We are overcome with evil if we indulge in a spirit of mere antagonism. Those against whom we have to contend need the gospel, and have the same right to a share in its provision as ourselves. A spirit of self-righteousness may dispose us to look down upon them, and a feeling of uncharitableness may lead us to provoke them with our denunciations. We may be more anxious to overwhelm an adversary than to win a soul. We forget that Christ bears with them, and so our zeal becomes unchrist-like. 2. But we are not less overcome with evil if we speak in a tone which betrays an indifference to the truth. Desire to win the champions of error, the effort to do them more than justice, must not degenerate into a latitudinarian charity. To shrink from the faithful exposure of error, lest the feelings of some should be wounded, to talk as though sincerity were everything, this is to abuse liberty, and thus to be overcome with evil. 3. There is a more excellent way, and that is to overcome error by confronting it with the truth. The effort of the Christian should not be always to meet objections, but rather to exhibit the gospel in its own simplicity. Many a heart, perplexed by the adversaries’ subtleties, and bewildered by our best answers, would be won by a faithful proclamation of the truth. II. Sectarian adversaries.1. There has been too much of a sectarian spirit in all ages. Not only have there been differences, but alienation of heart. There has been a disposition to disbelieve in the existence of goodness beyond our own pale. A spirit of rivalry has introduced itself, and men have done for the love of party what they would not do from pure Christian motive. And where a man’ s convictions are strong, it is very hard for him to appreciate the position of those who differ from him, and unless there be restraining influence, there will naturally be a strong display of feeling. But such restraining power there is, and its sway ought to be more widely felt. The children of one family, the redeemed, of one Saviour, should never, amid their differences, forget their essential unity. 2. But there is more danger here than in the war against scepticism, lest we yield too much to the demands of that charity which exists only so long as an opponent is content to hold his own opinions in abeyance. Many virtually say to all who differ from them, “ Be silent on every point of separation, never raise your voice against what you deem to be evils, lest you offend us, and then we will meet you.” This is no charity at all. The true language of charity is, “ Hold your own opinions firmly; I may not be able to accept them, but I will believe your sincerity. I claim only the like liberty as my right; I will wear no trammels, and I will impose none; so long as we rejoice in a common salvation, march under a common banner, whatever be our other differences we will love as brethren.” Truth is not ours to trifle with; to keep it hidden lest some friend might be “ offended with something in its appearance. This indeed is to be overcome with evil. By faithfulness and all carefulness in relation to the scruples of our brethren; by firmness blended with gentleness, we shall best approve our own Christianity, and advance the interests of truth. III. Personal adversaries. Let a man take an earnest, upright, straightforward course, and he may expect to have some foes. Envy will raise up some who grudge him every honour. Differences of opinion too often degenerate into personal antagonisms, and there are, besides, these offences which, in our imperfect state, always will arise. It is very important that in them all the Christian should indicate that the spirit dwelling in him is other than that which has its place in the world. On the world’ s theory retaliation is justifiable. But to the Christian it stands condemned by the precepts and the example of his Lord. We who have had so much forgiven, must ourselves forgive. We must conquer hatred by a display of that charity that is not easily provoked, and which thinketh no evil. Be it ours then to overcome evil with good. There are two aspects in which we may ever regard human characters and deeds. The one is uncharitable; the other kind. The one presents every feature of another’ s character in the worst light; the other labours to discover the good. (J. G. Rogers, B.A.)The great conflict I. The command to hold out. “ Be not overcome of evil.” I. The Christian ought to be unconquerable, for he has an inexhaustible power to resist all onsets. If he desert not his position, his supplies cannot be cut off. This injunction was peculiarly appropriate to the Church at Rome, where power was almost deified. The apostle, no doubt, had this in view when he declared that the gospel was the power of God. He now urges the exercise of this latent power. Numberless assaults have been made on the Church of Christ, but it still thrives. It has sustained what were, apparently, many defeats; but it soon rallied, and gave fresh proofs of its invincibility.2. Taken in its connection, the text gives prominence to suffering. Christians are discomfited when they lose the power of suffering in a Christlike spirit. The moment they begin to fight evil on its own low level, their high position is already taken. Vengeance is a weapon too dangerous for them to handle. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 13:1-7 Let every soul be subject unto the higher powers.For there is no power but of God. Let every soul be subject unto the higher powers I. Every soul, or man (Exodus 12:4; Genesis 46:27).1. Secular person.2. Ecclesiastical or religious. II. The object. “ The higher powers,” or chief magistrates established in each nation.1. To see that God be rightly worshipped (2 Chronicles 14:2; 2 Chronicles 14:4; 2 Chronicles 17:6; 2 Chronicles 17:9).2. To preserve peace (1 Timothy 2:2; Psalms 72:7).3. To execute justice (Psalms 72:2; Romans 13:4). III. The act. “ Be subject.” We owe them--1. Prayers (1 Timothy 2:1).2. Fear (Proverbs 24:21; 1 Peter 2:17).3. Not to speak evil of him (Ecclesiastes 10:20; 2 Peter 2:10; Jude 1:8).4. Dues (Romans 13:7).5. Subjection and obedience (Titus 3:1). (1) Otherwise the magistrates’ power is in vain.(2) The public good depends upon our obedience.(3) We are bound to obey for fear (Romans 13:2; Romans 13:5).(4) For the Lord’ s sake (Romans 13:5).(5) He that resisteth, resisteth the ordinance of God. IV. The reason of the command. “ All power is of God.” This appears--1. From Scripture. (1) Every power is ordained of God (Romans 13:1-2).(2) The magistrate is the minister of God, Λειτουργὸν (Romans 13:4).(3) By God kings reign (Proverbs 7:15-16).(4) They judge under Him (2 Chronicles 19:5-7).(5) He sets up kings (Daniel 2:21; Daniel 2:37; Daniel 5:21).(6) God first ordained the power of the sword in the hand of men (Genesis 9:6).(7) God gave particular direction for choosing most of the kings of Israel; as Saul, David, Jehu: and so now. 2. From reason. (1) He is the first cause of all things (John 19:11).(2) All power depends on Him (Acts 17:28).(3) As the stream from the fountain. 3. All power in men is God’ s power in their hands (2 Chronicles 19:6).4. Power is good and necessary: therefore from God (James 1:17).5. It is part of the law of nature (Romans 2:14-15). (Bp. Beveridge.)Subjection to the higher powers I. The duty.1. Respects all legitimately constituted authority.2. Extends to all persons, without distinction.3. Requires submission in all matters not affecting conscience. II. Its foundation. Power is--1. Derived from God.2. Is an ordinance of God.3. Is established by the providence of God. (J. Lyth, D.D.)Obedience to law I. Subjection to the higher powers. Not abject subjection to governments, whatever their character; but intelligent, manly subordination to a divinely ordered arrangement--the social framework and the national dominion. Many are the corruptions and oppressions of rulers and the imperfections and perversions of constitutions. Nevertheless there is a Divine ordination, as of marriage and home, so of nationality. Per se, government is essential to the perfection of human life, and so far as it does not hinder our obedience to God as the direct Sovereign of our souls, we are properly obligated to obey it. Divine Providence may have so ordered our lives that we may be overshadowed by pagan authorities. While we approve not the perversions of depraved legislators--their intemperance, Sabbath desecration, profanity, luxury and ambition--we can, notwithstanding, hold ourselves in dignified yielding to normal law. When the corruptions or misapplications of government become glaring and intolerable, the right of revolution is rightly appealed to, and then may “ God speed the right.” II. Spiritual authority. Aside from references to political governments, the whole paragraph may have a truer application to spiritual authority. Rank pharisaic ecclesiasticism and Papal domination are extremely abhorrent to every soul whom the truth and grace of God have made free. But Church officers and institutions founded on the gospel are the reflex of the Lord’ s own kingdom. These powers are “ ordained of God” --apostles, deacons, elders; with regulations for Sabbath observance, public worship, evangelistic progress. That one or more persons should, therefore, in any community decry creeds, church association, ministerial functions and labours, etc., must be a grievous evil. Satan can quickly divide and scatter the fold by such disorganisers and malcontents if the least heed be paid them. At suitable public anniversaries we should look into the Magna Charta of our Christian rights and experiences. (Homiletic Monthly.)The duty and obligations of civil obedience I. The duty which we owe to civil governors.1. Submission. This injunction is given to “ every soul.” And with regard to its extent, Peter says, “ Submit yourselves to every ordinance of man.” If anything, indeed, were enjoined on us inconsistent with God’ s will, “ we are to obey God rather than man,” as did the three Hebrew youths, Daniel, and Peter. For the commands of the greatest potentates in the world are of no weight against the paramount authority of the King of kings and Lord of lords. When, however, they are not at variance with the law of God, the Scriptures expressly enjoin an unreserved obedience. 2. Support (verse 6, 7). Expenses must be incurred, both in carrying on affairs and in supporting the dignity and remunerating the labours of the officers of state. Hence there must be taxes, “ tribute” and “ custom.” Hence all shrinking from bearing our proportional weight of the public burdens is not only against the law of the land, but the Word of God. Christ Himself paid taxes from which He was properly exempt. 3. Respect. “ Fear to whom fear; honour to whom honour,” i.e., reverential homage due to kings and principal rulers, and the respect due to all who are in authority. Here, then, is forbidden everything that is disrespectful either in manner or language. The blazoning abroad the faults of our rulers, so as to degrade them in the eyes of others, is an offence against God. When Korah, etc., gathered themselves together against Moses, you know how God expressed His indignation against these contemners of constituted authority. The Scriptures regard it as a daring thing to “ speak evil of dignities, to despise dominion.” II. The grounds on which our obligation rests.1. The penalty which those incur who transgress. A law becomes a dead letter, unless its penalties are enforced: and it is the duty of such as are in authority to be “ a terror to evil works,” and not to “ bear the sword in vain,” for they are appointed “ as the ministers of God, as revengers to execute wrath on him that doeth evil.” Yea, it is said that they that resist, “ shall receive to themselves damnation.” We acknowledge this is a low motive. Still, low as it is, we fear, so great a lack of higher principle prevails amongst us, that, were it not employed, such a thing as obedience would hardly be known. Each would be an Ishmael. 2. The advantage we derive from civil government (verses 3, 4). So appalling is the evil of the want of a regular government, that the very worst government is better than no government at all (see Judges 18:1-31). We have so long enjoyed the blessings of an equitable government, in which even the king dare not, if he would, invade the rights of the beggar, and in which every crime is prosecuted, and, in consequence, we have been so long privileged to “ sit each one under his vine and under his fig-tree, none daring to make us afraid,” that we seem almost to forget that we owe this happy security, not to any improvement in man himself, but to a well-ordered government. It might help us to realise these advantages if we were to suppose for a time, a suspension of the laws throughout the land; and that every one was left to follow the full bent of his own will, without fear. 3. The consideration of the authority wherewith they are invested (verse 1). This applies to all that hold legitimate authority. It is not necessary, in order to make any power the ordinance of God, that it should be nominated by God Himself: as Moses, and Saul, and David were, for instance. For the apostle is speaking of the Roman emperors, who were elected by the army. It is mutual consent and contract that makes two persons man and wife; and yet matrimony is God’ s ordinance; and the subjection under which the wife is required to be unto her own husband in everything arises not just from mutual contract, but from God’ s appointment. Again, one becomes master, and another servant, by consent and covenant: but the master’ s authority over the servant is derived, not simply from the covenant entered into, but from the ordinance of God. Hence, when Israel murmured against Moses and Aaron, Moses says to them, “ Your murmurings are not against us, but against the Lord.” And, moreover, when Israel rejected Samuel as their ruler God regarded it as a rejection of Himself. (J. Sandys, A.M.)Christian duties towards civil rulers These duties are enforced on two grounds-- I. That they are ordained of God, and therefore ought to be obeyed as a matter of conscience. This implies--1. That it is according to God’ s purpose that society should be organised into self-governing communities for-- (1) Protection against aggressions from without.(2) For the restraint of wrong-doing and the promotion of prosperity within. 2. That government must assume some form. The administration cannot be left to chance. There must be a constitution, clearly defined, and generally known and approved. The first form of government was that of the family. But, as families multiplied, each having a variety of rights, out of which would arise differences not to be easily settled, some more general form became necessary. Government by patriarchy having fallen through, many other forms are possible, and have become actual. Which then is the one ordained of God? This does not concern the apostle. The general rule assumed seems to have been that, as every community is likely to secure for itself that form of government which is best suited to it, at any period of its development, so that form of government actually existing is the one which is of God’ s ordination for that people at that time. For the apostle speaks not of what ought to be, but of “ the powers that be.” 3. That there must be powers, i.e., living persons invested with both authority and power to administer government, and that to these the Christian must render conscientious obedience. But it does not follow that he is to take no part in insisting that the ruling powers exercise their proper functions legitimately. For the governors have no more right Divine to do wrong than have those who are governed. Only this was a matter in which Christians had at that time no special concern, and in respect to which it was no part of the apostle’ s purpose to give instructions. 4. That, whatever the form of government, the real Divine purpose is for the punishment of evildoers, and for the good of them that do well. The government is made for the people, and not the people for the government. To the masses it matters little what form of government obtains, but it matters much indeed whether the government rules according to wise or unwise principles. Yet, after all, any government at all is better than none, and none is possible if no obedience is to be secured. 5. That each ought to be subject and to render respectful obedience out of conscience towards God. Of course, there are limits to obedience (Acts 4:17-19). When Rome required of the Christians to render homage to an idol, they were under imperative obligation not to obey. And so, while it is incumbent upon every one to render to all officials their due, we are not bound in conscience to render that which is not due. If any state functionary should oppressively demand illegal taxes or service for illegal purposes, the duty of obedience has no place. If, indeed, the service is not in itself immoral, it may be found to be a matter of prudence to submit; but a man is not morally bound thereto: his conscience leaves him free to refuse. But, with such obvious exceptions, the duty of submission is universal. II. That they have the right power, and will to punish those who disobey. Obedient subjects have nothing to fear. The magistrate is the minister of God to them for good; and those who do good shall have protection and praise of the same. But he has been entrusted also with the sword, the right and power to punish, even unto death, those who disobey. That this motive of fear should be urged appears somewhat strange. Any who were disposed to refuse obedience must have known that they did it at the risk of punishment. But some may have been fanatic enough to persuade themselves that a heathen power could have no moral right to enforce obedience, and that God would hold them harmless for their disobedience. Such are reminded that God, under whom these very rulers were marshalled, was on their side, and would sustain them in the enforcement of subjection and obedience. Therefore, if you cannot be moved to obedience on any higher ground, yet do learn obedience through fear. Even of the wrath of God, who will sustain by His almighty arm the just authority of these powers which are of His own ordination and appointment. (W. Tyson.)The Christian view of the State What has our religion to say to our patriotism? What is the final meaning of our relation to the State under which we live? I. To begin with, the Bible teaches us to take a far higher view of the nation than any we are accustomed to hear. In God’ s Word, the State is not a mere machine for keeping order and peace. The nation is not profane, but sacred; not secular, but Divine. The government derives its sanctions not merely from expedience or convenience, but from the appointment of God. You know how elaborately this idea is wrought out in the Old Testament. Jehovah is the actual, almost visible King of the Hebrew commonwealth. He establishes His covenant with Abraham, Isaac, and Jacob. He it is that leads the nation out of bondage into freedom. No matter who sits upon the throne, at Jerusalem, or in Samaria, whether it be David or Saul, an Ahab or a Hezekiah, still Jehovah is their true King. From Him cometh promotion; in His name prophets speak; by Him princes rule, and kings decree judgment. But some one says, all this may be true of Israel. It is easy enough to see God’ s hand there. But here is our new nineteenth century, where nothing is sacred, how shall we recognise the Divine? In authorities, chosen as ours are, out of the seething cauldron of our practical politics, how can we feel that the powers that be are ordained of God? The man who does not see God’ s hand in our nation’ s past history has read its records to very small purpose. Upon every shining page rests the finger of God as truly, if not as visibly, as in Judaea. You may see, if you will, nothing but a happy combination of chances--a happy chance that placed the fairest portion of the Western Continent in the hands of the progressive AngloSaxon race; a happy chance that wafted to our shores the Pilgrims and the Cavaliers, the high-spirited Huguenot, and the thrifty German. “ In the providence of God,” says Charles Sumner--and a truer student of history never lived--“ there are no accidents.” He who sees God’ s hand in history at all, must be blind indeed if he does not see His guiding in our nation’ s story. “ If the Lord Himself had not been on our side, now may Israel say, if the Lord Himself had not been on our side, when men rose up against us, they had swallowed us up quick, when they were so wrathfully displeased at us. II. Nor is it only a question of the past: God is now in the nation’ s midst. God’ s hand is still leading. Thus the state, in its own place, and for its own work, is as divine as the Church herself. Nor is this all. Just as individuals are sent into the world with a calling from God to do some great work, so nations may have a mission. Was not the Hebrew nation called of God to keep alive in the world the knowledge and the worship of the one true God? Was not the Greek nation sent by God to spread broadcast its golden wealth of culture and civilisation? Was not the Roman nation sent to impart its iron strength, its splendid instinct of law and order to the barbarian hordes of Central and Northern Europe? Was not the English people chosen to colonise and settle the new worlds, and to pave the way for this marvellous nineteenth century of ours? Such a mission, such a calling impose upon each of us a mighty responsibility--a responsibility which not a few of us are all too willing to shirk These earthly “ powers” speak to us of a higher sovereignty which we must acknowledge. They point us to a “ King, eternal, immortal, invisible,” to whom we all owe allegiance. There is one will that we wish to be done, on earth as in heaven, in the State as in the Church, in politics as in religion, and that is the will of Him who rules in righteousness. And now what is this again but to say that righteousness must rule? For the will of God is the supremely righteous will. Nor is this all. For our country’ s sake, for our King’ s sake, let us be good men and true. Thoreau well says, “ It matters not half so much what kind of a vote you drop into the ballot-box once a year, as what kind of a man you drop out of bed into the street every morning.” (L. R. Dalrymple.)Governors and subjects I. With respect to governors. The apostle declares--1. That they are ordained of God (verse 1); that their authority is the ordinance of God (verse 2); that they are the ministers of God (verse 4, 6). Not that these expressions signify that God had appointed one particular form of government, all deviations from which are unlawful. There is not the least ground for such an opinion from history, or the reason of the thing. Can any one imagine that Paul intended to declare that the Roman emperors, who manifestly usurped and maintained their authority by force of arms, had their commission immediately from God? or that he would not have said the same things had the republic continued? 2. That the sole business of all governing power is to consult the good of society by maintaining peace and virtue in it (verses 3, 4, 6). Governors are not persons exalted by Heaven to a height above their neighbours, to be arbitrators, at their own pleasures, of the lives and fortunes of their fellow-creatures, and to receive the servile homage of whole nations, but persons called by the providence of God to a laborious task; not to live in ease, but to watch day and night for the good of that society in which they preside. Their office, indeed, is a glorious office; but the glory of it doth not consist in the outward majesty of the governor, and the servility of the subject, but in the happiness derived from the labours of the supreme head to all the members of the body politic. And that governor who contradicts the character here laid down, who is not a terror to evil works but to good, is not the governor to whom Paul presses obedience. And much less if he manifestly act contrary to the only end of his institution. And this may serve to explain yet farther in what sense these higher powers are from God, viz., as they act agreeably to His will, which is, that they should promote the good of society, which St. Paul all along supposes them to do. And consequently, when they do the contrary they cannot be said to be from God, or to act by His authority. II. With respect to subjects.1. The duty of submission and non-resistance is laid down in such absolute terms, that many have been induced from hence to think that the Christian religion denies the subject all liberty of redressing grievances. And yet methinks if the apostle had done nothing but enforced the duty of obedience it would be reasonable to judge from the nature of the thing and the absurdities of the contrary, that he meant this only as a general rule rather than to imagine that he should absolutely conclude whole nations under misery without hopes of redress. 2. But the apostle so explains his own doctrine by the reasons he gives for this obedience, and the account he gives of the duty of governors, as to leave subjects all the liberty they can reasonably desire. For though he doth at first press upon them, in unlimited words, an obedience and non-resistance to the higher powers, yet he manifestly limits this obedience to such rulers as truly answer the end of their institution (verses 3-5). As far as they deflect from God’ s will, so far they lose their title to these declarations, so far are they excluded from Paul’ s argument. These persons are the ministers of God for the good of society; therefore they must be obeyed. But it will not follow from hence that obedience is due to them, if they ruin the happiness of society. And therefore to oppose them in such cases cannot be to oppose the authority of God. Nay, tamely to sit still and see the happiness of society entirely sacrificed to the irregular will of one man seems a greater contradiction to the will of God than any opposition can be. For it is a tacit consent to the misery of mankind. Whilst he commands submission, he puts no case of princes acting contrary to the purpose of their institution, much less of princes who make an express contract with their people and afterwards break it. Nor doth he mention anything of a passive submission in such cases, but plainly leaves nations to the dictates of common sense and the law of self-preservation. But some may say, Where, then, is the great virtue of submission to governors, if it is to be practised towards none but such as answer the ends of their institution? But it is easy to reply, That there is an indispensable duty upon all, subjects as well as others, to regard the public interest; and if their submission help to destroy and ruin that, their submission cannot be a virtue. The great objection against this is that it may give occasion to subjects to oppose their superiors. But a rule is not bad because men may mistake in the application of it to particular instances, or because evil men may satisfy their own passions under its supposed sanction. The contrary doctrine we know by an almost fatal experience may be very much abused. The truth ought not to be concealed, or to suffer in the opinions of men for the sake of accidental inconvenience. Conclusion: It is highly requisite that all in authority should-- 1. Be happy in a public spirit, and a true regard to the public interest.2. Have a deep sense of religion, of the great importance of virtue, and of the bad influence and malignity of vice and immorality.3. Have a great love to justice, and regard to peace.4. Show a blameless example. (Bp. Hoadley.)Human magistracy Note-- I. That human magistracy of some kind or other Is of Divine appointment. Taking the word “ ordained” in the sense of permit, all the governments of the world, good or bad, aye, all things, even the most sinful, are ordained of God (Daniel 4:32; Deuteronomy 2:21; John 19:11). But taking the word in the sense of decreed it means that the principle of civil government is of Divine appointment.1. Man’ s social tendencies indicate this. Some men are royal in their instincts and powers, and are evidently made to rule; others are servile, feeble in faculty, and made to obey. There is a vast gradation of instinct and power in human society, and it is an eternal principle in God’ s government that the lesser shall serve the greater. 2. Man’ s social exigencies indicate it. Every community, to be kept in order, must have a recognised head. Hence, man in his most savage state has a chief. II. That the human magistracy which is of Divine appointment is that which promotes good and discourages evil. The Divinely appointed rulers of whom the apostle speaks are not “ a terror” to good works, but to “ the evil.” They are those who “ praise “ the “ good” ; those that are “ ministers of God for good.” To determine, therefore, what kind of civil government is really of Divine appointment, and that is to be obeyed, you must ascertain what is the “ good” which it is to promote, and the “ evil” which it is to discourage. What is “ good” ? Obedience to the Divine will. The standard of virtue is not the decree of an autocrat, nor public sentiment, even when organised into constitutional law; but the will of God. “ Whether it be right in the sight of God,” etc. The civil government, therefore, that does not harmonise with this is not the government of which the apostle is speaking. We may infer--1. That the infringement of human rights is not in accordance with the will of God, and therefore not “ good.” 2. The promotion of injustice, impurity, and error, is not according to the will of God, and therefore not “ good.” Opposition to governments is sometimes a duty. Daniel, etc. III. That the human magistracy which promotes the “ good” and discourages the “ evil” is authorised to enforce obedience and support (verse 4). The magistrate is Divinely authorised to punish transgressors and rebels. But coercion has its rules and limitations.1. The sword should never be used but from benevolent desires. “ The new commandment” is the law of humanity; nothing can justify its violation. Punishment should not be inflicted for the sake of giving pain and gratifying revenge, but for the sake of doing good and serving the criminal. 2. The sword should not be used for the purpose of taking life. The advocates of capital punishment and war insist that the sword is used here as the emblem of destruction, whereas it is the emblem of righteous coercion. IV. That such obedience and support are binding upon all classes of the community. Disobedience to such a government is--1. Impious. To resist it is to resist “ the ordinance of God.” Rebellion against a righteous human government is rebellion against God. 2. Self-injurious. A righteous ruler is “ the minister of God to thee for good.” He aims at thy good. To resist him, therefore, is to wrong thyself. Conclusion: This passage does not teach that we are bound to obey laws that are not righteous, to honour persons that are not honour-worthy. If we are commanded to honour the king, the precept implies that the king’ s character is worthy of his office. Some kings it is religious to despise. The obligation of obedience is ever-dependent upon the righteousness of the command. (D. Thomas, D.D.)Earthly citizenship (election sermon):--1. Government is a Divine institution for the preservation of society and the happiness of mankind. As to the substance,” the powers that be are ordained of God” ; as to the form, they are left to the decision of each country and age, and are” ordinances of man” ; but whether under the name of monarchy, aristocracy, or democracy, governments equally claim reverence as the depositaries of authority and the conservators of order. 2. In the duties enumerated in the previous chapter there is this--“ He that ruleth (let him do it) with diligence.” By the British constitution the people are the ultimate despositaries of power. “ Every ordinance of man” which is to be obeyed “ for the Lord’ s sake” is such as the people, by their representatives, make it. Every elector is, therefore, in some measure responsible for the framing of those ordinances, and should therefore labour “ with diligence” that they be in accordance with truth and justice, for the good of men and the glory of God. 3. There cannot be a greater mistake than that on becoming Christians we escape from our obligations as citizens. Religion was designed to train us for heaven, not by unfitting us for the duties of earth, but by enabling us to perform them rightly. Religion would be an injury to the world if it withdrew the best men from it. True piety is nurtured and developed, not by avoiding any portion of our duties as men, but by diligently performing them. 4. Politics is the science and practice of legislation for the public good. Rightly to be political is the same thing as to promote the welfare of the people and the peace of the world. Christianity does indeed condemn the bitterness, the factious spirit, the selfish ambition which have too often disgraced political life; but Christianity, instead of, on this account, excusing its votaries from their duties as citizens, calls upon them all the more to sanctify politics by the nobler aspirations and purer motives of religious faith. What, then, is the duty of a Christian elector? I. To ascertain who amongst the candidates are, on the whole, most suited for the office of representative. Not wealth, rank, personal friendship, nor any favour received or hoped for, should determine his choice, but fitness, both by character and opinions, to promote the public good. II. To give effect to his conviction by endeavouring to bring his fellow-electors to the same opinion with himself. But in so doing he will avoid all unfairness in speech and conduct. As an employer, as a customer, it will never occur to him to urge his appeal. His only weapon will be rational persuasion. He will never become a mere partisan. Firmly holding his own opinions, he will do nothing opposed to the meekness and gentleness of Christ. III. So quietly and seriously, but promptly and resolutely, tender his vote. He will not allow personal convenience, indolence, or fear to prevent the discharge of his duty to his country, and the exercise of that solemn function as one of “ God’ s ministers” to which he has been “ ordained,” but the opportunity for which so seldom occurs. Conclusion: Let all of us, then, do our duty to our God and our country.1. Zealously.2. Patriotically.3. Charitably.4. Prayerfully. (Newman Hall, D.D.)Human authority I. Is derived. II. Is limited.1. To restrain evil.2. To encourage good. III. Is vested with the power of reward and punishment. IV. Ministers to the general welfare. V. Demands respect. (J. Lyth, D.D.)The Christian’ s political relations I. The origin and need of civil government. If “ the powers that be” (civil government) “ are ordained of God,” we infer that civil society itself is ordained of God. This will be manifest when we consider--1. Man’ s natural impulses for society. The instincts of our nature dispose us to live in society, and to seek sympathy and assistance from others. “ Solitary confinement” is one of the most terrible punishments which can be inflicted. 2. Man’ s natural position and circumstances. By means of society the race is preserved, and civilisation developed. If human beings were completely isolated, the race would degenerate and become extinct. Man needs the aid of civil authority to protect his life and property from the malice and power of the evilly-disposed. II. The obligation of obedience to civil authority. In civil society laws are enacted and governments appointed to enforce the right and put down the wrong. And all rightly disposed persons willingly subject themselves to this authority. This must needs be--1. As a matter of duty, not of fear only. The fear of punishment is a check upon evil-doers, and thus, in a measure, prevents lawlessness. With evildoers obedience is a matter of compulsion or of expediency. But there is another standard, that of duty, which some take who are not disposed to admit that “ the powers that be are ordained of God.” 2. As a matter of conscience towards God. No human government is infallible. But the Christian, from love and conscience towards God, yields a cheerful obedience to “ the powers that be,” so long as the civil laws do not conflict with the Divine. III. The duty of reverence to official dignity.1. As to our “ dues” to the public revenue. The language implies that we are not to regard the levied rates as gifts to the government, but as debts. 2. As to our respect for official distinction. “ Fear to whom fear; honour to whom honour” (2 Peter 2:10). In no society or government shall we find matters exactly agreeable. But we must remember that the basis of society is mutual forbearance and self-sacrifice for mutual benefit. Our dislikes, then, should not prevent us from rendering due reverence to official dignity, as well as to rank, talent, and all true worth. The whole of the apostle’ s teaching shows that we are bound to render obedience on the ground that government is an “ ordinance of God.” But this implies that the government shall not enact, nor its authorities seek to enforce anything that would require disobedience to the will of God. Hence we conclude-- 1. That this precludes all illegal action against government on the part of Christians.2. That it permits all legal means for the redress of any real injustice.3. That the obligation of obedience is ever dependent on the righteousness of the command. (J. W. Kaye, M.A.)The effect of religion on a nation’ s grandeur 1. Religion secures subordination.2. Subordination law.3. Law freedom.4. Freedom fame.5. Fame respect and power. (G. Croby, LL.D.)St. Paul’ s respect for Roman law The warmth with which the apostle speaks of the functions of civil governors may, at first sight, seem surprising, when we remember that a Helius was in the Praefecture, a Tigellinus in the Praetorium, a Gessius Florus in the provinces, and a Nero on the throne. On the other hand, it must be borne in mind that the Neronian persecution had not yet broken out; and that the iniquity of individual emperors and governors, while it had free rein in every question which affected their greed, ambition, or lust, had not as yet by any means destroyed the magnificent ideal of Roman law. If there were bad rulers, there were also good ones. A Cicero as well as a Verres had once been provincial governors; a Barea Soranus as well as a Felix. The Roman government, corrupt as it often was in special instances, was yet the one grand power which held in check the anarchic forces which but for its control were “ nursing the impatient earthquake.” If now and then it broke down in minor matters, and more rarely on a large scale, yet the total area of legal prescriptions was kept unravaged by mischievous injustice. St. Paul had himself suffered from local tyranny at Philippi, but on the whole, up to this time, he had some reason to be grateful for the impartiality of Roman law. At Corinth he had been protected by the disdainful justice of Gallio, at Ephesus by the sensible appeal of the public secretary; and not long afterwards he owed his life to the soldier-like energy of Lysias, and the impartial protection of a Festus and even of a Felix. Nay, even at his first trial his undefended innocence prevailed not only over all the public authority that could be arrayed against him by Sadducean priests and a hostile Sanhedrin, but even over the secret influence of an Aliturus and a Poppaea. It is obvious, however, that St. Paul is here dealing with religious rather than political prejudices. The early Church was deeply affected by Essene and Ebinotic elements, and St. Paul’ s enforcement of the truth that the civil power derives its authority from God, points to the antithesis that it was not the mere vassallage of the devil. It was not likely that at Rome there should be any of that fanaticism which held it unlawful for a few to recognise any other earthly ruler besides God, and looked on the payment of tribute as a sort of apostasy. It is far more likely that the apostle is striving to counteract the restless insubordination which might spring from regarding the civil governor as a spiritual enemy rather than a minister of God for good. (Archdeacon Farrar.)Obedience to legal authority Whilst commanding the allied army in Portugal, the conduct of the native population did not seem to Wellington to be either becoming or dutiful. “ We have enthusiasm in plenty,” he said, “ and plenty of cries of ‘ Viva.’ We have illuminations, patriotic songs, and fetes everywhere. But what we want is, that each in his own station should do his duty faithfully, and pay implicit obedience to legal authority.” Law is the shadow of God’ s justice Law is a great and sacred thing. It is nothing less than a shadow upon earth of the justice of God. The forms which surround it, the rules which govern it, the dignity and honour which belong to its representatives are all the outworks of a thing in itself entitled to our reverence. But when the machinery of law is tampered with, as was now the case by Jezebel, when a false witness or a biassed judge contributes to a result which, if legal, is not also moral, then law is like an engine off the rails, its remaining force is the exact measure of its capacity for mischief and for wrong. Then, indeed, if ever, summum jus is summa injuria. (Canon Liddon.)Reverence for law So it is with loyalty, the reverence for order and law incarnated in a man, reverence for the king, as God’ s vicegerent and visible symbol. With their politics I have no sympathy, but for the loyalty of the old Cavaliers to Charles I have intense admiration. He stood to them not merely as the man Charles Stuart, but as the embodiment of Law, Order, Divinity; hence they were willing to lay down all they had for his sake, to peril life and limb in defence of his rights. Who can read the tale of that heroic woman who, when the life of her beloved queen and mistress was sought, bravely made her own frail white arm a bolt across the door to guard her from danger, and held it there until the shattered bone refused longer to obey her will, without saying that she did this, not as friend for friend, but as subject for queen? If we are not loyal now, it is because loyalty lacks objects on which to bestow itself, not because the deep perennial feeling of the heart is less strong than it was of old. (George Dawson.)Civil government an ordinance of God It seems very plainly and explicitly taught here, that civil government is an ordinance of God, and that obedience to our lawful rulers is a Christian duty. We say again, God does not ordain any particular form of government, but He does ordain government. He does not say you must be ruled by an emperor, a king, a generalissimo, or a president. But He does say you must have a ruler and administrators of law. They must exist and administer in the form best adapted to secure the highest good of the people. God does not say you must have a king, and “ the king can do no wrong.” But He says government must exist, and be respected and obeyed, so long as it subserves its true end--the general good. If it fails to do this, you must not run into anarchy and chaos, but wisely and firmly, in proper ways, reform or revolutionise, and establish a better system, or choose better men. The Protectorate under Cromwell was a revolutionary measure, but it was justifiable because the monarchy under Charles had failed to secure the true end of government--the good of the people. But it was only a temporary measure, and prepared the way for what came at last, an admirable system of constitutional government, under which England has steadily and increasingly prospered for two hundred years. (E. P. Rogers, D.D.) Romans 13:3-6 For rulers are not a terror to good works.The duties of rulers and subjects I. Of rulers.1. To protect the good.2. To restrain the evil.3. To reward merit. II. Of subjects.1. To respect authority.2. To do good.3. And thereby merit praise. (J. Lyth, D.D.)Do that which is good, and thou shall; have praise of the same.--Conscientiousness When the Emperor Nicholas was in England, in 1844, industry in Russia could hardly be said to exist, and the Czar was extremely anxious to introduce machinery of all sorts into his arsenals, so as to become independent of foreign makers. With this object he visited a number of large establishments in the Midland Counties and the North; and one Sunday morning Mr. James Nasmyth, the inventor of the steam hammer, and proprietor of large works at Patricroft, was much surprised at the appearance in his garden of an officer in a carriage and a gorgeous uniform, whose chasseur, still more gorgeous than his master, was sent up to disturb the old gentleman’ s Sabbath rest by loudly announcing, “ Prince K--.” The prince himself walked in, smoking a cigarette, and informed Mr. Nasmyth in good English that the Czar intended to honour the Patricroft works with a visit on that afternoon. “ Indeed! “ replied their owner, “ I regret that his majesty will not see much, as it is Sunday.” “ But it would be easy,” rejoined the aide-de-camp, coolly helping himself to a bon-bon which his chasseur handed him out of a handsome box, “ to start the works for a few hours. Mr. Nasmyth might be sure of his majesty’ s favour.” “ Sir,” replied Mr. Nasmyth, “ the favour of my God is more important to me than that of your master. And if I were inclined to break the Sabbath for him, my men would not. “ Would you not start the works for Queen Victoria on Sunday?” asked the astonished aide-de-camp. “ Her Gracious Majesty,” replied the old Briton, “ would never suggest such a thing.” The Czar did not visit Patricroft. For he is a minister of God to thee for good.--The ministry of civil rulers The civil ruler is-- I. A minister of God.1. Paul does not say he ought to be so, or it would be well if he would consent to be so, but that “ he is.” It is not in his pleasure not to be so. He must be so, if he rebel against it ever so fiercely. Nero’ s will might be devilish; every power which he wielded was Divine. He had been appointed to rule the world which he tormented by Him who loved that world. 2. How would such a doctrine affect the Roman Christians? They could not confound vital power with those outside accidents of it which our vulgar nature prompts us to admire when they recollected from whom it came, and they must have hated every wanton exercise of it. The effect of regarding Nero as a minister of God was, no doubt, to make them patient under his government, and afraid to engage in any mad schemes for subverting it. But this faith gave strength to their cries that the earth might be delivered from all her oppressors, assured them that those cries would not be in vain, and made them welcome their own sufferings as steps towards the redemption. 3. Those who attempt to find apologies for tyranny in Scripture, sometimes ask, “ If Nero’ s power was ordained by God, what subjects can pretend that the powers which are over them have some lower origin?” I answer, “ Certainly none.” And subjects would be most unwise if they wished otherwise. For it imports that every power is a trust, and implies responsibility to a judge whom the greatest criminal cannot escape. Read Roman history in the light of St. Paul’ s sentence. Every sting of conscience which visited Nero that night when he knew himself to be his mother’ s murderer was a message to him, “ Thou art God’ s minister, and thou hast used His “ sword against thy own flesh and blood.” The assassin by whom he fell at last was saying, “ Thou art God’ s minister; and so am I, guilty like thyself, but ordained to call thee to His judgment-seat.” 4. Surely, if rulers and people believed this, it would be something more than the notion that they may be brought to the bar of “ public opinion.” But let those who confess the power of public opinion ask themselves whether it requires any more credulity to acknowledge the presence of a living, personal ruler? II. A minister of God to thee.1. A strange assertion! A minister of God to the Roman world the emperor might be, however little he fulfilled his ministry. But a minister of God to some individual member of the Roman Church, who must have counted it the best privilege of his obscurity that the emperor would never hear of him, never inquire after him, how could he be such to that man? In this way: When a man was taken into the Christian Church, he contracted affinities and obligations to Jew and Greek, barbarian and Scythian, bond and free. But he might easily forget these, and fancy that the Church was an isolated body. The fact of being under a common civil ruler deepened and expanded the doctrine. Nor was the benefit destroyed by the character of the ruler. If he was an oppressor, there was more necessity of falling back on the Source from which his authority proceeded, in prayer that His will might be done on earth as it is in heaven. 2. But I am far more desirous to assert the truth in reference to those rulers who confess their calling and try to fulfil it. So far as they contribute to the health and growth of the body politic, so far they must be ministers of God to each one of us personally. For are they not quickening our hearts and hopes, and enabling us to enter more truly the kingdom of God? It is impossible that all true human rule should not be like the Divine rule in this, that it is most minute when it is most comprehensive; that it calls for the most personal loyalty when it is most generally even and just. III. “ A minister of God to thee for good.”1. St. Paul writes this to men who might, in a short time, be lighting the city as torches to cover the guilt of him who set it on fire. Well! and was he not, and was not Charles IX in France, and Philip II in the Netherlands? Were they not ministers of God for good to those whom they sent beyond the reach of their crimes, to cry beneath the altar for the day when the earth should no more conceal her blood or cover her slain? And it will be known, some day, to how many men, governments the most accursed have been ministers of good, by leading them from trifling to earnestness, by changing them from reckless plotters into self-denying patriots, by turning their atheism or devil-worship into a grounded faith in the God of Truth. Many such, I fear, will rise up in judgment against those who live in happier circumstances. 2. But the apostle was enabled to proclaim this principle on other grounds. As he believed Christ to be the King of men, he could not help believing that all human society was organised according to the law which He embodied. “ The Chief of all is the servant of all.” He could not doubt that if the emperor believed this he would be a blessing to the world; that he was a curse to it because he thought the world was to minister to him, and not he to it. He could not doubt that every Christian ought to maintain the truth which Nero set at naught, and that if he did, it would prove itself in his case--Nero would be a minister of God for good to him. 3. How did the faith that there is a constitution for nations, which kings did not create, work itself into the heart of modern Europe? When a mediator between God and man is rejected, you must have an absolute caliph or sultan, and a government carried on by mere officials; you cannot have the confession of a relationship between the sovereign and his subjects, involving mutual obligation. This is involved in the faith of a Son of God and a Son of Man. Whatever has suffocated that faith--be it ecclesiastical pretension, or revolt against that pretension, be it the worship of money, or the worship of a tyrant instead of a father--undermines constitutional liberty. To bring forth that faith in its fulness before the nations which nominally confess it, is to help them to break their political fetters. (F. D. Maurice, M.A.)The functions of the ruler I. To maintain law and order.1. As the minister of God.2. For the benefit of man. II. To punish crime.1. For this purpose he is invested with the power of life and death.2. Must use it righteously.3. As responsible to God.4. For the suppression of evil. (J. Lyth, D.D.)The relative duties of rulers and subjects I. The nature of civil government.1. The events of the seventeenth century, which changed the form of government and placed its institutions on a new footing, naturally gave rise to searching inquiries into the origin of lawful authority. (1) Filmer maintained that kings had a Divine hereditary right to their thrones in virtue of Adam’ s absolute and arbitrary dominion over his offspring. But we read of no grant of any such dominion which, had it existed, would have rendered slavery coeval with the first human family, and would nullify the claims of all monarchs excepting the true heir of Adam, if he could be found. (2) Sidney and Locke endeavoured to base the relation between rulers and subjects on the supposition that an agreement was originally entered into by the first founders of a state, which involved a tacit compact between all succeeding members of it. But we have no evidence of any such social compact having ever been made. (3) It seems more satisfactory to regard government as arising from the nature of man, though still having its first elements in the relation between the head of a family and the children. The idea of authority on the one hand, and of submission on the other, thus gained, would easily prepare the way for the union of a number of families under one head. 2. Reason cannot fail to discern the importance cf civil government to save society from a disorder which must soon have issued in its dissolution, if not in the destruction of the very race itself. Accordingly, in the Scriptures, we find civil government very clearly recognised as a Divine institution; and the general obligation to obedience is enforced under penalty of the consequences of resisting an ordinance of God. But though God has given His own sanction to the institution we have no evidence that any one particular form has been prescribed, or even that uniformity in this respect would be a good. When it is said, “ the powers that be are ordained of God,” the meaning is, that as government is designed for the security and happiness of society, every government, whatsoever its form, which in any particular country promotes this end, is agreeable to the will of God. Until Saul reigned, the human form of the theocratic government had been substantially a sort of republic. The monarchy, however, after it became established, received the Divine sanction. II. The ties which severally attach to the governing power and the governed.1. The duties of rulers. (1) To remember their responsibility to God. “ He that ruleth over men must be just, ruling in the fear of God.” When it is considered that the happiness of millions is entrusted to them, how deeply should they feel that they have a “ Master in heaven!” (2) To act exclusively for the public good. Not only does the text describe the civil ruler as a “ minister of God for good,” but pagan sages; Aristotle defines a king as “ one who governs for the good and profit of his people, and not for his own ends.” The doctrine that a ruler has a right to hold power merely for his own sake is a monstrous perversion of the useful principle of hereditary or vested right. Happily, this doctrine has been repudiated in our own country by the revolution of 1688. Memorable examples of the same principle have occurred in Trance and Belgium. (3) To exercise their high function so as to make the civil government a moral power and influence. A military despotism may be obeyed because it cannot be resisted; a government which seeks to gain its ends chiefly by a system of espionage; bribing may be equally dreaded, but such governments will never be respected. (4) To create the persuasion of general good and benevolent intention on their part. Rulers may often commit errors, but these will be viewed patiently if uprightness of intention is manifest; but not the most splendid talents nor even great services will compensate for the want of sincerity. Not, however, that a statesman may not modify his opinions from conviction; but how many pledges have been made on the hustings only to be broken when some prospect has dazzled the vision! Either let such pledges never be made, or let them be kept, or let those who cannot keep them retire from the scene. This uprightness of intention must be shown especially in appointments to places of trust and profit. (5) To be well informed on the main topics with which they are called to deal. Want of enlarged views and ignorance of men and things may lead to reckless and sudden changes for which the mind of a nation is not prepared, and indeed has often produced revolutions. (6) To see that the laws are impartial, and that they are impartially administered. It is the dictate, both of Scripture and of reason, that there should not be one law for the rich and another for the poor. The same principle of impartiality might be applied to the economy of trade, of education, and even of religion. (7) To set a good example. If rulers are profligate, what readier way to the demoralisation of a people! The morals of the higher classes tend to become more and more an index to those of the people. (8) To be patriotic. His country claims the statesman’ s highest aims and best services. He should be, then, a man of peace. Of all the calamities that can befal nations, war is by far the greatest. Peace furnishes upright and wise rulers the opportunity of domestic improvement. 2. The duties of subjects. (1) To obey the laws, or else the very design of civil government and the plain injunctions of Scripture go for nothing. Of course we ought to “ obey God rather than men,” but we should remember that this was said by those who, as inspired men, could not mistake as to what is obedience to God. Before, therefore, we resist the ordinance of man, let us be sure that it really does clash with the plain ordinance of God. The supremacy of the law implies that the subject surrenders the right of redressing his private wrongs to the political society of which he is a member, otherwise offences would often not be punished at all, for the aggressor might be the stronger; or, if not, the aggressor might be punished from revenge. Besides, one retaliation would lead to another, and there would be no end to this reciprocal brute force, but in the destruction of one or both of the parties. Still it must be admitted that if a robber or a murderer were to attack us we should certainly be justified in repelling him, in self-defence, because we cannot at the moment command the protection of society. (2) To honour his rulers, but not by insincere flattery, and servile fawning for the sake of advantage. To reverence the Sovereign, in whom the dignity and power of the state is embodied, is a natural sentiment as well as a religious duty; while “ despising government” is strongly condemned (2 Peter 2:10). Still as it would be irrational to suppose that rulers are infallible, it cannot be wrong, on certain occasions, to find fault with their public acts. Our Saviour and the apostles did so, but censures should be tempered with the recollection that nothing is more easy than to sit in judgment on men’ s motives only because we ourselves may be of a different opinion. Much more has been effected towards the removal of bad laws by sober and persevering remonstrance than by unmeasured abuse. The Christian law of courtesy has as much claim to operation here as in any of the other intercourses of life. (3) To pray for them. In thus doing we are praying for the community at large, and for the whole world, the interests of which are affected by the international measures of rulers, and especially of our own, whose policy is felt over the globe. (4) To pay the taxes. The machine of government must always, in a state of society like our own, be expensive; but the complaint respecting taxation has too often been well- grounded in consequence of the self-interest and extravagance of rulers themselves. Again; a tax may have a wrong object, or it may be so levied as to bear disproportionably on the relative means of those who have to pay it. But still, when it is imposed constitutionally, it must be submitted to. (5) To do all in their power to exert a salutary influence over their rulers, so as to render the machine of government as perfect an instrument as possible for promoting the freedom and happiness of the governed. If rulers ever forget this high and religious destination and enact tyrannical laws, and if no milder measures avail to remedy intolerable oppressions, subjects are justified in resisting these encroachments. But usually the best and most direct means of exercising a salutary influence on public affairs is the election of such men for members of parliament as are likely, from their character and principles, to seek the general good. Hence it is one of the most incumbent duties of subjects to use uprightly and with an enlightened mind the elective franchise. Few notions have less foundation in reason, or in Scripture, than that “ religion has nothing to do with politics.” That a passion for party politics may injure the spirit of religion is not to be doubted; but this only proves that what is even obligatory may be engaged in with a wrong state of mind, and thus become evil. (J. Hoppus, LL.D.)But if thou do that which is evil, be afraid; for he beareth not the sword in vain--Duty of the magistrate I. We must place the sword and fasten it, too, in its proper place, the hand of the magistrate.1. God giveth the power, the magistrate hath it: God lendeth the sword, the magistrate bears it. And though ambition hath presented this power under divers forms of popularity, aristocracy, and monarchy, yet the commission and seal is still the same. The king’ s broad seal, what is it? The matter is wax; a small piece of money will buy a greater quantity: but having the image and superscription of my prince, it is either my pardon, or my liberty, or my charter, or my possessions. So the magistrate, what is he? My fellow, dust and ashes, nay, a sinful man. And yet, as “ the minister of God,” he is sealed, and hath the image and superscription of the Deity. 2. But though God hath conveyed His power, yet He hath not done it to every man upon the same terms; not to Joab the captain as to David the king; not to Shaphan the chanceller as to Josiah on the throne; not to Gallio the deputy as to Caesar the emperor; not to the under-officers as to the judge; not to the judge as to the king. No private man may be a swordsman. If Peterer will be drawing to lop off an ear he must hear, “ They that use the sword,” etc. (Matthew 26:52). 3. As God hath given the sword to the magistrate, so hath He fastened it to his hand. No discontent shall move it, no argument stir it, no murmuring sheath it; no time, no calling, no liberty free or privilege from the power of it. Behold St. Paul here, upholding that sword which he was to feel, adoring that power he sunk under, and bowing to majesty when the throne was Nero’ s. II. We must now place the “ non frustra” upon the sword. “ Wherefore the sword? wherefore authority?” “ That we may lead a quiet and peaceable life in all godliness and honesty” (1 Timothy 2:2); that every man may sit under his own vine, and under his own fig-tree; that the poor man may keep his lamb, and the jawbone of the oppressor be broken; that peace may shadow the commonwealth and plenty crown it. Authority is not only “ not in vain,” but “ profitable” and necessary. God could have governed us without a sword, but it was not good for men to be so governed. We love and fear at a distance. And as the object is either nigh or remote, so it either affects or frights us. “ We fear man more than God,” and the shaking of his whip than the scorpions of a Deity.1. The magistrate, like God Himself, “ governs us by that which is adverse to us,” curbeth the transgressor by the execution of penal laws. 2. No magistrate doth simply will the affliction of the offender, or punish only to show his authority, but for the amendment of the offender and the peace of the commonwealth. You who are invested with this power remember the end. Remember you were placed with a sword to pursue the wicked, to run after the oppressor, and take the prey out of his mouth. And in doing this you defend and safeguard the innocent. The death of one murderer may save a thousand lives. The neglect hereof heaps injury upon injury. (1) The first lights upon God Himself, of whose Divine power this power is a very beam. By injustice men undervalue Him, and put Him below His vassal, as if His omnipotency were weaker than man, His honour cheaper than a fee, heaven at a lower price than a bribe, and Christ Himself not worth forty pieces of silver. (2) From God the injury descends to the commonwealth. It brings in that which it should cast out. Sin unpunished makes a greater breach than sin committed. For adultery, murder, drunkenness, deceit, may give the blow, but injustice wounds. (3) Many times the injury falls upon the offender, whose greatest punishment it is that he is so much wronged as to be befriended, and so much favoured as to be unpunished. (4) But the wrong rests and dwells in the magistrate, who in a manner abjures his office, degrades himself by his connivance, and makes the sword less terrible by not using it; the not executing the law upon the greatest working a secret and reserved contempt thereof in the meanest. (A. Farindon, D.D.)Mistaken clemency in courts of justice Mirabeau once said, “ We live in an age where wrong constantly triumphs over right, and where justice itself is a lie.” There can be no greater curse to a nation than a corrupt judge and a perjured juror, and the Bible distinctly declares that God will call all such to a terrible account. It has ever been the case that where wholesome and just laws have failed to be strictly administered lawlessness and crime have abounded. Mercy to a great criminal often means cruelty and injustice to the people. This mistaken clemency leads to serious evils.1. It confuses the public conscience as to the distinction between right and wrong.2. It undermines respect for law and rulers.3. It tends to anarchy, mob, and lynch law.4. It jeopardises the securities and rights of society, and is subversive of morality and order. (Homiletic Monthly.)The sword the symbol of righteous authority The sword is not only the breaker, it is more constantly the preserver of national peace. Physical force in quiescence is like a sentinel, guarding our liberties and our laws. The magistrate, as well as the soldier, bears not the sword in vain. Though it be seldom drawn from its sheath, it is the commanding symbol of righteous authority. (E. Johnson, M.A.)Wherefore ye must needs be subject … for conscience’ sake.--The Christian’ s subjection to the civil authority is I. Necessary. Because--1. It is a Divine ordinance.2. Essential to the general good. II. Obliging.1. Not only for wrath,2. But conscience’ sake. III. Complete. Because it is--1. Willing.2. Sincere.3. Conscientious. (J. Lyth, D.D.)Subjection for conscience’ sake Our notions about public duty are low altogether, because we often look upon civil society either as a matter of mutual convenience only between man and man, or else as an injustice and encroachment made by the rich and powerful on the rights and welfare of others. But as Christ has ennobled and sanctified the dearest of our domestic relations, that of marriage, by comparing it to the tender and affectionate care with which He watches over those who are united in one body to Him as the Head, so are our public relations raised by being equally connected with the service of our Lord. Laws and governments are His ordinance, just as marriage is His ordinance, or the relations between parents and their children. They are His ordinance, because He knew that without them we should be in a state hardly better than that of beasts; because He willed that some image of His own just government, however faint, should exist in the world; some power that should put down the most violent forms of evil, even though it could not touch those which lurk within the heart, nor reward the virtue of the good. And hence “ laws are entitled to our obedience, not only for wrath, but also for conscience’ sake; that is, not only because we may incur a penalty if we disobey them, but because, whether we do or no, we are certainly, by disobeying them, doing that which is displeasing in the sight of God.” (T. Arnold, D.D.)For this cause pay ye tribute also. Why shall we pay taxes ?--Because--1. Government must be supported.2. The governor as well as the labourer is worthy of his hire.3. The governor is God’ s minister.4. It is a conscientious duty. (J. Lyth, D.D.)Render therefore to all their dues.--We owe--I. To god--1. Fear (Matthew 10:28). By reason of-- (1) His sovereignty (Malachi 1:6).(2) His justice.(3) His power (Jeremiah 5:22). 2. Love (Deuteronomy 6:5); for-- (1) His excellency in Himself (Son 5:16).(2) His love to us (1 John 4:10-11). 3. Desires (Psalms 73:25). Because He is-- (1) The ocean of happiness in Himself (Matthew 19:17).(2) The fountain of it to us (Psalms 36:9). 4. Faith in what He saith (1 John 5:10). (1) Because of His own veracity (Hebrews 6:18).(2) The certainty of the revelations confirmed by miracles (2 Peter 1:18-19). 5. Trust on what He promises (Proverbs 3:5; Romans 4:20). Because of-- (1) His freedom in making them.(2) His faithfulness in keeping them (Deuteronomy 7:9). 6. Thankfulness (1 Thessalonians 5:18). Because-- (1) We are unworthy of any mercy (Genesis 32:10).(2) It is all we can return (Micah 6:8). 7. Obedience (1 Samuel 15:22). (1) Which should be-- (a) Sincere (Romans 6:17). (b) Universal (Luke 1:6; Psalms 119:6). (c) Constant (Luke 1:75). (2) This we owe, by reason of our-- (a) Creation. (b) Preservation (Acts 17:28). (c) Redemption (1 Corinthians 6:20). (d) Vow in baptism. (e) Our profession of the Christian religion (2 Timothy 2:19). 8. Honour and adoration (Malachi 1:6). (1) Of His wisdom (Romans 11:33).(2) Omniscience (Psalms 147:5).(3). Omnipresence (Psalms 139:5; Psalms 139:7).(4) Omnipotence (Matthew 19:26).(5) Mercy (Exodus 34:6).(6) Justice.(7) Eternity (Exodus 3:14). 9. Then render unto God His dues. Consider-- (1) Otherwise you rob God (Malachi 3:8).(2) You rob yourselves, your happiness consisting in obeying God. You rob yourselves-- (a) Of the comforts of a good conscience (2 Corinthians 1:12). (b) Of joy in the Holy Ghost (Romans 14:17). (c) Of the favour of God (Isaiah 59:2). (d) Of a blessing here (Deuteronomy 28:1). (e) Of happiness hereafter (Hebrews 7:14). (3) By paying Him His due you secure yourselves-- (a) From present curses (Malachi 2:2; chap. 8:28). (b) Future torments (2 Thessalonians 1:8-9). (4) He will call you to account (2 Corinthians 5:10).(5) Render His due, and He will render to you His promise in heaven (Matthew 25:46). II. To men.1. Superiors, civil, ecclesiastical, economical. (1) Subjection (Romans 5:1; Titus 3:1).(2) Tribute (Matthew 17:24-27).(3) Custom. (a) We ought to have a care of the public good. (b) It is a debt of gratitude for the benefits we receive from the magistrate. (c) A debt of justice for his trouble in the management of public affairs (Romans 13:6). (4) Fear (Proverbs 24:21).(5) Honour (1 Peter 2:17). (a) So as to acknowledge them to be ordained of God. (b) Love them for their office sake. (c) Be thankful for the benefits we receive from them. (d) Fidelity and allegiance (2 Samuel 20:2). (e) Entertain no ill thoughts of his person or actions (Ecclesiastes 10:20). 2. Inferiors (Job 31:13-15). (1) Humility and respect (Philippians 2:3).(2) Charity and relief (1 Timothy 6:17; Job 31:16-21). Consider-- (a) He that pities the poor, lends to God (Proverbs 19:17). (b) This is the only way to lay up our treasures in heaven (Matthew 6:19-20). III. To all.1. Love (verse 8). (1) This is Christ’ s special command (John 13:34).(2) Without this we have no love for God (1 John 4:20-21). 2. Honour (1 Peter 2:17). Because-- (1) None but excel us in some things (Philippians 2:3).(2) All are made in the image of God (Genesis 1:26).(3) We are all professors of the Christian religion (Mark 9:41; 1 Peter 3:7). 3. Charitable thoughts (1 Corinthians 13:5). (1) We know not others’ hearts (1 Corinthians 2:11).(2) Nor God’ s intentions towards them (James 4:12). 4. Do good to all (Galatians 6:10). (1) Hereby we imitate God (Matthew 5:44-45).(2) Give glory to God (Matthew 5:16). 5. Speak well of all (James 4:11). 6. Pray for all (1 Timothy 2:1; Matthew 5:44), for their-- (1) Temporal good.(2) Spiritual (1 Timothy 2:4). 7. Be just and honest to all (Matthew 7:12; 1 Thessalonians 4:6); otherwise, if we defraud others, we can get no good by it (Proverbs 10:22), but much hurt (Haggai 1:6). 8. Render to all their dues. Consider-- (1) Unless we render them to men we cannot to God.(2) Unless we do this we sin against the very light of nature.(3) God will bring us into judgment for all unjust dealings. (Bp. Beveridge.)Our debts It is one degree of thrift to bring our debts into as few hands as we can. Our debt here we cannot bring into fewer than these three: I. Our debts to God. Consider them to be our sins, and we dare not come into reckoning with Him, but we discharge ourselves entirely on our Surety, Christ; but yet of that debt we must pay an acknowledgment, an interest, as it were, of praise for all we would have and prayer for all we would have. II. Our debts to man. Our creditors are--1. Persons above us. To these we owe in matter of substance, tribute, and custom; and in matter of ceremony, fear, and honour. 2. Persons below us to whom we owe counsel to direct them and relief in compassion of their sufferings. III. Our debts to ourselves.1. Some of these are to be tendered at noon, i.e., to be paid in our best strength and prosperity in the course of our lives. 2. Others are to be tendered at night at our deaths. Conclusion: Render therefore to all their dues.1. For your debt to God we bring you to Church. This is no place to arrest in, but yet the Spirit of God calls upon you for these debts. Praise Him in His holy place, and pray to Him in His house, which is the house of prayer. 2. For your debts to man we send you to court to pay those owing to superiors; to hospitals and prisons to pay those owing to inferiors. And though courts and prisons be illpaying places, yet pay your debts of substance and ceremony, of tribute and honour, at court; and your debts of counsel and relief to those who need them in the darkest corners. 3. For your debts to yourselves, make even with yourselves all the way in your lives, lest your payment prove too heavy, and you break, and your hearts break when you come to see that you cannot do that upon your death bed. (J. Donne, D.D.)The rights of the ruler are here-- I. Defined.1. Support.2. Submission.3. Respect. II. Enforced.1. As due.2. As recognised by God.3. As imperative on all Christians. (J. Lyth, D.D.)Tribute to whom tribute is due, custom to whom custom.--Tribute and custom There is some difficulty about the distinctive signification of φόρος (tribute), and τέλος (custom). By some the former is regarded as a tax upon land; by others, as upon property generally, whether movable or immovable. Those critics who give to φόρος the wider signification, limit τέλος to a capitation tax; and those who confine φόρος to a tax upon land give τέλος a larger meaning, as signifying a tax upon merchandise as well as upon persons. Judging from the apostle’ s use of the word, φόρος was the general term for all contributions, and was used in the same way that the word “ taxes” is sometimes largely used; and in its limited sense it applies to all burdens upon landed or personal property; while τέλος was a capitation tax which Christ told Peter to pay for himself and his Lord. (J. Knight.)Honour to whom honour.-- Honour to whom honour is due Lord Dartmouth is the person to whom Newton’ s Letters “ in the Cardiphonia” to a Nobleman, are addressed, and to whom Cowper alludes, “ And one that wears a coronet and prays.” It is said that after the prince came to the throne, on a public day Lord Dartmouth appeared at the levee, when one of the attendant noblemen said, “ I’ ll bet Dartmouth has been at prayer to-day.” “ Yes, and please your majesty,” said Lord Dartmouth, “ I thought it right first to pay my duty to my God and then to my king.” “ Well said, Dartmouth,” replied his majesty, “ and like yourself.” (Scottish Christian Herald.) Romans 13:8 Owe no man anything. Owe no man anything This precept may signify either to leave not our debts unpaid, or never get into debt. It may be looked to as a repetition of “ Render unto all their dues” (debitum, debt). Be in no man’ s books. If he be an individual with whom you are dealing, pay when you buy. Or if it be the government, pay the tax when it becomes due. The injunction in this latter or more rigorous meaning of it is far from being generally adhered to. Perhaps it may not at all times suit the conveniences or even the possibilities of business, that each single transaction should be a ready-money transaction. Perhaps even in the matters of family expenditure it might save trouble to pay at certain terms. There can be no doubt, however, that in the first interpretation of it, it is a matter of absolute and universal obligation. Though we cannot just say that a man should never get into debt, we can feel no hesitation in saying that, once in, he should labour most strenuously to get out of it. For--1. In the world of trade one cannot be insensible to the dire mischief that ensues from the spirit of unwarrantable speculation. The adventurer who trades beyond his means is often actuated by a passion as intense and as criminal as the gamester. But it is not the injury alone which is done to his own character that is to be deprecated, nor the ruin that bankruptcy brings upon his own family. Over and above these evils there is a far heavier disaster to the working classes, gathered in hundreds around the mushroom establishment, and then thrown adrift in utter destitution on society. This frenzy of men hasting to be rich, like fever in the body natural, is a truly sore distemper in the body politic. 2. If they who trade beyond their means thus fall to be denounced, they who spend beyond their means, and so run themselves into debt, merit the same condemnation. We can imagine nothing more glaringly unprincipled and selfish than the conduct of those who, to uphold their place in the fashionable world, build or adorn or entertain at the expense of tradesmen, whom they hurry on to beggary with themselves. 3. But there is another and more interesting application of this precept, one which, if fully carried out, would tell more beneficially than any other on the greatest happiness of the greatest number, viz., that men in humble life should learn to find their way from the pawn office to the savings bank--so that, instead of debtors to the one, they should become depositors in the other. That it is not so is far more due to the want of management than to the want of means; and it needs but the kindness and trouble of a few benevolent attentions to put many on the way of it. (T. Chalmers, D.D.)Debt I. Is a common and serious evil.1. It robs the creditor of his right, and often involves him in serious perplexity and trouble.2. It robs the debtor of his independence, and not unfrequently of his moral principle. II. Is, when voluntarily incurred, a breach of Christian consistency. It implies--1. A defective morality.2. A want of love to our neighbour.3. A blinded conscience. III. Should be carefully avoided.1. By living within our income.2. By cutting off all unnecessary expenses.3. By incurring no liabilities which we have not a reasonable prospect of meeting.4. By the utmost economy. (J. Lyth, D.D.)The guilt and folly of being in debt I. The propriety of the direction in the text. 1. To be in debt will expose us to defraud others of their just due.2. Is injurious to the general interests of society.3. Involves whole families in suffering.4. Subjects us to great sacrifices.5. Is prejudicial to our improvement in useful knowledge.6. Is unfavourable to religion.7. Is in direct opposition to God’ s command. II. Some considerations to aid a strict compliance with it.1. Debt, however long foreborne, will one day be required.2. Remember the worth of time.3. Avoid luxury.4. Never exceed your income.5. Never despise honest labour.6. Avoid depending on speculation and artifice.7. Never neglect the duties of religion. (J. W. Cannon, M.A.)Owe no man anything I. The most likely means of paying what we owe.1. The first mean is diligence in business. Make no unnecessary delay, nor set about it with a slack or unskilful hand. 2. The second mean is frugality, or the avoiding of expense whenever it can properly be avoided. 3. A third mean is exactness. “ Put all in writing,” says the son of Sirac, “ that thou givest out or receivest in.” Punctual payment is material. The last effect of exactness is to ensure the payment of what we owe at death. It is the concluding evidence of an honest man to leave his affairs in order. II. The sacrifices which must sometimes be made to justice.1. One must sometimes bear the reproach of selfishness in order to pay debt or keep out of it. 2. Fashion must often be quitted for the sake of justice. In order to perceive and obey this call, consult your own understanding. What is the consequence of being unfashionable? I am censured, and ridiculed, and despised. But what is the consequence of being unjust? My own heart condemns me. 3. Vainglory must be checked for the sake of justice. The pleasure in sumptuous possessions is slight, “ beholding them with the eye.” If they be unpaid, looking at them calls up the painful remembrance. 4. Generosity must be checked when it would encroach on justice. The parting with money inconsiderately, so far from being approved, is become a proverbial folly. Some make a flash of affected generosity who are not very scrupulous in paying what they owe, nor about fraudulent courses provided they be gainful. 5. Compassion must be bounded by justice. We are required to do justly and to love mercy. Let the love of mercy be cherished, and, when justice permits, let its dictates be obeyed. Still it is the part of a wise man to examine the claims that are made on his compassion. By rejecting false ones he can indulge compassion with more effect, and it partakes more of the nature of virtue. 6. Friendship may prompt a man to involve himself by loan or suretyship. 7. The dictates of natural affection must be checked when they encroach on justice. Let a man reveal to his family his real circumstances, and establish an order conformed to them. 8. Pleasures innocent in themselves may prove too costly. From that moment they cease to be innocent. 9. An immoderate desire of wealth leads to injustice. What is the consequence, for example, of adventuring in trade beyond what your capital admits of and justifies? 10. Sloth must be conquered. It is fatal to justice as well as to every other virtue. “ The slothful is brother to him that is a great waster.” He is equally exposed to poverty, and to all the temptations the poor are under, to be unjust. 11. False shame must be combated. 12. Restitution is the last sacrifice to be made to justice. There are two cases, the case of things found, and of things acquired unjustly. III. Such are the sacrifices to be made to justice. They are costly; but the blessings are in proportion great.1. To be out of debt is accounted a part of happiness. 2. Peace at the latter end is the portion of the upright. The pleasures of iniquity are but for a moment. The splendour of extravagance fades. To live and die an honest man is a worthy object of ambition. (S. Charters.)Avoidance of debt Owe no man anything. Keep out of debt. Avoid it as you would avoid war, pestilence, and famine. Hate it with a perfect hatred. Dig potatoes, break stones, peddle in tinwares, do anything that is honest and useful, rather than run into debt. As you value comfort, quiet, and independence, keep out of debt. As you value good digestion, a healthy appetite, a placid temper, a smooth pillow, pleasant dreams and happy wakings, keep out of debt. Debt is the hardest of all taskmasters; the most cruel of all oppressors. It is as a millstone about the neck. It is an incumbus on the heart. It spreads a cloud over the whole firmament of man’ s being. It eclipses the sun; it blots out the stars; it dims and defaces the beautiful blue sky. It breaks the harmony of nature, and turns to dissonance all the voices of its melody. Ii furrows the forehead with premature wrinkles; it plucks the eye of its light. It drags the nobleness and kindness out of the port and bearing of a man; it takes the soul out of his laugh, and all stateliness and freedom from his walk. Come not, then, under its crushing dominion. But to love one another. Honesty and love I. Honesty gives every one his due. II. Love does more, it gives itself, and thus fulfils the whole law. (J. Lyth, D.D.)Honest dealing and mutual love These two things are closer together than we are wont to imagine. Said a foremost physician not long ago, when asked how far the facility with which American constitutions break down was occasioned by overwork, “ It is not overwork either on the part of the people who work with their brains, or with their hands. The most fruitful source of physical derangement and mental and nervous disorders are pecuniary embarrassments and family dissensions.” The two things lie close together. The father, crowded beyond endurance by the strain to maintain a scale of living long ago pitched too high, the mother consciously degraded by the domestic dishonesty that draws money for marketing and spends it for dress; the sons and daughters taught prodigality by example, and upbraided for it in speech--what can come to such a home but embittered feeling? How can love reign in a household where mutual confidence and sacrifices, where the traits that inspire respect and kindle affection are wanting? Not to pay one’ s debts is as sure and as short a road as can be found to the extinction of confidence, the destruction of respect, and the death of love. Where now shall we look for a corrective? I answer, in a higher ideal of the true wealth and welfare of the nation, and so of the individuals who severally compose it. It was Epictetus who said, long ago, “ You will confer the greatest benefit upon your city, not by raising the roofs, but by exalting the souls of your fellow-citizens, for it is better that great souls should live in small habitations than that abject slaves should burrow in great houses.” Let us then pay every debt but the debt which we can never wholly pay, whether to God or our neighbour, which is the debt of love. But let us gladly own that debt, and be busy every day of our lives in making at least some small payment in account. As we gather about the family board let us remember the homeless and unbefriended, and be sure that we have done something to make sunshine in their hearts, no matter what gloom may reign without. (Bp.H. C. Potter.)The debt of Christian love I. The affectionate exhortation. This calls upon us to endeavour to be always out of debt, while always in debt. Some, indeed, read the text as a doctrinal statement. “ Ye owe no man anything but to love one another” ; all that I would inculcate is reducible to this: obey the law of love to others, in all its branches, and then you will “ render to all their dues.” But there is sufficient reason to interpret our text according to our present translation. Thus interpreted--1. It does not mean--Ye sin if ye ever contract debt, or do not discharge it the moment it is contracted. On this principle, commerce would be almost annihilated; many a conscience would be continually fettered; and the precept itself would be found impracticable. But it insists on the punctual and conscientious payment of all lawful debts, which indeed is required by common honesty. “ The wicked borroweth, and payeth not again.” “ Woe unto him,… that useth his neighbour’ s service without wages, and giveth him not for his work.” 2. But it means more. Ye owe duties to every one, and these you are to fulfil. In every relationship of life you have dues to render, and all your various duties to man result from your supreme duty to God. You are a debtor first and above all to God Himself, owing Him ten thousand talents and more, and having nothing wherewith to pay. That debt Christ has paid for you. Believe ye this? Then God, for Christ’ s sake, has freely forgiven you. From being His debtors as to guilt, ye become His debtors as to gratitude, and this debt He would have you pay in charity to all mankind. Would ye, then, be honest in the full Christian sense? “ Owe no man anything.” Be ever discharging the obligations under which God has graciously laid you, to love Him, and to love your brother also. 3. And yet ye must ever be in debt. We can never do enough in serving God and benefiting man. When all pecuniary debts are paid, this debt of love to one another remains, and is still binding. 4. But whence our means of paying this great debt of love? By having the love of God continually shed abroad in the heart. The more we receive, the more we are in debt to God; and hence the more we do, the more we may do in carrying out love to God and man, in all the relationships of life. II. The comprehensive motive. “ For he that loveth another, hath fulfilled the law.” “ But we are not under the law, but under grace.” True, but for what object? “ That we should serve in newness of spirit, and not in the oldness of the letter.” Thus is the believer not without law to God, but under the law to Christ. All whom the Spirit leads to Christ for pardon, He forgives freely, and then consigns them back to the training of the Holy Spirit, who writes the law of God upon the heart, and enables them to write it out in the life. And that law is love; “ love is the fulfilling of the law.” None obey the law of God as those who look to Christ as “ the end of the law for righteousness to every one that believeth.” (J. Hambleton, M.A.)The debt of love to our neighbour I. This is a debt which every man owes. There are relations in which men seem slow to recognise dues and obligations. They recognise the relation between the ordinary creditor and debtor, master and servant, as well as the obligations founded upon it. They forget that the very existence of certain relations involves a corresponding obligation, whether we have voluntarily assumed them or not. The child enters into relations with its parents without any act of its own; and yet the child is bound to render filial honour, obedience, and love. The highest relation man can have is to God. This exists before the act of any recognition on the part of the creature; but it imposes certain obligations which the creature is bound to meet. In the preceding verses Paul speaks of the relation of the subject to the ruler; the citizen to the state. Our birth introduces us to the rights of citizenship, but we are born to duties just as much as to rights; and as long as we remain under the protection of the State, we are bound to render to Caesar the things that are Caesar’ s, just as we are bound to render unto God the things that are God’ s; and that, as Paul informs us, “ for conscience’ sake.” The debts we owe the State are just as binding as any debts we voluntarily contract. And these dues (Romans 13:7) lead Paul to speak of that greatest debt, loving one another. Although you may say with a feeling of independence and superiority, “ I do not owe a dollar to any man,” here is a debt you owe to every man. “ The fool hath said in his heart, there is no God” ; and the same spirit spoke through Cain--“ Am I my brother’ s keeper?” The atheist denies his relation to God and the obligation which it involves; the spirit of selfishness refuses to recognise its relation to its neighbour; but the Spirit of Christ teaches a different lesson. It is not left to my choice or caprices--it is a debt. I owe it not to a select number of men, but to every man, for every man is my neighbour. According to Paul this debt is love (Matthew 22:36-38). II. What are we to do with this debt?1. We must pay this debt as every other. The Lord is not satisfied with our recognition of the duty, for He says, “ Thou shalt love.” We must pay it-- (1) By scrupulously abstaining from doing any evil to our neighbour, for “ love worketh no ill to his neighbour.” (2) By doing all the positive good to him we can. 2. And yet this is the one great debt which we are always to owe. Love is the inexhaustible fountain out of which all words and deeds of kindness flow. That fountain must ever remain open and full. Without such a fountain all the streamlets would fail. Let a man love, and he will strive to render unto all their dues, and to owe no man anything. The absence of love makes cruel creditors and unprincipled debtors. Love is indeed “ the fulfilment of the law,” and the unfulfilled law everywhere reveals the absence of love. By the law is the knowledge of sin, and of this great sin, too, that we owe this great debt of love, and have become great debtors by not paying it. But the law is also “ our schoolmaster to bring us unto Christ.” We shall never be able to pay this greatest of all debts until we have become the pardoned debtors of our Heavenly Father. The love of God begets our love. He alone can enable us to be diligent in paying a debt that can never be entirely paid off. (G. F. Krotel, D.D.)The debt of love 1. As private persons, in your mutual traffic with one another, it will necessarily happen that, whatever your stations in life are, you must incur debts, and stand accountable to one another for certain goods and commodities received, for labour done, or for money borrowed. When St. Paul therefore directs you to owe no man anything, he only means that you are not to incur debts wantonly, nor keep in debt needlessly. But there is one debt which, he says, you can never discharge. This debt is the debt of Christian love. 2. Examine into the reasons on which it is founded, and why this exertion of Christian love is a debt of that kind, which can never be paid so fully as to absolve us from any further payment of it. (1) The first reason is founded on the relation in which we stand to Almighty God. The innumerable benefits which we daily and hourly receive at His hands demand the constant tribute of love and gratitude; but we have no way of expressing this affection so effectually as by acts of kindness to our fellowcreatures. (2) The force of the next reason depends on the frame and constitution of human nature, which is so replete with wants and weaknesses, consisting indeed of various kinds, yet distributed in pretty equal proportion among the species, that it is, morally speaking, impossible for us to be independent one of another. (3) The last reason consists in the very nature of the principle itself, and of those intrinsic properties, without which it ceases to be the thing which we mean by the terms we use to define it. Now, were benevolence a passive principle that contented itself with being, what the word imports, only a well-wishing, not a well-doing quality, it might not be required to be in constant use and exertion. But when used to denote Christian love and charity, and to have the same meaning with these terms, it implies a strenuous and unwearied exercise of one of the most active faculties of the human soul, which is better, perhaps, expressed by the term beneficence. Our charity must therefore be commensurate with our life; it must act so long as we act, for if it ever faileth it ceaseth to be charity, because we see that the apostle tells us it is one of its essential properties never to fail or cease from acting. 3. On these three reasons we build this conclusion that the debt of charity or benevolence to our neighbour is a debt which we must take all opportunities of paying him, and of which we must only close the payment when death closes our eyes. May we not assure ourselves that a soul actuated by so Divine a principle here on earth, must, of all other things, be best prepared to participate the joys of heaven? (W. Mason, M.A.)Heaven’ s cure for the plagues of sin I. The nature of love. There are two kinds of affection that have this title. One is an approbation and affection for a character that pleases us; the other is an ardent good-will towards beings capable of happiness. Both of these affections are exercises of the Divine mind. And both of them are enjoined upon man. God and angels and all holy beings we are obligated to look upon with complacency, and towards all men we are bound to exercise good-will. We may wish well to all men, and still be willing to see the convict imprisoned and executed. This the good of the civil community demands, and this benevolence assents to, nay, even requires. II. How this affection will operate. Here the path of our thoughts is plain. Love worketh no ill to his neighbour. It will neither kill, nor steal, nor covet, nor defraud, nor witness falsely. It will lead to the discharge of every debt but one, and that one the debt of love; it will delight to owe and pay, and still owe for ever. Those whom we love we wish happy; and in proportion to the strength of that affection will be the energy exerted to accomplish that object. If to be calm and content will render them happy, we shall be reluctant to ruffle their temper or move their envy. If to be rich, and respected, and wise will make them happy, we shall wish their success in business, their increased respectability, and their advance in knowledge. If health, and ease, and long life, and domestic friendship will add to their enjoyments, we shall wish them all these; and what we wish for them we shall be willing, if in our power, to do for them. But if only the grace of God can make them blessed, it will be our strongest wish and our most ardent prayer that God would sanctify them. III. The duty of benevolence. And here I would premise that the good-will which I urge is to be exercised toward friend and foe. It is a pure and disinterested affection, hence is the offspring of a heavenly temper. I would urge it upon myself and my fellow-men--1. By the example of God. How constant and how varied are the operations of the Divine benevolence! Life and health, and food and raiment are His gifts, and are bestowed on His friends and His foes. Now the whole Bible just urges upon every man this same expanded benevolence. You are required to be a worker together with God. 2. We are urged to the same duty by the command of God. God does not exhibit His example before us, and leave it to our option whether we will do like Him. “ Thou shalt love thy neighbour as thyself.” And the Scriptures teach us what the effect of this love will be. It will lead to an affectionate deportment and a readiness to serve each other. It begets a spirit of forbearance, of truth, of unanimity, of self-denial, of meekness, and forgiveness. 3. Benevolence affords its possessor a permanent and high enjoyment. It is, in its nature, a sweet and calm affection, has its origin in heaven, and exerts a sanctifying influence upon every other exercise of the soul. If I know that I love my fellow-men, I am conscious that I feel as God does, and as He commands me to feel. I see, in that case, the image of my Creator in my heart. Hence it begets joy and hope. But this is not all; a benevolent heart makes all the happiness it sees its own, and thus widens, indefinitely, the sphere of its enjoyment. It has a real pleasure in another’ s joy, and still does not diminish the good on which it feeds and thrives. IV. The happiness it communicates to others. I would then urge all the believers and the unbelievers to love their fellow-men, from the fact that by putting forth this affection you can create a world of happiness. In the first place, look about you and see what need there is of more happiness than at present exists, what abundant opportunity there is for your exertion. You cannot be ignorant that you live in a ruined world, where, if you are disposed to be kind, you can find abundant employment. You can find misery in almost every shape and shade. Would it not be desirable to apply a remedy if you might to this complicated malady? Be willing, then, to practise the benevolence required, and the remedy is applied and the cure effected. Can you quit the world peaceably till what you can do has been done, to fertilise the moral waste over which you expect so soon to cast a lingering, dying look? V. The dying love of Christ. It was in the cure of this very same distress that He came in the flesh and died on the tree. Enter, then, upon the work of making your fellow-men happy, and you are in the very vineyard where the Lord Jesus laboured. He has already rescued from the ruins of the apostasy a great multitude that no man can number. The work is going on, and He invites your co-operation. Remarks:1. In the want of this benevolence, how strong is the proof we have that men are wholly depraved! 2. We see the necessity that men should be renewed. Place selfish hearts in heaven and they would there be as fruitful as elsewhere in misery. 3. How pleasant is the prospect of a millennium! Then the benevolence we contemplate will become general. Men will be employed in rendering each other happy. (D. A. Clark.)Love a debt to our neighbour I. Exceedingly great. Because--1. The creditors are so many.2. Its liabilities are so numerous.3. It can never be fully discharged. II. Unspeakably sweet. Because--1. Not lightly incurred.2. It helps us to discharge all others.3. It harmonises with God’ s love.4. Every attempt to discharge it is a source of plea-sure. (J. Lyth, D.D.)Love a debt due to all men I. A great debt.1. As due to so many--all men.2. Requiring so much to pay it--sometimes our life (1 John 3:16). II. A lasting debt. Though always being paid, yet never discharged. The more that is paid the more is felt to be due. The principle is deepened and made more active by the practice. III. A pleasant debt (Philippians 2:1). Every payment of it gladdens and enlarges the heart. IV. An honourable debt.1. Necessary to our moral nature.2. It makes us Godlike and Christlike (Ephesians 4:32; Ephesians 5:1-2; 1 John 4:8). (T. Robinson, D.D.) Romans 13:9-10 Thou shalt not commit adultery … and if there be any other commandment, it is briefly comprehended in this … Thou shalt love thy neighbout as thyself. The comprehensiveness of love It comprehends-- I. The whole law. II. The letter and the spirit. III. Our neighbour as ourselves. (J. Lyth, D.D.)The love of our neighbour I. The object of the affection. Love of our neighbour, or benevolence, seeks the good of others, and in its noblest form is the perfection of God. II. Its proper extent. “ As ourselves.” This implies--1. That it is to be of the same kind. We have a common interest in others and in ourselves. 2. That it is to bear a certain proportion to our love for ourselves. What this proportion is to be is not easily decided, for affection is not easily measured; but as to actions, the expression of affection, the more others occupy our thoughts the better, provided we neglect not ourselves. 3. That it is to equal our love for ourselves, No ill consequences can ensue from this, for-- (1) Men have other affections for themselves not felt for others. (2) They are specially interested in themselves. (3) They have a particular perception of their own interest, so that there is no fear of self neglect. III. Its influence on our general temper.1. To produce all charitableness.2. To fit men for every relation and duty.3. To moderate party feeling.4. To prevent or heal all strife. IV. What it includes--all virtue. It prompts men--1. To seek the greatest happiness of all, which is itself a discharge of all our obligations.2. To the practice of all personal virtues--temperance, etc., and certainly a neglect of these virtues implies a deficiency of love to others. (Bp. Butler.)Love worketh no ill to his neighbour. The working of love I. Love is essentially an active principle. II. Works no ill.1. In deed.2. In word.3. In thought. III. Must work good.1. Wherever it has opportunity.2. To the extent of its ability. IV. Is therefore the fulfilling of the law.1. Negatively.2. Positively. (J. Lyth, D.D.)The work of low The Arabian commentators of Mahomet attempted to make a law applicable to every relation in life. They published, it is said, a code containing seventy-five thousand rules; but cases soon arose to which none of these rules would apply. The New Testament adopts another method. It deals in broad and fundamental principles capable of universal application. It gives us in plain words a law of love. This suggests principles which are universal and eternal. It gives a life rather than a rule. I. “ love worketh no ill to his neighbour.” This is a broad truth. One’ s neighbour is primarily the one near--the near dweller, any one with whom we have to do. Christ has for ever answered the question, “ Who is my neighbour?”1. The spirit of this statement strikes a blow at all kinds of business which injure one’ s neighbour. It meets the servant and the master, the maid and her mistress; it enters the counting-house and the workshop; it confronts the lawyer and his client, the physician and his patient, the pastor and his people. It enters the social circle and hushes the voice of the slanderer. It stands like an incarnate conscience across the track of the vile wretch who would rob youth of purity and glory. It lifts a voice against the man who destroys his neighbour with strong drink. It thunders its condemnation in the ear of the gambler. It lifts before us the great white throne, and enables us to anticipate its final decisions. 2. This law of love also opposes all forms of bad example. The man who desecrates God’ s day, disbelieves God’ s book, and disobeys God’ s Son, is an enemy to his neighbour. No man has a right to set a bad example before men. The man who misleads the young may blight the lives of coming generations. 3. This law reaches those who are only negatively good. No man has a right to remain in that position. Your good name, while you remain in that attitude to God, makes your influence the greater and your condemnation the heavier. Have you accepted Christ as your personal Saviour? Then come to the Church. For the sake of your neighbour come into the ranks. Confess Christ; march in line with His people. Thus will you work no ill to your neighbour. II. But it is clearly implied that love works well to one’ s neighbour. This is a step in advance. It cannot rest in the mere negative condition. Love does not simply do no ill; it does well. It understands that to withhold good when it might be done, is as truly sin as to devise evil. Paul (1 Corinthians 13:1-13.) shows that it is the principle without which all other gifts are worthless. The Corinthian chapter is the inspired commentary on the Roman text. What a world this would be if this love dominated all the actions of men! Social life would be regenerated; commercial life be consecrated; heaven would be begun on earth. (R. S. Macarthur, D.D.)Therefore love is the fulfilling of the law.-- Love the fulfilling of the law Love is-- I. The best expositor of the law. It teaches us to keep it--1. Conscientiously as in the sight of God.2. Sincerely with the whole heart.3. Fully in every point.4. Perfectly, not merely negatively. II. The best keeper of the law. It fulfils it with--1. Delight.2. All its strength.3. Constancy. (J. Lyth, D.D.)Love I. Reaches the full extent of the law.1. It keeps the whole law; not only its prohibitions, but also its precepts.2. Keeps it perfectly, not only with the hands, but with the heart.3. Is never weary. II. Makes its performance easy.1. It draws help from a Divine source.2. Supplies Divine strength.3. Guarantees the Divinest reward. (J. Lyth, D.D.)Love is the fulfilling of the law Because it-- I. Teaches everything.1. It unfolds the spirit of the law.2. Strengthens the voice of conscience.3. Resolves all difficult questions. II. Does everything.1. Is not contented with the appearance.2. Does not stop short half-way.3. Seeks not for reward. III. Rewards everything.1. The good intention.2. The secret act.3. The greatest sacrifice. (J. Lyth, D.D.)Love is the fulfilling of the law Because the love of God and man is the soul of every outward duty, and a cause that will produce these as effects. (R. Baxter.)Love fulfils law A religion which can announce this as its distinctive principle needs bring no further credentials of its heavenly origin. Michael Angelo need not carve his name on his own statuary, nor Raphael write his on his pictures. The song tells you what is the bird which sings. And so our text is unlike the trees that spring out of merely human soil. Its fragrance and its fruit announce it to be a slip from the tree that grows in the midst of the Paradise of God, and whose leaves are for the healing of the nations. I. Love is the substance of the demands of the law; it is their very essence and quintessence.1. A tree may have a thousand branches, and ten thousand leaves, all of them having a different direction and shape; but they all arise out of life. So all the commandments are but the outward forms of an inward spirit, and that spirit is love. 2. Law does not fall so pleasantly on the ear as love. It is like a spiked wall between us and tempting fruit; or like the warning guide-post, “ No road this way,” precisely at the spot where the path seems to lose itself in the most enchanting scenery. But this is a false view of law. Love could not be the fulfilling of it if it were of this nature, but the abolishing of it. For what is law? A wanton restraint, a needless burden, the arbitrary exaction of a superior authority, and thus superfluous circumscription of our liberty, and wilful limitation of our pleasures? No! It is but such a limitation and restraint as secures for each man the largest sweep of liberty. It is true that if there were no human laws, certain individuals would be able to indulge their wills and passions over a much wider field; but what of the people generally? The man who can go beyond his just bounds of right, can only do so by invading the bounds of another. This is the essence of tyranny. Liberty can only live where law is the supremest thing. No man resents a just law, but he who is at heart an enemy to the righteous claims of his fellow-men. Law is a hedge; but no hedge is thorny and repulsive to a man who does not wish to break through and trample upon the sacred privileges of his neighbour. 3. Can you find a law of God which is in itself, and on all sides of it, a dark and repulsive thing? I know of no law of His which has not in its very heart this command, “ Be happy.” This has ever been the view of good men. “ Oh! how love! Thy law! it is daily my delight.” “ Great peace have they that love Thy law.” “ Of law,” Hooker has said, “ there can be no less acknowledged than that her seat is the bosom of God, her voice the harmony of the world; all things in heaven and earth do her homage, the very least as feeling her care, and the greatest as not exempted from her power; both angels and men, and creatures of what condition soever, though each in differing sort and manner, yet all with uniform consent, admiring her as the mother of their peace and joy.” II. Obedience is to arise from love.1. There may be what men esteem the fulfilling of a law for which they have no respect. There is the fulfilling-- (1) Which arises from fear, and despots may feel flattered and feel safer as they see a population pale with terror at their power. But that power is always the safest which inspires love. The law of God can never be obeyed through terror. Only think of a man obeying God because he dreads Him. Think of him saying, “ If God were not as powerful as He is, I would set my heel upon His laws; but I am no match for Him, and therefore I submit and obey.” Nay, you neither submit nor obey. You might do this in the case of an earthly king, whose laws are satisfied if they receive an external obedience. But God is a King and a Father, who says, “ Thou shalt love” ; not, “ Thou shalt dread the Lord thy God.” He is a Monarch whose laws you cannot obey except by loving Him. He clearly discriminates between what seems obedience and what is. “ This people draweth nigh unto Me with their lips, but their heart is far from Me.” You fathers know that it is not worth the name of obedience if your child serve you from dread of consequences. (2) Which is prompted by a mere sense of interest. This is little better than that we have just considered. Of course obedience brings sooner or later its own reward. But there is a great difference between pursuing a course which is profitable, and pursuing it because it is profitable. A faithful servant of a monarch may be paid for his service; but if he serves only for his pay, he is not a faithful servant. Will it be said that this seems to strike against the promises of the joys and glories of Heaven? No, they are far more gracious gifts than wages. When Christ says, “ I will make thee ruler over many things,” it is not because we have deserved it. And hence the saints in heaven cast their crowns at the feet of Him that sits upon the throne, saying, “ Thou art worthy, O Lord,” etc. And the crowns are not given to those who have served for gain; they are given to those who have served from love. The fulfilling of the law from love creates now its own heaven within the man. 2. The law of service is the law of love. This was so with Christ. “ I delight to do Thy will, O God.” And the service we render to Christ must be like that. “ Lovest thou Me?” etc. And this truth applies equally to our relations to our fellow-men. “ Thou shalt love thy neighbour as thyself.” There is far too much of the spirit, in these times, which regards men as so many competitors on the great arena of life, each one feeling that he loses what another gains, and that he must do the best for himself, leaving the weaker to go unpitied to the wall. But Christ came to teach us a holier and more blessed law, viz., that we are all brethren, brethren in nature, brethren in Him, because He partook our nature, and “ is not ashamed to call us brethren.” (E. Mellor, D.D.)Love the essence of obedience I. The nature of true love. It is--1. Universal, extending to being in general, or to God and all His creatures. 2. Impartial. It regards every proper object of benevolence according to its apparent worth and importance in the scale of being. 3. Disinterested. Mercenary love can never form a virtuous character. II. True love is the fulfilling of the law.1. It conforms the heart to God. God is love. “ Be ye therefore perfect, even as your Father which is in heaven is perfect.” If the moral perfection of man consists in conformity to the moral perfection of God, and the moral perfection of God consists in love, then love must be the fulfilling of the law. 2. It answers the full demand of the law. When a certain man asked our Saviour, “ Which is the great commandment in the law?” He replied, “ Thou shalt love,” etc. So Paul says, “ The end of the commandment is charity out of a pure heart.” By this he declares that charity or true love fully answers the spirit and design of the law. 3. It makes us feel and act in every respect just as God requires. So far as we possess it, we shall both internally and externally obey every Divine command. 4. It restrains men from everything which God forbids. (N. Emmons, D.D.) Romans 13:11-14 And, knowing the time, that now it is high time to awake out of sleep.A call I. To awake. Because--1. It is high time.2. The night of unbelief is past.3. The day of salvation is at hand. II. To duty.1. To repentance--“ Put off the works of darkness.”2. To faith--“ Put on the armour of light.”3. To action--“ Walk honestly,” etc.4. To holiness--“ Put on Christ” --the Source of new life. (J. Lyth, D.D.)Time closing in upon us “ The time is short,” or, as we might perhaps render it so as to give the full force of the metaphor, the time is pressed together. It is being squeezed into narrower compass, like a sponge in a strong hand. There is an old story of a prisoner in a cell with contractile walls. Day by day his space lessens--he saw the whole of that window yesterday, he sees only half of it to-day. Nearer and nearer the walls are drawn together, till they meet and crush him between them. So the walls of our home (which we have made our prison) are closing in upon us. (A. Maclaren, D.D.)Knowledge of time I. That knowledge of time which we should secure. We should know time in its--1. Nature.2. Use.3. Value.4. Management.5. Termination. II. The effects which it is calculated to promote.1. Unfeigned gratitude to God.2. Deep contrition of soul.3. Fervent application to the throne of grace.4. Sincere desires to live more fully unto the Lord. (Biblical Museum.)Knowledge of time We should know time in its-- I. Worth. Estimated at the value of--1. Life. Time the measure of life of a being capable of thought, endowed with conscience, gifted with immortality. 2. What able to be done during its progress. Speaking of W. Wilberforce, Sir James Mackintosh said, “ I am full of admiration that the short period of the life of one man, well and wisely directed, can do so much and exert such influence. How precious is time! How valuable and dignified human life, which in general appears so base and miserable!” Illustrate with Howard, Raikes, etc. II. Responsibilities. Our relation to God. Knowledge of salvation. Duties in our sphere of life. Influence we exert. Ignatius when he heard the clock strike said, “ Now I have one hour more to account for.” III. Uncertainty. Commercial institutions and projects abundantly prove this, but he who counts on time presumes on probability that has even more impressively proved its questionableness (James 4:13-14). IV. Brevity., The years of Jacob wore an hundred and thirty, yet he says, “ Few and evil,” etc. Moses again, “ Like the grass,” etc. When we look over the first chapters of Chronicles, to read which is like entering a great world-cemetery, how we are struck with the shortness of life at the best! V. Powerlessness. It cannot destroy sin, or take away its guilt. It cannot act for us. It cannot destroy the soul, though it ends the life. VI. Irrevocableness. The wave that washes at your feet may return. The waters of the river as they roll to the sea, caught up in mist, may again flow down the mountains into its channel, but an hour once gone in the roll of millenniums shall never return. We can recall a messenger, but not the last moment. One life here, only one, is given, how precious should it be! (G. McMichael, B.A.)Time to awake I. The exhortation. These words are appropriate to the first Sunday in the year. When the bells ring out the old year and ring in the new, they seem to chime, “ Now it is high time to awake out of sleep.”1. St. Paul is speaking not to those who were asleep in sin, but to active Christians. And there are few things in Scripture more striking than the remonstrances addressed to such. Ordinarily little or no account seems taken of their progress, but they are dealt with as having yet much to do. The nominal Christian ought to be much struck with this. If he who has been long labouring is thus admonished, what must be the state of those who have not yet taken the first steps in Christianity? 2. But the real Christian may also find cause for alarm, notwithstanding the promises in his favour. And when we call to mind that in the parable all the virgins, the wise as well as the foolish, slumbered, we cannot but conclude that there is no privilege to godly men of dispensing with watchfulness. It is vigilance, not indolence, to which believers are elected. The best proof that a man is not elect, is his making election his pillow, and going to sleep upon his own predestination. 3. Our text, however, may be taken in comparative sense. The righteous may “ not sleep as do others.” Yet you may find so vast a disproportion between the energy exerted and the energy demanded, that the actual wakefulness is practical listlessness. Spiritual slumber is not necessarily the folding up of every power and faculty, but the not developing them in the necessary degree. Some energy is still torpid, some affection is still spellbound, and thus the whole man is not spiritually roused. And over and above the slumber of certain faculties, those which are awake are but half awake. Where is that struggling which would result from the combination of an eye all faith and a heart all love? II. The motive by which St. Paul strives to stir Christians from comparative indolence--“ Now is our salvation nearer than when we believed.”1. This argument which is drawn from the greater nearness of death is not of equal urgency when applied to believer and unbeliever. In applying it to the latter, I just tell him that he has less time in which to escape, and therefore less likelihood of obtaining deliverance. He must do it before daybreak, and “ the night is far spent.” But when I turn to the believer, there is by no means the same appearance of force in the motive. If a man be secure of salvation, to tell him that the end is at hand does not look like urging him to exertion. But here comes in that balancing of statements which is discernible through the whole of the Bible. The only Scriptural certainty that a man will be saved is the certainty that he will struggle. Struggling is incipient salvation. It is an intenser struggle which marks a fuller possession. If, then, a man would show that his salvation is nearer, he must also show that he is more wakeful, more in earnest. 2. There are two reasons why the consciousness of having less time to live should urge Christians to be increasingly earnest. (1) There is much to strive for even if a man be secure of salvation. The degree of our happiness in the next life will be mainly determined by our attainments in holiness in this. We are here on a stage of probation, so that, having been once recovered from apostasy, we are candidates for a prize and wrestlers for a crown. Christianity does not allow the believer to imagine that everything is done when a title to the kingdom is obtained. And if one man become a ruler over ten cities, and another over five, and another over two, each receiving in exact proportion to his improvement of talents, then it is clear that our strivings will have a vast influence on our recompense. To tell the Christian, therefore, that his salvation is nearer than when he believed, is telling the wrestler that his glass is running out, and there is the garland not won; it is telling the warrior that the shadows are thickening and the victory is not complete. Is it a time to sleep when each moment’ s slumber may take a pearl from the crown, a city from the sceptre? (2) There remains less time in which to glorify God. If there were no connection between what we do in this life, and what we shall receive in the next, it would still be impossible for true Christians to be indolent. Forasmuch as faith makes us one with Christ, there must be community of interest. And it is a spectacle which should stir all the anxieties and sympathies of the believer--that the world which has been ransomed by Christ’ s blood is nevertheless overspread with impiety. And over and above this dishonour to his Lord, there is the wretchedness which an ungodly race is weaving for its portion; and he cannot fail to long and to strive that he may be, in some degree, instrumental in the salvation of his fellow-men. Where, then, can you find a stronger motive to energy than is furnished by the shortness of the period during which we may resist the progress of iniquity and win souls for Christ? And what, then, is the text but an admonition that nerve and sinew, time and talent--all must be centred more fixedly than ever in the service of Christ, lest we are summoned to depart ere we have done the little which with all our strenuousness we might possibly effect for the Lord and His kingdom? (H. Melvill, B.D.)Time to awake I. The condition supposed. One of--1. Insensibility.2. Inactivity.3. Peril. II. The admonition given. Awake to--1. Consideration.2. Action.3. Diligent effort. III. The motives suggested.1. It is high time.2. The crisis draws on.3. You know it. (J. Lyth, D.D.)High time to awake out of sleep I. The state from which a change is desired. Sleep describes--1. The state of unconverted men (1 Thessalonians 5:4-8; 1 Corinthians 15:34). Sleep is a season of-- (1) Forgetfulness, and men by nature are forgetful of the ends of their being, of their true character--of the awful attributes of eternity, etc. (2) Ignorance, and the unconverted man has no discernment as to spiritual things. (3) Insensibility, and the natural man is unalarmed and secure amidst all the danger by which he is surrounded. A man may be awake as to all the things of time, and asleep as to all the concerns of eternity. 2. Of many who have made a profession of the gospel and felt its power. Once they were roused from the slumbers of spiritual death, but they are gone back. Their strong impressions have subsided, their souls have left their first love; they did run well, but they have been hindered. In the world there is a constant influence to produce this stupor. Worldly business, pleasure, honour and applause, become the means of bringing us into a state of declension. How dreadful when the child of the day thus goes back into darkness, and stretches out his form, asking for a little more sleep and a little more slumber! II. The nature of the change by which this state is to be reversed.1. It is a change which produces a complete reverse. It is awaking out of sleep. This change is called a being turned from darkness to light--a being quickened--becoming children of the light and of the day, etc. The expression signifies that the understanding receives a full impression of the reality of the world to come. The man acts as though he believed that the true end of life is to glorify God; and hence he seeks to obtain a change of heart and life--cultivates holy principles, practises holy actions, and has respect in all things to the recompense of the reward. 2. The only way by which this change can be effected is by the powerful operation of the Spirit on the mind. The slumber is so potent that none but He can awake from it. The anodyne is so powerful that none but the great Physician can apply a suitable remedy. Where He is not, there is dark midnight, or the light only of a phantom, or the pale beams of the moon shining upon snow, displaying the very dreariness and barrenness of nature! 3. Yet human instruments are employed. Those who are awakened to the sense of the danger of their fellow-men are sent out by God to awaken others. III. The motives which should induce you to awake.1. Enough of your time has passed in an unaroused, unawakened state already. 2. The difficulty of awakening grows with the progress of delay. The sleep of the body, indeed, becomes lighter as we approach the morning season. But this slumber becomes deeper and heavier, till the individual sleeps the sleep of death. Every time you hear in vain, you grow more sleepy, and the preacher’ s voice becomes only as so much music to lull you. You have so long listened to the rolling of the thunder that your ears are now deaf to its sound. The Cross has so frequently been presented to you that its brightness has no longer any attraction. 3. The uncertainty and speedy termination of life. Who is there that knows how long he has to live? Can any of you say, “ Go thy way for this time; when it is more convenient, I will attend to these things” ? You know not that you will live till to-morrow. (J. Parsons.)High time to awake I. There is sometimes a tendency in Christians to sleep. How many settle down into dreamy stationariness. This state--1. Follows upon the religious life losing its first freshness and novelty. 2. Is induced by a false conception of the atonement and the nature of salvation. Men have been taught to consider salvation bestowed in its completeness upon believing that Christ is the sacrifice for the world’ s sin, and all that thereafter remains is heaven; whereas salvation simply begins then--nothing more. 3. Is encouraged by the worldly maxims and excitements, the spirit of mammonism, amidst which so many live. God and duty, and all spiritual realities seem often to fade away into mere phantoms in the clash and hurry of commerce. That only seems real which is visible and present. And the result is that the soul passes by almost imperceptible degrees into a state of moral slumber. 4. Comes through the growth of some moral weakness or sinful habit--covetousness, love of pleasure, passionateness--that has not been controlled or weeded out of the character at the beginning of the new life; or through the influence of companions of a worldly type; or from the mind becoming unsettled on some of the questions of theology and Biblical criticism. Many a man, tossed on a sea of doubt and uncertainty concerning creeds and theological systems, gradually loses his former spiritual intensity, and languidly suffers the work of salvation to remain stationary. II. As a corrective of inaction and torpor, and to inspire once more with Holy enterprise any who sleep, there is a twofold incentive.1. “ Now is our salvation nearer than when we believed.” This points to-- (1) The fact of the Christian life having been begun. It is a great point gained to have made a definite beginning in a good work. After the first few stages there begins to be accumulated a fund of experience; the sense of strangeness goes, and the faculties begin to adapt themselves to the new mode of life, and the man soon begins to have a foretaste of some of the fruits of his labour. Past conquests lend a power for future triumphs. Attainment facilitates yet further attainment. (2) The grand revelations of the other life, which are fast approaching. But the measure of every one’ s heaven hereafter depends upon the spiritual meetness which has been developed in him here. And the time that remains to any of us for casting off the works of darkness and putting on the armour of light is ceaselessly gliding away, whether we use it or no. The opportunities with which each year comes laden go into the grave of the past with it. The portals of the future are coming fast into sight, and soon they will open for you to pass through. There is no time to waste in dreamy indolence. 2. “ The night is far spent, the day is at hand.” The present life is a time of shadow and obscurity. Purposes, duties, attainments, are often misinterpreted, and mis-valued. Now, in passing into the future we pass into the day. That is a world of light in which we shall both know ourselves and be known as we really are. Therefore, be ready for the time of revelation. Awake! put off the works of darkness; put on the armour of light. Each fresh day should see us awake and diligent. For the most Christ-like is never enough like Christ. (T. Hammond.)Wake up! Wake Up! I. Some professing Christians seem to be asleep with regard to others. Paul has been bidding us to pay attention to relative duties, and exhorting us to keep the law of love, which is the essence of law; and now he interjects this sentence. So he means that many Christians are in a sleepy state with reference to their obligations to others. True godliness makes a man look to himself, and feel his personal obligations and responsibilities. But there is a danger lest a man should say, “ Other people must see to themselves, and I must see to myself.” The principle of individuality might be thus pushed to an unwarrantable extreme. No man can compass the ends of life by drawing a little line around himself upon the ground. There are outgoing lines of life that bind us not only with some men, but, in fact, with all humanity. We are placed, therefore, in a most solemn position; and it is with regard to this that it is high time that we should awake out of sleep.1. Into what a deep slumber some professing Christians have fallen! How utterly insensible they are to the sins and sorrows of those around them. They say, “ What is to be will be, and the Lord’ s purpose will be fulfilled; there will be some saved and others lost,” as coolly as if they were talking of a wasp’ s nest. As for those that are lost! They dare not injure their logic by indulging a little mournful emotion. 2. Others are prone to be overtaken with an oft-recurring sleep. I know a brother who often takes forty winks in the day-time: you may nudge him, and he will wake and listen to you, but he goes to sleep again in a few minutes if you let him alone. Who can blame the sleeper when it is a question of infirmity or sheer exhaustion? Well, without blaming any for the weakness of the flesh, I take this sleepy habit to be a fit illustration of the state of some Christians. They have fits and starts of wakefulness, and then off to sleep again. At that missionary meeting you woke up when you heard the cry of the perishing heathen; but have you cared much about China or India since then? You do at times get on fire with love for souls, but then after the sermon, or the week of special services has ended, you go to sleep again. Many Sunday-school teachers there are of that kind. 3. Others fall into a kind of somnambulistic state. If we judged them by their outward actions we should think they were wide awake, and they do what they do very well. Persons walk along giddy heights safely enough when fast asleep, where they would not venture when wide awake. And we have known professors going on very carefully, exactly where others have fallen, and have attributed it to the grace of God, whereas in part it has been attributable to the fact that they were spiritually asleep. It is possible to appear very devout, to sing hymns, to hear sermons, to teach in the Sunday School, to pay your religious contributions punctually, maintain the habit of prayer, and yet you may be a somnambulist. 4. A very large number of us are half asleep. II. It is high time that they should awake. And why? Because--1. What right have believers to be asleep at all? The Lord has saved us from the sleep which is the first cousin to death--from indifference, unbelief, hardheartedness. 2. A great many opportunities have already slipped away. You who have been converted, say these ten years, what have you done for Christ? You have been eating the fat and drinking the sweet, but have you fed the hungry? If you have been saved a week, and you have done nothing for Christ during that week, you have already wasted more than enough. 3. There were so many people that had a claim upon us, who are beyond our power now, even if we do wake! Have you ever felt the sadness of neglecting to visit a person who was ill until you heard that he was dead? Many are passing away from us and from the sphere of our influence. Your children, for instance. Parents, avail yourselves of your opportunities. 4. We have plenty of enemies that are awake if we are not. Protestantism may slumber, but Jesuitism never does. The prince of the power of the air keeps his servants well up to their work. 5. It is daylight. The sun has risen. We are getting far into the gospel dispensation. Can you sleep still? 6. Our Lord was awake. How did His eyes stream with tears over perishing Jerusalem! The zeal of God’ s house consumed Him. Ought it not to consume us? 7. Our own day may be over within an hour or two. The preacher may be delivering his last sermon. You may go home to-night to offer the last prayer at the family altar which you will ever utter on earth. You may open shop to-morrow morning for the last time. III. There is something worth waking for. Paul does not say, “ If you do not wake you will be lost.” He speaks in a gospel tone, “ Now is your salvation nearer than when you believed.”1. It is nearer in order of time. How long is it since you believed? Ten years? You are ten years nearer heaven, then. Ought we not to be more awake? The farther we are off from heaven, the less we may feel its influence. Some of you are sixty years nearer to heaven than you were. Would you like to live those sixty years over again? Would you like to go back and clamber again the Hill Difficulty, and slide down again into the Valley of Humiliation, etc.? Rejoice that you are so much nearer heaven. Therefore, keep wide awake, and looking out for it. 2. In point of preparation. If we are getting more ready for heaven, we ought to be more awake, for sleepiness is not the state of heavenly spirits. If thou art more fit for heaven thou hast more love, more pity; then reach out both hands to bring another poor soul to Christ. 3. In point of clearness of realisation. If I can realise that in so short a time my eternal salvation shall be consummated, I cannot any longer neglect a single opportunity of serving my Master. Conclusion: Oh, ye unconverted men, must I read the text as it would have to run if it were written to yon? “ It is high time that you should awake out of sleep, for now is your damnation nearer than when you first heard the gospel and rejected it.” God grant you grace to take heed and to believe in Christ. (C. H. Spurgeon.)The wakeful Christian I. The sleep. Sleep is a state which can only be declared of Christians. The unconverted are dead, and require not an awakening, but a resurrection. What does this injunction betoken? A state of--1. Spiritual apathy. Sleep implies unconsciousness. There may be sublimities around the sleeper, but he sees them not; harmonies, but he hears them not; dangers, but he feels them not. So when Christians are asleep they are reduced to a state in which the religious senses are untouched. 2. Religious inactivity. There is a spot in the Atlantic called the Saragossa Sea, which is subject to long calms, and is covered with a thick, entangling seaweed; and nothing of all he has to encounter on the wide ocean fills the experienced mariner with more genuine dread than to be caught in the meshes of this region of dead calm and entangling weeds. The religious life has its Saragossa Sea, in which individuals and Churches too often lie becalmed and entangled in the weeds of conventional habits and formalism. 3. Dalliance with sin. The context shows a sad state of things, the reason for which was the recent conversion of the Roman Christians from heathenism, or the prevalence of Antinomianism. And while there is not now “ the same excess of riot,” still there is considerable proneness to conform to the customs of irreligious people in pleasure. II. The call to awake. This state of wakefulness is a condition the very opposite of the sleep referred to. It means, therefore--1. Deep, intense religious consciousness. 2. Active, self-denying labour. 3. The mortifying of the flesh, and a clear, unmistakable protest against the evil ways of the world. III. The reasons for wakefulness.1. The nature of the Christian profession. “ Let us put on the armour of light.” Here the Christian is presented to us as a soldier. One of the duties of his life, therefore, is to fight. A work demanding real, earnest care and watchfulness, and calculated to draw forth our utmost energies. A drowsy soldier is a contradiction. It follows, then, from this symbol, that the Christian should not be asleep. We are now in the midst of the fray; let us, then, be awake, “ putting on the armour of light,” which alone will secure us the victory in the conflict with darkness. 2. The closeness of the end. “ For now is our salvation nearer,” etc. As the days slip from our grasp, each remaining moment should become more intensely precious to us. 3. The character of the times. “ Knowing the time.” Never did any age since the establishment of Christianity possess such claims upon the earnest, sober attention of the Church as the present. Our age is one eminent for-- (1) Its secular activities in the direction of commerce, science, and education. Shall the Church alone remain quiescent in the midst of this torrent of activity? It is here, as it often is with travellers by train, which, by its very swiftness, lulls to sleep, but as it slackens speed the sleeper wakens up and looks around. So the rate at which the train of secular pursuits hurries Christians along and lulls them into a state of obliviousness of spiritual things. Let us be as intrepid in the things of God as we are in those of our own. (2) Its activity in the dissemination of error. The two grand errors of the age are priestism and scepticism--twin sisters, though not on very amicable terms with each other. (3) Its abounding wickedness. Here, then, is a powerful reason for wakefulness. A living Church is the grand antidote to all the evils incidental to our civilisation. It is its duty pre-eminently to seek to leaven this civilisation. (A. J. Parry.)The sleeper aroused I. The sinner’ s sleep. A state of--1. Forgetfulness.2. Misapprehension.3. Fancied security.4. Fleshly delight. II. The exhortation. It implies--1. An altered view of things.2. Voluntary effort.3. Energy.4. Compliance with terms. III. The reason.1. Life is fleeting.2. Judgment is near.3. God is calling. (W. W. Wythe.)Sleep And as it was with Jonah, so it is now with many a soul. In the midst of the waves and storms of life, with only a short step between them and the world to come, they are sleeping. They are wide awake as far as their temporal needs and pleasures are concerned, but they are asleep to all spiritual interests. When we are asleep we are-- I. In darkness. The fairest sights may be around us, but, so long as we are asleep, for us they do not exist. And so it is, sometimes, in spiritual sleep. This world in which we live is instinct with the life of God. There is not a hill or valley, a wind or storm, a bird or beast, a leaf or flower, but has something to say to us of God. And yet there are some who say, “ There is no God” : they are sleeping the death of infidelity. Now, though it is not probable that any of you are sleeping this sleep of darkness, yet drowsiness generally comes before sleep. Take care, then, you do not give way to the drowsiness that precedes the slumber of infidelity. Do not encourage infidel thoughts. Beware of the beginnings of doubts. As often as doubt assails you, fly in prayer to God for the strengthening of your faith. II. Doing nothing. A sleeping man is no better than a dead man, so far as present action is concerned. And if the soul’ s activity is intercourse with God, and work for God, is not that soul asleep that does not care to speak to God, to work for God? Is it not wonderful that God bears with our indifference? He is not indifferent towards us. Shall we, then, dare any longer to sleep away our lives in inactivity? III. Sometimes dream, and then we live amidst fancy forms. And it is possible to sleep spiritually the sleep of delusion.1. Formalism is the sleep of delusion. If we fancy that by the punctual performance of the outward duties of religion we can save our souls, one day we shall wake up to find ourselves the victims of a delusion. There is only One who can save us--Christ; and unless we take Him to be our Saviour, Church ordinances avail us nothing. 2. Self righteousness is the sleep of delusion. How many fancy that it must be well with them, because once they were “ converted.” To rely on anything short of present perseverance along the road which God has pointed out to us, is to trust to a delusion. IV. Sometimes people are put to sleep, by means of some drug. This sleep, however, has not the restfulness of natural sleep. And it is possible to drug the soul to seeming sleep by deliberate perseverance in any known sin. The conscience becomes hardened, and all for a time seems peace. But it is not true peace. “ There is no peace, saith my God, to the wicked.” (J. Beeby.)The peril of sleep A short time ago a locomotive engine was speeding along the NorthWest line, whilst the two men who were in it lay fast asleep. A sharp-eyed signalman, from his look-out, was alert enough to see how matters stood, and without a moment’ s delay telegraphed in advance to lay a fog-signal on the line, that the detonation might rouse the sleepers. Happily, it was done in time; and startled from what might have been a fatal slumber, the men shut off steam, reversed the engine, and averted a terrible calamity. It is no breach of charity to suspect that some of you are hasting on to destruction, but know it not, for your conscience is asleep; and I would lay a fog-signal on the line that, ere you pass another mile, the crashing sound may rouse you to your danger, as you hear the voice of eternal truth declaring, “ If ye live after the flesh, ye shall die!” (T. Davidson.)Beware of sleeping John Bunyan tells us “ that when Hopeful came to a certain country, he began to be very dull and heavy of sleep. Wherefore he said, ‘ Let us lie down here and take one nap.’ ‘ By no means,’ said the other, ‘ lest sleeping, we wake no more.’ ‘ Why, my brother? Sleep is sweet to the labouring man; we may be refreshed if we take a nap.’ ‘ Do you not remember,’ said the other, ‘ that one of the shepherds bid us beware of the Enchanted Ground? He meant by that, that we should beware of sleeping.’” “ Therefore let us not sleep, as do others; but let us watch and be sober.” Slumbering and backsliding are closely allied. The breaking day admonishes us-- 1. To awake from sleep.2. To contemplate the Sun of salvation.3. To cleanse ourselves from the works of darkness.4. To put on the clothing of light.5. To betake ourselves to diligence and duty. (J. Lyth, D.D.)The dawn of the great day St. Paul is here the watchman of the Church. Standing between night and day, he proclaims “ the time,” and announces the end of darkness and the approach of light. His appeal regards the Church as being in a midway state between perfect night and perfect day. The words “ pilgrims” of “ the dawn” borrowed from St. Peter help us to understand Paul. Let us trace the effect of this keynote in the interpretation of the passage. The dawn proclaims the end of night; it is only the mingling of darkness and light; but it is the sure promise of a day that must reach its perfection, and upon which the shadows of evening shall never fall. I. Knowing the time.1. The word carries us back to our Lord’ s proclamation of the hour when the night of death that had rested on mankind had ended, and the light cf eternal life began (John 5:25). Doubtless the darkness that preceded Christ’ s advent was not perfect night. In the deepest midnight of heathenism some rays of truth and virtue struggled with the darkness, and over one favoured land the moon and the stars shone brightly. The earlier revelation was “ a light shining in a dark place until the day should dawn.” But Christ was Himself the dawn and the morning star of His own coming day. And this day--the new era--is the time Christians know. 2. Knowing the time means experimental acquaintance with its privileges and responsibilities. This knowledge is attained (Ephesians 5:14) when the Great Awakener pours the light of conviction into the chambers where sinners sleep the sleep of death, and gives them the light of life. (1) They sleep no more. They have been plunged into the waters of spiritual baptism which has awakened and invigorated them to the utmost, and there is an expectation in the morning air that keeps every thought alert, and inspires activity--viz., of Him who shall come in the broadening day. (2) The guilty wakefulness of the night is also past. The morning reveals the hidden things of night and makes them hateful. They have “ cast off the works of darkness,” detesting the habiliments of night in which they slept and sinned. 3. So far we have caught the appeal as expressing complete severance between night and day. The light is divided from the darkness absolutely. In the New Testament two states, and only two, are distinguished:there are “ children of night” and “ children of the day.” But the peculiarity of this passage is that it gives prominence to a certain interval of transition, which reality requires and the Scripture never denies. The Christian state is at the best, in many respects, no better than the dawn. II. The night is only “ far spent” and the day only “ at hand.”1. It might be supposed from the watchman’ s cry that the whole band were slumbering, or at least only half awake. But the language is only general to find out the individual. There is from age to age a faithful succession of watchers and holy ones, and when the Bridegroom shall approach all will be wakeful enough; but till then the pilgrim company shall never lack those who move “ like men that dream.” And it is the duty of all who know the time to echo the apostle’ s cry. And here is the everlasting argument, “ It is high time … walk honestly as in the day.” 2. There is danger inseparable from the dawn. And when the apostle says, “ Put on the armour of light,” he suggests the whole mystery of evil that wars against the pilgrims of the dawn. The powers of darkness are awakened into more malignant activity by the morning light. Never did they so furiously rage as they did around Him who ended their reign. But He did not banish them, and so they haunt the travellers. They cannot retard the day, but they make its progress a perpetual contest, so unlike the progress of the natural day in which dawn glows into morning, and morning melts into midday, etc. Here the victory is the result of a desperate and unremitting warfare. That victory will be the perfect light of holiness; the “armour” that insures the victory is “ light.” 3. It is characteristic of this midway state that the salvation,of the Christian company is regarded as incomplete. The perfect day will bring a full salvation, but that is only “ nearer than when we believed.” The Church is only in the dawn of the day of redemption. That day will be perfect when Christ shall come “ without sin unto salvation.” III. The dawn is the promise of the coming day.1. Knowing the time. The Church is appealed to as exercising a firm faith in the gradual consummation of the dawn into day. The words remind these early travellers of the great secret that the Lord is at hand, bringing with Him all that their hope can conceive. But His coming will be to His Church the regular and peaceful consummation of a day already begun. To the ungodly a catastrophe, to slumbering Christians a sore amazement, it will be to those who “ wait for His appearing” what day is to the traveller who waits for the morning. 2. But knowing the time does not signify any precise knowledge of its future limits. We are shut up to faith, which must in all things rule until the vision of Christ shall begin the reign of sight. “ All things continue as they were” is the cry of unbelief. “ Lo here is the promise of His coming, or lo there” is the cry of impatient credulity. But simple faith waits on in hope that makes no calculation. Our Lord may brighten any hour--from cock-crowing to the third hour and the sixth--into perfect day. 3. This being the common prospect it is not wonderful that the Christian state is that of joyful hope. Nothing is more beautiful and more symbolical of eager expectation than the dawn. True the individual Christian has cares, conflicts, fears to moderate his joy. But he is to look over all these lower glooms to the brighter horizon into which these things merge. He must lose his particular sorrow in the general joy. He is one of the company that shall receive the Lord. 4. But the apostle reserves for the last his solemn exhortation to prepare. “ The day is at hand,” and the pilgrims are bidden to anticipate it in the holy decorum of their lives, and to be clothed with the only garment worthy of the day, Christ Himself. (W. B. Pope, D.D.)Desidia and Alacritas It is a merciful arrangement that we live by days, and are able to begin afresh every twenty-four hours. The Christian life is an awaking--a dressing; and each morning’ s waking and dressing may recall to us its nature. Look at these verses carefully and you will see the writer’ s meaning, though, with a true delicacy, he only hints at it. When we rise from our beds we are dishevelled, unpresentable: we cannot get about the duties of the day until we have put off the dress of the night, until we have washed and combed ourselves, and put on a more suitable attire. Thus there is a surprising difference, in any nice and well-regulated person, between the night and the day appearance. The word “ honestly” should rather be “ decently,” for it just expresses this difference. Here are certain specimen words which describe that nocturnal condition of the soul. The question hits us hard when we attempt to interpret them fairly. First, revellings and drunkenness. This is not the boozing of the poor, who drink to forget their poverty and benumb their pain. It is the self-indulgence of the well-to-do, of good food, the hours spent over the pot or the decanter. It is the unhealthy occupation with gaieties which prevent us from putting on Christ Jesus. Then chamberings and wantonness. These are the thoughts of our chambers, the wanton imagination on our beds, the loose fancies, the rein flung on the neck of passion. They are more important to mention than the overt acts of vice, for they are the letting-out of waters. Given these, the rest will follow. These are “ the provision of the flesh to fulfil the lusts thereof” ; they are the steps down to the gates of death. The last pair, strife and jealousy, are as fatal to the reclothing in the Divine garment, Christ Jesus--as truly the unseemly dress of the night--as those more scandalous faults which are called vices. These are poisons at the springs of life. They prohibit the indwelling of the Spirit. These three couplets of evil are but specimen-words--evil is manifold, ubiquitous--but they help us to answer the question, Have we put off this “ garment spotted by the flesh” ? It was this searching passage that proved the turning-point in the life of Augustine. By the grace of God it may fetch any of us off our unhallowed couch and clothe us in the raiment of the day. It was at Milan where the troubled spirit had come to seek help of the saintly Ambrose. He was with the brother Alypius in the garden. They had been reading the Epistles of Paul. Augustine rose in agitation and paced up and down, when he heard a clear child’ s voice singing from a house in the vicinity, “ Take and read, take and read.” As if commanded from heaven he hastened back to the seat, and took up the book which they had been reading together. There was this verse staring him in the face. The Latin is “ Not in feasts and tipplings, not in chambers and immodesties, not in contention and emulation; but put on the Lord Jesus Christ, and do not make provision for the flesh in concupiscence.” The entrance of the Word gave light. Presently, Alypius brought Augustine to Monica to tell her that the mother’ s prayer was answered. But assuming that we are in the great cardinal sense awakened and reclothed, still there remains the daily renewal of it, the parable of our diurnal round. Christ is a perfect garment, but it is necessary to put Him on afresh, readjust, and with loving care fit Him on, as the mornings come round. But I can tell you better about this if I draw the portraits of two friends of mine. Their names are Desidia and Alacritas. The one dreams she is awake; the other is awake. Desidia is not at all uncomely, but for a certain lethargic look in her eye and a drag in her gait. She begins the day with a very ample attention to her person. The time she spends on her hair-dressing and her toilet would make three of her devotions, Sundays included. And her heart is in it, which I can hardly say about her devotions. Desidia has nothing particular to do, which is fortunate, for she never has time to do anything. I asked her once to undertake some work for her Saviour, which she refused so flatly that I ventured to inquire if He were her Saviour. Alacritas, on the other hand, always fills me with admiration; and I would gladly change my sex to be like her. She is never in a hurry, and yet is always moving. She has so much merriment and gaiety of heart, that grave, religious folk at first take exception to her, and question whether a true Christian could ever have so exchanged the spirit of heaviness for the garment of praise. But I chance to know that this sunshine comes from prayer, and it is like a good medicine in the house. I should have thought it would take twice as long to get oneself up so charmingly as Alacritas does, I mean as compared with the artificial fripperies of Desidia. Yet Alacritas gets a good hour for prayer before breakfast; she does a great deal of household work, she visits the poor, and her needle is busy for them; she never seems to miss a service at the church. And yet she reads more good literature in a month than Desidia does in a year. Desidia and others of her family pity Alacritas because she has little or nothing to do with plays and dances. How dull it must he for her, they say! (R. F. Horton, D.D.)Dressing in the morning It is a great mistake for a man not to know the times in which he lives, and how to act in them; and when he does not know the time as to the day of his own life, so as to apply his heart unto wisdom. What is the time of day with the Christian? It is no longer the dead of the night, “ the day is at hand.” A little while ago the dense darkness of ignorance was about us; but the gospel has made us light in the Lord. The day-star is shining upon us, and we look for a perfect day. It is not as yet full day with us. The sun has risen, but it is not yet noon. Note-- I. The morning call.1. Awake--“ It is high time to awake out of sleep.” (1) Arise from the sleep of inaction. Do not let your religion consist in receiving all and doing nothing. (2) Leave also all lethargy behind you. At night a man may yawn and stretch himself; but when the morning comes he should be brisk, for the day will be none too long. (3) Have done with dreaming. You who are not of the night must not dote on the world’ s shadows, but look for eternal realities. 2. Cast off your night clothes. “ Cast off the works of darkness.” The man who is just awakened shakes off his bed clothes and leaves them. The coverlet of night is not our covering by day. Sins and follies are to be cast off when we put on the garments of light. I have known a man profess to be converted, but he has merely put religion over his old character. This will never do: Christ has not come to save you in but from your sins. 3. Put on your morning dress. “ Let us put on the armour of light.” Does not this warn us that a day of battle is coming? Be wise, then, and dress according to what you will meet with during the day. Young converts think that they have got to heaven, or very near it; but the time is not yet. You are in an enemy’ s country: put on the armour of light. Perhaps before you get down to breakfast an arrow wilt be shot at you by the great enemy. Your foes may be found in your own household, and they may wound you at your own table. The Greek word, however, may be understood to signify not only armour, but such garments as are fitted and suitable for the day’ s work. These should be put on at once, and our soul should be dressed for service. Some people are too fine to do real service for the Lord. When the Duke of Wellington asked one of our soldiers how he would like to be dressed if he had to fight the battle of Waterloo again, he answered that he should like to be in his shirt sleeves. 4. Walk forth and behave as in the light. “ Let us walk honestly, as in the day,” let our demeanour be such as becomes daylight. How should a child of light conduct himself? “ Honestly” may mean decently, with decorum and dignity. In the middle of the night, if you have to go about the house, you are not particular as to how you are dressed; but you do not go out to your business slip-shod, but arrayed according to your station. Let it be so with you spiritually: holiness is the highest decency, the most becoming apparel. 5. Renounce the deeds of darkness. If we have put on the garments of light, it behoves us to have done with the things that belong to the night. (1) Sensuality, “ rioting and drunkenness.” If a drinking bout is held it is usually at night. (2) Impurity, “ not in chambering and wantonness.” It is an awful thing when a man calls himself by the name of Christian, and yet can be unchaste in conversation, lascivious in spirit, wicked in life. (3) Passion, “ strife and envying.” Brawls are for the night. II. The morning gospel. “ Put ye on the Lord Jesus Christ.” In Christ there is--1. Covering for nakedness. There is in Him a complete and suitable apparel for thy soul, by which every blemish and defilement shall be put out of sight. 2. A garment suitable for everyday work. All the power to be holy, forgiving, heroic, enthusiastic in the service of God, comes through Christ when we are in Him. 3. Apparel for dignity. God Himself asks no purer or more acceptable array. A seraph wears nothing but created brightness, but a child of God clothed in Christ wears uncreated splendour. 4. Armour for defence. The man that lives as Christ would live, is thereby made impervious to the shafts of the enemy. 5. Raiment for all emergencies. This garment will never wax old; it will last you all the desert through, and what is more, it is suitable for Canaan, and you shall keep it on forever. (C. H. Spurgeon.)Present and future I. Present state. Let us think how matters stand, and mend our ways.1. We have time, i.e., season; a particular opportunity for preparation. Time is a wonderful idea. Compared with eternity it is but a speck in the heavens, a grain of sand on the shore, and yet it has given birth to creation, and its cycles have brought wondrous revelations. The battlefield of good and evil is here. Time reached its majority when the “ fulness of time” came. “ Millions of money for an inch of time,” cried Queen Elizabeth on her death-bed. The bid was too low. Like Cassandra, there was a warning in the voice. The woman in despair of her soul said, “ Call back time again, then there may be a hope for me: but time is gone for ever!” “ Take time by the forelock.” 2. We are too indifferent to the value of time. We turn the day into night by our inactivity, and we sleep when we ought to work. The night means our indifference to the illumination of the Word and Spirit. We see darkly through a glass. When the final day breaks, we shall wonder at the beauties we might have seen before. The boy who was born blind was cured. Some time after the operation he was led out of the dark room, and the shade lifted. He exclaimed, “ Why didn’ t you tell me that the earth was so beautiful?” When we see Jesus as He is, we shall put some such question. Sleep indicates inactivity to make our election sure. We are like somnambulists, walking among great realities without knowing it. 3. Nevertheless there are hopeful signs. Two words are used in contrast to the above--believed and nearer. There is faith, we have believed in Jesus. By prayer we have advanced some steps. Columbus and his men smelled the breeze before they saw the land. We have a good hope through grace. II. Future expectation. That is “ the end of your faith, even the salvation of your souls.”1. Freedom from sin. 2. Beyond care and anxiety. Providence to-day has its dark days, but there perpetual light. No tears shall be shed, for no sorrow shall be felt. 3. In possession of immortality. Away with carelessness, and let us be earnest--“ Work, for the night is coming,” etc. (Weekly Pulpit.)Preparation for Christ’ s coming I. A solemn responsibility. “ Knowing the time.” Ignorance is a cause of sin, and is sometimes a just excuse for it. A blind man may fall into a pit; a sleeper cannot be blamed for his sleep. But it is different with these spiritual slumberers. The watchman’ s cry resounds (1 Thessalonians 5:1-6). Taught from earliest infancy, instructed in schools, with God’ s Word open and preached, what can we urge as an excuse for indifference? II. A condition of danger. “ It is high time to awake out of sleep.” This sleep--1. Is an infatuation of Satan. He lulls the soul into false security. 2. Comes from the weakness of our nature. Persons in bad health often sleep much. 3. Arises from our own sloth. Like a person sleeping in a house on fire, unless the deadly charm is broken, we must be consumed. III. An urgent duty. “ To awake out of sleep.” The cry of the gospel trumpet is “ Awake!” As the captain said to Jonah, “ What meanest thou, O sleeper?” so the Holy Spirit says to the sinner. We have here--1. Life depending on exertion. How many a man has saved his life, home, reputation, by energy! It is so with eternal life. 2. Exertion depending on self-determination. It is for us to wake, and to do so demands an effort. IV. A solemn motive. “ Now is our salvation nearer.” This may mean--1. The advance toward final consummation. Every moment brings us closer to the approach of judgment--that day which to the believer is the day of salvation. Each throb of the heart and each beat of the pulse is the requiem of a departed moment. 2. The accumulation of privileges. When the apostle wrote, the good news had advanced. It was easier to awake and believe. And if religion had advanced in those early days, what is it now? Surely, salvation is nearer now; it is about us, in our midst. Will you not awake and enter into the glorious rest of the Son of God? (D. Thomas, D.D.)The earthly and the heavenly state of the good I. There is a vast contrast between the two.1. Here salvation is in process, there in perfection. “ Now is salvation nearer.” 2. Here existence, is night, there day. Life before death is night, suggestive of imperceptibility. The Christian sees “ through a glass darkly” now. His life after death is “ day.” Death opens the eyes on a bright universe. II. The earthly state is rapidly expiring, the heavenly is about to dawn. “ The night is far spent, the day is at hand.” Whilst this is true, even of the youngest Christian, it is pre-eminently true of those who are far advanced in life. III. The expiring of the earthly, and the approach of the heavenly, are powerful argument for spiritual earnestness. “ Knowing the time, that now it is high time to awake out of sleep.”1. The work we have to do is most urgent. (1) The renunciation of all evil. “ Cast off the works of darkness.” Ignorance, crime, etc. (2) The adoption of all good. “ Put on the armour of light” (Ephesians 6:2-17). 2. The time for accomplishing it is rapidly contracting. Let us awake therefore. The lost years of your existence, the interests of truth, the value of souls calls on you to awake. Sleep not on the shore while the mighty billows of eternity are approaching. (D. Thomas, D.D.)The need of special exertion Consider--1. The time.2. Its claims.3. Its duties.4. Its incitements. (J. Lyth, D.D.)Sleeping Christians I have lately read in the newspaper--I am sure I do not know whether to believe that it is true--an account of a youth in France, twenty years of age, who has been lying sleeping for a fortnight, nourished only upon a little gruel given with a spoon, and that he was in the same state a year ago for nearly a month. Whether this has actually occurred to anybody or not, I have known many cases of Christians who have laid like that spiritually. (C. H. Spurgeon.)Now is our salvation nearer than when we believed. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 13:12 The night is far spent, the day is at hand. The night and the day These words contain-- I. A representation of this life and of the life to come.1. This life is the night. Our condition in this state is one of-- (1) Ignorance. What feeble conceptions have we of God! What mistakes do we make respecting the methods of Divine grace. He who knows most confesses “ that we know in part, and prophesy in part.” (2) Danger. In the night of this life “ your adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour.” Nor is he a solitary agent. Besides, how many natural ills surround us! (3) Trouble. 2. The next life is day. Heaven will be a day of-- (1) Knowledge. Good men will there see things as they are, God as He is, and know even as they are known. (2) Safety. (3) Happiness (Revelation 7:15-17). II. An admonition of the departure of the former, and of the approach of the latter. We are informed of this fact by--1. Revolving periods of time. 2. The doctrines of the gospel. There is not one of them which does not terminate in heaven. Christians are justified and sanctified that they may be capacitated to enjoy heaven. 3. The ordinances of the gospel. Why do we unite in songs of praise, but in the hope of ere long uniting in the praises of heaven? 4. Surrounding objects, combined with our own bodily infirmities. (Essex Congregational Remembrancer.)The night and the day You have here a view of life opposite to the one taken by our Lord. Speaking of what is coming He says, “ The night cometh,” and speaking of what now is, “ Work while it is called day.” He looks upon us as labourers in the field, who, when the night comes, must leave their work done or undone, which must stand till the great light comes again to show exactly how it was left. Paul, however, regards us as soldiers in a campaign. The night is come, and we have encamped for the night; the uniform is laid off; some are sitting round the campfire, some are walking about, some are playing tricks, some are doing what they would not dare to do in the day. A voice is heard, “ The night is far spent--put on your armour, be ready.” I. The present darkness.1. Suppose you are on a hill, say a mile from the Thames. It might be that you could neither see the river nor the objects on it, but that would not prove that they did not exist. The only fact is that they and you are in darkness. Light does not create things; it only makes them manifest. So we are dwelling in the midst of ten thousand grand and mysterious realities, but we do not see them because of the shadows that lie on our souls. 2. By misapprehension we are liable in the dark to take the distant for the near, the little for the great, the common for the valuable, and vice versa. As the armour is scattered in the night the breastplate looks no brighter than the trunk of a tree, the helmet than a stone, etc. And the things which are symbolised by these pieces of armour do not always seem to us of their proper value. There is the girdle of truth--of unutterable price and value; but in this dim world men think that an ingenious deception is better. The breastplate of righteousness--why, many a man thinks more of a royal or municipal decoration. The helmet of salvation--many a woman prefers a new bonnet to that. 3. The dark brings us false anticipations. “ When a man walketh in the darkness he knoweth not whither he goeth.” A man looking into the dark forms an incorrect estimate of what is before him. He has no power to calculate where he will be after five steps or ten. This is pre-eminently the condition of the man who is going straight towards eternity. 4. Darkness is often the time of dreaming. The sleeping soldier dreams probably not of battlefields, but of sheepfolds, etc.; and in the midst of the dream bursts in the cry, “ To arms!” So it may be that thy imagination is full of a life to be that never will be; with plans for this very year that will never be carried out. II. The coming day. “ The night is far spent.” I know not in your case how far. The reason why we are in the dark is that this part of the world is turned away from the sun, and we are sitting in the shadow of our own world. And so the reason why we do not see God and heaven is simply because we have turned away from that side of heaven. Absence from the Lord is night-time; the presence of the Lord is the break of day. All you know is by faith; but the time of sight is coming. The moment is fixed, but God will never tell it. But it is at hand! The Judge is at the door. III. The duty to which we are called.1. “ Cast off the works of darkness” --everything that people will venture to do in the dark, but not in the light. Even here we have certain lamps--dim, it is true--but which cast light on our affairs. The lamp of-- (1) Civil law. Is there anything in your action that if brought out to a court of justice would be stamped as guilty? (2) Commercial integrity. Many a thing that would escape the former lamp would, if brought to this, appear odious. Is there in your ways anything that, if subjected to the keen eye of half a dozen honourable men, would be pronounced mean and shabby? (3) Domestic honour. Many a thing that will escape the other two would look very vile under this. Is there aught in thee which would appear shameful in the eyes of those who love thee? (4) Church discipline. Is there anything that, if brought under the knowledge of your brethren, would compel them to say, “ It is sin” ? Cast them all off, 2. “ Put on the armour of light.” Look at the man who has got the polished shield, breastplate, etc., etc. As long as it is night they look poor and common; but when the great sun begins to play, look at them, how they shine in the light! Everything beautiful welcomes the light; and righteousness, peace, truth, etc., are akin to the light. Don’ t say, “ There they are, I can find them when I seek them” ; or, “ I shall have time enough when the alarm is sounded” ; or, “ I know some one who will get them for me.” Put them on, so that when the day dawns you may be ready. “ But the day has not broken yet.” No; if it had you would have had no time to put the armour on. “ But I have no armour, no girdle of righteousness,” etc. Then “ put on the Lord Jesus Christ” --there is all the armour you need. (W. Arthur, M.A.)The departing night and coming day I. The fact stated. The apostle reverses the sense in which our Lord uses these words (John 9:4). Jesus contrasts the present scene with the darkness of the grave, while the apostle contrasts it with the bright heaven that lies beyond it.1. “ The night” is a picture of the Christian’ s present state. In comparison with other men, and with his own former condition, he is in broad day. But the apostle is not thinking of these things. As he contemplates eternity, he feels that believers are all still in darkness. And the figure accords with our own experience and feelings. Night is a season of cheerlessness, incertitude, perplexity, inaction, and danger. Who is there that does not feel his spiritual condition here to be the same? But it is our ignorance that this figure most forcibly represents. Night throws a veil over the face of things. The traveller may be passing through the most beautiful scenes, but he might almost as well be going over a desert. So with us. What do we know of the things we most wish to know? Ours, however, is not a night of total darkness. The stars shine above us, and something like the mild, steady rays of an unclouded moon reach us; but it is night still, and we long for the shadows to flee away. 2. “ The day” signifies heaven. “ There shall be no night there.” Nothing to endanger, impede, bewilder, or distress. Everything we wish done away with here shall be done away with there. And there shall all which we have so long wished to see come--sunshine, brightness, beauty, and happiness. Travel on a bright day through a beautiful country, with the glorious sun shining, and all nature exulting in his shining. Then transfer this scene to heaven. There shines in unclouded splendour the Sun of Righteousness. This glorious light is ever shining on the most glorious objects, and we shall behold these objects, and the same light on ourselves shall cause us to “ shine forth as the sun in the kingdom of our Father.” Now this day is near. II. The advice given is grounded on the fact stated. “ Let us cast off,” etc.1. Before, however, we can do this, there is something else to be done. Paul has in his mind a man asleep, who must in the first instance awake. Like a fellow-traveller or a fellow-soldier who has risen before us, Paul announces the approaching morning, and bids us rise. Now all this supposes that Christians may sink into a state of spiritual negligence, sloth, and torpor. And it shows us that out of such a state we must be roused before we can obey this exhortation. 2. We are to “ cast off the works of darkness,” so called, because they court secrecy, and because they are connected with the prince of darkness. It is impossible to fall into a state of spiritual indifference without getting some of these unclean things upon us. And they are to be got rid of in the first place. There is not a greater delusion than to think we can be clothed in the graces of Christ’ s Spirit while we are holding fast any beloved sin. As to our bodies, we may put a clean garment over an unclean one, but we can never get our minds imbued with any one Christian grace as long as we are harbouring any one unchristian lust. Hence we are to “ cleanse ourselves from all filthiness of the flesh and spirit,” in order to “ perfect holiness in the fear of God.” 3. The roused-up man is addressed as a warrior, and told to put on the “ armour of light,” (1) The source of this is Divine. Like the light, holiness is heaven-born. As evil desires and works proceed from Satan in his dark world, so all “ holy desires, all good counsels, and all just works,” proceed from God in His bright world. This armour is a part of God’ s own nature. He is Light--“ glorious in holiness” ; His purity gives Him His splendour. So when He communicates His holiness to us, He communicates with it a portion of His own glory. We look for safety and victory only from the armour He gives us, but that armour dignifies us as we go forth to the fight in it. 2. This holiness accords well with the heaven to which we are going. It is light, something harmonising with the splendid day which is soon to break on us. The expression intimates “ meetness for the inheritance of the saints in light.” (C. Bradley, M.A.)Day at hand I. The night--1. Of time and mystery.2. Of sin and sorrow.3. Of individual experience. II. The day--1. Of eternity and revelation.2. Of righteousness and salvation.3. Of final decision. III. The departure of one and the near approach of the other--1. Evident.2. A call to activity. (J. Lyth, D.D.)Preparation for the day I. What we are to cast off.1. Works that consisted with a time of ignorance.2. That will not bear the light.3. That spring from darkness. II. What are we to put on?1. Armour, offensive, defensive.2. Of light. III. Why? “ Because the night,” etc. (J. Lyth, D.D.)Preparation for the day I. The fact asserted.1. In reference to Rome and the heathen world at large, the night of Gentile ignorance and vice was far spent, and the day of gospel knowledge, grace, and blessing was at hand. 2. In reference to the Christian Church at Rome, the night of imperfect acquaintance with the gospel was far spent, and the clear day of spiritual light was at hand. 3. In reference to each individual Christian, whosoever and wheresoever he may be, the night of temptation, trial, and trouble is far spent, and the day of heavenly glory and bliss is at hand. II. The exhortation founded on this fact.1. From the practice of all sin. The dress to be “ cast off” is “ the works of darkness,” so called because-- (1) Their source is darkness. (2) Their scene of action is darkness, as far as man can render it so. (3) Their end is the “ blackness of darkness for ever” ! Sin must return to the place from whence it came; and woe to him who shall be found in its company at the time! 2. To the pursuit of all holiness. “ Let us put on the armour of light.” In Ephesians 6:13-17 he enumerates the several particulars of the Christian armour. But it is more briefly described in verse 14.1. Make the example of Christ your pattern.2. Seek for union with Christ as your strength. (J. Jowett, M.A.)The dawn The whole time between His first coming and His second may be looked at as the dawn, the daybreak; light still struggling with darkness, the darkness only slowly receding, but yet ever receding--retreating step by step, and pierced through and through as it retreats by the glittering shafts of the true king of day. (Abp. Trench.)Put on the armour of light.--The armour of light Isaiah 1. Divine in its origin.2. Excellent in its nature.3. Essential in its adoption.4. Invincible in its use. (J. Lyth, D.D.)The armour of light Religion is the best armour a man can have, but the worst cloak. (Bunyan.)The armour of light It is a habit of the Apostle Paul to present almost everything in its dual aspect--e.g., the “ flesh” fails and corrupts; the “ spirit” quickens and nourishes; “ sin” condemns and slays; “ grace” justifies, purifies, saves; “ death “ is swallowed up of “ life.” Here is the same method in another of its applications. There is one who is told the night is almost gone; that the morning is coming, that it is time to put off all the works of darkness, and to stand waiting for the glow of the sunrise. And he wishes to do it. But how hard the work is! How difficult to distinguish! These “ works of darkness” are not all wicked and horrible. They are things that may be helpful or inimical, according to circumstances. “ And here I stand,” one has to think, “ in the dark, to watch against evil, to put it away, to keep it away.” No! you would have little chance of coming out of it into morning in that way--in the way simply of resistance to evil by inward strength and wisdom. Our apostle never proposes action in that way. He had tried it, and knew what it ended in. “ Try it,” saith he, “ in this way.” “ Put off” ; and in the same act, “ put on.” Put on what? Not “ the works of light,” although he might have said that with propriety; but “ the armour of light” --thus conveying to us the sentiment that Christian faith, in proportion as we live in it, and Christian virtues, in proportion as we put them on, become a soldier’ s armour. Live the Christian life fully, and you will become like an armed man. Put on this armour, then. It can be done easily, quietly. Many a gentle soul is clad in it. Many a battle is fought and won without dust, or noise, or blood--by soul-confidence; by heart faith; by patient waiting; by looking to Christ; by longings for heaven. Courage! you who are striving, and you who are weary, and you who are longing for more than you can express. “ The night is far spent, the day is at hand.” (A. Raleigh, D.D.)The armour of light I. Its nature.1. The military girdle, that which was intended to give support and firmness to the body: “ Having your loins girt about with truth”--i.e., absolute sincerity in the consecration of ourselves to the service of Christ, our great Head. 2. “ The breastplate of righteousness” : all holiness, inward and outward. And as the breastplate defended the vital parts, so whatever injuries we may sustain, they cannot reach the conscience while this breastplate is there. And when the conscience is kept pure, all is safe. 3. “ Your feet shod with the preparation of the gospel of peace.” This refers to the greaves and shoes, which were designed to give a firm footing and to guard against hidden traps. No man is in a state of preparation for the Christian conflict but he who is at peace with God. But pardoning love and regenerating grace, having set the man free from sin, give him firm ground, and enable him, standing fast in the Lord and the power of His might, to beat down every enemy that assails him. 4. “ The shield of faith,” the use of which is “ to quench all the fiery darts of the wicked one” : in allusion to those firebrands which were sometimes shot along with the arrows, or to the arrows themselves, the iron heads of which had been previously heated, in order to inflict more intolerable pain. This shield quenches the fiery darts (1) Of persecution.(2) Of temptation and affliction. 5. “ An helmet the hope of salvation.” It defends the head, the very vital part. Despair chills exertion. 6. “ The sword of the Spirit, which is the Word of God.” (1) Our Lord Himself has given us an instance of its defensive power in His own temptation.(2) But the Christian is to carry on an offensive warfare by zealously and consistently, on all proper occasions, proclaiming the truth of God. II. Why it is called “ the armour of light.”1. With reference to its origin, which is heavenly. It is therefore well called the whole armour of God. Though it is true that sincerity, righteousness, faith, suppose acts of the will, and a certain state of the affections, yet, nevertheless, they are wrought in man by God, and are found only in the regenerate. 2. Because it is only found where Christianity exists and exerts its proper influence. No man is seen in the armour of light but a true Christian. We find no instance in which the philosophy of ancient times made a warrior such as the apostle describes, armed him with armour like this, and led him on to victory. St. Paul tried whether Pharisaism would do; so that, “ touching the righteousness of the law,” he was “ blameless.” Yet he was held in the bondage of pride, and prejudice, and anger. Take our modern infidel philosopher, with reason and virtue on his lips, and with pride, selfishness, and passion in his heart. 3. Because it corresponds with the character of our dispensation, which is a dispensation of light. III. The motives which should induce us to array ourselves in this armour. Consider--1. The degraded state of the man who is not invested with it. 2. The moral elevation which it gives to every one who is invested with it. 3. That you must either conquer or be conquered. (R. Watson.)A luminous character Humboldt tells us that, after bathing among the noctilucae in the phosphorescent water of the Pacific, his skin was luminous for hours after. In a spiritual sense, is it not true that when we bathe, so to speak, mind and heart in the truths and influences of Christianity, allowing, seeking their appropriate effect upon us, the whole character shines with a heaven-given light and beauty, that we can bear about with us into the common scenes and daily duties of life? Romans 13:13-14 Let us walk honestly, as in the day. Rules for walking in the day I. In general. Walk honestly (Titus 2:12).1. Soberly.2. Righteously.3. Godly. II. In particular.1. Not in rioting and drunkenness (Isaiah 5:13). (1) This deprives us of the use of reason.(2) And so, for the present, blots out the image of God.(3) Makes men unfit for duty (Luke 21:34; Hosea 4:11).(4) Exposeth a man to all other sin.(5) Hath a particular curse entailed upon it (Isaiah 5:11; Proverbs 23:29-30, etc.). 2. Not in chambering and wantonness (Hebrews 13:4). To avoid this-- (1) Be careful to keep a good conscience (Genesis 39:9).(2) Watch over your spirits (Malachi 2:16).(3) Pray against it (Psalms 119:37). 3. Strife and envying. (1) They are signs of a carnal mind (1 Corinthians 3:3; Galatians 5:19-20; James 3:14-15).(2) Proceed only from pride and ignorance (1 Timothy 6:4).(3) Produce confusion and evil works (James 3:16-17). 4. But put ye on the Lord Jesus Christ. (1) By baptism (Galatians 3:27).(2) By faith, we put on-- (a) His righteousness. (i) Christ took our nature upon Him (John 1:14). (ii) Suffered for our sins (Isaiah 53:5-6). (iii) By this He expiated our sins, and purchased righteousness for us (1 John 2:2). (iv) All believers are interested in all His sufferings and righteousness (Galatians 2:16). (v) Hence their sins are hid, as it were, from the eyes of God (Romans 8:33-34; Philippians 3:8-9). (b) His graces. (i) Humility (1 Peter 5:5; Matthew 11:29). (ii) Self-denial (Matthew 16:24). (iii) Temperance (1 Corinthians 7:31). (iv) Patience (Luke 21:19; James 1:3). (v) Thankfulness (1 Thessalonians 5:18). (vi) Heavenly-mindedness (Philippians 3:20). (vii) Charity (Acts 10:38; James 1:27). (viii) Constancy and perseverance (Revelation 2:26). III. Use. 1. Put on the Lord Jesus Christ. Consider-- (1) Your sins are many, and it is only by Him they can be pardoned (1 John 2:1).(2) Your sins are strong, and only by Him subdued,(3) God angry, only by Him appeased (Matthew 3:17).(4) Your hearts corrupted, only by Him cleansed (1 Corinthians 1:2).(5) Your souls are immortal, and it is only by Him that they can be saved (Acts 16:30-31). (Bp. Beveridge.)How the Christian ought to walk I. Consistently--as in the day. II. Temperately--subjecting--1. Appetite.2. Sense.3. Passion. III. Like Christ.1. Denying himself.2. Condemning sin in the flesh. (J. Lyth, D.D.)Christian sincerity Standing near the remarkable spring at Ewell, in Surrey, and watching the uprising of the waters, one sees at the bottom of the pool innumerable circles with smaller circles within them, from which extremely fine sand is continually being upheaved by the force of the rising water. Tiny geysers upheave their little founts, and from a myriad openings bubble up with the clear crystal. The perpetual motion of the water and the leaping of the sand are most interesting. It is not like the spring-head in the field, where the cooling liquid pours forth perpetually from a spout, all unseen, till it plunges into its channel; nor like the river head where the stream weeps from a mass of mossy rock; but here are the fountains of earth’ s hidden deeps all unveiled and laid bare, the very veins of nature opened to the public gaze. How would it amaze us if we could in this fashion peer into the springs of human character and see whence words and actions flow! What man would wish to have his designs and aims exposed to every onlooker? But why this aversion to being known and read of all men? The Christian’ s motives and springs of action should be so honest and pure that he might safely defy inspection. He who has nothing to be ashamed of has nothing to conceal. Sincerity can afford, like our first parents in Paradise, to be naked and not ashamed. (C. H. Spurgeon.)Put ye on the Lord Jesus Christ. Put on Christ I. There is a wonderful fitness in Christ’ s character to meet the condition of sinners. Put on Christ as--1. Your hope before God.2. Your sanctification.3. Your help.4. Your exemplar. II. There is this fitness in nothing else than Christ. III. Therefore, if we would be happy, we must make use of Christ for ourselves. Put Him on in your--1. Thoughts.2. Affections.3. Conversation.4. Profession. (Matthew Wilks.)How and why we are to put on Christ I. What is intended by “ putting on the Lord Jesus Christ.” In the East garments are of greater importance than with us. The finest were there accumulated, preserved with the greatest care, and constituted a considerable part of wealth. Hence more frequent allusions are made to this than we are accustomed to use. In the Bible, qualities of character are often represented by clothing. Job says, “ I put on righteousness as a robe.” In Isaiah the Messiah is introduced as “ clad with zeal as with a cloak.” Our Lord represents the accepted character of a believer by the wedding garment of a guest, and Peter exhorts us to be “ clothed with humility,” etc. We put on Christ--1. When we make an open profession of His name. It is not enough to believe. Latent faith can at the best only edify its possessor. But the Church is intended to be the light of the world. Whoever conceals his religion must accept the consequence. “ Whoso is ashamed of Me,” etc. 2. By cultivating an acquaintance with the doctrines, imbuing our minds with the spirit and sentiments, of the gospel. All the doctrines of Christianity are intended to expel our native corruption, and raise us nearer to the character and will of God. We cannot then put on Christ, without the serious perusal of the Scriptures, and the devout contemplation of the Cross. 3. When we imitate His example. Other models are imperfect, and unsafe for universal imitation: but that challenges our entire pursuit. One great end of His obedience unto death was that He might leave us an example whose steps we might follow. In order to obey the will of God you cannot adopt any method so simple and sure as to inquire, “ How can I this day act in a manner most consonant to the mind of Christ?” II. Why are we to put on Christ?1. That Christ may be glorified by us. If we love Him, we shall desire to glorify Him: but what can tend so much to His glory, as to let men see the efficacy of His doctrine on our character? Nothing can be so calculated to counteract infidelity and convince men that there is a Saviour. 2. That we may experience religious peace and joy, by making it clear to ourselves that we belong to Him. You never knew a person, however depressed by poverty or sickness, who, if he sincerely served the Lord, was not happy. 3. That we may best prepare for a dying hour, and for the solemn scenes beyond. This is to put on the wedding garment; the want of this, in the day when the King comes in to see the guests, will leave a man speechless! (Robert Hall, M.A.)Putting on Christ The Hebrew language one continual picture. Every fact and emotion rendered by an image. The truth, e.g., that Christ is life, and that apart from Christ is no life, is act forth most often by vivid metaphors. The general significance of the present metaphor is that the old sinful life is to be doffed like a soiled and sordid garment, and the new nature which Christ gives and inspires, is to be put on like a new and shining robe. I. Try to be like Christ. Love what Christ loved, hate what Christ hated. The next clause helps to explain this part of the meaning, by giving us its opposite. II. But perhaps you will say, “ If that be all, any moralist might, in other language, tell us the same. We read something like it in every noble teacher. We know in our best moments that we arc mean, guilty creatures, but we do not know how to be otherwise. You bid us seek for nobler manners and purer tastes; you might as well bid the snared bird to fly, or the worm to throw off the rock which is crushing it to earth.” Well, the gospel of Christ has broken the snare, and rolled away the rock. To put on Christ is to share His might, to come into quickening electric personal contact with Him, to derive magnetic force from His personality, to live by His Spirit, and so to be born again and to become a new creature. III. We look at our ruined selves, our corrupted hearts, our wasted lives, and “ abhor ourselves in dust and ashes.” How can we ever stand before God, who chargeth even the angels with folly, and in whose sight the very heavens are not clean? Ah, but there is yet another and more blessed meaning of “ putting on Christ,” and it is to be found in Him; not trusting in our own righteousness which is as filthy rags, but being clad in the white robe of His forgiving grace. How heart-broken have been the last utterances of even the greatest men! (Grotius. Bacon and Shakespeare in their wills.) Conclusion: Such, then, is the meaning of this Divine message. Break with your past self; come to Christ for strength, and by prayer to Him and earnestly seeking Him, be quickened and transformed. And as it means this hope for the future, and this strength in the present, so also it means forgiveness for the past. Say not, then, that the meaning is not clear; strive rather to make it yours by blessed experience. (Archdn. Farrar.)Putting on Christ I. What is implied in this? This is a figurative expression for an interest in Christ, union with Him, and conformity to Him.1. As our wisdom, for our illumination. (1) To give light to our understanding in the knowledge of the Scriptures.(2) To correct and rectify our judgment on all points of necessary belief.(3) To inform our conscience in all matters of practice.(4) To guide our will, and influence our affections, in the subjects of our choice, desire, pursuit, and expectation. 2. As our righteousness, for our justification. 3. As the source of the Spirit, and of grace, for our sanctification. 4. As our example, for our direction and improvement in holiness. This is considered by interpreters as the chief thing meant. Chrysostom remarks, “ It is a common phrase that a person has put him on, whom he imitates.” The kings of Persia, on their coronation-day, put on a robe which the first Cyrus wore before he was king, to remind them of imitating his exemplary temper and behaviour. Certainly one grand end of the appearance of Christ in our nature, was to set us an example of blamelessness, usefulness, holiness (John 12:26; Colossians 2:6; 1 Peter 2:21; 1 John 2:6). Hence, those that have put on Christ will conduct themselves as directed in the context. They will walk “ honestly,” in a manner becoming their privileges. II. Why we ought to do so.1. That “ being clothed, we may not be found naked,” destitute of the robe of righteousness, and garment of salvation. 2. For decency, it being a shame to be unclothed, especially garments being provided for us. 3. For defence against error, sin, misery, the wrath of God, an accusing conscience, and all the consequences of neglect. 4. For ornament; that we may not be without the wedding garment, and therefore be excluded from the marriage feast. (J. Benson.)Putting on Christ I. The duty enforced.1. Toput on Christ is to endeavour to be like Him, to have Him on is to succeed in the attempt. It is the investment of the soul with the virtues which adorned His character, just as a man clothes his body with articles of dress. Many a man has so done this as to put others in mind of Christ; he was so Christlike; just as if one of His followers after His departure had put on the garments which Christ had worn. Does any one of us put others in mind of Jesus? 2. To put on Christ does not mean any mechanical attempts after mere external likeness, as clothes may be put on a lay figure, or a portrait wrought on canvas. What is meant is not so much a studied imitation of what in Him may have met the eye of observers, as the culture of a deep internal sympathy with His Spirit which manifested itself in words and deeds. You may put royal robes on a corpse, and in particular lights and distances it may seem alive. In the same way a mere simulated likeness to Christ may be put on a dead spiritual nature; but this, so far from representing Him, presents only an aggravated image of His worst enemies whom He denounced as “ whited sepulchres.” Christ is not to be put on over the natural man, but the natural man becoming spiritual, a visible Christ comes out as an emanation from within; just as His inward essential glory came out on the Mount of Transfiguration. 3. To put on Christ is not synonymous with the being clothed with Christ’ s justifying righteousness, and so hiding our sins from the sight of God; it rather refers to sanctification--a subjective participation of life through Christ, and the consequent outgrowth of conformity to Him. It comes after justification. “ As many as have been baptized in Christ have put on Christ,” etc. 4. The precept suggests the moral perfection of Christ. No caution is given, as if there were some things which were not to be put on. There is no fear of your being too much like Him. It would not do to speak thus of any one else, however distinguished. In every other character there is something to be excepted, e.g., Abraham’ s duplicity, David’ s bloodguiltiness, etc. Nevertheless (1) There were things in Christ we cannot and must not imitate. Here we distinguish between an example and a pattern. The latter is to be literally traced, just as the engraver produces the facsimile of a painting; the former may be something whose form we cannot repeat, but whose principle we may imbibe and infuse into other acts different in form but of the same kind. Thus we cannot like Christ perform miracles, but we can cultivate the spirit of love which moved Him to do what He did. We shall not be tempted as He was; but the same parts of our nature will be assailed; and we can learn to resist as He resisted, with the sword of the Spirit. It might not be right for us to go into the company of sinners as He did, nor employ His terrible invectives; but we can cherish the spirit which led Him to seek the lost, and sympathise with His repugnance to evil. We have not Christ’ s personal religion which had no repentance. (2) There were many acts of personal holiness and relative virtue which our Lord could not exercise. He was not a merchant, magistrate, or head of a household. But He embodied the principle of universal obedience, and fulfilled every obligation arising from all the relations which He could or did sustain towards God and man. This is what we are to do, and to learn from Him to do.II. To whom the duty appertains. The words are addressed to a Christian Church, who have received the gospel. Those who believe in Christ, and are reconciled to God by Him, are required to put Him on. But let no man go on sinning in the supposition that some day by Divine grace he may become converted and then put on Christ. This should be remembered by the children of Christian families particularly. Let their earliest lesson be to strive to be like Christ, and after many a failure they may gradually come to a sense of forgiving mercy which will not be lessened by their endeavours before they knew the precise nature cf their obligations to Him. III. How it is to be carried out. To put on Christ there must be--1. A thoroughly honest desire to be like Him. This needs deep consideration and prayer for the grace of the Holy Spirit. 2. A frequent and devout study of the character of Jesus in order to understand both its form and spirit. 3. A study of what Christ taught and required. 4. A deliberate and habitual effort to realise all this in personal character and life. 5. Seasons of special self-examination as to likeness or unlikeness to Christ. 6. Carefulness to guard against religious acts becoming formalities. IV. The blessedness of fulfilling this duty.1. It constitutes the most solid and satisfactory proof of inward religion. The spiritual processes of contrition, faith, forgiveness, dec., are all inward and secret, and so there is a necessity for the practical fruits of these in likeness to Christ, to be brought forth, so that the Christian and others may have full demonstration that he is born of God. 2. It is the only way of securing that peace and comfort which specifically belong to the religious life. The peace of the sinner flows into him entirely from without; the peace of a saint from purified affections and Godlikeness, and in proportion as he puts on Christ will this be secured to him in Christ’ s companionship. 3. It is the great secret of spiritual strength, safety, and perseverance. The text gives us the meaning of “ the armour of light.” 4. It is the best preparation for the day of His coming, when they only who are like Him will be able to see Him as He is. (T. Binney, LL.D.)Christ’ s character the soul’ s true garment The soul requires a garment as well as the body, and the true garment of the soul is the character of Christ. This is-- I. A most indispensable garment. Sin has stripped the soul of its true attire, and three things mark its history everywhere.1. Moral shame. It shrinks from the eye of scrutiny. 2. Painful exposure. It is at the mercy of the elements around it. 3. Robing expedients. From the time that our first parents sewed their fig leaves, every, soul has been busy at some garment. The old Pagan world was full of such manufactures, nor is the modern religious world destitute of such self-made robes, but they are all “ filthy rags.” II. A most precious garment. The most valuable thing in the world is moral goodness, whose most perfect form is the character of Christ. This garment is--1. Ever beautiful. “ How great is His beauty.” “ We beheld His glory,” etc. The highest beings in the universe admire this robe. 2. Ever enduring. The costly robes of princes shall rot, even the heavens themselves shall be folded up as a vesture, but the character of Christ shall last for ever. III. A most available garment. We are constantly putting on the characters of others. This assimilation is a law of our social being. Our characters are formed on the principle of imitation. The character of Him is most easily attainable by us. He has the most--1. Lovableness. He whom we love most we shall imitate most. Christ is infinitely lovable. 2. Accessibleness. He, if lovable, with whom we can have the most free, constant, and uninterrupted access, will impress us most easily with his characteristics. Christ is ever with us. “ Our fellowship is indeed with the Father, and with His Son Jesus Christ.” (D. Thomas, D.D.)The garment of salvation I. What is it to put on the Lord Jesus Christ? It implies the taking of--1. His merit. 2. His spirit and temper. 3. His badge, and making a public profession of being His servants. II. How are we to do this? By--1. An internal application of Him. Thus we put on Christ before God, and make Him our only-- (1) Plea.(2) Ground of justification.(3) Hope of glory. 2. An external profession of Him, by works before men. (R. Cecil, M.A.)The believer’ s dress cast every other in the shade. I. Costly. It cost the King of Glory His life and death (Philippians 2:6-8). II. Comfortable. It fills the soul with peace and joy (Romans 15:13). III. Complete. It leaves not part of body or soul exposed (Colossians 2:10). IV. Comely, in the eyes of God, angels, and men (Ezekiel 16:14). V. Glorious (2 Corinthians 3:18). VI. Durable (Hebrews 13:8). VII. Divine (Jeremiah 23:6). (T. Robinson, D.D.)The best dress (Children’ s Sermon):--It is-- I. A new dress.1. It is not our natural dress.2. It is of peculiar excellence. II. A rich dress. To put on Christ is to put on--1. Humility, as the tunic, always worn, fitting the body close.2. Love, as the cloak, often taken off to cast round others.3. Truth, as the girdle, making the wearer strong and ready for work.4. Obedience, as the sandals. III. A Church dress, because--1. It is the best. It is right to wear the best dress in church.2. It is sacred. IV. A court dress. You will wear this dress in heaven. Keep it well, then; you are to see the King in it. (J. Edmond, D.D.)The drama of life The apostle meant, “ Personify Christ; act His part” Never it is true, shall we be perfect as the Master was; but by patience, prayer, and effort we may come to resemble Him closely. A young artist may be twitted as he sits before his model with, “ Are you vain enough to think that you can paint as well as Titian or Turner?” He will reply, “ No, but I hope by industry to make fair copies of their pictures.” I. Directions.1. Study your part well. No success without this. Alexander carried a copy of Homer with him in all his campaigns. Eminent orators have studied Demosthenes and Cicero. Lord Wolseley has made war his one study. How widely Dickens observed! So success in our line cannot be achieved without habitual regard to Christ. “ Beholding as in a glass,” etc. A saint had a vision of Christ on which he gazed so long that he afterwards found in his own hands and feet the marks of the nails. A mere fable, but one with an impressive moral. 2. Attend to private preparation. Solitary discipline has ever preceded public proficiency in musicians, soldiers, etc. Communion with God will keep us right in our fellowship with man. 3. Be an enthusiast. He who has no higher ambition than to get through his part will never be a good actor. “ How comes it,” asked a bishop of Garrick, “ that I, in expounding Divine truths, produce so little effect, while you so easily rouse the deepest feelings of your audience by the representation of your fiction?” “ Because,” said the actor, “ I recite fiction as if it were truth, while you deliver truth as if it were fiction.” II. Encouragements.1. You have a prompter--the Holy Ghost, “ He shall bring all things to your remembrance,” etc. Napoleon III. wrote, “ I always make my great uncle my model, his spirit accompanying me, and enabling me to succeed in the same.” We may make a higher boast than that. 2. Others have acted their part well. 3. Never mind though you act badly at first. When Kemble made his first appearance he was laughed down; so was Disraeli. 4. You will be applauded if you act your part well--by God and the good. (T. R. Stephenson.)Persuasives and dissuasives Here is-- I. A persuasive to holiness--put on Christ.1. His humility and self-denial.2. His meekness and patience.3. His purity and fervent zeal. II. A dissuasive from sin.1. Guard against its occasions.2. Check the first desire.3. Mortify its lusts. (J. Lyth, D.D.)Putting on the Lord Jesus Christ There are two methods of moral improvement: first, acting from ourselves according to an abstract principle; and, secondly, living over again the example of actual excellence. It is the latter method to which the text points. It is certainly a very remarkable power which God has given us, of realising in ourselves a character different from our own. We cannot fail to see in such a constitution the Divine purpose, not only that we should enter into the feeling of others, but moreover that we should enrich our own nature; not be confined strictly to our native tendencies and original biases, but borrow others’ wisdom, copy others’ virtue, and incorporate into our own being a thousand exotic excellences. A consideration of some of the modes in which this representing, realising power operates may help us to understand it as a moral faculty, and consecrate it to the highest uses. Do we not see a very familiar display of it in the genius of the poet, by which he conceives of characters--creatures of his imagination, yet true to nature--distinguished from one another and from himself in their modes of thought and actuating passions, and, through all the variety of situations in which they may be placed, severally well sustained? Nothing is more common than this representation in the Bible itself. Sacred historian, psalmist, and prophet are continually figuring certain characters before our minds as examples or warnings. The parables of our Lord are commonly but portraitures to our spiritual fancy of diverse moral characters; and we can learn the lesson He intends only by a vigorous use of this representing and reproducing power. The exercises, too, of the human voice in recitation and oratory, only set before us in tones what the pen has first traced in simple words. From the child that is taught to speak the sentiments of some saint or martyr in his earliest declamations at school, to the grave debater in legislative halls; from the narrator at the fireside, to the lively rehearser of inspired pages of human composition, or the edifying reader of the sacred Word of God, what do we see throughout but this very endeavour of the soul to personate and put on the meaning and feeling of some other character, and, so far as it is understood and believed to be a noble character, to adopt, appropriate, and live over again its nobleness? Or, to illustrate the subject from more homely, universally known facts, the strong working of this assimilating power of the soul will not be doubted by any who have noticed how in daily life we continually fashion each other, and are fashioned by those we are with; who have observed the contagion of custom in a community, the transfer of manners, the mutual likeness often obtaining both of moral traits and visible expression between husband and wife, and more or less all the dwellers under a single roof, and, in short, the transforming force upon our own hearts from the scenes we enter, the presence we stand in, the books we read, the images we contemplate. This impersonation of the soul, in the use and actual bearing of every man, exceeds in subtlety and extent all the imaginations that poetry has ever expressed. Therefore is not the Divine wisdom toward us shown, when the Scripture fixes on this fundamental instinct as a moral power to be dedicated, for its main employment, to our spiritual growth? Like the painter who drew in a single likeness the transcript of what was best in each selected countenance, we shall be continually transferring from the vast galleries of Providence and Holy Writ, from the society of the present and the past, and from the face of those on earth or in heaven, the manifold moral beauty which is “ every creature’ s best,” and thus put that imitative and personating faculty, by which we pass into another’ s heart, to its highest designed use. The justice we admire, the charity we love, the holy zeal and endurance we revere, the fervent adoration and self-devotion which makes our hearts burn--all these we possess and become. The whole gospel is preached and summed up in that single exhortation. “ To put on Christ” ; “ to be found in Him, not having our own righteousness” ; to be “ clothed” with His meekness and humility; to have “ His spirit,” and “ the same mind in us that was also in Him” ; to open our hearts for His “ abode,” and have Him “ formed within us, the hope of glory” --who but recognises at once, in this so controverted and abused language, the burden of the New Testament? And wherein is the sense of this language, if not in the appropriation of His worth to our nature, by the force of sympathy, and of a twofold spiritual consciousness operating to unite Him to ourselves? Thus the Divine graces of His character are not impressed in the way of mere commandment alone; but, as the beauty of the landscape and the fragrance of flowers possess our outward senses, so these finer influences sink into the deeper perceptions of the spirit. No poet’ s imagination, no speaker’ s expression, no artist’ s fancy, no friendship’ s experience, and no other character on the historic pages can work on us the elevating transformation which we feel in gazing on our Master as He appears in the artless evangelic accounts, till our whole thought becomes identified with the object of our regard, and He appears to us, not in human articles of theoretic belief, but shines with a living glory into our real knowledge and love. Neither can any simple self-culture, which has perhaps been too much our method, any laborious efforts of will, any works or merits of ours, suffice for our salvation, and lift us into the highest Divine frame, without this admiring absorption of mind into the model and mould of perfection, by which we “ put on Jesus Christ.” (C. A. Bartol.)Robed in Christ’ s righteousness The moment the man believes in Jesus Christ he is in the righteousness of Christ--perfectly righteous; he has put upon him the Saviour’ s garments. You heard Mr. Weaver say on this platform--I thought it was a good illustration--that one day he met with a very poor man who was in rags. This man being a Christian, he wished to befriend him; he told him if he would go home with him, he would give him a suit of clothes. “ So,” said Richard, “ I went upstairs and took off my second best, and put on my Sunday best, for I did not want to give him my best. I sent the man upstairs, and told him he would find a suit which he could put on; it was my second best. So after he had put on the clothes, and left his rags behind, he came down and said, ‘ Well, Mr. Weaver, what do you think of me?’ ‘ Well,’ I said, ‘ I think you look very respectable.’ ‘ Oh, yes, but, Mr. Weaver, it is not me; I am not respectable, it is your clothes that are respectable.’ And so,” added Mr. Weaver, “ so is it with the Lord Jesus Christ; He meets us covered with the rags and filth of sin, and He tells us to go and put on not His second best, but the best robe of His perfect righteousness; and when we come down with that on, we say, ‘ Lord, what dost Thou think of me?’ and He says, ‘ Why, thou art all fair, My love; there is no spot in thee.’ We answer, ‘ No, it is not me, it is Thy righteousness; I am comely because Thou art comely; I am beautiful because Thou art beautiful.’” (C. H. Spurgeon.). Romans 14:1-12 Him that is weak in the faith receive, but not to doubtful disputations.Strong and weak Here is a lesson-- I. For those who are strong in the faith.1. Not to provoke.2. Nor despise those who are weak. II. For those who are weak. Not to judge their stronger brethren. III. For both.1. To think and let think.2. To give each other credit for sincerity. (J. Lyth, D.D.)The weak in the faith to be received, or the duty of mutual forbearance 1. “ Faith” is not here used in the sense of confidence in Christ, but of the faith. The question was, did Christianity or did it not require abstinence from certain meats, and observance of certain fasts and festivals? The man who maintained that it did is here held to be weak in the faith. He had but faintly grasped the breadth of Christ’ s redeeming work; while he who had attained superior light, and had been set free from all such scruples, was therefore strong in the faith. 2. Now, the apostle assumes that the latter was right. Had he been wrong, there could have been no discussion, and there could be no just ground for a moment’ s toleration of him. But he was not wrong (Romans 14:14). The Mosaic law on these subjects had been done away in Christ (Colossians 2:16-17). 3. The question was whether the man who conscientiously abstained and observed might, or might not, be received into the Church. He was certainly not required in order to salvation to disregard the Jewish festivals, nor to eat unclean meats. But it never could be tolerated that he should set up his scrupulous conscience as the normal standard of Christian faith (Galatians 2:3-5; Galatians 4:9-11; Galatians 5:1-4). No one must bind burdens upon men which the Lord had not bound. Hence the weak in faith is to be received, but not to judgings or condemnations of opinions. If he is content to enjoy the advantages of fellowship with you, without insisting that you are all wrong, let him be received; but if his object is to promote contention, etc., then he has no rightful place amongst you. I. Let not the strong in the faith despise them that are weak, for their convictions rest ultimately upon Divine revelation. The law of Moses was of Divine authority, and, although done away in Christ, was subject to it. Therefore it was not surprising if some of the Jewish converts still felt insuperable objections to its abandonment. It was a matter of conscience, and the man who respects his conscience deserves respect, even when prejudiced and wrong (Romans 14:6). The strong, therefore, must not put a stumbling-block in their brother’ s way. This may be done--1. By a contempt of his scruples. The disposition to sneer at his stupid weakness will not convince him that he is either stupid or weak, but will rather drive him utterly away from those who tolerate such an ungenerous spirit, and perhaps to apostasy. Now, though the strong had a perfect right to disregard the distinctions of meats, he had no right to imperil the salvation of any one for whom Christ died (Romans 14:17). The weak are not required to abstain from meats, but you are not bound to eat them (1 Corinthians 8:13). 2. By example or persuasion. It was quite lawful for the strong to employ argument in order to convince the weak that he misapprehended the character and purpose of Christianity: but it was not lawful for him to laugh at his scruples, and to assure him, without adducing proof, that there could really be no harm in eating, etc. That might be quite true for him, but it would not be true for his weak brother. If this man presumed to eat the meat, or to disregard the day, while his scruples remained, his own conscience would accuse him of unfaithfulness. Thank God for thy liberty (Romans 14:22); but use it lawfully (Galatians 5:13; 1 Peter 2:16; 1 Corinthians 8:9). II. The weak in the faith are not to judge or condemn the strong in the faith, the thing to which they are always predisposed. Incapable of grasping comprehensive principles, that, e.g., of Christian love, they feel to require a multitude of minute prescriptions. Days and meats and dress must all be fixed by enactment. And so being most punctiliously conscientious themselves, are ready to condemn brethren who are not equally scrupulous. Admit them into the Church by all means, says the apostle; but they must lay aside this censorious spirit. For it is not suffered them to usurp the place of the great Supreme. These matters are in themselves morally indifferent (Romans 14:14; 1 Timothy 4:4). Let every man be fully persuaded in his own mind, and act upon his own convictions. Your judgment is not binding upon any conscience but your own. As to all other matters there must be mutual forbearance and charity. Yet it is for each one to see--1. That he is loyally and earnestly devoted to the service of his Lord. Whether strong or weak his object must be to approve himself unto the Lord in everything, and for the Lord’ s sake to promote the comfort and perfection of all his brethren. 2. That conscience is not offended. Happy is he that condemneth not himself in that which he alloweth in his own practice. Where there is doubt, respect that doubt. Seek that your conscience may be well informed. (W. Tyson.)The treatment of the weak Weak Christians have infirmities, but infirmity supposes life; and we must not despise them in heart, word, or carriage. We must rather deny ourselves than offend them. We must support them--bear them as pillars bear the house, as the shoulders the burden, as the wall the vine, as parents their children, as the oak the ivy; and this because--1. They are brethren. Are they not of the same body? Shall the hand cut off the little finger because it is not as large as the thumb? Do men throw away their corn because it comes into the barn with chaff? II. They are weak. Bear with them out of pity. In a family, if one of the little ones be sick, all the larger children are ready to attend it, which they need not do if it were well. III. Christ does so. “ Bear ye one another’ s burdens, and so fulfil the law of Christ” --the law of--1. His command. 2. His example. He takes special care of the lambs, will not quench the smoking flax, and is touched with a feeling of our infirmities. (Philip Henry.)The duty of forbearance in matters of opinion Differences of opinion-- I. Must necessarily arise even among Christians, out of--1. Human ignorance.2. The different constitution of the mind. II. In trivial matters indicate weakness of faith in those who are rigidly scrupulous. They do not understand the spirituality and liberty of the gospel. III. Should be maintained in the spirit of love.1. The strong may not despise the weak.2. The weak and scrupulous may not judge the strong. IV. Are of infinitely less importance than Christian brotherhood. He whom God has received must be--1. Respected.2. Treated as a brother beloved. (J. Lyth, D.D.)Religious toleration The argument for this is founded on-- I. The nature and condition of man. He is imperfect, and therefore should also be tolerant. There is nothing more universal than ignorance, and hence there should be no virtue more universal than toleration. The facility with which we all absorb error and fall into prejudices, should make us always ready to tolerate many shades of religious opinion. It is folly to demand a unity of belief in a world where there is no one wise but God, and no one good except God. Some of the best men have been the victims of great errors. All intolerance is based upon egotism. It proceeds from the assumption that you have reached the ideal. The dreadful Popish persecutions all originated in a human egotism that cried, “ I have found it!” They had become the exponents of God. Whereas now history shows that in all cases the persons exiled or put to death held a better creed at the time than those who forced upon them the bitter fate. II. In the fact that the ideas over which most blood has been shed have subsequently been proven either useless or false. But one might have premised that the most intolerance would always be found gathered about the least valuable doctrine, because the most valuable doctrines are always so evident that no thumb-screw or faggot is ever needed to make the lips whisper assent. No man has ever been put to death for heresy regarding the Sermon on the Mount. But when a church comes along with its “ legitimacy,” its Five Points, its Prayer Book, or its Infant Baptism, then comes the demand for the rack and the stake to make up in terrorism what is wanting in evidence. When witnesses were wanting, the high priests rent their clothes. If God has so fashioned the human mind that all its myriad forms can agree upon doctrines that are most vital; and if, as a fact, persecution has always attached itself to the small, then we would seem to have the curse of God visibly revealed against intolerance. (D. Swing.)Toleration A Quaker, after listening to Whitefield’ s preaching, came up to him and said, “ Friend George, I am as thou art. I am for bringing all to the life and power of the everlasting God; and therefore if thou wilt not quarrel with me about my hat, I will not quarrel with thee about thy gown.” (J. R. Andrews.)Toleration: its value Sailer, afterwards Bishop of Regensburg, could be identified with no party, and was hated by each. Napoleon prevented his promotion at one time by assuring the king he was a mere hanger-on to the Roman court; the Pope refused it at another because he suspected his attachment to the Church He was one of the mildest and most tolerant of men--mild to excess. It is told that having preached one morning near Salzburg, the parish clergyman rose up and said he would preach himself in the afternoon, as Sailer had made the doors of heaven too wide. “ You are excellent at bandages,” said one of his friends, “ but a bad operator.” “ Very possibly,” he replied; “ in my life I have seen more wounds healed by a good bandage than by a knife.” (Dr. Stephenson.)Unity to be maintained in spite of differences of opinion I. How it is imperilled.1. By forcing our own opinions on others.2. By overestimating our own practice. II. How it may be promoted.1. By forbearance (Romans 14:3).2. By humility (Romans 14:4).3. By aiming at personal conviction (Romans 14:5).4. By keeping in view the glory of God (Romans 14:6). III. Whereon it rests.1. The common assurance that we serve one Lord.2. That we are all redeemed by Him. IV. What it requires.1. That we avoid all unbrotherly conduct.2. That we all submit to God.3. That we remember our final account. (J. Lyth, D.D.)Religious disputations This chapter is written to dissuade men from acting the part of religious critics. It cannot be said that men are indifferent to religion in other folks. It is only to religion in themselves that they are comparatively indifferent. Men are so accustomed to criticise each other’ s church service, etc., that they lose the very spirit of religion. The apostle dissuades everybody from it. A little spring comes out from the side of a mountain, pure and cool. Two men are determined that that spring shall be kept perfectly pure and drinkable. One wants it to be done in one way, and the other in another way; and they are so zealous to keep the spring pure that they get to quarrelling about it, and tramp through it, and make it muddy. They defile it in their very zeal to keep it pure; and the water flows down turbid and unfit to drink. Now, men are so determined to glorify God that they act like the devil. They are so determined that charity shall prevail that they slay men. They are so determined that a kind spirit shall exist that they will not have a word to say to a man who does not believe in their catechism. They are so determined that the world shall be generous that they stir up all manner of corrupting appetites and passions. They condemn their fellow-men, saying, “ Well, they are not orthodox. They are not true believers. They do not belong to the true Church. There are no covenants for them.” So, under one pretence and another, the great Christian brotherhood, through the ages past, has been turmoiled and distracted; and the world has seen the spectacle of anything but what God meant to establish in the world. The Church by which He meant to make known His manifold wisdom, has made manifest narrowness, sectarianism, selfishness, unjust partialities, and all manner of irritable jealousies. It has not made manifest the beauty of God, the sweetness of Christ Jesus, nor the love of the Spirit. It is a fact which I think can be stated without fear of contradiction, that the general aspect of religion, as presented by churches throughout Christendom, is not winning and attractive, and that the “ beauty of holiness,” of which the Scriptures speak, has not yet blossomed out in the world. (H. W. Beecher.)Practical godliness better rectifies the judgment than doubtful disputations 1. The weak one is-- (1) Not one that is weak and sick to death, erring in the foundation of faith--one who doth “ not hold the Head” (Colossians 2:19), who “ denieth the Lord that bought him” (2 Peter 2:1; 2 John 1:10). (2) Nor one who is sick about “ questions” (1 Timothy 1:4; 1 Timothy 5:13; 2 Timothy 2:13). (3) But one who, though he hath embraced the Saviour, yet is not of a mature judgment, clear enough about the abolition of ceremonial observations, things [which] he judgeth ought to be forborne or done. 2. Charity is enjoined towards such. “ Take them to you, receive them into your houses” (Romans 12:13; Luke 5:29). When they fly for their religion and lives, supply their wants, though not just of your opinion. Do not force them to practise what they cannot freely do, but receive them into your arms, love and converse, that you may instruct them and win them into your communion. Let not little differences cause the greatest distances (Romans 14:3). 3. The limitation of this exception. “ Not to doubtful disputations.” I. Disputations are not easily judged of by such as are weak in faith. This is evident from the first dispute that ever was in the world.1. By this first dispute with the serpent, our first parents were foiled when in uprightness and strength of the image of God. But now sinful man is in a much more dark and doleful state. For-- (1) He cannot form an idea of anything as it is in itself (1 Corinthians 8:2; 2 Corinthians 3:5). (2) His judgment, therefore, must needs be dubious or wrong whereby he is to compare things that differ or agree (Hosea 9:7; Isaiah 5:20; Hebrews 5:14). (3) His conclusions, therefore, must needs be distorted from these premisses; and the errors in the first and second concoction are not corrected and amended by the third. He who cannot make one straight step, can never take three together. 2. As we are lame in our feet by our naturals, so even those who by the light of the gospel and grace are brought over to better understanding, yet by virtue of the old craziness they are not thoroughly illuminated and refined. The very apostles themselves were plainly told by our Saviour of His sufferings and resurrection, yet “ they understood none of these things” (Luke 18:33-34; Luke 24:45). Paul says, We “ know” but “ in part” (1 Corinthians 13:12). We see but one side of the globe. These weak Jews were zealous for their ceremonies; the Gentiles, as hot for theirs; let no man think himself infallible, for these were all mistaken. 3. Nothing so convulseth men’ s reason as interest. II. The practice of holy duties is the ready way to have our minds enlightened in the knowledge of principles. These practical duties--1. Give light (John 3:21). The very entrance into the command giveth light (Psalms 119:130); the door is a window to him that hath a weak sight. 2. Advance light. Every step a man takes he goeth into a new horizon, and gets a further prospect into truth. 3. Keep from error or help out of it. Communion with the saints, e.g., as in a team if one horse lash out of the way, if the others hold their course, they will draw the former to the right path. “ If any man will do this will of God, he shall know of the doctrine” (Psalms 35:14). III. Christian charity and reception will sooner win weak ones to the truth than rigid arguments.1. Opposition breeds oppositions. When men dispute, they jostle for the way, and so one or both must needs leave the path of truth and peace. The saw of contention reciprocated, with its keen teeth eateth up both truth and love; for such contentions are rather for victory than truth. 2. Loving converse taketh off those prejudices which hinder men’ s minds from a true knowledge of others’ principles and practices. 3. Sincere love and converse breed a good opinion of persons who differ from us. They can taste humility, meekness, and kindness, better than the more speculative principles of religion. (T. Woodcock, A.M.)Unwise disputations Such facts remind us of an incident that occurred on the south-eastern coast. A noble ship with its crew and passengers was in awful peril, having struck on a sunken rock. Having been observed by those on shore, the lifeboat was ran down to the beach. Everything was in readiness when a most unseemly quarrel arose. There were two rival crews, each of which claimed the right to man the boat, and to receive any remuneration that might be earned by pulling out to the wreck. Neither crew would give way to the other, and so the boat was not launched, and while those men were wrangling with each other the ship and all on board her went under the raging billows. That was a sad scene. But in the eyes of Heaven it must be a still sadder spectacle to see the Church wasting her time and energies in disputing about points of doctrine and discipline, and yet leaving vast multitudes of men to perish in their sin and misery and despair. (Christian Journal.)Christian forbearance Let each receive every other in his individuality, and that not to doubtful disputations. We are not to attempt to shape men to that which we think they ought to be in a hard and systematic manner. In churches we see exhibited certain styles of character. The lines have been laid down with accuracy. The members are to believe such and such things, and they are to observe such and such bounds and theological lines, or else they are like a plant that is in a pot that is too small for its roots, and they are dwarfs all the rest of their lives. There are a few Christians (I would to God there were more) in whom the kingdom of God is like an oak or cedar of Lebanon; but there are many who are called Christians in whom the kingdom of God is no bigger than a thimble. There are men who have a few catechetical ideas, who are orthodox, and who make no mistakes in theology; but woe be to the man who does not make any mistakes. Count the sands of the sea, if you can, without misreckoning. A man that has a hundred ducats or dollars may count them and make no mistake; but multiply them by millions, and then can he count them without any mistake? I am sorry for a man who does not make mistakes. If you have a huge bucket, and a pint of water in it, you will never make the mistake of spilling the water; but if a man is carrying a huge bucket full of water he will be certain to spill it. (H. W. Beecher.)Disputations to be avoided John Wesley, a man whose bitterest enemy could not fairly accuse him of indifference to the doctrines and faith “ once delivered to the saints,” wrote thus liberally and large-heartedly to a correspondent: “ Men may die without any opinions, and yet be carried into Abraham’ s bosom; but if we be without love, what will knowledge avail? I will not quarrel with you about opinions. Only see that your heart be right toward God, and that you know and love the Lord Jesus Christ, and love your neighbours, and walk as your Master walked, and I ask no more. I am sick of opinions. Give me a good and substantial religion, a humble, gentle love of God and man.” Christian contention God grant that we may contend with other churches, as the vine with the olive, which of us shall bear the best fruit; but not, as the brier with the thistle, which of us will be most unprofitable! (Lord Bacon.)Contagious contention As a little spark many times setteth a whole house on fire; even so a contentious and froward person, of a little matter of nought, maketh much debate and division among lovers and friends. As we see one coal kindle another, and wood to be apt matter to make a fire; so those that are disposed to contention and brawling are apt to kindle strife. (Cawdray.)Test of controversy A cobbler at Leyden, who used to attend the public disputations held at the academy, was once asked if he understood Latin. “ No,” replied the mechanic; “ but I know who is wrong in the argument.” “ How?” replied his friend. “ Why, by seeing who is angry first.” Christian liberty:--In such points as may be held diversely by diverse persons, I would not take any man’ s liberty from him; and I humbly beseech all men that they would not take mine from me. (Abp. Bramhall.) Romans 14:3-4 Let not him that eateth despise him that eateth not. Strong and weak I. The strong should not despise the weak brethren. 1. Tenderness and sensitiveness of conscience is a quality as precious as it is rare. 2. The clearer light of the strong is due to God’ s special mercy and their superior advantages. 3. He who is good enough for Christ should not be rejected by man. 4. Possibly, for aught one could tell, their brother’ s prejudices might decrease, and he ultimately outshine the strongest of the strong in Christian usefulness. II. The weak should avoid censoriousness.1. Difference of opinion will ever exist upon minor questions. No two minds regard the same subject exactly alike. Two artists, looking at the same landscape under like circumstances, will behold it with different eyes, and will represent it, though truthfully, yet according to their own previous education and peculiar stamp of mind. 2. It is the office of God alone to judge, and we should be charitable to others, but severe on ourselves. A weak brother, in regarding his strong brother’ s conduct, was like a man beholding an object through a mist. 3. Supposing our brother to be somewhat mistaken in trivial points, yet God is willing to receive him; and shall we venture to excommunicate and unchurch him, or withdraw from his fellowship? Might not such conduct irritate his mind, stamp deeper his prejudices, and lead him to magnify the importance of these really subordinate and less essential questions on account of which he is despised, and thus neglect or depreciate fundamental truths? “ Errors,” writes John Scott, “ like paper kites, are many times raised and kept up in men’ s minds by the incessant bluster of over-fierce opposition.” Conclusion: The weak and the strong have their representatives in all ages of the Church. The former are the conservative, and the latter are the liberal elements. Both parties are necessary in the present order of things. They may be compared to the centripetal and centrifugal forces which keep the Church in its due orbit of practice. (C. Nell, M.A.)God hath received him.-- Accepted him in Christ, adopted him into His family, approved of that which the weak brother condemned. Their conduct was pleasing to God because according to gospel truth and liberty, not from laxity or flesh pleasing, but from religious principle. Man often condemns when God receives, and vice versa. Believers therefore are to be temperate in judging as well as in living. God’ s views and conduct are to guide us--1. In our judgment of things. 2. In our treatment of persons. The question in regard to a brother is, Does God receive him? The great question for ourselves is, Does God receive me? (J. Robinson, D.D.)Who art thou that judgest another man’ s servant?--Censoriousness I. The practical condemned.1. Not all judgment.2. But measuring and condemning others by our own standard.3. This is exceedingly common. II. The evil of it.1. It is impertinent, because beyond our province.2. Presumptuous because it is to invade the prerogative of God.3. Perilous, because God may justify whom we condemn, and the condemnation falls back on ourselves. (J. Lyth, D.D.)God the defender of those who are unjustly censured He--1. Challenges the offender.2. Asserts His own prerogative.3. Defends the right. (J. Lyth, D.D.)Christian liberty on debatable ground (text and verse 15):--1. A certain divine has said that “ since Jeremy Taylor and Richard Baxter, English Protestantism has had no great casuists.” Nor is this to be regretted. “ It is safer to leave men to the guidance of those great and obvious moral laws, whose authority every pure and honest heart acknowledges.” But as to what are those laws, the world has never been entirely agreed. On the one hand is the denial of all such moral laws. The nihilist and socialist agree in repudiating all moral restrictions. The utilitarian has his selfish statute of limitations to personal liberty. The Christian disciple finds the sum of obligation in one word--love. 2. We are now to consider Christian liberty, as Paul unfolds it. In doing so we are not to forget that “ the great and obvious moral laws” of the Christian system are, like their Author, “ the same yesterday, to-day, and for ever,” but that the scene and the conditions of their manifestation, in human conduct, are ever shifting, The open questions at Corinth and Rome in the first century touch us not at all, except as illustrations of a principle; while they may be the living questions of the hour in India and China. I. Liberty is not freedom to do as one pleases.1. Nobody on earth enjoys such liberty. Liberty is limited by conscience, by the views of others, by our health, by lack of means, by lack of courage, by hereditary traits and disabilities. We cannot believe what we please, for we are limited by the laws of thought and evidence. We are limited in our conduct by society. No man lives to himself in the trades, the schools, or the professions. We cannot divorce liberty from law. This would be to bring in anarchy. 2. Strictly speaking, personal and Christian liberty are the same. What is morally binding upon a Christian man is, in a sense, binding upon everybody. What any man may rightly do as accountable to God, a Christian may do. It will always be the duty of every man to love God and his neighbour, and to put his liberty under the limitations of that reigning principle of love. 3. Christ bound this as a yoke upon the necks of His disciples, to draw this world out of the sloughs of selfishness up on to the table lands of righteousness, and brotherhood, and consequent peace. Some things are for a Christian man innocent and harmless. If he abstain in things indifferent, it is not because it is morally wrong to indulge, but out of deference to the conscience or scruples of others, or the possible peril to which his example might expose those not so strong. His Lord and Master “ pleased not Himself.” And “ it is enough for the disciple that he be as his Master.” II. Christian liberty is the liberty to be Christlike. When a man becomes the disciple of Christ he advances into a higher realm of liberty than that of the merely ethical right; into the liberty, the self-sacrifice, and self-forgetfulness of love. To the man who has put on Christ this is the grandest liberty in earth or heaven. The one absolutely free man who ever walked the earth was Jesus. The truth makes other men free. He was the Truth, and so was Freedom itself. Saul of Tarsus becomes the slave of Christ and the child of liberty at the same moment. This slave of Christ was the freest man in Greece or Rome. To his great, strong nature, his skilled, dialectic mind, meats and drinks and special days were indifferent matters; every creature of God was good and to be received with thanksgiving. But all were not able to make their way through this tangled mass so easily. All could not so easily shako off the influence of the past. III. The liberty to be Christlike is all the liberty we have. In this light--1. If Christian brethren are disposed to stand upon their rights and do what they think themselves honestly entitled to do, Christian liberty gives to their brethren who differ from them no right of censorious judgment. So long as he is true to his convictions in his bolder, freer course, “ he shall be holder up; for God is able to make him stand,” and in condemning him, we may be violating the royal law of charity. 2. Christian liberty gives no warrant to any to follow the example of such at the expense of conscience. Though it be not immoral to enjoy it in and by itself, it is sinful in the man who thus, against his conscience, imitates the freer Christian. 3. The rights of Christian conscience are above the rights of Christian liberty. And so far is this from being a burdensome yoke, worn from love to Christ and men, it is a yoke easy and light and joyous. 4. The question arises, Are the weak always to give law to the strong? There are limits to self-abnegation. Weakness is a bad thing; and if a constant homage be paid to it, it tends to make others weak. I may think it right, for the sake of my own moral vigour and for that of those who are in danger of becoming morbidly scrupulous, to live the bolder freer life which my own conscience approves. We, then, that are strong, ought to bear the infirmities of the weak, and not to please ourselves;… for even Christ pleased not Himself. It is not the weak giving law to the strong; it is the strong giving law to himself in accordance with eternal principles of heavenly love. Yea, it is Christ, the mighty, leading the way in self-abnegation, and we, who have the mind of Christ, following on as best we can. The infant in the cradle: Is that weak, puny thing always to give law to mother-love? Does infantile weakness give law to mother-love, or does mother-love, obedient to its own instinct, tie itself down to the cradle--the freest thing this side the love of Christ on this earth? But the mother ties herself down to infantile weakness only so long as she must, and for the sake of leading weakness up on to the heights of strength. And so let us do toward the weak everywhere. (H. C. Haydn, D.D.)The servant of God: his privileges and immunity I. The Christian is the servant of God. The highest designation he can wear. Worn by Christ, angels, the best of men. He is the servant of God.1. By creation. He was made to serve--to glorify God.2. By purchase, and at what a cost--the precious blood of Christ.3. By willing consecration. II. The servant of God is responsible to his master.1. To Him supremely in indisputable duties. Christians are under obligations to their fellow-men in innumerable matters, but largely because their fellow-men in certain relationships are the representatives of God. We cannot pay our debts to God directly, but we conform to the Divine law of honesty by paying our creditors. The servant discharges her duties to God through diligent domestic service. 2. To Him only in doubtful matters. Upon matters about which there is no clear Divine pronouncement, and in conforming or nonconforming to which our only guide is conscience, our only referee is God. This is obvious from the very fact that men differ so widely about them, and from the fact, too, that so often variant opinions are right. The man who ate only herbs was right--they agreed with his constitution, and were not forbidden by Divine law. The man who ate meat was right--it nourished his body, and was allowed by the law of Christ. Circumstances, however, might make either harmful or wrong. Who was to be the judge here? Not another, for no man has a perfect knowledge of the whole of another man’ s circumstances. The obvious appeal therefore is to the omniscient God. (1) To God he stands. He must learn from God what is right in given circumstances. If he obeys he stands before God upright. And no man must impugn his moral rectitude. (2). If he disobeys, acts contrary to the promptings of conscience and the indications of providence, he falls. He has fallen from his moral rectitude. But this being a matter between a man and his Maker, it is criminal for his fellow-creature to interfere. III. This master will uphold His servant (Romans 16:25; 1 Peter 1:5; Jude 1:24).1. He has promised to do so. (1) To guide him by His counsel, so that he shall safely thread his way through stumbling-blocks over which he might fall. (2) To uphold him with His right hand when in slippery places where he might fall. The promise of God’ s supporting grace covers the whole of life. 2. This promise is very-- (1) Needful. Were the Christian left to the instincts of an unenlightened conscience, or to the judgment of his fellow-mortals, he would be most unsafe. Hence the need of that infallible wisdom and almighty strength he has in God. (2) Encouraging. If the Lord is on our side we may be independent of man’ s censures, and have the comfort of His witness that we are in the right. (3) Admonitory. Beware, then, of uncharitable estimates. If the brother you condemn is approved of God, you impugn God’ s judgment. Hence the indignant, “ Who art thou?” etc. Conclusion. In disputable matters.1. Let each mind his own business.2. Let each see that his business is pleasing to God. (J. W. Burn.)Meddlesome people I knew man, in my youth, an elderly man, who was a great observer of human nature. I will not say of him, as it was said of Oliver Cromwell, that he could look through a man’ s skin right to his backbone--but he had a most shrewd knowledge of mankind. A young man used to converse with him, occasionally, on this very theme of human character; and, one day, after a long conversation upon it, the young man said, “ Ah! well; there are all sorts of people in the world.” “ Nay.” said the elder man, “ there is one sort wanting.” “ What sort is that?” asked the young man eagerly. “ The people,” replied the elder man, “ who mind their own business, and let other people’ s business alone.” (Thomas Cooper.)Minding one’ s own business A lady made a complaint to Frederick the Great, King of Prussia: “ Your Majesty,” said she, “ my husband treats me badly.” “ That’ s none of my business,” said the king. “ But he speaks ill of you,” said the lady. “ That,” said he, “ is none of your business.” Romans 14:5-6 One man esteemeth one day above another. The Sabbath question It has been argued--“ If we adopt the supposition, that a Christian Sabbath law was then in force, the propriety of the apostle’ s counsel of forbearance must appear questionable, inasmuch as it must have been regarded by all as of indispensable obligation. How, then, could Paul have affirmed that “ he that regardeth not the day, to the Lord he doth not regard it” ? We reply, that there is no evidence that the Sabbath was included in the apostle’ s representation at all. For-- I. The whole reasoning has reference to observances distinctly Jewish. But the Sabbath was no such institution; it was instituted for mankind at the creation. If so, then it was not among the things that “ vanished away” with the Jewish dispensation. II. In controversy unqualified terms are always to be understood according to the extent of the subject in dispute. Suppose, e.g., in a controversy respecting the propriety of certain days long observed in the Romish and Anglican churches, a person might use the language before us, and speak of one man “ esteeming one day above another,” while “ another esteemed every day alike,” without being understood to refer to Sunday. No one would think of such a thing; but simply of the days in question. So the present difference was about days of Jewish observance; and therefore the previous question would demand settlement, Was the Sabbath one of these? III. The language cannot be understood with no qualification; for then it would follow that they were under obligation to appropriate no day whatever to religious services. Now let us try this in application both to the seventh and to the first day of the week.1. As to the former--those whose argument I am considering, hold the continued obligation of the seventh day upon Jewish believers, till the final overthrow of the nation. Very well, then; if it did continue obligatory its observance could not be optional and left to the mere persuasion of every man’ s own mind. 2. As to the latter--it is clear that if the reference be to it, the apostle’ s language leaves all at perfect liberty to observe it or not. It is vain to say, that by agreement of the Church, its stated meetings for worship were held on that day; for the terms of the passage contradict such agreement. From which it would follow, that here was a church that had no fixed observance of social worship, but every one left to do what was “ right in his own eyes.” Whether such a state of things be consistent with that God who is not the Author of confusion, I leave you to judge. The passage, therefore, having reference to Jewish days of the week, does not in the least invalidate the fact of the observance of the first day, as it had no place among the days in dispute. And if it has no bearing against the observance of the first day, it leaves the reasonings for it from other sources in full force. IV. Although the Sabbath was not a peculiarly Jewish institution, yet, being enjoined upon the Israelites by motives peculiar to themselves, it became so. We may admit, therefore, that the apostle refers to it in the light in which it was contended for by the adherents of the law--because, if the original and universal Sabbath was transferred to “ the first day of the week” in commemoration of the finished work of redemption, then it could only be as a part of the Jewish law that the retention of the seventh day was contended for. And this view of the case suits well with the apostle’ s argument, and avoids the difficulty as to there being no day at all on which they were at one, as to the duty of spending it differently from other days. (R. Wardlaw, D.D.)The religious non-observance of the Sabbath Consider-- I. The principle on which Paul declared the repeal of the Sabbath.1. Christ had vindicated all for God: therefore there was no one thing more God’ s than another. (1) God’ s parental right to all humanity. “ There is neither Jew nor Greek,” etc. (2) God’ s property in all places: therefore there could be no one place intrinsically holier than another. (3) The sanctification of all time. To assert that Sunday is more God’ s day than Monday, is to maintain Monday is less His. 2. It is not at all inconsistent with this, that just as it became desirable to set apart certain places for worship, in which the noise of business should not be heard, so it was desirable to set apart certain days for worship. But then all such were defensible on the ground of wise and Christian expediency, and not on that of a Divine command. Accordingly in early times the Church felt the necessity of substituting something in place of the ordinances which had been repealed. And the Lord’ s day arose. II. The modifications of this view.1. With reference-- (1) To those who conscientiously observed the day. “ He that observeth the day, observeth it to the Lord.” Let him act then on that conviction. (a) The spiritual intent of Christianity is to worship God every day in the spirit. But had this law been given to the unspiritual Jews, instead of turning every week-day into a Sabbath, they would have transformed every Sabbath into a week-day. Therefore the law specialised a day, in order to lead them to the broader truth that every day is God’ s. Now, so far as we are in the Jewish state, the fourth commandment is indispensable. For who is he who needs not the day? He is the man so conformed to the mind of Christ, that he needs no carnal ordinances to kindle spiritual feelings, seeing he is, as it were, in heaven already. The Sabbath was made for man. The need of it, therefore, is deeply hidden in human nature. He who can dispense with it must be holy and spiritual indeed. And he who, still unholy and unspiritual, would yet dispense with it, would fain be wiser than his Maker. (b) No man, therefore, who knows himself or the need of his brethren will wantonly desecrate it. And no such man can look with aught but grave apprehensions on a scheme which will invite millions to an unreligious use of the day of rest. (2) To the religious nonobservance of the Sabbath. He who, not observing it, observeth it not to the Lord, feels that Christ has made him free and strives to live all his days in the spirit. But he who, not trying to serve God on any day, gives Sunday to toil or pleasure, his non-observance is not rendered to the Lord. He may be free from superstition; but it is not Christ who has made him free; and Paul would not have said that his liberty is as acceptable as his brother’ s scrupulosity. 2. Here, then, we are at issue with the defenders of public recreations on the Sabbath-day. With respect to-- (1) The grounds on which they are approved. They claim liberty; but it is not Christian liberty. They demand a license for non-observance; only, it is not “ nonobservance to the Lord.” The abolition of Judaism is not necessarily the establishment of Christianity; to do away with the Sabbath-day in order to substitute the Sabbath of all time given up to God, is well. But to do away with the special rights of God to the Sabbath, in order merely to substitute the rights of pleasure, or of Mammon, or even the license of profligacy, that is not St. Paul’ s “ Christian liberty!” (2) The assumption that public places of recreation, which humanise, will therefore Christianise the people. Aesthetics are not religion. It is one thing to civilise and polish; it is another thing to Christianise. The worship of the beautiful is not the worship of holiness; nay, the one may have a tendency to disincline from the ether. It was so in ancient Greece, when the arts debilitated and sensualised the nation’ s heart. No; the change of a nation’ s heart is not to be effected by the infusion of a taste for artistic grace. Not art, but the Cross of Christ. 3. On the other hand, we dissent from those who would arrest such project by petitions to the legislature. (1) It is a return to Judaism. It may be quite true that such non-observance of the day is only a scheme of mere pecuniary speculation. Nevertheless there is such a thing as a religious non-observance of the day; and we dare not “ judge another man’ s servant.” We dare not refuse a public concession of that kind of recreation to the poor man which the rich have long not hesitated to take unrebuked. We cannot substitute a statute law for a repealed law of God. We may think that there is much which may lead to dangerous consequences in this innovation; but we dare not treat it as a crime. (2) Coercion is in danger of injuring the conscience. It is always dangerous to multiply restrictions and requirements beyond what is essential, because men feeling themselves hemmed in, break the artificial barrier with a sense of guilt, and thereby become hardened in conscience and prepared for transgression against commandments which are Divine. (3) There is a danger of mistaking a “ positive” law, which is one laid down for special purposes, and corresponds with statute laws in things civil, and a moral law, which is one binding for over, which a statute law may declare, but can neither make nor unmake. Now when men are rigorous in regard to laws positive, the tendency is to a corresponding indifference to the laws of eternal right. The Pharisees who observed the Sabbath, and tithed mint, anise, and cummin, neglected justice, mercy, and truth. And so, many a man whose heart swells with what he thinks pious horror when he sees the letter delivered or the train run upon the Sabbath-day, sits calmly in a social circle and scarcely feels uneasy in listening to its slanders, and surveys the relations of the rich and poor in this country, and remains calmly satisfied that there is nothing false in them. No, it may be that God has a controversy with this people. But if judgments are in store for our country, they will fall--not because public permission is given to the working classes for a few hours’ recreation on the day of rest--but because we prefer pleasure to duty, and traffic to honour; and because we love our party more than our Church, and our Church more than our Christianity; and our Christianity more than truth, and ourselves more than all. (F. W. Robertson, M.A.)Let every man be fully persuaded in his own mind.--Christian liberty 1. Under the Christian dispensation much is left to the determination of a man’ s own conscience.2. He must, however, be fully persuaded in his own mind--whatsoever is not of faith is sin.3. It follows this liberty may not be infringed by the dictation of others. (J. Lyth, D.D.)Christian liberty I. Its nature--it is the right of determining our own conduct in things indifferent. II. Its extent. It reaches to all matters--1. Not determined by the Word of God.2. Not settled by human relations, or law.3. Not calculated to offend the consciences of others. III. Its test.1. Can we do it to the glory of God?2. Can we give God thanks? (J. Lyth, D.D.)Bigotry 1. There had been a hot discussion upon the subject of dietetics. There were some vegetarians who quarrelled with those who thought it right to eat flesh. Paul decides the matter, “ Now, let this quarrel stop. You men who want to eat herbs, eat herbs. You men who want to eat flesh, eat it. Your own consciences must rule: ‘ Let every man be fully persuaded in his own mind.’” 2. This lays down a principle applicable to ten thousand cases of conscience. The religious world is divided into a great variety of sects. While our conscience will not allow us to choose some of these beliefs, we must allow to others the liberty of conscience which we demand for ourselves. 3. The air and the sea keep pure by constant circulation, and there is a tendency in religious discussion towards moral health. Between the fourth and sixteenth century the Church proposed to keep down all error by prohibiting free discussion; but the world has found out that you cannot change men’ s beliefs by twisting off their heads. Let error run! Only let the truth run with it, and in the long run truth will win. 4. A king who had a great deal of trouble with his subjects was afterwards imprisoned, and to while away the time he made watches and clocks, and tried to make the watches tick alike, and the clocks strike alike. Of course he failed. Then he said to himself: “ What a very foolish king I was! How could I expect to make all my subjects alike?” I. The causes of bigotry.1. Wrong education in the home. There are some who caricature and throw slurs upon other denominations in family circle and produce little bigots ten years old. 2. The superior power of any one denomination. People think that all other churches are wrong, and that theirs is right, because it happens to be more fashionable, wealthy, or influential. 3. Ignorance. Knowledge enlarges the mind. A thorough bigot is the man who thinks he knows a great deal, but does not. In the East there is an obelisk; one side of it is white, another blue, another green. Some travellers went to look at that obelisk, and soon got into a fierce contest--one saying that it was white, another blue, etc. “ Stop this contest,” said some one. “ I walked all round, and find you are all right and all wrong.” If there is any man to he pitied, it is the man who has just one idea in his head. II. Its evils.1. It cripples investigation. The different denominations were intended, by holy rivalry and honest competition, to keep each other wide awake. While each denomination ought to preach all the doctrines of the Bible, I think that it is the mission of each more emphatically to preach some one doctrine, e.g., the Calvinistic Church to preach the sovereignty of God, the Arminian man’ s free agency, the Episcopal the importance of order and solemn ceremony, the Baptist the necessity of ordinances, the Congregational the individual responsibility of its members, the Methodist holy enthusiasm; but when one says, “ All others are wrong, and I am right,” from the realm of God’ s truth, over which the archangel might fly from eternity to eternity without touching the limits, they shut themselves out, and die like blind moles under a corn-sheaf. 2. It prejudices people against Christianity. The perpetual bombardment of other sects drives men away from religion. You go down the street and you see a contest and hear the report of firearms. You are not foolish enough to go through that street. 3. It hinders the Church’ s triumph. How much wasted energy! Suppose there were a common enemy riding up the Narrows to-morrow morning, and our batteries around New York were to fire into each other, you would cry out, “ National suicide!” And yet while all the navies of darkness have been riding up the bay, sect has been warring with sect, and belief with belief, and there has been suicide instead of conquest. III. How to cure it.1. By a realisation of our own infirmities and weakness. If we make so many mistakes upon other things, ought we not to be a little modest in regard to our religious belief? 2. By dwelling chiefly upon those things on which we agree, rather than upon those in which we differ. The gospel platform is large enough to hold all who put their trust in our Lord Jesus Christ. 3. By realising that all denominations of Christians have yielded beneficent institutions and noble men, and therefore are to be respected. One gave to the world a Robert Hall and an Adoniram Judson; another gave a Latimer and a Melvill; another a Wesley and a Summerfield, etc. 4. By toiling in Christian work with men of other beliefs. Here are two men in hostility. Let them go and kneel by that dying woman and commend Christ to her soul. If they went into that room with antipathies, they will come out with love. (T. De Witt Talmage, D.D.)The value of a firm conviction of the right I. To ourselves.1. We act on fixed principles.2. Are preserved from wavering.3. Secure inward peace. II. To others.1. They know with whom they have to do.2. Can put confidence in us.3. Derive benefit from our example. (J. Lyth, D.D.)Strong convictions in religion The apostle teaches that in every circumstance we should have a firm conviction as to duty, and act accordingly. We should reach conclusions concerning right and wrong upon our own responsibility. I. The prevailing want of strong religious convictions.1. Paul’ s faith was not a vague, cloudy sentiment, but his very life. He was not a fanatic; yet he was willing to even die for his principles. The martyrs of the early church--Savonarola, Huss, Wiclif, Luther, Calvin, the Puritans--furnish examples of people governed by strong convictions in the sphere of faith and practice. 2. It is to be feared that most Christians are not characterised by such earnest convictions in our day. The masses do not think; they let the press do their thinking for them. It is too possible to have our editors, lecturers, professors, and preachers do our thinking for us. This intellectual lassitude is especially blameworthy in religion. Sunday-school teachers should strive to have views of their own concerning Bible subjects, not relying implicitly upon any mere “ lesson helps.” Church members should cultivate independence, depth and earnestness of thought. We are each, in our separate personalities, to stand before the judgment-seat of Christ. We are to be judged for our thinking and acting; not for those of others. II. Incentives to the cultivation of strong religious convictions.1. A person of strong religious convictions will be an active figure in life. This explains the prominence in the anti-slavery movement of men like Wendell Phillips, Whittier, and Beecher. Followers of Christ, with an intense belief in the need and power of the gospel, will be inside the vineyard instead of standing in the market-place idle. 2. The possession of strong religious convictions gives the believer a purpose in life, gives life a meaning and a definite end. To live for Christ, to believe in that life is to have life directed to a definite port, to supply compass, quadrant, chart, helm, and pilot, to keep it in the straight line through waves and storm till the voyage is over. No life was ever a failure that was genuinely lived for Christ. 3. Truth is promoted where emphatic views of things prevail. The hardest class of hearers are those who have no opinions and do not care what the truth is. A mind which tends to earnest thinking is like fertile soil. It may be full of weeds now; but even that is better than a soil that will support no life whatever. A sea-captain would rather encounter an opposing breeze than to be held in a dead calm. (G. F. Greene.)Be true to yourself I. There are circumstances under which this exhortation has a peculiar meaning.1. As a young artist, lawyer, doctor, etc., enters upon his profession, advisers gather about him, and some kind, thoughtful old man says, “ I have but one thing to say to you, be true to yourself.” 2. At times communities sink down into a sort of dead contentment. Enterprise is, comparatively speaking, unknown; men read little and think less; religion, for the most part, is a repetition of things, and everything goes on in a servile and ignoble routine. Now, under such circumstances, it is a wholesome thing for a man to stir men up, and inspire them with curiosity, and make them long for other views of truth, and nobler ideals of life. Then, when there is resurrection from sloth, stupidity, and base conformity to a vulgar life, there is power in the maxim, “ Be true to yourself.” II. To be true to yourself you must understand that there is a devilish and a Divine self in every man.1. Now the lower animal self no man can afford to be true to. Shall you say to a man who lives for eating and drinking, or to an old miser, “ Be true to yourself” ? Fidelity to self has been their damnation. One man is true to himself: he is a peacock. Another man is true to himself: he is a monkey. Another man is true to himself: he is a lion, or a tiger, or a bear. I say, in regard to your whole lower self, “ Deny, discipline, educate, restrain that self.” 2. But then, there is a Divine self. God comes into our consideration. Our mind takes in a nobler sphere, a larger range. Now, in regard to this higher self, be true to it. (1) Every child who comes out of his father’ s house should be exhorted, “ Be true to yourself, as a man of honour.” The spirit of honour is one of the things without which society would be bankrupt. No man, therefore, ought to go into society without having it. I love to hear a man, where there is occasion for it, say, “ Do you doubt my honour, sir?” It is not best that he should talk much about it, or boast of it; but he ought to have it, and it should be fashioned on those elements which constitute a Christian gentleman. Sir Philip Sidney Was considered a perfect gentleman; but not, I take it, on such a pattern as 1 Corinthians 13:1-13 prescribes. Oh that I could make a bath of that chapter, and roll men in it till the colour struck through and through! What perfect gentlemen I would make of them! This is a thing of education. It is a work for the table and for the nursery. It is a process which we are to carry along with religious instruction. Young men! do not adopt that base and servile maxim, “ When you are in Rome do as Romans do.” You might as well say to a man, “ Among foxes do as foxes do; among wolves do as wolves do; among lions do as lions do.” No; be a man always and everywhere; and never forget that the more sensitive your honour the better for you. And if others are unlike you, let your light so shine that men shall see in your religion the type of higher character. (2) Cultivate conscience, too, which is something more comprehensive than honour. (a) Do you tell me that you cannot get along and be an honest man? I say that you cannot afford to get along then. I reply to you as Talleyrand replied to a man who said, “ Why, you know I must live” --“ I do not see that.” Do you say, “ I must have money” ? Ah! that ends it for you. “ They that will be rich,” says the apostle, “ fall into temptation and a snare.” “ The love of money is the root of all evil.” If you cannot maintain your integrity and succeed, less success with a clear conscience will bring you more happiness. And success surely comes with conscience in the long run, other things being equal. Capacity and fidelity are commercially profitable qualities. (b) Be true to yourself, also, as a consciencebearer against ridicule. Many a man from fear of this goes aside from what he understands to be the truest and best things. “ Let every man be fully persuaded in his own mind.” Do not comply with others’ opinions unless they commend themselves to your judgment. Do that which you think is right, whatever others may say or think. (c) Be true to yourself against sympathetic bias through your best affections. We hear people who have done what they knew was wrong say: “ I could not say ‘ No,’ and disoblige one who has been so kind to me.” No one ever became a full man without some cross-bearing. (d) Be true to your conscience against all those society compliances which may be easy and pleasant, but which in the end lower the tone of your manhood and self-respect. (3) Be true to yourself, likewise, as a Christian man--a man according to the pattern of Christ Jesus. Be true to that manhood which has for its father, God; for its friend, Christ; for its light, the Holy Ghost. Conclusion: In attempting to be true to yourself, beware of conceit, narrow-mindedness, indecent haste, of that laziness which refuses to read or think, of that presumption which leads you to suppose you can safely depart from the results of centuries of experience. So be true to yourself, not in any vandal spirit, but with humility and meekness, with teachableness, with yearnings for a higher and better life. (H. W. Beecher.)Christian casuistry 1. There are questions relating to the degree of our conformity to the world, and to the share it is lawful to take in its company and amusements, about which there is the greatest indecision from the absence of any decisive principle of authority to bear upon them. And so the mind fluctuates, for while one class dogmatises with all the readiness of minds that are thoroughly made up, others wait till a clear reason approve itself to their judgments, ere they utter a confident deliverance. 2. When the renunciation of these things is laid down for the observance of the young disciple in the shape of so many categorical impositions-- I. It is very possible that he may be thereby misled as to the design and nature of Christianity.1. For these acts of abstemiousness occupy the place of works, and may minister the complacency of self-righteousness. And, besides, they are such acts as do not necessarily imply any graceful or elevated morality, and may be the mere heartless austerities of Pharisaical devoteeship--the morose penances of one who denies himself that gratification which he nevertheless is still most desirously set upon. So Christianity instead of a religion of freedom, because her only control is that of heavenly principle over delighted votaries, may be transformed into a narrow system of bigotry, whose oppressive mandates of “ touch not, taste not, handle not,” bear no relation whatever to the spiritual department of our nature. 2. For this reason it is greatly better, with every young inquirer at least, to begin at the beginning--to aim a blow at the root of his corruption, instead of mangling and lacerating at one of its branches; instead of charging him with a matter of doubtful criminality, to put it direct to his conscience, whether the world, or He who made it, has the greatest ascendency over him. After having reached his convictions on this point we would tell him that the thing for adjustment was not the habitual attendance of his person upon places of amusement. We should rather move the previous question--or proceed to the order of the day. The point of immediate urgency is his general state with God. Our indictment is not that he has been incidentally seen in places which lie without the territory of sacredness, but that from that territory he is wholly an outcast and a wanderer. 3. On the personal settlement of this question a great personal change takes place. Other glories than those of this world’ s splendour now engage the affections; and other paths than those of this world’ s dissipations are now the ways of pleasantness. It may not, however, be with the fierce intolerance of a bigot that he looks on the amusements of other days, but simply with the indifference of one who has found his way to higher and better amusements. And should the result be that he keeps himself from the ball-room or the theatre, this result is only one among the many. II. It gives to the general eye an appearance of narrowness to our religion which really does not belong to it.1. Better surely to impregnate the man’ s heart first with the taste and spirit of our religion; and then, if this should supersede the taste and affection for the frivolities of life, it impresses a far nobler character of freeness and greatness, than when it is merely a reluctant compliance with a rigid exaction of what seems to be an unreasonable intolerance. Better that it spring up, in kindly vegetation from the soil of the new nature, than be forced forward at the call of an uncompromising or unmeaning dogmatism. The new wine that was put into old bottles had not yet done with its fermentation; and the bottles that had lost their elasticity did not expand to the process, but burst, so that both wine and bottles were destroyed. And the same may often be the result of prematurely putting into an unregenerated man those new observations which are in most pleasing accordancy with the whole desire and habit of an altogether Christian. When the new wine is put into a new bottle, both are preserved. The commandment to renounce the amusements of the world ceases to be grievous, or rather ceases to be necessary. He is taken up with something else that he likes better. As the new wine is suited to the new bottle, so are the present habits of the present heart of the new creature in Jesus Christ our Lord. The reply that was once given by an aged Christian to the question of an anxious beginner whether he should now continue to go to the theatre was that he might go as long as he could. And was this not greatly better than admitting him to doubtful disputation? 2. But still it may be asked, Is it not true that in all the amusements referred to the spirit of earthliness has the predominancy; and that the places where they are held, leave their company on the broad way? Grant this to be true, and that all these assemblages were broken up and their visitors dispersed, these visitors may still keep on the broad way; and we cannot see what is gained by drawing thousands away from the theatre and ball-room, if they shall all tarry at any point short of the conversion of their souls. We should feel as if nothing had been effected by pulling any one away from the theatre, if we had not pulled them across the mighty line of separation that marks off the region of grace from the region of unconverted nature. Whitfield once preached for several days at one of the great London fairs, and we may be sure that he was not content with denouncing with intemperate and untimely zeal as a gross abomination the scenes of madness wherewith he was surrounded. He went there charged with the gospel, and his errand was not to put down one of the modifications of worldliness, but all worldliness. He did not break up the fair, but he did a great deal better, he gathered out of it a harvest for eternity. 3. To intrude a sermon now into any place of amusement would be impossible, and could not be tolerated. But among her other caprices fashion has been known to send her votaries to church; and to vary by a sermon on the Sabbath the giddy round of her week-day entertainments. And should any of her enamoured followers be now listening, we would have them to know that it is not with any of those entertainments that we are holding controversy. We are charged with one far more tremendous. Our direct affirmation, and let them carry it to their consciences and try it there, is, that they live without God in the world; and that in the whirl of time’ s gratifications and concerns, they have buried all effective consideration of eternity. Be first Christians, and then we may satisfy your curiosity about the lawfulness or unlawfulness of theatres. Conclusion: A heart with rightly-set affections and desires is the best of casuist. If the heart in its various regards be as it ought, this is our securest guarantee that the history in its various manifestations will be as it ought. The new-born desire of a Christianised heart is worth the catalogue of a thousand solutions to a thousand perplexities. We need scarcely speak on the details of Sabbath observation to him who already loves that hallowed day. Give us a heart set on the things that are above, and what call for warning against the amusements of the world the man who in the midst of higher and better engagements feels their utter insipidity! (T. Chalmers, D.D.) Romans 14:7-9 For none of us liveth to himself.None of us liveth unto himself This is seen in-- I. Success, which can be secured only by co-operation. When one devotes himself to one kind of work and another to another, the results of their labours are brought together to complete a perfect mechanism. Thus by these labour exchanges the experience of all is made to benefit each. One man does not make a whole pin. II. Curiosity. We are anxious to know about our neighbours. It may be denounced by some as impertinence, but after all God has made us look at others--“ Look not every man on his own things.” God said early, “ Where is thy brother?” And it was a Cain who replied, “ Am I my brother’ s keeper?” It is true that this curiosity often degenerates into gossip. It is evil when we speak of others only to criticise their garb, etc. It is a higher use of curiosity when we want to know not how a dress fits, but whether these people have on the wedding garment; not whether such an one is of obscure origin, but whether she belongs to the family of God. It is a right curiosity when we inquire about our brethren in foreign lands. The Lord has joined us together by a bond of brotherhood, as the very curiosity we manifest in each other shows. III. Our love of society. The child wants other children to play with just as soon as it knows anything. The young man or woman goes forth in search of companions. The old man, though becoming deaf, still desires to be told by the voice of affection of what is said. A child plays around while his elders converse about politics, science, or literature, and he seems not to hear. But let one tell of a friend dying, or a battle raging, or a dreadful accident, and the child will at once drop his playthings and cease his sports to listen. Why is this? Because there are common bonds which unite us all, and because we are not made to live to ourselves. Everything that touches one heart awakes an echo in another. There is no punishment more dreadful than solitary confinement. The reason of men so confined sometimes has given way. Human beings, when they could not have men to talk to, have talked to beasts. Baron Trenck, in his solitary dungeon, made a friend of a spider. The greatest of poets made the desolate Lear talk to the clouds and the winds. All these things serve to show that “ no man liveth to himself.” IV. The disposition to imitate. The girl saw her mother nurse the baby, and must have a doll. The boy saw his father chop the wood, and must have an axe and a saw. This principle is in the very heart of man, for God has put it there. V. The judgment we form of ourselves and others. When we turn away from a beggar we cannot help feeling that we have done wrong, and we begin to reason so as to relieve our Conscience from a sense of having failed in duty. We came home tired. We were told that a neighbour was ill, without a friend to do anything for him. We hesitated, but went to bed. Next morning we learned that he had died in the night, alone, and without any one to speak to him of a Saviour. Then we reproached ourselves. Why? Was it not right to take rest? Certainly; but God had taught us not to live for ourselves alone, and we condemned ourselves for our selfishness. If we had gone we might have had a pain in the head next day, but the heart would have felt all right. Here was a generous, benevolent man, doing all he could for the welfare of society, and trying to help the poor every way possible. When he died, what a funeral! The secret was that that man did not live for himself. There was another man, just as honourable and moral, but a miser. When he died there were no tears, only a host of relatives fighting over his hoard. We admire heroes, not because they are men of blood, but because they live not for themselves, but for others, for their country. Think of Howard, whose name still lives as a synonym for all that is self-denying and beneficent. So is it with Miss Nightingale, Luther, Calvin, and Wesley. Conclusion: If we should not live for ourselves, for what ought we to live?1. To live for Christ is the only way to live for humanity. Many have tried to live for their friends and failed. A priest, thinking he was doing the European inhabitants of the Spanish colonies a favour, suggested that the African race could better stand the climate and the work of the tropics. In that way slavery was originated in this part of the world, and what a price it has cost us to free ourselves from the curse! 2. When we live for Christ we take Him as our pattern and live for humanity. Then will we lift up the fallen, cleanse the leper, lead the blind, etc. 3. We have to be introduced to Christ by some one who knows Him. But introduced, we can introduce others. (Bp. Simpson.)None of us liveth to himself Each living man bears a relation to his whole race: his having lived will never cease to be felt throughout the universe. We own each other, and God owns us all. A man never stands alone, unrelated to anything, but his closest relation is always to his Creator. A willow tree may stand far from the banks of the stream, and with no apparent support, except from the ground about its trunk; but what are its roots doing? Down burrowing amid the rocks, forcing a way through the earth, seeking for openings, pushing whithersoever is the smell of moist soil, diving to the level of the cool well, and drinking deep of its nourishing waters, shooting out by the brook side many, many rods away, till its banks are fringed like a shawl, seeking everywhere for nutriment, which gives life to the tree above them. This is what the roots are doing; and man is like a tree, only his roots shoot upward as well as downward; his firmest tie is to the heart of God, as his surest and best supply is from thence; but he is also indissolubly connected with all below him and round about him. Who, then, can say, “ I am mine own; I stand alone, unrelated, unlinked, solitary, uninfluenced and uninfluencing” ? Such a thing cannot be; and so it is written by the unerring pen of inspiration--“ None of us liveth to himself, and no man dieth to himself.” (H. W. Beecher.)None liveth unto himself I was not born for myself alone; my country claims a part, my relations claim a part, and my friends claim a part in me. (Plato.)The duty of not living to ourselves It is the excellence of our rational nature that by it we are capable of living to some known end, and of governing our lives and conduct by some rule, whereas brute creatures necessarily live and act at random, just as the present appetite influences them. Let us, then, make the most of this our prerogative by proposing to ourselves the noblest end of human life, and engaging in such a course of action as will reflect the greatest honour upon our nature, and be productive of the most lasting happiness. I. We should, according to this apostolical maxim, by no means confine our regards to ourselves, and have our own pleasure, profit, or advantage in view in everything we undertake; but look out of, and beyond ourselves, and take a generous concern in the happiness of all our brethren of mankind; make their sorrows our sorrows, their joys our joys, and their happiness our pursuit; and it is in this disinterested conduct, and in this only, that we shall find our own true happiness.1. This disinterested conduct of man is most agreeable to the course of nature without us. The sun, the moon, the planets, and comets, are strictly connected, and combined into one system. Each body, though so exceedingly remote from the rest, is admirably adapted, by its situation, magnitude, and velocity in its orbit, to the state of the whole, in those respects and many others. This connection, probably, also extends to the remotest bodies in the universe, so that it is impossible to say that the withdrawing of any one would not in some respect or other affect all the rest. The clouds and the rain are designed to moisten the earth, and the sun to warm it, and the texture and juices of the earth are formed so as to receive the genial influences of both, in order to ripen and bring to perfection that infinite variety of plants and fruits, the seeds of which are deposited in it. Are not all plants likewise suited to the various kinds of animals which feed upon them? The various kinds of animals are, again, in a thousand ways adapted to, and formed for, the use of one another. That brute animals are excellently adapted to tile use of man, and were, therefore, made to be subservient to the use of man, man will not deny. The strength of some, and the sagacity of others, are as much at our command, and are as effectually employed for our use, as if they belonged to ourselves. 2. The situation of man in this world, or the external circumstances of human nature, oblige us to assert, with Paul, that no man liveth to himself, and no man dieth to himself. Man himself is but a link, though the highest link, of this great chain, all the parts of which are closely connected by the hand of our Divine Author. Nay, the more extensive are our powers, either for action or enjoyment, on that very account, the more multiplied and extensive are our wants; so that, at the same time that they are marks of our superiority to, they are bonds of our connection with, and signs of our dependence upon, the various parts of the world around us, and of our subservience to one another. The rich, if they would receive the greatest advantages from society, must contribute to the happiness of it. If they act upon different maxims, and think to avail themselves of the pleasures of society without promoting the good of it, they will never know the true pleasures of society. And, in the end, they will be found to have enjoyed the least themselves who have least contributed to the enjoyment of others. Thus it appears from a view of the external circumstances of mankind that man was not made to live to himself. The same truth may be inferred-- 3. From a nearer inspection of the principles of human nature and the springs of human actions. Whence is that quick sensibility which we are conscious of with respect to both the joys and the sorrows of our fellow-creatures if their happiness or misery were a matter of indifference to us? Can we feel what is sometimes called the contagion of the passions when we find that our minds contract a kind of gloom in the company of the melancholy, and that this melancholy vanishes in company which is innocently cheerful, and question the influence of social connections? Much less can the reality or the power of the social principle be doubted when a fellow-creature in distress calls forth the most exquisite feelings of compassion, attended with instant efforts towards his relief. Doth not the sense of honour in the human breast derive all its force from the influence which social connections have over us? Of what use could it be but to beings formed for society? Lastly, of what doth devotion itself consist but the exercise of the social affections? What are the dispositions of our minds which are called forth into action in private or public prayer, but reverence for true greatness, humility, gratitude, love, and confidence in God, as the greatest and best of beings; qualities of the most admirable use and effect in social life. II. Having given this general view of the social turn of our whole natures, whereby we are continually led out of ourselves in our pursuit of happiness, I shall now consider farther how all our appetites and passions, which are the springs of all our actions, do, in their own nature, tend to lead us out of ourselves, and how much our happiness depends upon our keeping their proper objects in view, and upon our minds being thereby constantly engaged upon something foreign to themselves, after which I shall show what are the fittest objects thus to engage our attention. Our benevolence, for instance, leads us immediately to relieve and oblige others. Pleasure, indeed, always attends generous actions, but the satisfaction we receive in our minds from having done kind offices to others is far less pure, and less perfectly enjoyed, if at all, when we had any private gratification in view before the action. In like manner, he who courts applause and does worthy actions solely to obtain it, can have no knowledge of the genuine pleasure arising either from the good action itself or the applause that is given to it, because he is sensible in his own mind that if those who praise his conduct were acquainted with the real motive of it they would be so far from admiring that they would despise him for it. It is chiefly an anxious solicitude about ourselves, and the appearance we shall make in the eyes of others, which is the cause of that affectation and constraint in behaviour which is so troublesome to a person’ s self, and so ridiculous in the eyes of others. This trifling remark, being so frequently verified, may serve to show that these sentiments are by no means merely speculative, but that they enter into the daily scenes of active life. Indeed they are in the highest sense practical, and upon them depend those maxims of conduct which contain the great secret of human happiness, and which are confirmed by every day’ s experience. Why are persons whose situation in life obliges them to constant labour, either of body or mind, generally more happy than those whose circumstances do not lay them under a necessity to labour? Persons thus employed have not much leisure to attend to the idea of self, and that anxiety which always attends the frequent recurring of it, whereas a person who has no object foreign to himself, which necessarily engages his attention, cannot have his faculties fully exerted, and therefore his mind cannot possibly be in that state of vigorous sensation in which happiness consists. III. We now come to see what considerations drawn from the Holy Scriptures will further confirm and illustrate this maxim of human conduct which was first suggested by them. Nothing is more frequent with the sacred writers than to exhort men to the practice of their duty as the command of God, from a principle of love to God, of love to Christ, and of love to mankind, more especially of our fellow Christians, and from a regard to the interest of our holy religion--motives which do not at all turn the attention of our minds upon themselves. This is not borrowing the aid of self-love to strengthen the principles of benevolence and piety, but it is properly deriving additional strength to these noble dispositions, as it were, from within themselves, independent of foreign considerations. (J. Priestley, L.L.D.)Related life I. “ no man liveth unto himself.”1. We gather about the grave of one who, while he lived, withdrew himself largely from contact with men, and from the activities of his generation; and we say of him, “ There was a man who lived entirely to himself.” No, he did not! That reserve and isolation are as definite a power in the world as the marching of a regiment. When, on the sea, the wind suddenly becomes chill and the fog thickens, and the commander paces the deck with anxious face, you know that you are in the neighbourhood of an iceberg--though the iceberg has cabled you no message. And just so with those moral icebergs. The air grows chillier whenever they approach. The frost of their selfishness nips the kindly buds of other lives and makes them as fruitless as their own. 2. And if this is so, how clearly we see the force of the text when we look at some character of an opposite type! Here is a man with fine sympathies and endowments whose life seems to be engrossed in his business or his studies. What an influence he could wield, we think, if he could set out of that narrow round which holds him to such petty cares! But every one of those cares touches some other life. His partners, clerks, workmen, children, and servants--all these are conscious that something warmer and ampler than the starved currents of their own being has flowed into their lives through him. 3. In a word, all life in man is consistent--the highest form of it with the lowest--the life of the soul with the life of the nerves. There are two sets of nerves, those of motion and those of sensation, running side by side like a railway with a double track. One set of nerves or tracks brings us the incoming trains--the tidings and influences from without; the other set dispatches the influences from within. To have both these sets of nerves constantly doing their duty--to have my eye and ear and the nerves which are connected with them correctly reporting to me the beauty and the melody that are outside, and then to have lips and every organ of expression accurately transmitting to others the thought and purpose that are within--this is life. But suppose that while my nervous system is receiving impressions it has become incapable of expression. It would be paralysis, and paralysis is simply an incipient form of death. Life is virtually impossible without expression, and that expression for ever betrays the man that is behind it. There are many who are trying to live to themselves in the sense that they are trying to keep the quality of their lives a secret. Let me exhort them to desist from such an impossible undertaking. The world will be quick to find out what brings the throb into your pulse and the light into your eye. And therefore your life will be worthier and happier if you frankly recognise that it is the law of your being to betray itself. II. “ no man dieth to himself.”1. Does this mean that when a man comes to his death-bed, his end must needs reveal himself, and so strongly influence others? Hardly; for there is a physical terror of death which is the characteristic of certain timid and sensitive natures, and the more devout the character, the keener often is its dismay. And on the other hand, there are persons with such force of will, that the acted career they have been playing all along, they play with equal composure to the very end. 2. The significance of death is to be found in the temper and purpose with which it is contemplated and approached. Do we understand that the process of life is double, and that every step forward is a progress in decay and an experience of death? The worn-out weariness of the octogenarian utters itself, incipiently, in the tired slumber of the child. Man is acting, from the beginning, with a certainty in view. And how is he acting? Knowing that he will die, is he using his life as if it were a vestibule or a terminus? Conscious that a part of himself will drop away into the grave and a part endure beyond it, is he living for what will perish, or rather for what will last? For what is it that happens at death? (1) We have been too busy to recognise clearly the character and quality of a man who lived, it may be, right alongside of us. But suddenly he falls, and then all the past somehow pieces itself together and becomes an intelligible whole; and behind the mannerisms, or whatever it was that sometimes offended us, we see the shining track of a noble Christian life. And, looking back over such a pathway, we realise how “ no man dieth to himself” ; we see how death groups together and garners up the whole drift of the man’ s career, and we thank God for one more good example. (2) To such a portraiture there must needs be an opposite. Did you ever think to yourself with a shudder that you were glad some one was dead? Here is a life that; has touched nothing that it has not debased. But the misery of the death of a bad man is that it has so enormous a propagating power. Their burial galvanises into new life all the memories of their dreary past. (Bp. H. C. Potter.)Living to self:--The first question which arises as we meet these words is as to their scope and sweep. Must we not begin by putting them under limitations? Is it true? Are there not multitudes of persons who are living to themselves? We ought not to limit any truth until we find it impossible to do otherwise. Truth as it comes from the lips of a man specially endowed to speak it is always likely to be greater than our comprehension of it. First of all, we know, as a matter of fact, that no man is simply an individual. An individual life would have to start as it was said of the life of Melchisedek, without father and without mother. We all of us are related. Whether we choose to acknowledge it or not, the fact remains. We need not concern ourselves, however, about remote ancestries. Those immediately back of us have influenced us more or less. We see family likenesses extending not alone to facial expression, but family likenesses extending to character. If you find a proud and obstinate mother you are pretty sure in a family to find also a proud and obstinate son; if you find a weak and indolent father you will not be surprised if somewhere in the family you find a still weaker and more indolent daughter. Our relationships count for something. They are not mere matters of arrangement; or of convenience. Soul, as well as body, descends. And yet every man has something which individualises him. There is a spark as it were of spiritual life in every one of us, as there is a spark of electricity in every drop of water and in every grain of sand. Electricity in matter seems in a certain way, and remotely, to represent spirituality in mind. Very well, then, take only these two facts--the fact of relationship to others making our life a continuation of their life, and the fact of each of us having a distinct personality--and how mysterious it is! And yet nobody can deny the facts. Now this relation to others from whom we cannot free ourselves shows that the good in us and the evil in us are not entirely our own, and that no man can be judged simply as an individual. It is not our own till we adopt it as our own. Related all round as we are, then, does it not become clearer and clearer that the apostle simply indicates a universal law of life when he says, “ For none of us liveth to himself, and no man dieth to himself” ? It is manifestly impossible that any man should live to himself in unrelated and uninfluential independence of others. Every man is related all round. Is it not clear that no good man lives to himself? The very idea of goodness implies unselfishness, kindness, sympathy. When a man intelligently and voluntarily co-operates with God, “ lives unto the Lord,” as St. Paul phrases it, then we all agree that he is not living to himself. And yet if we look into the matter sufficiently close we shall find that there is a sense in which a man is never so much living to himself or for his own interests as when he is voluntarily living to God. The laws of the universe are such that benevolence ultimately hangs up by the neck the man whose penuriousness has blinded his eyes to the fact that he has been occupying himself all his life, like Haman of old, in gallows-building. For living to himself, mark you, is an impossible task. In some degree or other every man is multiplying himself, his character does not remain at home, but it travels abroad. Is there not great comfort in the fact that no man can be good without doing good? We used to be taught in the days gone by that we must not think of ourselves, but we must be good and unselfish. Did we not feel at the time that there was something impossible and unnatural in that advice? Self is here with us, we cannot rid ourselves of it. The consciousness of self I cannot escape. (Rouen Thomas, D.D.)None of us liveth to himself I. Senses in which this is true.1. That of personal influence over our fellows. (1) Many a godless man is encouraging himself in the way to perdition by some foolish or sinful word or deed of a professing Christian; and also many in whom all that is good dates from some solemn word said by a believer who never knew what that word was to do. And the humblest exercises this influence just as truly as the mightiest. The little child that died before it ever spoke an articulate sentence may have done more than the wisest and greatest to permanently affect the whole character and life of its parents. There is a sense in which the most selfish man cannot live and die to himself. He will influence by the tone and atmosphere of his life. Every professing Christian is an epistle known and read of all men. By his entire life he is saying, “ One thing is needful: seek ye first the kingdom of God and His righteousness” ; or else, “ All these things are very well to talk of, but give me the main chance.” (2) And as we cannot live, neither can we die to ourselves. Our death is the testing-time of all our life, the thing that fixes the character of it all. And what different influences come from different deaths! Think of the hardening effect of a death of which you say, “ Ah, he’ s gone; no great loss to anybody but himself” ; and then think of the effect of a death about which you say, “ Well, religion must be a real and wonderful thing to have kept a man up in suffering as it did there!” And very naturally Balaam’ s wish will follow. 2. That of mutual dependence. The work of many of you is rather for your children than for yourselves: and even the young should know that their parents’ happiness is dependent on their turning out well. Effects, reaching to millions of people, come of causes in human beings thousands of miles away, and never seen nor known. A fancy, in a savage race, for some article of British manufacture, will increase the comforts of many homes in a great manufacturing town. Or a people arise in war for slavery; and the consequence is felt in trade and religion all over the world. We are gradually finding out that the welfare of one race or nation is the welfare of all. We are learning to cast away the infidel question, “ Am I my brother’ s keeper?” and are learning instead those wise words of a heathen, “ I am a human being, and I feel that I have something to do with everything human!” which are an echo of St. Paul’ s. Yes, my friend, there are some who could not do well for a while yet without you. There are those whom almost every human being would miss if he were taken away. Very few lives could be quenched without loss and grief to some one. II. The sense in which Paul meant it.1. The text is a step in an argument. Paul has been arguing for toleration, and showing that though men may differ on points short of the great essential doctrines of salvation, they may yet be conscientious and devoted Christians. So we are to recognise as Christians all whom God would recognise. Everything the true Christian does, the apostle says he does as for his God and Saviour. “ For none of us liveth unto himself,” etc. And thus the great truth taught is that the Christian does not live to himself in the sense of thinking mainly of self. His will is subordinated to God’ s; his great end is not to get on in life, but rather “ to glorify God and enjoy Him for ever.” Now, in this sense of the phrase, many do live entirely to themselves and not at all to God. There are people who could not seriously say that, from Monday morning to Saturday night, they bestow any real thought on anything beyond the horizon of this world. 2. Here, then, we have a test by which to try the reality of our Christian profession and character. Would it be a safe thing for any one to say to this congregation, We differ one from another in a great many respects; but there is one thing in which we are all agreed, “ None of us liveth to himself, and none of us will die to himself!” We are all living and will die to God. But this great test is one that is thoroughly accepted by people who are not Christians, who hold very cheap the fair words of the man in whom all is tainted with the plague-spot of selfishness. The great secret of usefulness is the ceasing to live to yourself! “ They glorified God in me,” said St. Paul of those who heard of his conversion; and God shall be glorified in each of us, whether in life or in death, if we be truly devoted to Him. (A. K. H. Boyd, D.D.)Religious selfishness Do we all live up to the spirit of the text in our-- I. Prayers? The Lord s Prayer is all in the plural number. Our Saviour’ s prayers were and are essentially intercessory. So were Daniel’ s, Paul’ s, Jeremiah’ s, Abraham’ s. In fact, all the great prayers of the Bible are intercessory. But is it not with most of us, my wants, my sorrows, my difficulties, my soul? Is not the thought of others a very small part when you are upon your knees, and thanksgiving for others the smallest of all? May not this be a reason for the very few answers you have had? God turned the captivity of Job when he prayed for his friends. Inscribe it in your oratory as the life of your prayers--“ None of us liveth to himself.” II. Religious life. The religion of most men consists of little more than going to church, reading religious books, and now and then talking to some religious person. Whereas every Christian is to be a leavening element, placed in this world to germinate and extend truth. Every feeling which God gives a man is the property of the Church and of the world. III. Conversation. The right rule for this is, that there should be a reciprocity, and that each person should try, according to the character of the persons to whom he is talking, to get good, or to do good, but the tendency is to think far more of the good we may get than of that we may give. IV. Religious views. Most of us live in a very narrow system of ideas. God forbid that we should be so liberal as to profess to find truth everywhere and leave it nowhere. But so the more essential truths are held, and the Lord Jesus is magnified, we ought not to break up the great continent of truth into so many little islands, on which each puny man takes his stand, and says, “ This is the Church.” V. Church work. Can it be a right state when, out of such a congregation as this, there is such a little band to be found of those who give themselves to any expressed work of usefulness? How many are living in their little daily circle, attending to their own health, or their own business, or their own souls! But will the kingdom of God ever be spread in this way? (J. Vaughan, M.A.)Religious selfishness The Emperor Constantine said to one who was dissatisfied with every church he had attended, “ Some are so supremely selfish that they would construct a special heaven for themselves and their friends.” (S. Milner.)Selfish and unselfish workers Of all things beware of that most mortal selfishness, that greedy selfishness, which makes a man unwilling to labour, for fear that somebody else will get the benefit of his labour instead of himself. Remember Him who for ever and for ever labours for something or somebody beside Himself. What can the sparrow give to God? And yet God every morning thinks of the sparrow. What can ten myriad, myriad worms on the earth give back to God? And yet God never forgets the worm. What return can the great tribe of insects make to God for His watchful care? Piping on their tiny instruments they can raise no song of praise worthy of His hearing. All living creatures on the broad universe receive God’ s benefaction; and it is His joy to work for their benefit. (H. W. Beecher.)Self or Christ; which is it ?-- I. The setting aside of self. Not annihilating it, but giving it its proper place. Selfishness is the master-sin, the master-curse of man. The selfish man is not like one looking round on a noble landscape, and forgetting himself in the beauty of the wide expanse, but like one carrying a mirror with him, so that every object is seen in connection with self, and is only admired as it helps to set off self. The apostle reverses all this. From the Christian’ s life, death, and all between, self has been displaced. The first setting aside of self is in the matter of justification before God; for, previously, man’ s object was to amend, improve, or mortify self, in order that he might recommend himself to God. The Holy Spirit, however, shows that self can contribute nothing towards man’ s acceptance with God. What is conviction of sin but just the setting aside of self? From that point it proceeds onwards throughout a man’ s whole life. Others may live and die to themselves, but not we who have been “ bought with a price.” How this--1. Elevates life! That which degrades life is the introduction of self, but now life is lifted up into its true glory--the position which God originally designed for man. 2. Takes away life’ s littlenesses. 3. Establishes and strengthens life. 4. Secures us against all failure and disappointment. II. The substitute for self.1. In the matter of our standing before God. As the first thing the Holy Spirit does is to set aside self, in the matter of justification and acceptance, so His next is to present to us the Son of God as the true ground of our acceptance. Having taken Him in the place of self, we find ourselves at once “ accepted in the Beloved.” 2. As the object for whom we live. In Him we find an object worth living for. (1) What solemnity is thus thrown over life! All its parts and movements are now consecrated to the Lord. (2) What dignity this imparts, both to life and death! (3) What importance now attaches to life! All triviality has passed out of it. (4) What an imperishable character is thus imparted to life! It was self formerly that ruined everything. He is come in, who is “ the same yesterday, to-day, and for ever,” and He imparts His immortality to us. (5) What an incentive to zeal this gives us! (6) What a reason for consistency and holiness of life! Everything we do tells, not merely upon our comfort, earthly prospects, good name, but upon the glory of Christ. III. The manner in which this substitution is effected (verse 9). Christ’ s claim over us as Jehovah is eternal, and nothing can be added to it. But His claim over us as the Christ is a superadded claim. This claim He has made good by His death and resurrection. Nor can any one dispute it or present a rival one, for no other has done what He did.1. The least, then, that we can give Him is our life; the undivided service of our being, in every part. 2. Our death is to be His. In dying He thought on us; so in dying let us think on Him. Our death is to be for His glory. 3. Our eternity is to be His. He ever liveth for us; let us anticipate the ever living for Him. (H. Bonar, D.D.)The action of presence 1. One of the most remarkable phenomena in chemistry is that which is known as “ catalysis,” or the “ action of presence” --so called because the mere presence of a certain substance among the atoms of another substance produces the most extensive changes upon these atoms; and yet the body thus operating is itself unchanged. Thus, e.g., starch is converted into sugar and gum, at a certain temperature, by the presence of an acid which does not participate in the change. A current of hydrogen gas directed upon a piece of polished platinum will take fire, and yet the platinum will remain completely unaltered. Very many of the most important actions of growth and decay, of life and death throughout the animal and vegetable kingdoms, are produced by this catalytic power. We find illustrations also in the attractions of cohesion and gravitation, in the resemblance of many animals to the soil on which they live, or the objects by which they are surrounded, and in the regional resemblance subsisting between all the plants and animals belonging to one continent and its dependencies. Ascending higher, we find the influence of this principle in the characteristic features of mental, moral, and physical likeness which the inhabitants of a particular district acquire; and in the resemblance so often noticed between the countenances of husband and wife who have lived long together. 2. But it is in the social world that we see the most striking examples. Human beings are unceasingly exerting unconscious influence upon one another, and producing results of the most vital and lasting importance. The very presence of some is like sunshine, while the society of others acts like a dark cloud. We feel at once at our ease in the presence of some people, and awkward and reserved in the presence of others. On a large scale we see the effects of the same law in the conventionalities of life, in fashions, in the enthusiasm of a crowd, in the panics of trade, and in moral epidemics. 3. The hem of Christ’ s garment was instinct with healing power; and the very shadow of the apostles shed silent virtue on the sick laid by the wayside. And so in a manner is it with Christians still. But this nameless influence is different in different cases. The natural man often shines through the new man, and produces an alien impression. One is morose and bigoted; his very presence acts like an acid. Another is Pharisaically strict, and makes sad the heart that God has not made sad. A third is morbid, oppressed with little fidgety difficulties and trials. All these Christians are, insensibly to themselves, producing an effect upon others quite contrary to what they wish: they are giving a wrong idea of their religion to the world. On the other hand, there are Christians who produce in others a sense of their close relation to God, and breathe around them an atmosphere as healthy and exhilarating as the air on a mountain-top. They give an adequate representation of what Christianity is and does. Note respecting this spiritual catalysis-- I. Its truthfulness. We say of children that they instinctively know those who love them, and go to such at once; while no kind words or sweet looks will allure them to the side of those who are not lovers of the little ones at heart. What is this but just the impression which a true character is making upon a heart gifted, by virtue of its simplicity, with an insight unknown to the wise and prudent? So also every one has noticed the fondness of animals for certain persons, and their aversion to others. Every Christian is producing two sets of influences. One is the involuntary influence of his real character; the other is the influence of what he says and does for a special purpose. Now these two currents may be opposed to one another. The character may be saying one thing, the lips and conduct another. But in vain does a man profess to be what he is not. The mask worn for a purpose continually slips aside, and reveals the natural face behind. There is a species of animalcule called Rotifera, living in tufts of mosses, which, when placed under the microscope, is found to be transparent as crystal. You see all its internal organs and the processes of life as you see the works of a watch through the glass. We are like this creature. I may not be able to tell why I think a certain person is not a genuine character, but I have an instinctive feeling that he is not what he pretends to be. II. Its constancy. Not more constantly is the sun shining, or a flower exhaling its fragrance, than the Christian is radiating or exhaling influence from his character upon those around him. What a man voluntarily chooses, says, or does, is only occasional. But what he is--that is necessarily perpetual. I cannot always speak a word for Christ, but I can always live for Him. The voluntary language of what I say or do is spasmodic, and liable to continual interruption; but the language of what I really am is as continuous as my life itself. Just as the leaven, by its mere presence, changes the particles of meal in the midst of which it is hid, so does each human being, by his mere presence, affect for good or evil those with whom he associates. III. Its responsibility. This we do not always acknowledge. We are responsible, we say, for the influence that we desire to produce upon others; but for the voluntary effect of our life, we think we are no more responsible than we are for the involuntary beating of our hearts. We cannot, however, thus repudiate our responsibility. For what is our character? The sum of our thoughts, feelings, and actions. This character we ourselves have formed, and while we cannot help the silent influence of our character, when formed, we are responsible for the formation of it. Our very accountability to God rests upon our ability to build up a good character; and if we are judged according to the goodness and evil of our character itself, we may certainly be held responsible for the good or evil influence which, unknown to us, it produces upon others. We cannot live in the world and escape this responsibility, because we cannot live in the world and not exert a moral influence upon others. The radiation of heat from one object to another, the equalisation of temperature, is not more certain in the physical world than the distribution of influence in the moral. (H. Macmillan, D.D.)Influence I. The power of human influence.1. Nothing in the universe is self-contained. There is an intimate connection and mutual dependence existing between all things and beings. This is true in-- (1) The angelic world (Hebrews 1:1-14.). (2) In the world of nature. Not a single atom of matter, ray of light, etc., stands alone. The fall of a bullet (so says Mr. Grove) “ changes the dynamical condition of the universe.” Bacon affirms that “ All things that have affinity with the heavens move upon the centre of another which they benefit.” (3) The human world. The interdependence of one another is an absolute fact. Isaac Taylor has well said, “ On principles even of mathematical calculations each individual of the human family may be demonstrated to hold in his hand the centre lines of an interminable web-work on which are sustained the fortunes of multitudes of his successors.” 2. Influence binds us to one another and the world. It is twofold. (1) Direct and palpable. Such is seen in the active employment of that moral power which we all possess, e.g., in teaching, etc. (2) Indirect and imperceptible. This is the most constant, uniform, and powerful. We all come beneath this law. Each soul born into this world increases or diminishes the sum total of human happiness or woe. Every deed, word, thought, and emotion must sometimes be known and influential. What an awful solemnity does this give the present life; how closely does it link the future with the present! “ Yonder” is but an outgrowth of this “ here” and “ now.” II. Human influences should be consecrated to God’ s service.1. God claims this power as peculiarly belonging to Him. His empire is as extensive as space and eternity, “ He is sovereign Lord over life” and “ death.” Either with or against our wills, our influence must minister to His purposes. 2. The Christian who realises the principles of the text consciously and willingly consecrates this power, “ his life,” “ his death” to God. In every state of being we belong to Christ. 3. All claims to service rest either upon-- (1) Ownership.(2) Authority, or--(3) Engagement. Upon each and all of these grounds God claims our conscious consecration. III. The advantages resulting from an unreserved consecration of influence to the Divine service.1. The end of life in its holiest and highest form is answered. The springs of an action determine its value, selfishness is adverse to usefulness. A disinterested Christian life alleviates much moral and physical misery. 2. Is the fountain of the purest and most permanent happiness. 3. Gilds the close of life with unspeakable light and peace. (J. Foster, B.A.)Influence, a child’ s In a cemetery a little white stone marked the grave of a dear little girl, and on the stone were chiselled these words--“ A child of whom her playmates said, ‘ It was easier to be good when she was with us’” --one of the most beautiful epitaphs ever heard of. Influence, a child’ s A gentleman was once lecturing in the neighbourhood of London. In the course of his address he said, “ All have influence.” There was a rough man at the other end of the room with a little girl in his arms. “ Everybody has influence, even that little child,” said the lecturer, pointing to her. “ That’ s true, sir.” cried the man. Everybody looked round, of course; but the man said no more, and the lecturer proceeded. At the close the man came up to the gentleman and said, “ I beg your pardon, sir, but I could not help speaking. I was a drunkard; but as I did not like to go to the public-house alone, I used to carry this child. As I came near the public-house one night, hearing a great noise inside, she said, ‘ Don’ t go, father.’ ‘ Hold your tongue, child.’ ‘ Please, father, don’ t go.’ ‘ Hold your tongue, I say.’ Presently I felt a big tear on my cheek. I could not go a step farther, sir. I turned round and went home, and have never been in a public-house since--thank God for it. I am now a happy man, sir, and this little girl has done it all; and when you said that even she had influence I could not help saying, ‘ That’ s true, sir’ ; all have influence.” (Freeman.)Influence, inevitable That which a man is, that sum total made up of the items of his beliefs, purposes, affections, tastes, and habits, manifested in all he does and does not, is contagious in its tendency, and is ever photographing itself on other spirits. He himself may be as unconscious of this emanation of good or evil from his character, as he is of the contagion of disease from his body, or, if that were equally possible, of the contagion of good health; but the fact, nevertheless, is certain. If the light is in him, it must shine; if darkness reigns, it must shade; if he glows with love, it will radiate its warmth; if he is frozen with selfishness, the cold will chill the atmosphere around him; and if corrupt and vile, he will poison it. Nor is it possible for any one to occupy a neutral or indifferent position. In some form or other he must affect others. Were he to banish himself to a distant island, or even enter the gates of death, he still exercises a positive influence, for he is a loss to his brother--the loss of that most blessed gift of God, even that of a living man to living men, of a being who ought to have loved and to have been beloved. (N. Macleod, D.D.)Living for others “ I live not wholly for myself,” said a beautiful flower one fair morning, as it lifted to the sun its crest sparkling with dewdrops. “ I live not wholly for myself. Mortals come and gaze on me, and breathe my fragrance, and go away better than they came; for I minister to their perceptions of the beautiful. I give to the bee his honey, and to the insect his food; I help to clothe the earth in beauty.” “ I live not wholly for myself,” said a wide-spreading tree. “ I give a happy home to a hundred living beings; I grant support to the living tendrils of the vine; I absorb the noxious vapours in the air; I spread a welcome shadow for man and beast; and I, too, help to make earth beautiful “ I live not wholly for myself,” said a laughing mountain streamlet. “ I know that my tribute to the ocean is small, but still I am hastening to carry it there. And I try to do all the good I can on my way. The tree and the flower love my banks, for I give them life and nourishment; and even the grass which feels my influence has a greener hue. The minnows find life and happiness in my waters, though I glide onward only a silver thread; and men and animals seek my brink to assuage their thirst, and enjoy the shadow of the trees which I nourish. I live not wholly for myself.” “ I live not wholly for myself,” said a bright-hued bird, as he soared upwards into the air. “ My songs are a blessing to man. I have seen the poor man sad and despondent as he went home from his daily work, for he knew not how to obtain food for his little ones. Then I tuned one of my sweetest lays for his ear, and he looked upward, saying: ‘ Behold the fowls of the air; for they sow not, neither do they reap, nor gather into barns; yet my heavenly Father feedeth them. Am not I better than they?’ and the look of gloom changed to one of cheerfulness and hope. I live not wholly for myself.” “ I live not wholly for myself,” should be the language of every thinking, reflecting mind. It is the language of duty, guiding to the only paths of happiness on earth, and preparing the soul for unalloyed bliss throughout “ the measureless enduring of eternity.” (Great Thoughts.)Every man has a good or evil influence The fact that no man can evade the responsibility of living either for good or for evil in this world, is strikingly set forth by Dr. Chalmers in the following weighty paragraph:--“ Every man is a missionary now and for ever, for good or for evil, whether he intends it or designs it or not. He may be a blot, radiating his dark influence to the very circumference of society; or he may be a blessing, spreading benediction over the length and breadth of the world; but a blank he cannot be. There are no moral blanks; there are no neutral characters. We are either the sower that sows and corrupts, or the light that splendidly illuminates, and the salt that silently operates; but being dead or alive, every man speaks.” The power of influence Look at those concentric rings growing wider and wider, rolling their fair ripples among the reedy sedge, tipping the overhanging boughs of yonder willow, stirring the nest of the startled water-hen, producing an influence, slight but conscious, to the farthest margin of the lake itself. That idle word--that word of heat or scorn--flung from my lips in casual company. “ Oh,” you say, “ it produced a momentary impression upon the mind of those who listened to it, and that is all.” No; it is not.:Believe me it is not. It deepened that man’ s disgust at godliness; and it sharpened the edge of that other man’ s sarcasm; and it shamed that half-convinced one out of his penitent misgivings; and it exerted an influence, slight but determining, upon the destinies of that immortal life. Oh, this is a terrible power that I have--this power of influence. And I cannot get rid of it. It clings to me like the shirt of Nessus upon Hercules. It looks through my eye: it speaks from my lips; it walks abroad with me. I cannot live to myself. I must either be a light to illuminate or a tempest to destroy. (W. M. Punshon.)Influence, permanent The pulsations of the atmosphere, once set in motion by the human voice, cease not to exist with the sounds to which they gave rise. Strong and audible as they may be in the immediate neighbourhood of the speaker, and at the immediate moment of utterance, their attenuated force soon becomes inaudible to human ears. The waves of the air thus raised perambulate the earth and ocean’ s surface; and, in less than twenty hours, every atom of its atmosphere takes up the altered movement due to that infinitely small portion of the primitive motion which has been conveyed to it through countless channels, and which must continue to influence its path throughout its future existence. Thus considered, what a strange chaos is this wide atmosphere we breathe! Every atom, impressed with good and with ill, retains at once the motion which sages and philosophers have imparted to it, mixed and combined in ten thousand ways with all that is worthless and base. The air is one vast library, on whose pages are for ever written all that man has ever said, or woman whispered. There, in their mutable but unerring characters, mixed with the earliest as well as with the latest sighs of mortality, stand for ever recorded vows unredeemed, promises unfulfilled, perpetuating in the united movements of each particle the testimony of man’ s changeful will. (Babbage.)Influence, perpetuity of It is a high, solemn, almost awful thought for every individual man, that his earthly influence, which has had a beginning, will never, through all ages, were he the very meanest of us, have an end! What is done is done; has already blended itself with the boundless, everliving, ever-working universe, and will also work there, for good or for evil, openly or secretly, throughout all time. Influence, personal The greatest works that have been done have been done by the ones. The hundreds do not often do much, the companies never do: it is the units, just the single individuals, that, after all, are the power and the might. Take any church,--there are multitudes in it; but it is some two or three that do the work. Look on the Reformation!--there might be many reformers, but there was but one Luther: there might be many teachers, but there was but one Calvin. Look ye upon the preachers of the last age, the mighty preachers who stirred up the churches--there were many coadjutors with them; but, after all, it was not Whitefield’ s friends, nor Wesley’ s friends, but the men themselves, that did it. Individual effort is, after all, the grand thing. A man alone can do more than a man with fifty men at his heels to fetter him. Look back through all history. Who delivered Israel from the Philistines?--it was solitary Samson. Who was it gathered the people together to rout the Midianites?--it was one Gideon, who cried, “ The sword of the Lord and of Gideon!” Who was he that smote the enemy?--it was Shamgar, with his ex-goad; or it was an Ehud, who, with his dagger, put an end to his country’ s tyrant. Separate men-Davids with their slings and stones--have done more than armies could accomplish. (C. H. Spurgeon)Influence, posthumous Da Vinci’ s famous painting of “ The Lord’ s Supper,” originally adorning the dining.room of a convent, has suffered such destruction from the ravages of time, war, and abuse, that none of its original beauty remains. Yet it has been copied and engraved; and impressions of the great picture have been multiplied through all civilised lands. Behold a parable of posthumous influence. Influence, small, its value “ I have no more influence than a farthing rushlight,” said a workman; to whom his friend gave reply, “ Well, a rushlight does much. It may burn a haystack or a house--nay, it helps me to read God’ s Word. Go your way, and let your rushlight so shine before men that they may glorify your Father in heaven.” Influence, unconscious It is related that when Thorwaldsen returned to his native land with those wonderful marbles which have made his name immortal, chiselled with patient toil and glowing aspiration during his studies in Italy, the servants who opened them scattered upon the ground the straw in which they were packed. The next summer, flowers from the gardens of Rome were blossoming in the streets of Copenhagen from the seeds thus accidentally planted. The genius that wrought grandly in marble had unconsciously planted beauty by the wayside. Influence, unconscious, its power Many years ago an intelligent youth was apprenticed in the town of Peele. He had been piously trained by his good parents, but unhappily, having left home, he yielded to temptation, neglected the reading of his Bible, disregarded the Sabbath, and gave up prayer. John was gradually declining from bad to worse, when one night a new apprentice arrived. On being pointed to his little bed, the youth put down his luggage, and then, in a very silent but solemn manner, knelt down to pray. John, who was busily preparing for rest, saw this. He did not raise a laugh, as many youths would have done; conscience troubled him. God’ s Holy Spirit strove with him: it was the turning-point in his life. He again began to pray, sought the Saviour, and was enabled at length to rejoice as one of God’ s forgiven children. A few years afterwards he began to preach to others. He ultimately devoted himself altogether to the ministry, and became one of the most laborious, successful, and honoured of God’ s servants. His writings are to be found in many languages, and in almost every part of the world, and his name will probably be had in grateful remembrance as long as time shall last. A few years ago a funeral--such a funeral as is seldom seen--took place in one of our great manufacturing towns. Clergymen, ministers, civic authorities, merchants, and thousands of men of all classes were paying honour to the departed. Shops were closed, and the whole town seemed wrapt in mourning, as though some great prince had fallen. And who was the departed? None other than John Angell James, of Birmingham, the author of “ The Anxious Inquirer,” once the boy whose turning-point in life was brought about by the unflinching and devout example of his fellow-apprentice. The object of life To whom, for whom do we live? This is a question of the utmost importance to everybody, even when we look at it singly; but this importance acquires an awful character when we cast our thoughts forward from this question to the next. To whom, for whom shall we die? And each person will have to make his own answer. I. Most men live to themselves. Some hunt after riches, others after pleasure, others after ease and comfort, others after power, others after honour and a good name, a few after knowledge; but all for themselves. However the tunes may change, the same keynote runs through them all--self, self, self. Where do we hear of any, labouring for the sake of gaining riches, pleasure, etc., for others? A few, indeed, here and there, are not unwilling to spend the odds and ends of their time for the good of others, who will eat the dinner themselves, and then call in their neighbours to pick up the crumbs under the table. Thus far the natural man may mount. But so long as our natural heart continues unchanged, so long will self be the idol which that heart worships, and the taint of selfishness cleave even to our least blamable actions. II. How strange that men should live to themselves! For we cannot fail to see that by our very nature we were made, not to live to ourselves, but to each other.1. We are brought into the world by others. We cannot grow up without others; nor learn to walk, to speak, to do anything without others. All that we learn by reading we learn from others, most of whom have been long lying in their graves. The tea you drink comes from China; the cotton for your clothes from India or America. 2. It is impossible for any person to live wholly for himself; at least unless he shuts himself up in a cell or a wilderness. But this is an act so contrary to our nature, that no one would frame such a design, unless with a purpose of living, not for himself, but for God. In their ordinary condition men have numberless wants, which bind them together, and make them dependent on each other. The help, which, during the period of our entire helplessness, was given through the stirrings of natural affection, we cannot obtain, when we are grown up, except by helping others in turn. The richest man cannot live without the ministries of his poorer brethren: nor can he gain their help, except by making them in some measure sharers in his riches. The reason why, as society advances, men are set apart for different trades, is, because they will help each other far more than each man could ever help himself by following every trade at once. III. Men should not live to themselves, but to God. The text is more especially meant as a warning against one particular branch of selfishness--self-will. It tells us that we are not to live according to our own will, but according to a higher will than our own.1. This too is a lesson, which the whole order of our nature and condition in the world and the constitution of society are meant to teach us. It is plainly one of the reasons why we are born so helpless, and continue so long in childhood, in order that we may learn to obey, so that our stubborn will may be mortified and crushed. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/bi/ Romans 14:8 For whether we live, we live unto the Lord. The Christian idea o/ life I. The Christian idea of life: “ To the Lord we live: to the Lord we die.” That idea of life is founded on Romans 14:7. In one aspect that is a universal and inevitable law. Now, Paul says that what all other men must do unconsciously, the Christian does consciously. Life has two aspects--the voluntary and the involuntary. Both these spheres of life are to be consecrated.1. In the Christian idea the whole of those marvellous activities that rise from our will are to be one scene of dedication to God. This seems visionary and impossible. I believe it is practicable and attainable. To illustrate this. Our voluntary actions are most powerfully influenced by silent currents of emotion which only now and then flash into sight. Just as in the ocean, underneath the constant motion of its waves, there are deep currents setting in one fixed direction, undisturbed by the roar of the storm, and moving on still when calmness rests on the sea--so in the life of the soul. You see this in great transgressors. The silent progress towards crime culminates suddenly in outward action, and the unseen smouldering fire leaps out in flame. You see it in great discoverers. They had long been seeking for a truth; in a moment it revealed itself, and the silent train of inquiry flashed then to its result. We see it in ourselves. We have found temptation suddenly assume a gigantic and almost irresistible strength after periods of carelessness or unwatchfulness over our inner life. Or we have often found, after long fear and foreboding of some trial, a strength of soul arise which enables us to bear it. Now, if these silent, secret tendencies of thought and feeling control so much of our voluntary life, may not that life be wholly consecrated, if a great silent consecration be the strong impulse of our being? Have we not met with men whose lives were silent prayers, who have made us feel--even by passing words and trifling things--that Christ was being “ formed within them” ? Such men apparently forget the future in their work, but really, never. Present a temptation to them, and their strength of resistance manifests itself. If, then we are dedicated, we “ live unto the Lord.” 2. But there are the inevitable occurrences in life. Against them our wills are powerless. Constantly do we feel the truth of the proverb, “ Man proposes, but God disposes.” Now the question arises, How can such things be consecrated; can we consecrate the unknown and inevitable? We cannot, but we can dedicate ourselves by accepting the inevitable as coming from the hand of our Father. Not in mechanical submission, like slaves broken into discipline by the lash; not in hard stoicism, like the creatures of an inscrutable and remorseless fate; but in patient, trustful resignation, as children who, though they cannot trace the Father’ s plan, can yet repose on the knowledge of His love. To the man who can thus see God’ s glory through the windows of life, all adverse circumstances become consecrations. Disappointments bear on their bitter winds the sounds of songs. Great sorrows may rend the temple of life, but they will reveal within an altar and a sacrifice kindled by a Divine fire. Therefore, “ whether we die, we may die unto the Lord.” II. The motive by which this consecration may be realised (Romans 14:9). There are two aspects of this--1. By the power of His love Christ is Lord over our voluntary life. Christ must possess us, and we must yield up our hearts daily as living sacrifices to God through Him. It may be said, “ But this is ideal and impossible, and would generate a morbid pietism.” I do not say we can always be consciously acting under the power of Christ’ s love. But a deep communion with Him may so penetrate us with His Spirit as to hallow and glorify all our life, and thus “ we may live unto the Lord.” 2. Christ is Lord over the inevitable events of life. All things are given into His hands. He is King over our whole histories. Our disappointments, failures, sorrows, “ death’ s agonies and fears,” are known to and sympathised with by Him. (E. L. Hull, B.A.)A consecrated life I. Implies--1. Complete submission to Christ’ s authority.2. Devotion to Him as our highest aim.3. Subserviency to His designs. II. Secures--1. Happiness.2. Honour.3. Blessing.4. Success.5. Final salvation. (J. Lyth, D.D.)Living unto the Lord I. What this is. It is the consecration to Christ of the life.1. Intellectual. To think for Him, study Him, understand His will, read His Word.2. Emotional. To make Him the object of our love, joy, hope.3. Practical. To use the mouth to speak for Him, the hands to work for Him, the feet to carry His messages.4. Spiritual. To be one with Him. II. How this is to be accomplished.1. By His living unto us. This He has done and still does.2. By His drawing us to Himself. This He does by the allurements of His love.3. By our willing surrender to His attraction.4. By definite acts and a permanent spirit of self-consecration. III. For what purpose this is done.1. Supremely--for Christ’ s glory.2. Mediately--for the benefit of the world.3. Subordinately--for our own perfection. IV. To what issue does this tend?1. Christ’ s universal supremacy in fact as well as by right.2. A regenerated universe.3. Endless personal reward. (J. W. Burn.)Living unto the Lord I. Living unto the Lord may be considered as including the following particulars--1. That we make His will the rule, the only rule, of our conduct. 2. That we make His approbation our governing aim, and to study to please Him in all that we do. 3. That we make His glory our end in everything we do. 4. That we be wholly resigned to His disposal; blessing Him at all times, in adversity as well as in prosperity, making Him as welcome to take from us as to give unto us. 5. That we be so thoroughly devoted to Him as to account that we live not at all, but in so far as we serve Him and show forth His praise. II. Apply this description of genuine Christianity as a measure or standard for helping us to judge of our spiritual condition.1. Of what weight is the authority of God in your hearts ? 2. Whom do you seek to please, and whose approbation do you principally covet? 3. What regard do you feel for the honour of your Lord? 4. What is it that gives the highest value to everything in your esteem? Conclusion--1. Unless we live unto the Lord we shall counteract the very design of that marvellous love He hath manifested towards us in giving Himself for us an offering and sacrifice to God for a sweet-smelling savour. 2. We are therefore obliged to live unto the Lord, as we regard the honour of our Master, and the credit of that saving religion which He taught. 3. We are bound to live in the manner I described by the strictest ties of justice and equity (1 Corinthians 6:19-20). (R. Walker.)Living unto the Lord 1. Christ is the giver of our life.2. He is the sustainer of our life.3. He has redeemed our life.4. He should therefore have the devotion of our life.5. Then He will be the rewarder of our life. (R. Walker.)Working as to the Lord Let me say this--we want to work as in the presence of the Lord. We know that the apostle in writing to Timothy in the Second Epistle says when he was speaking of his adversaries, “ Notwithstanding, the Lord stood with me and strengthened me.” There is such a thing as working under the eye of men. I was in a factory the other day in Fife, and the head of the firm took me through it; and while there was considerable activity and diligence on the part of the hands employed, I noticed when the master stood beside the man or woman engaged in a certain work that there was a kind of special care. They were working under the master’ s eye. Ah! my brethren and my sisters, if we know that the Lord is with us in the pulpit or in the class or as we speak to individual souls we shall seek to do the work as under His eye. (W. Lockhart.)And whether we die, we die unto the Lord. Dying unto the Lord I. What is it to die unto the Lord? To have a view to the glory of God in all that pertains to our death.1. In the state of our views and feelings in the prospect of death. It is not to be wondered at that the ungodly should fear death. But when God’ s people are alarmed it is a disparagement to Christ. When, however, they look forward to death with holy calmness and no longer regard it as the king of terrors, trusting in the sufficiency of Christ to bear up, God is glorified. Such count not their lives dear to them. 2. In the frame of our mind, and the tenor of our actions, during the various preparatory exercises which may precede death. (I) A deathbed brings around you affectionate friends, and places you in a situation to speak with effect and with power on Christ’ s behalf. Many good men and women are found on their deathbeds to be eminent and successful preachers of righteousness. (2) You may glorify God also in the meditations of your own hearts by the resignation with which you endure the chastenings of your Father. 3. Amidst the struggle and pain with which death is attended. Some only of God’ s saints are privileged thus to give glory to God. Times of trial and persecution are the seasons in which God has been most signally glorified amidst the last sufferings of His saints. II. What means should be employed that we may be prepared to die unto the lord?1. Enrich your minds with the stores of Divine truth. A deathbed needs these supports, and they are then very precious. 2. Do not entangle yourself needlessly with the concerns and cares of the world. Many Christians, by erring in this respect, greatly disturb the peace of their dying hours, and impair the force and value of their testimony. 3. Mortify all the evil tempers and corrupt feelings of the natural heart. Fretfulness and impatience, excessive concern about personal indulgences, and discomposure at apparent neglect sit ill on a dying Christian. These can only be obviated by attending when you are in health to the right ordering of every feeling and temper, and by self-denial. 4. Accustom yourselves to just and scriptural notions of death. Considering-- (1) The uncertainty of your dying hour.(2) How near it is.(3) Its consequences. 5. Learn to lean with a simple, childlike trust on Christ. The nearness of Christ to the dying man is the great concern, and then all helps and accessories may be withdrawn. (S. Smith.)Dying unto the Lord It is true that no earthly friend can accompany us through the swellings of Jordan. But though we may then be alone in one sense, yet we need not in another: the Saviour has promised to accompany us. He says, “ When thou passest through the waters, I will be with thee.” See that child who has to go through a dark plantation at the dead hour of night. Does he fear? No. Why? Simply because his father’ s hand is locked in his. The presence of his father dismisses his fears. So, when we are in the hands of our heavenly Father, we need not fear. He who holds up worlds can surely protect us, and He has pledged Him-self to do so if we fully trust ourselves to Him. (J. Whitson.)Dying unto the Lord “ Paid the debt of nature.” No; it is not paying a debt: it is rather like bringing a note to a bank to obtain solid gold in exchange for it. In this case you bring this cumbrous body, which is nothing worth, and which you could not wish to retain long: you lay it down, and receive for it, from the eternal treasures, liberty, victory, knowledge, rapture. (J. Foster.)Dying unto the Lord A lieutenant in an Iowa regiment was brought into the hospital, wounded in the shoulder. At first it was thought that he would recover; but, after a few days, he rapidly declined. Just before his death, a lady nurse said to him, “ Lieutenant, you have but a few moments to live: if you have any word to send to your wife and little one in Iowa, you must speak it very quickly.” He looked up at her, his face shining like an angel’ s, and said, “ Tell my wife that there is not a cloud between me and Jesus.” (G. S. F. Savage.)Living and dying unto the Lord I. Real Christians are the Lord’ s.1. By election.2. By redemption.3. By sanctification.4. By adoption. He has received them into His holy family, and entitled them to all the privileges and blessings of it. II. They are willing both to live and to die to the Lord. There is no medium between men’ s living and dying to God, and their living and dying to themselves (Romans 14:7). They are willing--1. To live to Him, by-- (1) Self-dedication.(2) Submission to His government.(3) A cheerful and universal obedience to His commands.(4) Promoting the interests of His kingdom. 2. To die unto the Lord. (1) As to the time when they shall die.(2) As to the place of their dying.(3) As to all the other circumstances of their death, whether with disease or accident, etc. Conclusion: If Christians are willing to live and to die to the Lord, then--1. The life of a real Christian is a life of self-denial.2. They live much happier than those who live to themselves.3. Their life is an exemplary life.4. Their death, though a gain to them, is a loss to the world.5. They are willing to bury their friends who die to the Lord, whenever they are called to the trial. (N. Emmons, D.D.)Whether we live, therefore, or die, we are the Lord’ s.-- We are the Lord’ s I. Living.1. Consecrated to Him.2. At His disposal.3. Under His protection.4. Acknowledged and blessed by Him. II. Dying.1. When and where He pleases.2. Glorifying Him.3. Delivered by Him.4. Claimed as His property for ever. (J. Lyth, D.D.)We are the Lord’ s I. By voluntary sacrifice.1. We live to Him.2. We die to Him. II. By inalienable right.1. In life.2. In death. (J. Lyth, D.D.) Romans 14:9 For to this end Christ both died and rose,… that He might be Lord both of the dead and living. How we should improve the end of Christ’ s death and resurrection Christ’ s death and resurrection are firmly believed, and often considered by us; but too little attention is paid to the end of both. I. What is this end?1. That He, as man, might be the lawful possessor of the dead and living. Man has, by sin, forfeited all he has and is, into the hands of justice. Christ, by His death, has satisfied justice, and purchased us for Himself: and in consequence of His resurrection He rescues us, both the living and the dead (Philippians 2:6-10). 2. That He might be their Deliverer, Protector, and Ruler, defending them from their enemies, and reigning in and over them. 3. That He might be their Master, that they might obey His will, and promote His glory: His sufferings and death supply the greatest inducement to this, and procure grace for us: His resurrection confers that grace, and enables us to live to Him. 4. That He might be the Head and Husband of the dead and living. Lord sometimes means husband. His death manifests His love to His spouse, the Church (Ephesians 5:25): His being raised, makes Him able to fulfil the part of a husband (Romans 7:4), including union (1 Corinthians 6:17), communion, maintenance, guidance, government. Hence it appears that the dead are not dead: He will not be the Husband of the dead. 5. That He might be the Judge of the dead and the living (Romans 14:10-13; Acts 17:31). This honour is conferred upon Him as a fit reward of His sufferings and death: He rose to give full assurance of it: He is thereby capacitated to exercise it. II. The use we should make of this doctrine. Did He die and rise again--1. That He might be our Owner? Then let us give Him His own (1 Corinthians 6:19-20). 2. That He might be our Governor? Then let us be subject to Him in heart and life, and dependent on His protection. 3. That He might be our Master? Then let us live to Him (2 Corinthians 5:14-15); this is our duty, in justice and gratitude. 4. That He might be our Husband? Then how great the honour and happiness He designs for us! Let us immediately embrace it. 5. That He might be our Judge? Then let us keep the awful day in view, and prepare for it. (J. Benson.)Christ, Lord of the dead and the living This Lordship-- I. Provides the only solid and satisfactory assurance of the future reunion and recognition of His followers. The question that rises oftener than any other to the lips of the bereaved touches this point of reunion. You may try to construct a heaven cut clean off in all its sympathies and attachments and recognitions from this world we are in now. But you will almost certainly then have before the mind a heaven practically destitute of sympathies and attachments, too vague to awaken expectation, too unreal to inspire enthusiasm. He who rose is the Lord of the living and the dead. They are not two families, but one, because they are all in Him, in spite of the transient curtain that hangs between the departed and ourselves--a curtain that probably has its only substance in the eyes of our flesh. The resurrection of the body of Jesus signifies the literal reality of all that is promised the Christian in his future home--the actual identity of the person here and the person there, and the actual renewal of affections and their interchange; for what is the identity, or the blessing of it, if the heart has got to begin its whole history afresh? It signifies the actual restoration, too, of the society, only in more exalted forms, of those who have believed and worshipped the same Saviour here. There will be no confusion of persons, no obliteration of the lines that mark off one soul from another. We shall be just, as distinct persons: with all personal faculties, affections, sympathies, substances, yes, and appearances, as we are now. In those celestial congregations there will, no doubt, be something to be recognised by, in feature or form, inbred on earth and indestructible by dissolution. Hence the need of a glorified resurrection body, to be set free at the last change--following the analogy still of His body who died and rose the same. II. Suggests that our resurrection life will be social as well as individual. As everything in the kingdom of heaven has its type and model in the Person of our Lord, so in the rising of His form, and the subsequent interviews with His disciples, we see a promise that, literally and for ever, those to whom He imparts His Spirit will move together in a family order and freedom about Him. Nothing less than this can be taught us by the parable of Lazarus, by the inspired images of the Apocalypse, by the company of saints made perfect; but, more than all these, by the reappearing, in the body, of the Lord of the dead and the living. Whither would the forth-going soul take its strange journey if there were no centre of spiritual attraction, no Christ receiving the believer to Himself where He is? (Bp. Huntington.)Christ’ s Lordship I. Its nature.1. Universal. He is Lord over all the dead and all the living; but in a peculiar manner over His Church, even as a husband is lord over his wife, which is a lordship with sweetness. It is indeed a lordship; but it is such as is good for His subjects. Christ accounts Himself happy in His Church, which is His fulness, and (Ephesians 1:23) the Church is most happy in His government. 2. Independent. Only His Father joins with Him. All human authority is derived from Him (Proverbs 8:15). “ King of kings,” He is Lord Paramount over all. 3. Complete. He is a Lord of the whole man, body and soul. He sits in the throne of conscience. There He prescribes laws to it, pacifies, stablishes, and settles it against all fears. He bows the neck of the inward man, and brings it wholly to be subject to Him. 4. Eternal. Other lords have nothing to do with men when they are dead, because they are lords over the outward man only. But Christ’ s lordship is when we are gone hence, and then more especially. For then we are more immediately with Him (Philippians 1:23). 5. Excellent. He hath all things that a lord should have. (1) Authority. He purchased it, and His Father gave it Him (Psalms 2:8; Matthew 28:18; John 17:2). (2) All graces and virtues fit for a lord and governor--righteousness, wisdom, bounty, affections, etc. (Psalms 45:6). (3) Strength. Answerable to His authority; for He is a Lord that is God. II. Deductions from it. We see--1. That the grounds of a Christian’ s faith and comfort are very strong. God doth all to ends, it being a point of wisdom to prefix an end, and work to it. Here the greatest work hath the greatest end. 2. That the principal points of religion have an influence on all the particulars. For one is the cause of another, and one depends upon another. Christ is proved to be Lord of all, because He died and rose. 3. The truth of the Catholic Church, from the first man living to the end of the Church, under one head Christ (Hebrews 13:8; Acts 4:12). 4. The blessedness of being under the sovereignty of Christ. To be Solomon’ s servant was accounted a great happiness (1 Kings 10:8). What shall we think of those that are under Christ, who is greater than Solomon (Matthew 12:42). For Christ’ s servants are so many kings (Revelation 1:6), and such kings as do not rule over slaves, but over the greatest enemies of all. A Christian can think with comfort upon those enemies that make the greatest tyrants quake--death, sin, and the law. Therefore, those Christians that are afraid of death, forget their dignity. If Christ be their Lord when they die, what need they fear to die? 5. The duty we owe to our Lord-- (1) To live to Him. This we do-- (a) When we know and acknowledge Christ hath a full interest in us. Upon this issues all other obedience. (b) When we are directed by His will, and not our own. Christ squared His life immediately according to His Father’ s will (Psalms 40:7). So all that are Christ’ s must have the same spirit. (c) When we aim at the glory of Christ in all things (1 Corinthians 10:31). The contrary to this the apostle complains of (Philippians 2:21). (2) To die to Him. This we do when we know and acknowledge that Christ hath power over us when we die, and (a) thereupon submit ourselves to Him, and not murmur when He comes to call for our life. (b) When upon any good occasion He calls for our life in standing for a good cause--for the Church or State--we are ready to lay it down. (c) When we carry ourselves so, when death comes, as we may express such graces as glorify God, and when we study to do all the good we can, that we may die fruitfully. 6. What we may expect from Christ, and what we ought to return to Him again. For relations are bonds. (a) That He will make us willing and able subjects. He is such a Head as quickeneth dead members; such a Husband as makes His spouse beautiful. A king cannot alter his subjects; but He is such a King as can, and does. He takes them out of a contrary kingdom, as being not born its subjects, but “ born anew by the Spirit.” (b) Advancement. The meanest man that is a subject to Christ is a king, and a king over that which all others are slaves to. They rule over others, but they are in thraldom to their own lusts. 7. How to carry ourselves to men otherwise affected. Christ rules over us, both living and dying; therefore be not the servants of men, but “ in the Lord”--i.e., so far as it may stand in the will and pleasure of Him that is the Lord of lords. For when the authority of any superior doth countermand against the will of this Lord, it ceaseth to bind. (R. Sibbes, D.D.)Christ’ s lordship over the dead and living I. It is plainly a mediatorial lordship that Christ is here said to have. It is altogether apart from the supreme dominion belonging to Him as God, and from that universal lordship which has been conferred on Him as Mediator. The apostle is teaching a lesson of Christian forbearance. You differ from one another about some doubtful points. But do not judge one another. Let every man judge for himself. You are not one another’ s lords. Nay, you do not belong to yourselves. You all belong to Christ, who, that He might be your Lord, both died and rose again. Thus far the argument tells for its being a restricted lordship. But why is there any mention made of the dead as distinct from the living? It is the living only who are or can be concerned about the rule. But the living, who have to do with the rule and the reason for it, are soon to be themselves the dead. You are to look at the point in dispute in the light in which it will appear to you when you are dead. You are equally amenable to the Lord now as then. Dead, you will completely own His lordship; living, own it all the same. The lordship of Christ, therefore, is a lordship over His people; and such a lordship over them living, as has its type, one may say, as well as its consummation, in His lordship over them when dead. II. The connection between this Lordship of Christ and his death and resurrection is very close. “ To this end” (Hebrews 12:2)--1. It is the appropriate reward, the natural fruit and issue of His dying and rising again, that He is Lord. Christ died and rose again, not as an isolated private individual, transacting with the Father for Himself alone. He bore a representative character. He had gathered up in His one single person all the interests of all His people. Lordship over them is really involved in His dying and rising again. He has them as much at His disposal as He has His own body. 2. Yet there is not much of apparent lordship here. He appears rather as passive than as active. Dying and rising again, He stands forth as not Lord, but servant. But it is through this service that He reaches His lordship. And the lordship answers to the service in all respects. (1) The persons interested are the same. He is, no doubt, Lord over all mankind; but what is here asserted is a lordship which only true believers can acknowledge--viz., a lordship founded on the Lord’ s dying and rising again. They may not be more absolutely in His hands, as mediatorial Lord, than all creation is. And in both cases His mediatorial lordship is the fruit of his dying and rising. But-- (a) There is intelligence and consent in the one case that we cannot find in the other. (b) There is a real distinction, as regards the dependence of Christ’ s lordship, in His dying and rising again, between the two cases. It is indispensable to the accomplishment of the end for which He died and rose again, that He should have as part of His recompense this wide prerogative of universal lordship. But the end itself, the joy set before Him, was surely a lordship more peculiar and more precious (John 17:1-2). (2) There is a correspondence between the lordship itself and that on which it rests, and from which it flows. It rests on service and flows from service--the service of sacrifice. But He died and rose not that He might be different as Lord from what He was as dying and rising. No. He is the same yesterday, to-day, and for ever. It would seem, therefore, that His lordship must be in some sense a continuation of His service. Christ, as His people’ s Lord, cannot be to them different from what He was when as the Father’ s servant on their behalf He died and rose. 3. Thus, carrying back the lordship into the dying and rising, we may see, even in the humiliation, the real glory of the exaltation. He is Lord, when He dies and rises and lives; Lord, in their life and in their death, of those for whom He dies and rises and lives. His dying and living again is in itself an act of lordship over them. III. In the light of this connection, consider the Lordship of Christ in its bearing upon those over whom it is exercised.1. As dying and rising, He is Lord of His own dead. (1) Giving them victory, and taking from death his sting. (2) Receiving them to Himself. (3) Changing their mortal bodies, that they may be fashioned like unto His own glorious Body. (4) Leading them among the many mansions of His Father’ s house, and finding them, as He rules them, congenial subjects. 2. The Lord of you living; the Lord of your life--of the life which you have in Him as dying and rising. Surely it is a Blessed lordship for you now to realise and own. Is not that a source of confidence alike in life and in death? And is it not also a motive to most thorough self-surrender? (R. S.Candlish, D.D.)The dominion of Christ over mankind is-- I. Mediatorial.1. As God, He reigns in His own eternal right.2. As man, by the appointment of the Father. II. Absolute. He has all power--1. To determine their conditions.2. To pardon and save them.2. To command their service.3. To decide their eternal lot. III. Universal. It includes the living and the dead. IV. Righteous. It is secured by--1. His death.2. His resurrection. (J. Lyth, D.D.) Romans 14:10 But why dost thou judge … thou set at nought thy brother?for we shall all stand before the Judgment seat of Christ. The guilt of judging and contemptuousness To the weak and scrupulous the apostle says, “ Why judge?” To the strong and liberal, “ Why despise?” I. The supremacy of conscience.1. This principle is the master thought of the chapter (Romans 14:5; Romans 14:12-13). Nothing is to supersede personal conviction. (1) Human passions are not to bar Christian rights. For matters that do not interfere with the happiness of others do not mind the denim of your Christian character by fallible men. Feel that you owe allegiance to Christ, and in that feeling be calm. (2) There is no appeal to public authority. Uniformitarians would have thought this just the occasion for the Church to decide once for all, and so put an end to variety. But as the great apostle would not interfere, no Church has a right to rule in these matters. 2. But let us not mistake supremacy of conscience for that of the individual will. The apostle asserted the sanctity of convictions, but we must not exalt our opinions to the rank of convictions. II. The violation of the rights of conscience.1. By unchristian judging. Judging is persecuting; it was the procedure of the dark ages. But consider the judgment that is not peculiar to Rome, but which belongs to human nature. Take these cases cited by the apostle--Sabbath observance, and abstinence from things pronounced worldly. How do we treat those who do not hold our views on these matters? You hear insinuations about laxity or Sabbath breaking or worldliness: then about socinianism or infidelity; then immorality. This is judging. It is not life or liberty that is assailed, but character. Look at the wrong of this. Note (l) Its arrogance. Such judging is only to be defended on the claim of infallibility, and therefore Rome is consistent, but Protestants are not. Are those who judge free from human frailty? Or are they not generally the weakest of both sexes? (2) Its failure to procure what it aims at--uniformity of opinion. This is the ideal good which men have tried for ages to attain, but is Christendom more united than in the apostle’ s days? (3) It destroys free inquiry. We boast in opposition to Rome, of our free and open Bible. But do we not really say, “ Here is the Bible; read it for yourself; but find these doctrines there and no others.” Hence men will not bear to hear the truth. They think they have it already in the compass of a single mind, and they come to church to hear it repeated. 2. By contemptuousness. The sin of judging is the sin of the narrow minded; the sin of the liberal minded is contempt for narrowness and scorn for scruples. There is a distinction between largeness of view and largeness of heart. A narrow mind is not always a narrow heart. There are worse things than narrow views. The missionaries often hold narrow views, and yet these men give their lives to turn men to God, and shame those of larger views. Take heed how ye despise any of God’ s little ones, for what is largeness of view compared with devotedness of life? Good men usually cling to a superstition or a form for the sake of some deep truth with which it stands connected. (F. W. Robertson, M.A.)A lesson in charity Peter Cooper of New York, a man who spends a large amount of money on philanthropic objects, took a great interest in a Woman’ s Art School. One day he stood watching the portrait class in that institution, whilst they were drawing a likeness of the same model from different positions. One scholar took the face in profile; another had it turned a little into the shadow; a third saw more of the full face, and represented it accordingly; whilst others worked still further into the light or away from it. Of course the portraits thus taken were very different; some of them, indeed, so different, that any one unacquainted with the original might have been almost excused for thinking that they were portraits of different people. Mr. Cooper observing the scene, said, “ Such a sight as this should be a lesson in charity, when we perceive how the same person may be so different, according to the way he is looked at by various people.” (Sunday at Home.)Charity in judging others It is a comfortable thought that the smallest and most turbid mud-puddle can contain its own picture of heaven; it shall be a symbol to me that even a human breast that may appear least spiritual in some aspects may still have the capability of reflecting an infinite heaven in its depths, and therefore of enjoying it. Let us remember this when we feel inclined to deny all spiritual life to some people, in whom, nevertheless, our Father may perhaps see the image of His face. This dull river has a deep religion of its own--so, let us trust, has the dullest human soul, though perhaps unconsciously. (W. Hawthorne.)Reproof of censoriousness Observe-- I. The characters reproved. Those who--1. Judge others.2. Despise others. II. Their reproof.1. They forget that all are amenable at the judgment seat of Christ.2. That they invade the prerogative of God.3. That they must give account of themselves. (J. Lyth, D.D.)The judgment seat of God 1. I suppose “ Christ” slipped into certain MSS. because Paul had been speaking of Christ, and it was thought to be natural that he should continue to use the same name. He knew that Christ is God, and when he was speaking of Him it was no deviation for him to call Him God. It was necessary, too, because he was about to quote an Old Testament passage which speaks of the sovereignty of God, which is to be confessed by all mankind. It would have been most important to draw a distinction between Christ and God if there had been any doubt as to His divinity. 2. St. Paul mentioned the future judgment, that by its influence the Roman Christians might cease the mischievous meddlesomeness of judging, when the Judge was at the door. A day is to come when men shall be judged after a better fashion than we can judge. How dare we, then, travesty God’ s great assize by ourselves mounting the throne. Moreover, we impudently intrude ourselves into the office and prerogative of Christ. “ It is all needless, too; for both your brother and yourself will stand before the judgment seat of God, who will manage the affairs of men far better than you can.” And, finally, your judgment is unprofitable: you would spend your time better if you would recollect that you will be yourselves examined by an unerring eye. This judgment will be:-- I. Universal--“ all.” There will come a judgment for the strong and for the weak. No elevation in piety will exclude us, and no weakness will serve as an excuse. The man of one and the man of ten talents must alike be reckoned with. What a motley throng will gather at that assize, of all nations and peoples and tongues! Persons of all ages. Kings and paupers, saints and sinners, will be arraigned. II. Personal (Romans 14:12). If it only dealt with actions, words, and thoughts, the account would be solemn enough, but we must each one give an account of himself, of what he was as well as what he did, of what was in his heart as well as of that which came out of it in his deeds. III. Divine, and therefore--1. According to truth. God will make no mistakes.2. By the supreme standard of perfect justice.3. Most searching.4. Impartial.5. Final. (C. H. Spurgeon.)The final judgment This is often spoken of as the most terrible event in human history. And so it will be, and the happiest too. “ We must all stand,” etc.; then-- I. Life is not a set of broken accidents and confused occurrences. It seems to be so--act seems separated from act, and thought from thought, and thought from act, and we often know not what to make of life. But then life will appear in its completeness and its meaning be clear. This--1. Should cause us to look more into the bearings of our life. We ought not to live at haphazard, but thoughtfully. 2. Should elevate life, and redeem it both from hopelessness and vulgarity. II. We shall be independent of the misjudgments of men. There is a sense in which a concern for what our neighbours think of us may be just and proper. Nothing is more valuable than the words of the good and wise. But we ought not to be distressed in mind and hindered in our work by the unjust judgments of the world. In the long run we may get even better judgments from the world if we seek to live in the spirit of the judgment of Christ. But let those who fight against God’ s people remember that they grasp a blade without a handle. Comfort yourselves, then, that Christ is Judge, and will vindicate righteousness. III. We ought to make preparation for so solemn an event. If you are invited to meet some grand personage on some special occasion and make no preparation, you will be given to feel your want of preparedness by the contempt of those who are about you. Should we, then, as men of common sense, make no preparation for the supreme event in our history. Do not prepare in a spirit of fear, but as a matter of right, and as an expression of love? We are not to get up ourselves in fine rags and gilt, but meet our Judge in the robe of character which He has fashioned and adorned. IV. We need have no uncertainty as to the decision. We know the Judge and His method. We can therefore judge ourselves now. Everything righteous and noble will be approved; everything base and bad will be condemned. Right is right eternally; wrong is wrong for ever. Have we repented, etc.? V. Trifling excuses will not for one moment be tolerated. (J. Parker, D.D.)The final judgment 1. Christ Himself spake of judgment, but never after this fashion. He never spoke of Himself as put upon His trial, but always as the Judge. Here, however, Paul speaks of himself as appearing at the judgment. What is the fair inference? Clearly, that high as Paul was, Jesus Christ is far higher. God cannot be judged, but every intelligent, accountable creature will be judged. Jesus Christ was not a creature, but God manifested in humanity. 2. Religious truths frequently conceal each other. This truth of the judgment day hides from some eyes the fact of the judgment which is going on every day. You are all now upon your trial. And there are certain results of this trial that are akin to sentence. Does not the drunkard and the sensualist of every shape suffer a present punishment? Are not integrity and truthfulness generally recognised with favour? 3. By the mention of this fact, the Apostle Paul teaches the members of the Church in Rome to be liberal in the estimate they form of each other. There is, however, a false liberality. There are some that would apply these remarks to the facts and doctrines of the gospel, and to moral principles. Now hear what the same man wrote: “ Though we, or an angel from heaven, preach to you any other gospel than that ye have received, let him be accursed.” I. The certainty of judgment. The emphasis of the text is in the words “ We shall.” Judgment is no probability. But what is judgment ? There is trial--the idea of really testing the character, of summing up and judging the totality of a man’ s life. Then there is the disclosure, the bringing out of everything. Then there is decision upon the case, and sentence. Let us consider some facts which make this appear certain.1. There is a looking for of judgment in every man. When Adam and his wife had eaten of the fruit they hid themselves. What was this but an expression of expectancy that God would come and judge them! Is this peculiar? No. What do the fears and the remorse of the man who has done wrong say but that he expects judgment! 2. This Divine and real judgment seems needful. “ Wherefore doth the way of the wicked prosper?” Look at the mistakes that occur concerning men. A man is in reputation for religion and may have a heart as black as hell. Now, is this to be perpetual? No; there is a sort of necessity in God’ s nature to put everything right and to give to every man his real character. 3. It is indicated by present punishment and reward on a limited scale. During the storm you have often heard the thunder at the distance before the tempest has broken over your dwelling, and just so may you hear the trumpet of the future judgment in what you now experience when you have done wrong. 4. By the voice of Old Testament and New God speaks to you of this judgment. II. Our personal appearance is certain. There will be no escape from a final Divine trial. You may leave a pious home to get far from what you call cant, but you will not escape from this judgment. There will be no evasion, excuse, proxy. III. Christ will be the judge, and mark what this involves. The Judge will be--1. Visible. Christ has taken His human nature to heaven. 2. Competent, and the multitude, without exception, will feel that competency. Just as you often have been conscious of the presence of greatness when you have been with some man whose intelligence very far exceeded your own, so will it be felt before the judgment seat of Christ. (S. Martin.)Future judgment I. The fact.1. All.2. Shall stand.3. At the judgment seat of Christ. II. The certainty of it.1. Attested by reason and revelation.2. Confirmed by the oath of God. III. The issue. Every one shall give an account--1. Of himself. (1) His conduct to man.(2) To God. 2. Before God Himself. (J. Lyth, D.D.)The final tribunal In the establishment of this we see-- I. The honour and dignity with which this invests individual human lives. Look at society. A few men are eminent, but the millions lead ordinary lives. We are limited, fettered, and we are ready to say, “ What is man?” Yet God is to judge him, and individually. A human court puts honour on man’ s nature by his very trial. A leopard leaping from his cave to tear asunder his victim is not a subject of arrest and trial. He is shot, and that is the end of it. Man has a knowledge of God and of immortal verities. Therefore he is judged. II. The significance of the humblest life and of the humblest act of any life. Too often we gauge character and success by their conspicuousness. We note the obsequies of the great, but who notes the paupers funeral? But the text--1. Gives a significance to the poor man’ s death. 2. We are apt to measure our own lives by our larger efforts, and forget the little acts that, like drops, go to make up the continuous stream of life. It is these smaller actions that at once show and shape character. Christ represents the good as amazed at the final judgment because such little acts as the cup of water were remembered; and so the wicked. Phidias polished the back of his statues, for he said that though men saw not his work, the gods beheld it. Every deed, however small or secret, comes under the cognisance of God. To neglect to adjust our inward life to this truth and cultivate the merely outward exhibitions of character is as irrational as it would be to burnish the ornaments of an engine and build the boiler of defective metal, or decorate the outside of an edifice while its foundations and walls are insecure. III. How majestic an attribute is man’ s conscience. True, conscience may be mistaken; but, enlightened by the Holy Spirit it is the echo of God’ s voice. Its remorse is an echo of His rebuke, and its approval an echo of His benediction. We may anticipate the final tribunal. Judging ourselves now, we shall not at last be condemned. How wicked, then, it is to put out this eye, to suffocate the voice of God within us! It is moral suicide. IV. The secret of true independence from the world. If God be for us, who can be against us? Paul, Pascal, Luther, Wilberforce, etc., swung loose from entangling criticisms, undismayed by human censure in the thought of their personal responsibility to their Judge. “ It is a small matter that we be judged of man’ s judgment” ; this was their word. So may the maligned wait calmly for the final vindication. V. The beauty and significance of the Saviour’ s work. Christ does not abolish judgment; He claims it as His own and thus asserts His Divinity. No man, no angel, can assume this function. It belongs to Omniscience alone. We learn how it is accomplished--by the self-conviction of the sinner. Before Christ on earth they who accused another stood self-convicted, and went away one by one. “ He told me all I ever knew,” said another. It was on the Cross that atonement was completed. It is on that ground we, as believers, are saved. The lustre of the Cross is shed on the judgment throne. The Judge is our Redeemer, friend, and advocate. We can have “ boldness in that day,” for we are in Him. VI. The duty of accepting and the privilege of proclaiming the glorious gospel of the Son of God. Before His face we must stand. We cannot postpone the day. Nearer it comes every hour. Are you ready for it? Only in Christ can you be serene and safe, contemplating its approach. (R. S. Storrs, D.D.) Romans 14:11-12 As I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess to God. The final subjection of mankind to God will be I. Universal. II. Complete. It includes--1. An acknowledgment of His supremacy.2. Submission at His feet.3. The confession of every tongue. II. Certain. God--1. Has sworn.2. Is true.3. Is able to effect it. (J. Lyth, D.D.)Two-fold subjugation of humanity to God (text and Exodus 10:17; Acts 9:6). This passage is taken from Isaiah 45:23, and predicts the universal subjugation of mankind to the Divine will. This does not mean universal salvation, for there is a twofold subjugation--the one represented by Pharaoh and the other by Paul. I. The one is by conviction of God’ s terrible power; the other, by conviction of His love. An overwhelming sense of God’ s great power compelled Pharaoh to “ bow his knee” before the Almighty. He felt that further rebellion would be his ruin; and for a moment he yielded. Paul’ s subjugation sprung from a conviction of God’ s love in Christ. The voice said to him, “ I am Jesus whom thou persecutest.” This brought him down, smote his rebellious will, reduced him to subjection. So it is ever; wicked men and devils are made to bow by a sense of God’ s force and God’ s power. Good men and angels bow from a sense of His love. II. The one subjugation involves moral anguish, the other moral enjoyment. What a state of agony and alarm was Pharaoh in! But what joy came into Paul at the heavenly voice of Mercy! The one subjugation therefore involves heaven, the other, hell.1. In the one, there is the sense of slavery; in the other, a sense of freedom. 2. In the one, there is a sense of overwhelming terror; in the other, a sense of hopefulness. 3. In the one, there is the sense of Divine favour; in the other, the sense of Divine antagonism. III. The one becomes a ministry of destruction to others; the other, a ministry of salvation. Pharaoh, the moment the panic abated, rushes on and brings destruction on himself and his hosts. Paul begins a beneficent ministry which issues in the salvation of thousands. Conclusion: In which way wilt thou be subjugated? It is not for thee to determine whether thou shalt bow thy knee or not: thy knee must bow, thy tongue must confess; but it is with thee to determine how thou wilt do it--by a sense of God’ s power or of His love, by coercion or by choice. (D. Thomas, D.D.)So then every one of us shall give account of himself to God.--The last account I. By whom rendered.1. By ourselves.2. Respecting all that we have done, enjoyed, or suffered. II. Before whom.1. God.2. The searcher of hearts.3. Who sees in secret and rewards openly. (J. Lyth, D.D.)Human accountability The argument of this chapter goes to prove that Christians are not mutual judges, but fellow-servants of Christ. The truths wrapped up in these words are principles to guide us in our daily life, as well as predictions about the great day. These principles are-- I. The universality of human accountability. “ Every one of us.” The old and young, rich and poor, ignorant and cultured, rejector of religion and professor, etc. “ I saw the dead, small and great, stand before God.” II. Its individuality. “ Of himself.” Christianity, while in some aspects the true socialism, is also the great individualiser. It teaches the right use of the pronoun “ I” It empties it of pride, but crowns it with responsibility. In the judgment, “ the books will be opened,” and amongst them Memory and Conscience. These will be quite sufficient to condemn. Their revealings have made kings tremble on their thrones, and will make sinners quake before the judgment seat of Christ. III. Its solemnity. It is to God. He “ with whom we have to do,” is the All-wise, All-holy, All-good. And all sin is against Him, though it be also against His creatures. Conclusion: Our subject gives light--1. On our tendency to pass judgment on others. We may not judge; but we all must be judged. 2. On the intervention of sacerdotal authority. All priestism is, by the principles of our text, cleared away, that the relationship of man to God may be intense, close, vivid. 3. The erection of social standards of right and wrong. We are to guide our life, not by maxims of markets, professions, Churches, but the law of Him to whom we must give account. (U. R. Thomas.)Human accountability I. The account to which the text refers (verse 10) is--1. Certain. It must be given.2. Individual. “ Every one of us.”3. Particular. Every one shall give an account “ of all the deeds done in the body.”4. Near. Though the reference is to the day of judgment, death will summon us to an immediate interview with our Judge. II. The being to whom this account must be given. God.1. Who is omniscient, and cannot therefore be deceived (Psalms 139:1-4).2. Who is just, and cannot therefore be biased in His decisions (Romans 2:6-11).3. Who is omnipotent, and able therefore to carry into full effect the sentence which He pronounces. III. The influence which the prospect should have upon you. It should induce you--1. To apply immediately to Christ for His saving grace, and to devote yourselves unreservedly to His service. 2. Solemnly to think of your last account, until your souls are affected with such a strong and abiding sense of it, as shall give it an influence on your whole conduct. (Essex Congregational Remembrancer.)Personal responsibility These words assert with great precision individual responsibility. This dealing in judgment with each separate soul according to its special history makes the judgment incomparably more awful. For not only does it imply a closer act of scrutiny, but it also individualises the shame which will belong to the wicked in that day. This truth of individual accountability needs, however, to be vindicated from the misapprehensions which are apt to cloud it. I. Let us regard the individual in relation to himself. “ Every one of us shall give account of himself.” The exact meaning of the words is more specific: it is concerning himself, just as if a steward were called to give account of the particular properties entrusted to his management. God has laid to every man’ s charge the care of himself; not to each man the care of some other man; the dying flesh, but above all the never-dying soul. I do not mean that each man’ s care is to be a selfish one for himself alone, or that we are not called to labour for other men’ s souls as well as for our own. But this still springs from our solemn charge of ourselves. It must be our opportunities and powers, not the opportunities and powers of other men, of which we must make use. It is still the right use of ourselves, though it be for the good of others, for which we are responsible. II. Let us look at the individual in relation to other men, and to our actions in common with other men. Man can never act alone, and least of all in this age of associated effort. We act together, and thus we gain an idea of common action in which we drown out of sight our individual responsibility. However devout a congregation may be, for instance, there will be cause lament over some careless faces some unbended knees, some silent tongues. Think you that, were each of them placed singly face to face with the awfulness of God, they would dare to act in His presence if they stood alone, as they act in His house amid the general crowd of worshippers? Or, to take another case, can we doubt that tile vastness of the number of unsaved souls in the world diminishes to each man’ s consciousness the awfulness of being an unsaved soul? In reality the number fearfully increases it, for Heaven might weep over such a spectacle as a world of lost souls. III. Let us look at the individual in relation to God and to the duty that he owes Him. For here another common error at once starts to view. It is the notion of some men that the individual obligation of work and toil and self-sacrifice for God is lessened, because others share the obligation with ourselves. It is our duty to do our share, we say, but why should we take more than our fair proportion of the burden? Thus we are led, instead of doing each one his best in the service of our Master, to measure out just what we think to be our own share of the common work. Whether it be money, or labour, or talent, or time, we are asked to contribute, let us do it, each one for himself and to the utmost of his opportunity. If each man did his duty all men would do their duty. IV. There yet remains another aspect of the matter, which belongs equally to all these three relations. It suggests the motive, graciously supplied in the rich harmony of the Divine dealings, which shall stimulate the effort that it sweetens. For the doctrine of individual accountability has its complement in the doctrine of individual recompense. If the obligation be personal, so will be the reward which will crown the discharge of it. (Canon Garbett.)Human accountability Bishop Butler was once walking with his chaplain, Dr. Forster, when he suddenly turned towards him, and, with much earnestness, said, “ I was thinking, Doctor, what an awful thing it is for a human being to stand before the moral Governor of the world, to give an account of all his actions in this life.” Scrutiny of the judgment day The headlight of a locomotive is terrible, if you stand near enough to catch the full glare of it. As it sweeps around the “ Horse-shoe Curve” of the Alleghanies, or along the edges of the Sierra Nevadas, how far ahead, and how deep down, and how high up it flashes, and there is instantaneous revelation of mountain peak and wild beasts hieing themselves to their caverns, and cascades a thousand feet tall clinging in white terror to the precipices! But more intense, more far-reaching, more sudden, swifter, and more tremendous is the headlight of an advancing Judgment Day, under which all the most hidden affairs of life shall come to discovery and arraignment. I quote an overwhelming passage of Scripture, in which I put the whole emphasis on the word “ secret” : “ God shall bring every work into judgment, with every secret thing, whether it be good or evil.” (T. De Witt Talmage.)God will require an account of items Recollect, again, that your account will have to be particular. God will go into all the items of it. At the day of judgment you will not have to cast up a hurried account in the gross, but every item shall be read. Can you prove that? Yes. “ For every idle word that man shall speak, he shall be brought into account at the day of judgment.” Now, it is in the items that men go astray. “ Well,” says one, “ if I look at my life in the bulk, I am not very much ashamed, but it is those items, those little items--they are the troublesome part of the account that one does not care to meddle with.” Do you know that all yesterday was made up of littles? And the things of to-day are all little, and what you do to-morrow will all be little things. Just as the tiny shells make up the chalk hills, and the chalk hills together make up the range, so the trifling actions make up the whole account, and each of these must be pulled asunder separately. You had an hour to spare the other day--what did you do? You had a voice--how did you use it? You had a pen--you could use that--how did you employ it? Each particular shall be brought out, and there shall be demanded an account for each one. (C. H. Spurgeon.)Individual responsibility How helpful is it to read that Paul, who stood so far above us all, should confess himself to be “ one of us” ! It was a singular mark of the apostolic character that each and all emphasised their close relation to the community in which they ministered. In this they followed His steps who said, “ I am among you as one that serveth.” What a rebuke to all spiritual pride and ecclesiastical assumption! Let him who is chief among you be the servant of all. And yet, whilst the apostle claimed this community, he drew the lines of individuality with no hesitating hand. “ Every one of us.” We have in the text-- I. A solemn summons, in the midst of all that is opposed to the Divine will. By this summons there are certain facts very plainly implied.1. If “ every one of us” is to give an account unto God, then the dream of the materialist is certainly false. There is a God, and with that God man has to do. The traditions of all people, the consent of the moral sense in man everywhere endorse that which the Scripture so explicitly implies. 2. This accountability before God is an ever-present fact. Do not postpone it until death comes. It is a constant relation in which man stands. To bring the whole nature into accord with the law and character of God--this is the dictate of our sense of true accountability. 3. But beyond this life work there is a final criticism and judgment to come. This is involved in the very relations we hold to this God, and the solemn thought of such an assize is constrained by the anticipation of death itself. II. A definite limitation. “ Himself.”1. We are responsible in our mutual relations for the influence that we exert over one another. “ No man liveth to himself,” etc. But our responsibility for each other ends there. Our accountability for ourselves is more immediate, and cannot be evaded. We are not our brother’ s keeper in this world except for his good. Look well to thyself. Leave others to God. Thou hast enough to do with thine own vineyard. 2. But the account is not the less varied because it is so individual. Think of how many component parts you are formed, and for each one a responsibility exists before God. Therefore let other people alone, and look to your own house. III. A suggested preparation. We may give an account now; we shall do it finally in a more manifest way.1. Recognise your individuality. Look yourselves in the face. Never allow yourself to be lost in the family, the Church, or in society. You came into the world subject to this solitary responsibility; you will go out of the world in the same way. It is the condition in which the gospel of Jesus Christ comes to you. 2. Train your conscience to utter distinct commands and prohibitions to you as an individual. Take not the worldly maxims of common living in this world; take not the practice of the Church. There is no rule except that which is contained in the character and the life of the God-man. (S. H. Tyng, D.D.)Personal responsibility 1. The revelation of a judgment to come is one of the chief guarantees of human morality, and one of the most impressive illustrations of human greatness. Are we not in danger all of us of losing the vivid sense of personal responsibility for our own life? And if the sense of personal responsibility is lost, reverence for duty is lost too. There can be no morality apart from moral freedom, and it is to this that the revelation of future judgment appeals. Nearly everything else has been determined for you, but for your moral conduct you yourself are responsible. 2. Most of us had very little freedom of choice as to the trade or the profession that we should follow; but we can work honestly or dishonestly in the trade or profession in which we are engaged. It did not lie within our choice what language we should speak, but it does lie within our choice whether we shall speak the truth or not. The limits of our physical health and vigour are determined for us by the constitution with which we were born; but it lies with ourselves whether we will be sober or drunkards. It did not lie within our choice whether we would be born in a heathen or in a Christian land, among Romanists or among Protestants; but it does, lie within every man’ s choice whether he will honour and welcome whatever light comes to him. 3. In many of us, in these days, the sense of our personal responsibility is faint and feeble. We are awed by the vast range and irresistible action of material forces. What are we that we should assert a freedom that does not belong to the planets or to the ocean? But I decline to surrender my dignity in the presence of material immensity. The tides rise and fall by an eternal necessity, but the passions which ebb and flow in my heart I can check and control. The planets are bound by irreversible forces to the orbits in which they travel; but instead of being irresistibly swung by a force over which I have no control, I choose for myself the rough path of duty which leads to heights where I breathe the air of heaven and see its glory, or the smoother path which descends to darkness and death. I am greater than the planets and the sea: they are subject, I am sovereign; they are hound, I am free. My own conscience assures me of this, and it is confirmed by the voice of God. The living God who is above Nature declares that I, too, am above Nature, and that I must give an account of myself to Him. 4. Then the physiologist comes, and he tells me that I inherit in my very blood, in the structure of my brain, in the vigorous or feeble fibre of my nervous organisation the results of the vices and the virtues of a long line of ancestors. But though the conditions of life have been determined for me, my life itself is my own, and that has not been determined for me; the material in which I shall work has been given, the way in which I shall treat it has not been given. I may have been born with a craving for physical excitement; is that to be my excuse if I go home drunk? And to God some of the noblest forms of moral life may be found where, to your eyes and to mine, there is the least dignity and grace. One man is placed under conditions--not of his own choice--which make it possible for him to do very little beyond getting the rough ore of goodness out of the black and gloomy mine; he has got it with the sweat of his brow, with pain and peril. To him God will say: “ Well done!” Another man has the ore at his feet to start with. It is not enough for him to bring that to God; he must bring pure metal extracted from it. And the third has the metal to begin with. He fails, and fails disastrously, unless he works it into form of noble usefulness and gracious beauty. Each man will have to give account of himself to God. And God only can judge of the worth of each man’ s work, because God only knows the conditions under which each man’ s work is being carried on. Channing’ s schoolmaster said to one of his schoolfellows: “ Why are not you a good child like William Channing?” “ Ah!” said the little boy, “ it is so easy for William Channing to be good.” And perhaps we have looked round upon friends of ours to whom a conflict that we have to maintain is altogether unnecessary. The foes we have to fight with they never meet; the victories which we have to win for ourselves were won for them generations ago by the ancestors whose blood is in their veins. Shall we complain? God forbid! Let us do for our posterity what their ancestors have done for them; and let us take the rough conditions of our actual life, making the best of them, rejoicing in this, that we have to give account of ourselves to God. 5. This conception of the relations between man and God relieves human life of its awful gloom and confusion, and contains the promise of a Divine order. You tell me that there are great masses of men that have never had a chance of moral goodness. They have to give an account of themselves without their chance, if so it be. And this conception of our relationship to God invests with dignity the life alike of the obscurest and most illustrious of our race. The material triumphs of which we are so proud are the result of a spiritual energy that has come to us from generations which believed that man was the lord of all. And when that consciousness of sovereignty has been extinguished, we shall decline to meaner levels and to inferior forms of life. But this is not to be our destiny. We are free, and we know it; and if to this freedom there are mysterious limitations, if achievement hesitates and falters, and follows far behind purpose, the Christian gospel has its word of power and of grace for us in this great trouble. (R. W. Dale, LL. D.)Responsibility, unavoidable Rev. John Thomas of Serampore was one day, after addressing a crowd of natives on the banks of the Ganges, accosted by a Brahmin as follows: “ Sir, don’ t you say that the devil tempts man to sin?” “ Yes,” answered Mr. Thomas. “ Then,” said the Brahmin, “ certainly the fault is the devil’ s: the devil, therefore, and not man, ought to suffer the punishment.” Mr. Thomas, observing a boat with several men on board descending the river, replied, “ Brahmin, do you see yonder boat?” “ Yes.” “ Suppose I was to send some of my friends to destroy every person on board, and bring me all that is valuable in the boat: who ought to suffer punishment--I for instructing them, or they for doing this wicked act?” “ Why,” answered the Brahmin, with great emotion, “ you ought all to be put to death together.” “ Ah, Brahmin,” replied Mr. Thomas; “ and if you and the devil sin together, the devil and you will be punished together.” Romans 14:13-15 Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling-block … , in his brother’ s way. Limitations of Christian liberty It is limited-- I. In its extent; by a tender regard for the weak. Love--1. Avoids offence.2. Respects the convictions of others.3. Denies itself. II. In its object; the furtherance of the kingdom of God.1. By guarding against reproach.2. By esteeming spiritual blessings above all others.3. By promoting the work of God in others. III. In its rule of action; faith.1. Allows only what faith permits.2. Avoids what faith does not endorse. (J. Lyth, D.D.)The voluntary limitation of Christian liberty I. Its extent. It--1. Avoids offence.2. Yields its conscious right for the sake of others.3. Guards against the appearance of evil. II. Its encouragements.1. The kingdom of God suffers no disadvantage.2. The weak brother is spared.3. Private conviction and action are not sacrificed. (J. Lyth, D.D.)Things indifferent I. What things are indifferent? Things--1. Not forbidden.2. That have in themselves no moral value.3. That are clearly ascertained as such by an enlightened conscience. II. When do they cease to be so?1. When they become a stumbling-block to others.2. When they infringe the law of love.3. When they oppose the work of Christ--when they occasion reproach. (J. Lyth, D.D.)In guarding against offence we must take care 1. To preserve our personal liberty.2. Not to violate the law of love. (J. Lyth, D.D.)Personal responsibility In the early part of his letter to the Romans the apostle expounds the fundamental doctrines of the Christian religion. In this latter part he applies these doctrines to the problems and duties of daily life. In the Roman Church he is confronted, as ministers of the gospel are confronted even to the present day, with two antagonistic parties, the legal and the spiritual, the conservative and the liberal, or, as he terms them, the weak and the strong. How to reconcile these two parties in the one Christian Church is the problem which engages the attention of him who has the care of all the Churches. A recognition of the Lord’ s authority, a desire to execute the Lord’ s purpose, and a confession of the Lord’ s goodness, characterise both parties. But while there is good on both sides, there are on both sides manifestations of evil. A spirit of uncharitableness is seen in the judgments of both, and to this the apostle directs his teaching as he urges the exhortation, “ Let us not therefore judge one another any more.”1. The first argument against this habit of uncharitable criticism is found in the truth that judgment belongs unto God, man being incompetent to render it. “ Why dost thou judge thy brother? For we shall all stand before the judgment-seat of God.” The Omniscient alone is competent to judge. (1) We have not sufficient knowledge of the mind of the Master to determine the standard of action. “ Who hath known the mind of the Lord, or who hath been His counsellor?” My conception is my working standard. It is the Master’ s commission to me. His word to my brother may be different. We may move in opposite directions and yet both fulfil the purpose of one controlling mind. Let me be assured that my feet are planted on the truth, but let me beware how I deny that my brother stands upon the truth because he does not occupy the same square-foot of ground on which I stand. No man has a monopoly of truth. (2) Again, we are incompetent to judge because we have not sufficient knowledge of the mind of the fellow-servant to determine the motive with which his action is performed. “ Let not him that eateth not judge him that eateth; for the Lord hath received him.” Ofttimes man can look no farther than the outward appearance. God looketh upon the heart. He weighs the motive. Yet, spite of their incompetence, how free men are to usurp this Divine prerogative of judgment! Without God’ s knowledge, without God’ s love, they are quick to condemn. Before the bar of God each is responsible for himself alone. 2. In this solemn fact the apostle finds his second argument against the habit of judging others. “ Each one of us shall give account of himself to God: let us not, therefore, judge one another any more.” God does not hold us responsible for our brother’ s action; but He does hold us responsible for our influence upon him. The large demands of the Divine Judge upon the Christian in relation to his brethren, the apostle now urges especially upon the strong. There is reason in making the application especially to the strong, for in the matters under discussion they alone have freedom of choice. The strong Christian may eat or forbear eating. He may observe the day or not observe the day. The weak, however, in his present moral condition, has no choice. To those who have the larger opportunity the truth is the more broadly applied. But we are not obliged to think that the entire doctrine of the relation of the strong to the weak is set forth in this chapter. Were that the case it might seem as if Paul exalted the weak man’ s conscience to a place of tyranny. This surely is not his teaching. Truth is supreme. Opinion can never usurp her throne. If the weak brother’ s opinion is not the truth, his position is open to attack, and in the fuller presentation of the truth it may be necessary to oppose it. Paul himself was constantly leading in such opposition. Not only may the position of the weak brother be attacked; there are times when his scruples have to be disregarded. They may always be disregarded by you when they are opposed to a clear conviction of your duty. “ Let each man be fully persuaded in his own mind,” and he need not, he must not desist out of regard for another’ s conscience. But if, after sufficient and candid study, he is fully assured that it is his duty to act, he must act, however his action may grieve his weaker brother. Even in matters which may be termed indifferent, the scruples of the weak brother may deserve to be set aside. Paul himself is our example. To him circumcision is nothing. At one time, on account of the Jews, he circumcises Timothy. At another time, when certain came to spy out the Christian’ s liberty and to bring him into bondage, he refuses to circumcise Titus. To these he “ gave place in the way of subjection, no, not for an hour, that the truth of the gospel might continue” with the Christian disciples. There are, therefore, grounds on which the position of the weak brother may be attacked and his scruples disregarded. Nevertheless, there are grounds on which the position of the weaker brother must be respected, and his scruples receive special regard. “ If because of meat thy brother is grieved, thou walkest no longer according to love.” My act is not right simply because it does not harm me. As a child of God I must look upon the things of others. Christianity is satisfied with no standard but that of love. If this is true Christian doctrine the application in Christian ethics is clear. Justice is conformity to a standard; the Christian standard of life is the loving nature of God. I cannot therefore be just in the Christian sense unless I have love. Not what is good for me alone, nor what is good for my brother alone, but what is best for all, is to determine my action as a child of God. But the law of love is not satisfied with the attainment of anything less than the best good of all. There are many goods. They are of divers values. Freedom in eating and drinking is a good, but this is not the highest good which Christianity has to bestow. “ For the kingdom of God is not eating and drinking; but righteousness and peace and joy in the Holy Ghost.” The man who, in his zeal to establish the right to eat and drink, or the right to the free observance to a religious day, cares not how much he disturbs the peace, diminishes the joy, and undermines the righteousness of his brethren, really places the minor above the major, the subordinate above the supreme. In seeking a good, he misses the best good of the kingdom of God. But the strong may say in way of defence: Inasmuch as nothing is unclean of itself, may we not encourage other to imitate us in customs which are not opposed to any law of righteousness? No, says the apostle, not so long as the weak brother considers the thing unclean, or the act unrighteous. The end of Christianity is not right conduct, viewed apart from its motive, but virtuous character. Christianity has not attained its ideal when certain legal decrees have been obeyed, but only when certain moral experiences have been evoked. A merely legal system might be satisfied with formally correct conduct, but a vital religion demands a godly character. The teaching is sharp and decisive. “ Whatsoever is not of faith is sin.” Whatsoever is done without consent of the moral nature, whatsoever is done contrary to what one believes to be right, is sin. This is striking doctrine. But does not our best ethics confirm this view? Do we not frequently see the unhappy results of submission to precepts which may be right, and yet are in opposition to the beliefs of the heart? In such submission the man surrenders his freedom, the birthright of moral manhood. He submits to the rule of his fellow-men. In opposition to the teaching of Christ, “ Call no man master,” he yields his sovereignty and lets others lay down the law of his life. Whatsoever is not of faith is of foreign dictation. It is the act of the bondman, not of the freeman. By such conformity the man benumbs his sense of obligation. It is this sense which binds him to the eternal truth. It is like the cable which holds the buoy to its moorings. The sense of obligation is the one assuring evidence that God has not forgotten us. This binds us to the eternal throne. Like the clue which Ariadne gave to Theseus, it leads through devious ways out into the world of light, of life, and of love; it leads to the throne, to the feet, to the heart of God. Lose this thread and the soul is left alone, “ in wandering mazes lost.” Cherish your own sense of obligation; beware how you injure another’ s. More fundamentally still, the performance of an act which is contrary to the soul’ s belief, to which the consent of the moral nature is not given, is essentially subordination of the impulse to live for others to the impulse to live for one’ s self. The teachings of this chapter become intelligible in proportion as we come to understand the end which Christianity seeks to attain. Christianity aims not simply to cause our actions to conform to a certain legal standard, but rather to make us partake of the nature and thus of the blessed experiences of the ever-blessed God. (T. D. Anderson.)Personal responsibility The discussion which we reach in this part of the Epistle to the Romans turns not on great and plain matters of righteousness and equity, on which there can be but one opinion. It is not aimed against our judging a wrong to be what it is, for how can we help condemning the violator of law? but it all has reference to daily questions where there is no positive rule for any one but such as grows up in the community and shifts with changing circumstances. The private conscience properly asks, Is this right for me? The social conscience asks, Is this right, all things considered? So the well-trained moral sense of the Christian is broad in its scope and unselfish in its utterances. Practical duties in the New Testament are seen to be the sequence of sublime truths. We see that there could not help being wide differences in temperament and attainments among such converts, and that many serious complications might arise in their attempts to walk according to the new Way of life. It is so everywhere in modern times in the missionary fields. We can see, from our own selves, how strong the temptation would be to “ take positions upon such matters where there was no, “ Thus saith the Lord,” and where for that very reason men grow pugnaciously sure. First of all we note that while he places himself on the side of the strong and says that nothing is unclean of itself, he does not try to change the feelings of either party for the sake of a dull and heartless uniformity of practice. He does not turn to the weak brother and say to him, Give up your absurd scruples! or belabour him with proofs that he ought to be free from the law. Nor does he say to the strong, You have no right to a freedom upon things not free to others! Give up your liberty for the common good! On the contrary, he tells him to keep his faith as to all these things and have it before God. And for the establishment of this he sets up a great landmark in morals. We are personally accountable for ourselves unto God, and are never called upon to sit in judgment upon others who are the servants of the same God and show the fruits of the Spirit in their lives. Of course we must condemn wickedness wherever we behold it. While we are our brother’ s keeper and owe him a debt of loving care and sympathetic influence, we are not his overseer, divinely set up to regulate every attitude of his mind and the small details of his conduct. Christian love may degenerate into officiousness. The apostle shows that we ought to cultivate a regard for another’ s conscience all the more if it is weak. God is speaking through it. To him that esteemeth a thing to be profane, to him it is profane. By your inconsiderate freedom, he says, you may actually destroy your brother who will stand by your side at the judgment-seat and for whom Christ died. But besides this, love is more than liberty. What is liberty? Does not all turn upon the use we make of liberty and the nature of the thing about which we are free? One observation seems proper at this point as to the use of wine. It is of the Lord that Christian sentiment should favour the weaker side everywhere, but the question may fairly arise whether the strong have any rights or any place for the use of their freedom. The words of Paul are clear that if we have faith that gives us liberty we are to hold it before God and not to create a sin for ourselves because another has found one. In the constant movements towards a better social life more and more attention is given to the poor and the oppressed, to the victims of appetite and of evil in all its forms, and more is asked of every Christian to-day in the way of personal sacrifice than ever before. But the practical guide upon a thousand matters of daily conduct, where we ask, Shall we dance? Shall we play cards? Shall we attend the theatre? Shall we visit and ride on the Lord’ s Day? is found within these great lessons of the apostle. He says, Whatsoever is not of faith is sin. That “ faith” is not the common belief of the Christian, but a regulative principle derived from the Word of God and the practices of His people. For us, then, if serious questions arise, let there be a simple rule. We can abstain. We can be safe. We can place ourselves where no act of ours can by any possibility destroy the delicate bloom of another’ s faith, and where we give up a trifle and have a kingdom of peace within! (E. N. Packard.)Personal rights Well, is there no other question? Yes, oh yes, there is another question. What is that? It is the great question as to what a man may do with his rights. Paul takes the ground that every man must assert his personal rights. Now the question is, having once shown that I can indulge in such and such pleasures without any harm to me, and with some benefit, shall I go on and indulge in them without any regard to the effect which my indulgence may have on others? “ Oh no,” says Paul. “ There is no harm in your eating meat dedicated to an idol, but if your brother sees you do it, and, misunderstanding the whole of it, is led conscientiously into wrong, then you do not act wisely or kindly; for you use your right to break down his conscience and his right.” There are two principles in regard to rights. The first is to ascertain and vindicate them, and the next is to subject them to the law of love. There are a great many things that I have a right to, till love comes and says, “ Will you not forbear them for the sake of others?” I have a right to eat meat; but for me to do it under circumstances such that my whole household are led to eat it, and they are thrown into a fever, is wrong. For the sake of keeping my children well, I would abstain from eating meat. I have a right to drink wine; but if I found that my drinking wine would lead poorer men to drink whiskey, or the young men around me to drink wine, I would say to myself, “ Shall I use a right of mine in such a way as to destroy my fellow-men for whom Christ died? That would not be acting wisely nor well.” (H. W. Beecher.)Self-denial for others A friend told me that he was visiting a lighthouse lately, and said to the keeper, “ Are you not afraid to live here? it is a dreadful place to be constantly in.” “ No,” replied the man, “ I am not afraid. We never think of ourselves here.” “ Never think of yourselves! How is that?” The reply was a good one. “ We know that we are perfectly safe, and only think of having our lamps burning brightly, and keeping the reflectors clear, so that those in danger may be saved.” That is what Christians ought to do. They are safe in a house built on a rock, which cannot be moved by the wildest storm, and in a spirit of holy unselfishness they should let their light gleam across the dark waves of sin, that they who are imperilled may be guided into the harbour of eternal safety. (Sword and Trowel.)Selfishness A man is called selfish, not for pursuing his own good, but for neglecting his neighbour’ s. (Abp. Whately.)The sacredness of man While from the beginning the kindly affections of men’ s nature have been largely developed, outside of their own households they have seldom felt themselves under much obligation to men, and outside their acquaintanceship and nation are felt a hundred obligations of aversion. And it is one of the tokens of the Divine inspiration of the truth that “ Thou shalt love thy neighbour as thyself” has been the declaration of the Divine law from the earliest period. And there is no duty that the Apostle Paul so developed as this. Note-- I. The ground on which he puts men is the ground of their sacredness.1. Christians are tempted to judge men by standards that are not the highest nor the most Christian. (1) We are tempted to put value upon men according to their social relationships. A man may be very low in the social scale, and we may be accustomed in measuring him to call him a brute, and worthless, but the man has some other value besides that which consists in his relationship to society. (2) Nay, a man’ s economic value may be nil. There are many who do not produce as much as they eat. They are sick or shiftless, and die useless paupers. And we are apt to speak of them with contempt as being the “ dregs of society.” 2. And yet, low as they are, their value may be beyond count. (1) For every man is God’ s creature in a sense that none of the inferior animals are. He is made after the image of God. (2) More than this, every man is made sacred by what has been done for him. In the old days the colonists were forbidden to manufacture anything for themselves. The privilege of furnishing these things to them was reserved to the Crown. Not only that, but the very timber of the country was sorted out, and wherever a valiant pine or a noble oak, fit for the masts or for the ribs of ships was found, the Broad Arrow was stamped on it. The tree was in no respect different, but when people saw the Broad Arrow they said, “ That is the king’ s.” Now it is not an arrow, it is a cross that is stamped upon every living soul. For every human being Christ died; and this is made to he the sign and token of the value that is in every man (verse 15). (3) Again, men are to be greatly respected for their development into immortality. Although there is but very little value in acorns, when they are planted they will become trees; but what they will be when a hundred years have dealt with them no man can tell. And though men, as seeds, are comparatively insignificant, when they shall have been planted again, in a fairer clime and in a better soil, and shall have been under a higher culture, they will then unfold their real and true selves, to which they will not come in their relationship to time and society. II. It is upon the ground of the value that inheres in men that we must not put any stumbling-block in their way. It is a case in which the highest are to serve the lowest. It is being to men what mothers are to children. What father is there that does not subdue himself to the level of the cradle? Accomplishments, tastes, and liberties are commanded to serve the wants of the little one. We must use our liberty and our strength for men, not them for our strength and liberty.1. It is right, if a man is worshipping superstitiously, to supplant the superstition by a more rational worship. If I go into a Catholic church, and there stands the font of sacred water by the door, and I perceive one and another dipping their hands in and making the sign of the cross with the utmost reverence, I do not follow their example; I have no need of it; and yet I should abuse my liberty if I were to ridicule the act, or if I were to use my liberty and my intelligence to oppress the consciences of those that were lower and less than I. To a person who performs the act it may seem sacred; and if you cast contempt upon it you may be a violator of what is sacred to him, and therefore you may put a stumbling-block in his way. Idolaters were not treated with disrespect by Christ and His apostles. When Paul stood in the midst of the radiant idols at Athens he never spoke of them in such a way as to wound the feelings of any one who believed in them. 2. It is sometimes said of men, “ They do not preach all that they believe.” They would be fools if they did. You might as well say to the mother who has a medicine chest, “ Give all the medicine there is in that chest,” as to say to a man, “ Preach all that you believe.” A man preaches to build men up. Are you to reproach a man for not putting all the materials for building into every edifice that he constructs? If a man builds of brick he does not think it necessary to exhaust the whole material that the country affords. And a man that teaches is not teaching for the sake of unsettling men. There are those who pile sermon upon sermon the year round, loosening everything, and at last nothing remains. But it is said, “ They are bold men.” Yes; and they may do harm with their boldness. “ Well, they are honest.” Honesty is a good thing; but even that should be handled prudently. It is better that men should have truth than that they should have delusion and falsity; but it is not wise that the change should be made too abruptly. Where a man has on a filthy garment, it is better that he should wear it than that he should go naked. Don’ t take it from him until you have a better one to put in the place of it. 3. A man has a right, in the employment of his wealth, to have regard for the comfort and refinement of himself and his household. But no man has a right to such a use of wealth as shall be exclusive and selfish. A man has a right to the use of his property, but he must use it charitably. And, on the other hand, those that are poor are not to rail at rich men, but are to act according to the spirit which is contained in the gospel (verses 2, 3). 4. There are very many pleasures which I avoid, not because I have the slightest conscience respecting the things themselves, or because I suppose they would be otherwise than beneficial to me, but because my example should be such as not to mislead, but lead aright, the young men of the community, who, in looking upon what I did, if I indulged in all those things which were harmless to me, might venture on things that I could do safely, and they could not. 5. This should be carried still further. I hold that there is no one thing that is more perilous to young men than the usages of society in the matter of intoxicating drinks. Nevertheless, if I observe that my brother, in a neighbouring church, holds a contrary view, I have no right of disputation over his conscience. I may wish that he could see as I do; I may even attempt to give him the light that I have; but if, after all, in the exercise of his own judgment and discretion, he says, “ I stand in my liberty before God,” I have no right to cast an imputation on him and his liberty. (H. W. Beecher.)I know … , that there is nothing unclean of itself. How the same thing may be clean and unclean I. Nothing is unclean of itself.1. Every creature of God is good.2. May be lawfully used.3. When sanctified by an enlightened conscience. II. Everything becomes unclean.1. When abused.2. When used by him that esteems it unclean. (J. Lyth, D.D.)But if thy brother be grieved with thy meat, now walkest thou not charitably.--The duty of sacrificing private enjoyment for another’ s benefit I. The case supposed. The enjoyment though lawful, is a stumbling-block to another. II. The apostle’ s decision of it. It is a violation of the law of love, because selfish in itself, injurious in its effect. III. The consequent duty. Of abstinence, lest you destroy him for whom Christ died, leaving you an example of self-sacrifice. (J. Lyth, D.D.)Destroy not him with thy meat, for whom Christ died.--Christ’ s death, a man’ s destruction I. Christ died to save all. “ He is the propitiation … for the sins of the whole world.” His death was a fact in the Divine government in which all are interested, a provision of Divine mercy, like the sun, the air, and the various elements of nature, from which all could derive the same supplies. II. Though He died to save all, some will be destroyed. The truth has no practical influence on a man unless he studies it, and he may study it or not, rightly or not, the provision does not stream its blessings into a man, irrespective of his choice or efforts. The sun will not give its light to a man unless he open his eyes, nor will the water allay his burning thirst unless he drinks it in. “ Ye will not come unto Me,” etc. III. This destruction may be effected by a brother. One man can and often does spiritually ruin another by his suggestions, his spirit, his example. Whilst God saves man by man the devil damns man by man. Through man the spiritually restorative and destructive forces of the universe are everlastingly working. IV. The brother may do this by a trifling thing--“ meat.” By urging thy ceremonial observances thou art likely to ruin him; leave him free to his own conscience. As an invisible atom can destroy animal life, a little sin can damn a soul. (D. Thomas, D.D.) Romans 14:16 Let not then your good be evil spoken off We ought not, for we have none too much. We may through--1. Ignorance.2. Levity of temper.3. Moroseness.4. Want of stability.5. Improvidence.6. A number of little things which, like dust upon a diamond, obscure its lustre, though each particle is almost nothing. (J. Lyth, D.D.)Let not your good be evil spoken of 1. The Bible speaks much of the beauty of holiness. It represents Jesus as the altogether lovely. His beauty consists in His perfect excellence, in the absolute symmetry of His whole character. 2. Believers are epistles of Christ. They are His witnesses. It is their solemn duty to make a fair representation of what He is, and what His religion is before the world. 3. There are two ways in which professors dishonour Christ, and make a false representation of Him and His religion--when by breaking the law they give men to understand that Christ allows such transgressions, and when they cause even their good to be evil spoken of, i.e., when they so act on right principles as to give those principles a bad character, or so conduct themselves as to mislead others as to the true nature of the gospel. This is done-- I. When men so use their Christian liberty as to injure their brethren. The distinctions between months, days, and meats had been abolished. It was right that this fact should be asserted and taught, and that Christians should act upon this liberty; but if they so used it as to destroy their brethren, they sinned against Christ, and caused their good to be evil spoken of. So now in regard to temperance, men may make such a use of truth, and so act on true principles as to do great harm. II. When undue stress is laid on trifles. Paul says that religion does not consist in meat and drink; and to act as though it did is to slander the gospel. This is true of fanatics of all classes, and all bigots. They belie religion, as the tattooed New Zealander or painted Indian misrepresent the human face divine. III. By the sanctimonious, who make a false representation of religion and cause it to be evil spoken of when they hold it up thus caricatured before men. IV. By the censorious. Not only in making non-essentials of too much importance, but also in misrepresenting the spirit of their Master. His religion does not justify their harsh judgments. V. By those who carry any right principle to excess.1. By the Puritans in regard to the Sabbath, to things indifferent in worship, to days of religious observance. 2. By Quakers in regard to dress and conformity to the world. 3. By those who deny the Church any liberty in her organisation. In every case of this kind the human degrades the Divine. What is indifferent is made essential, and what is essential is made indifferent. (C. Hodge, D.D.)Good evil spoken of (Missionary Sermon):--Our good is evil spoken of-- I. If we propagate among others that which we do not receive for ourselves. Create any great system of efforts, and there will be many blindly carried away with it. Many are, therefore, induced to enrol themselves in our missionary associations. “ Come, see my zeal,” said the ancient king, “ for the Lord of Hosts.” Was not his zeal selfishness rather? But “ Jehu took no heed to walk in the law of the Lord,” etc. II. When we violate that solemnity which is appropriate to all such transactions. May it not be feared that, in some cases, too great a temper of flippancy has pervaded our assemblies, and characterised our institutions? Could a traveller, in exploring the vestiges of an ancient city, pass along its fallen theatres, its broken aqueducts, its prostrate temples, with levity? Could a philanthropist proceed through the walls of the lazaretto, or the cells of a prison, in a careless and unfeeling mood? Could a negotiator address the revolted and the insurgent with a sportive look and in a jocular tone? Let us copy His faithfulness who upbraided Capernaum, and imitate His compassion who wept over Jerusalem; remembering that we are now labouring in the same course, and should know the fellowship of the same sufferings. III. When we forget that due estimate which we should take of what is distant and of what is near in the condition of mankind. Cast your eyes on your native land. Tens of thousands are before you, most imbruted, most immoral. And these are your kinsmen; a thousand ties of brotherhood make them one with yourselves. Cast your thoughts upon the distant realms of idolatry. You cannot tell how great is that darkness, for there is no contrasting light; you cannot tell the dimensions of that misery, for there is no measure by which you can gauge them. And in some districts of our favoured kingdom there are more Christian pastors than these societies have scattered around the circumference of the globe. Now, our good may be evil spoken of if we adopt any invidious partiality in our judgments. There are no souls more precious than those which throng the margins of the Indus, the Ganges, and the Nile; but the souls are alike precious which throng the majestic strands of the Severn, the Humber, and the Thames. IV. If we forget the proportion which should exist between effort and prayer. There is a devotion which becomes selfishness. It wraps itself in a contemplative dream; it will make no sacrifice, engage in no exertion. There is an exertion which becomes impious. It is full of noise and ostentation. Now, it is necessary that devotion and activity be blended. Our labour must be habitual, not accidental--our devotion must be habitual, and not fitful. Look at the apostles--what were their prayers? Pentecost fully come--what were their deeds? Think of angels--they do always behold the face of their God; but they are winds--they are flames of fire. Think of the Son of God, how He spent whole nights in prayer! you see Him going about doing good. Let our prayers sanctify our efforts--let our efforts authenticate our prayers; let us take heaven by violence through the means of the one, and earth by violence through the means of the other. V. When we call in the aid of worldly excitement. Have all our institutions to say that they are unspotted from the world? Has there been no strange fire which we have offered before the Lord? Has there been no suppression of truth, no evasion of facts, no adornment of narrative? Surely, if our purpose be to captivate the world to the Saviour, we must be on our guard, lest, in attempting it, we ourselves be led captive by the world. VI. If we entertain a light view of the eternal danger of the heathen. Make Christianity a question of comparative advantage, of ameliorated state, a measure to give an increase of light already sufficient, a confirmation to hopes already well founded, and the missionary apparatus will soon come to neglect; men will necessarily decry it, as an unmeaning toy and a gaudy superfluity. VII. If we obtrude party opinions and singularities. How pleasing is it that ours is a common cause, and that now, more than ever, ours is a common spirit. When the infidel and the scorner see we are moving in our different tracts, and yet are moving under a common influence and for a common purpose, we shall thus vindicate our good, and, in the absence of all that is little in sectarianism, we shall have our good compelled to be spoken well of. VIII. When there is any disposition to disparage the missionary character. We have formed a heroism of principle and a dint of courage which were unknown; we can bring forth, confidently, men who have died unshrinkingly as martyrs. Can we ever use one term of detraction towards these men? Can we ever yield to them a supercilious patronage and a grudging support? We are honoured that they will go--we are honoured that we may sustain them. Let us remember that the very life--credit--character of our missionary institutions, must depend on the men whom we entrust with this work; and when they have been thus faithful in their work, let us give to them all that cordiality of confidence which they so well deserve, and which it would be unjust to refuse. IX. When we apply a harsher rule to our converts than we apply to ourselves. The former may occasionally be carried away by error; but let us think of our own deviations at home. We should, indeed, be disheartened if ever we had to report of any of our native Churches abroad what the apostles had to report of Corinth and of Galatia. X. If we at all encourage the hope of an unscriptural consummation. Remember that the present dispensation is a spiritual one; that it is complete, and nothing can be added to it; that it is an unearthly one, and therefore cannot admit of secular aggrandisement; and it is a final one--it therefore allows of no ulterior revelation. What know you other than this--than that all the world should be Christians?--other than this, that the gospel shall be universally preached? This is your consummation: you desire here no other paradise but to see the earth filled with the trees of righteousness. XI. If we do not follow up our exertions and improve our success. We have made a lodgment, and God’ s salvation has been openly showed in the sight of the heathen; and there have been those who have gone up to occupy the breach. Shall we leave them to perish? We have sown the seed; the harvest is come--it invites the sickle. Who would not enter with ecstasy into such a field, and crowd as labourers into such a harvest? (R. W. Hamilton, D.D.)Our good (Christian liberty.) I. Is evil spoken of--1. By the enemies of the truth, when they see a want of harmony in the Church. 2. By the weak, when they condemn the free conduct of their stronger brethren. 3. By the strong, when they give offence to the consciences of the weak. II. Must be protected.1. Against what? (1) Reproach.(2) In consequence of-- (a) Offence. (b) Misuse. 2. How? (1) By not laying too much stress on matters unessential.(2) By a supreme regard for those things that are indispensable. 3. Why? Thereby-- (1) We serve Christ.(2) Win the approbation of men. (J. Lyth, D.D.)Misrepresented goodness Some men seek to impress the world by their goodness when they really have no goodness. Such were the Pharisees. But the apostle has in view men who have goodness, but who do themselves injustice. We need to be careful about the manifestation of our religion, as well as about the reality of it. It is possible to be very good, and yet so to act as to put men out of conceit with religion itself. There is a book entitled “ Roses: How to grow and How to Show them.” Anybody might say, “ Ah! the question is, how to grow them. Bring your flower into fulness of glory, and it will show itself and win the prize.” But it is just for want of this particular skill that many a clever grower has missed the prize. So it is with character. Our good to be evil spoken of. I. By sadness. A serious spirit is a true spirit, and one we should ever cherish. But how easy it is to turn it into sourness, and thus make a grand character repulsive! With all our solemnity there ought to be cheerfulness. A man who is all laughter counts for little, a man who is all groans counts for less; but he who lets a hopeful spirit shine through all his religion does much to recommend his faith. II. By narrowness. The world often miscalls a noble self-denial strait-lacedness, and we must be prepared for it. But there is sometimes self-denial that is really narrowness, and that damages the reputation of good men. This illiberality of mind sometimes reveals itself in an orthodoxy that prevents a man from looking calmly and boldly at religious questions, sometimes in a harsh, exclusive denominationalism; sometimes in an asceticism which makes a man intolerant of recreations; sometimes in a fear of worldly conformity. Let us beware of this suspicious, conceited, uncharitable spirit. Let us hold a theology as broad as judgment, mercy, and truth. Christ stood at the utmost remove from the pettifogging Pharisee. He was the ideal Catholic. Let it be thus with us. III. By hardness.1. You may see this in business men sometimes. A Christian trader is in all things severely conscientious. And yet nobody likes him. The reason is his conscientiousness looks very much like selfishness, and is currently reckoned as such. Now, he might be all that a smart business man needs to be, and yet be popular into the bargain. He wants to understand the by-play of life--how to soften the severe rigid laws of the business sphere with little acts of forbearance, patience, generosity. 2. And you may see this hardness in family life. It was said of the mother of one of our most distinguished women that she did her duty to her children, made sacrifices for their welfare, and yet there was no sympathy in it all. And the gifted daughter grew up feeling that the lack of warmth and love in her early training was a lifelong loss. Oh, what a grand thing is graciousness in all our spirit and conduct! Some excellent people are sadly wanting here. They do not know how to show their roses--they thrust the posy into your face and you are more scratched with the thorns than regaled by the fragrance. We often hear about “ diamonds in the rough” ; there are Christians after that order, but it is a serious defect to be in the rough--Christ’ s diamonds, like Himself, ought to be full of beauty and grace. IV. By unseasonableness. Character is timeliness, a fine perception of what is becoming to the persons, to the place, to the hour. If we do not attend to this our mirthfulness may be reckoned levity, our strictness intolerance, our liberality weakness, our large-mindedness licence. We have need to pray constantly that “ we may be filled with the knowledge of His will in all wisdom,” etc.; so shall we serve the apple of gold in the basket of silver. Let us not despise this matter. Do not say, Let us get the solid thing, and never mind the rest. A jeweller works altogether with gold and gems; but it is not enough to mix these anyhow. So we, as Christians, must be careful how we arrange our precious material, for of the virtues we may make an eyesore or a picture. We must work with judgment, sympathy, courtesy, or our good will be evil spoken of. (W. L. Watkinson.)Reputation I. Nothing is more easily destroyed than a good reputation. You may be years, a life-time even, in building it up, and yet a moment, a single act, may suffice to destroy it. A breath of scandal may blast it, an indiscretion may tarnish it, a “ dead fly” in the ointment may make it offensive. How sedulously should we guard it! II. Nothing on earth is so valuable or so potent as a good name. Wealth beside it is dross. Office, station, fame, are nothing worth in comparison. Talent, learning, and gifts of oratory, pale and fade in the presence of it.1. For our own sake we should sacredly guard it--for it is our crown jewel, the one potential element of usefulness we possess. 2. For society’ s sake we should do nothing, omit nothing, that will tend to obscure it. For Christ’ s sake and the Church’ s sake, we are bound to guard it as we would guard life itself: to wound it is to wound Christ in the house of His friends, and bring reproach upon His Church. Oh, it is these tarnished reputations, these soiled garments, these discredited names, in the household of faith, that so weaken the testimony of the Church and fill the mouths of scoffers and infidels. (Homiletic Monthly.)The importance of a good man taking care of his reputation Character and reputation are not convertible terms.1. A bad man may have a good reputation. He may have the art of so concealing the reigning elements of his character as to give to his compeers a false impression. Hence, in all circles there are counterfeits that pass for true coin. The miser in heart passes for a philanthropist; the sensualist in heart for a man of chastity. 2. A good man may have a bad reputation. Genuine saints have often been regarded as great sinners. Against this the text is a warning. I. There is a danger in this, arising--1. From some things in society. (1) Its envy. All men instinctively feel that goodness is an excellency, and those who have it not naturally envy those who possess it. The ugly envy beauty, the poor wealth, the obscure fame, the depraved excellence. The delight of envy is ever to mal-represent its object. (2) Its self-complacency. All men desire to be on good terms with themselves, and to be regarded by society as worthy of honour. But the virtues of the good flashing on the lives of the corrupt tend to destroy this. A bad man in the presence of a good man must feel self-condemned. (3) Its stupidity. The great bulk of society are so dull in relation to spiritual virtues that moral distinctions are disregarded by them, and they often confound good with evil. 2. From some things in the good man himself. The more goodness a man has in him, the less suspicious he is, the more confiding, and the more regardless of conventional proprieties. He is natural, and like all natural objects shows himself as he is. He is likely to care no more for what men think of him than trees for the opinion of the birds, or flowers for the opinion of spectators. Great goodness is constantly making conventional mistakes and trampling artificial properties underfoot. II. There is an evil in this. A man’ s power to do good depends greatly upon the faith that society has in his goodness. If society suspects his genuineness or disinterestedness, he may preach like Paul, but he will accomplish but little good. Hence it has often happened that truly good men and powerful preachers have, by disregarding certain recognised proprieties of society, destroyed their usefulness for ever. Conclusion: Hence, because of this danger and evil, let us walk “ circumspectly,” not as fools, but as wise; let us avoid the very appearance of evil, knowing that the loss of reputation tends to disqualify us for usefulness. (D. Thomas, D.D.)On the imprudent way of discharging sacred duties Perhaps there never was a time since the world began in which so much was done for the cause of God and of truth, as at the present. Yet it becomes us to rejoice with trembling, and to act with care. In proportion to our zeal, is the enemy’ s malignity; while we act, the world watches, and connects the cause with the demeanour and temper of those who have espoused it. Sacred duties may be discharged in such a way as that they may be evil spoken of, and neutralised completely in their influence and effect. Take the case of-- I. Social prayer. Our good may be evil spoken of--1. When the prayer-meeting is left without some wise and judicious leader. 2. When they are converted into anything but what they profess to be--meetings for prayer--when the time is much occupied in exhortation, or discussion. 3. When the language employed in prayer is pompous and inflated. 4. When undue familiarity with God is used in prayer. 5. When prayers are spun out to an unreasonable and wearisome length. Whitfield once said to a good man who had fallen into this error, “ Sir, you first prayed me into a good frame, and then you prayed me out of it.” 6. When much time is occupied in prayer with such petitions as are only applicable to the case of the leader. II. The visitation of the sick. This duty is improperly discharged.1. When the conversation is confined entirely, or chiefly, to the disease under which the patient labours. 2. When an indiscriminate offer is made of the consolations of the gospel, which belong to believers only. 3. When special reference is not had to the peculiar circumstances of the case in prayer. 4. When there is harshness or severity in the manner of address. III. Domestic religion and instruction.1. Where there are no stated periods for the observance of family religion and instruction, but it is left to convenience, or caprice--to inclination, or to chance. 2. When the reading and explanation of the Scriptures do not form a great part of domestic instruction. 3. When the duty is hurried over with carelessness and haste. 4. When there are no inquiries made, as to their increase in the knowledge and understanding of Divine things. IV. Active employment in religious and benevolent institutions. Such as Bible associations and Sunday Schools. Conclusion: Observe some general principles, the observance of which are of importance in efforts to do good.1. Look well to your motives. If they are wrong, your conduct cannot be acceptable to God, nor is it likely to do your Christian profession credit before men. 2. See that your spirit and temper are always suitable to the character you sustain, and the objects which you have in view. 3. Do as much good as you possibly can in private. 4. Never talk much in what you do, or of what you do. Let your works, and not your words, praise you in the gate--and rather imitate the deep and silent river, that pursues its noiseless way, and is only known by the fertility and luxuriance it diffuses in its course--than the impetuous brook, that attracts the eye by its clamour, only to behold its shallowness. 5. Persevere in all you undertake, and then your activity will not be attributed to the mere impulse of the moment, but look more like the result of conviction and principle. 6. Let there be a cheerful alacrity in all you do, that it may appear to spring from a willing mind, and be esteemed rather your relaxation than your work. 7. Avoid the introduction of your own particular religious tenets. 8. Never do evil that good may come. 9. Seek to do good, abstracted from all the evil which may be connected with it. 10. Never refrain from doing good, for fear of its being evil spoken of. 11. Refer all that is good in what you do to God, and all that is evil to yourselves. 12. Cherish an abiding sense of your own helplessness, and ever rely on the power of God for strength, the Spirit of God for direction, and the work of Christ for acceptance. 13. Keep your great account in view--and the Lord grant you may find mercy of the Lord in that day. (T. Raffles, LL.D.) Romans 14:17-18 For the kingdom of God is not meat and drink. God’ s kingdom I. The description given of the kingdom of God.1. The import of the term. Christ’ s spiritual kingdom established on earth--His dominion over His redeemed people, having its seat in the soul, and extending over the entire life. This is a kingdom totally diverse from all others--one not in word or mere outward form, but in soul-subduing, life-transforming power, one that ultimately brings every thought into harmony with Christ’ s holy mind and will. 2. Its peculiar characteristics. (1) Negatively. It is “ not meat or drink,” i.e., it does not consist in the observance of distinctions between different kinds of food and drink, or in any merely external forms. (2) Positively. It is-- (a) Holy conformity to God--“ righteousness.” (b) A mild and gentle demeanour--“ peace.” (c) Spiritual gladness of heart--“ joy.” (d) The presence and power of the Holy Spirit as producing all these. II. The character of the true spiritual service of Christ (Romans 14:18). Observe--1. The indispensable requisites of Christ’ s service. In order to serve Christ, we must possess and manifest righteousness, and peace and joy, through the power of the Spirit of God. For these things there is, there can be, no substitute. Without that, however great your knowledge and profession and zeal may be, your service is a vain oblation. 2. In what respect Christ is served by these things. (1) His authority as a Master is acknowledged. Christ has expressly enjoined these things on all His followers. (a) “ Be ye therefore perfect.” (b) “ Learn of Me, for I am meek and lowly in heart.” (c) “ Ask and ye shall receive, that your joy may be full.” (2) His power as a Saviour is made manifest. These are not the natural product of the human heart. The Lord Jesus is their alone Fountainspring. (3) His example as a forerunner is imitated. Was not His an example of righteousness, peace, and joy? (4) Witness is borne to the nature and design of His gospel. Serving Christ in these things, we declare plainly to the world, in a way they can far better understand than by any verbal statement, what Christ has come to do in and for man! III. The blessed result of that service. There will be--1. Divine acceptance. The ground of a guilty sinner’ s acceptance before God is exclusively Christ’ s finished work; but our text speaks not of that acceptance, but of the believer’ s acceptance of his Heavenly Father. God’ s complacency and delight in a holy life. 2. Human approval. Such a life as that delineated in our text cannot but commend itself even to the world. It is, however, only men of God who can, in the fullest sense of the word, appreciate it. (P. Morison.)The kingdom of God consists in--1. Righteousness in respect to God.2. Peace with respect to others.3. Joy in respect to yourself. (T. Robinson, D.D.)The kingdom of God A peasant boy was asked, “ What is the kingdom of God?” He paused, and with an expression of seriousness and devotion which I shall never forget, placing his hand on his bosom, he said, “ It is something here!” and then raising his eyes, he added, and something up yonder. (J. Leifchild, D.D.)The constitution of the kingdom of God I. Not--1. Abstinence from earthly pleasure.2. Observance of external forms.3. The adoption of a religious deportment.4. Zeal for orthodoxy. II. But-- 1. Righteousness in faith and life.2. Peace with God and man.3. Joy in sorrow and reproach. (J. Lyth, D.D.)Distinguishing marks of the kingdom of God Every kingdom is renowned for some distinctive feature. Rome was conspicuous for its warlike propensities. The Grecian States were celebrated for their love of the fine arts. France is eminent for its taste. The American States are famous for their enterprise. But the distinguishing mark of the kingdom of God is “ righteousness, and peace, and joy in the Holy Ghost.” The inward and spiritual character of the kingdom of God I. In its privileges. As some painters can produce a striking likeness by a few clear though rapid strokes of the pencil, so is it with this beautiful sketch of the new man.1. The first lineament is righteousness. By this must be meant an entire justification and freedom from every charge and condemnation which sin might urge, and which God’ s broken commands might pass upon the Christian. This is the choicest mercy in the catalogue of mercies. It is-- (1) An enriching mercy, entitling to every good. (2) A most voluminous mercy, in which there is more than can be counted or imagined. 2. Peace is another lineament. Pardoning love hath subdued enmity against God. Peace hath been made by the blood of the Cross. This is one of the most gracious, as it is one of the most blessed, fruits of the Spirit. 3. Joy. It is the privilege of God’ s children to rejoice, as the distinguished objects of His adopting love. And, surely, when the Spirit bears witness with the Christian’ s spirit that he is a child of God, he hath the elements and materials for a holy joy, which the world, with all its pleasures, can never give, and which, with all its enmity, it is impotent to take away. II. Is its duties.1. It is righteousness in the Holy Ghost. Not only is the satisfaction of Christ’ s perfect merit imputed to the soul, but the work of his sanctification by the Holy Ghost, making the believer one with Him, is commenced within the heart. Then will conscience be made of every duty towards God and man. Faith is in the soul, as lightning in the air, which purifies; as fire in the metal, which refines. The heart, which heretofore was the thoroughfare of Satan, becomes the enclosure of God. 2. Peace also is a duty to the subjects of the Great Salem; and as wars and fightings come of the lusts of men, so will the disciples of Jesus be self-denying men, in order that they may dwell in peace with Him and with each other. 3. And how shall the Christian manifest his joy as a duty? Even by the holy delight which he takes in that service which is perfect freedom. (R. P. Buddicom, M.A.)The spirituality of the kingdom of God These words do not infer that we may eat and drink as we please; the very opposite is implied, namely, that whether we eat or drink, righteousness, peace, and joy in the Holy Ghost should determine our spirit and conduct. The doctrine is, that the kingdom of God is not founded on things outward, or any artificial arrangement of these; but on the absolute difference between right and wrong, happiness and misery; and that, accordingly, its design is to establish virtuous dispositions and holy joys. This doctrine is manifestly in direct antagonism to the tendency at Rome to indulge in disputation about the obligation of existing customs, and needs to be taught in the present day. There is a very general disregard of the spirituality of Christ’ s kingdom, and of the sufficiency of its truths to meet the wants of man. To make the tree good, that its fruit may be good, is a process far too slow and undemonstrative for this enterprising age. Accordingly, we are overwhelmed with “ improvements,” “ reforms,” “ schemes,” “ societies,” and “ movements,” to effect a speedy and decided change. Note-- I. The design of the kingdom--viz., the diffusion of righteousness, peace, and joy.1. Societies are formed with a leading object in view. Zeal for that object is the distinguishing mark of the members of each society. Diversity of taste and opinion is tolerated so long as it does not interfere with the interests to be promoted. There are religious communities of whose institutions distinctions of meat and drink form an essential part. Such is the general character of Hindooism and Mohammedanism. Such was the general character of Pharisaism. John the Baptist adopted similar means of distinction; he came neither eating nor drinking, nor clothing himself like other men. But Christ, instead of building up such walls of partition, removed them, and strove, by the example of loving, familiar intercourse, to overcome deep-rooted antipathies. Henceforward, “ righteousness, peace, and joy,” are to be the distinguishing tokens of His subjects--not any style of living or appearance peculiar to them as members of a community. 2. Tried by this test, Romanism, and all imitations of it, must stand condemned; but let us apply it to ourselves as members of a Church claiming to be scriptural. We belong to different grades of society, and have different tastes and habits, Hence there is no small risk of uncharitable judgments. Simple tastes and manners to some appear little short of barbarous, and refined tastes and manners to others voluptuous and worldly. How uncalled for these insinuations! To any disposed to make much of outward distinctions, we must ask-- (1) What of righteousness? Is not the first thing desirable--a heart right with God? (2) What of peace? Is not peace Christ’ s great legacy to His disciples? and peacemaking the duty He has blessed, as peculiarly that of the children of God? (3) What of joy? Is it not the will of God that we should rise above anxiety and discontent, to grateful, hopeful joy? Murmuring about ourselves or our fellow-Christians is neither right nor profitable. (4) What of Divine grace as the source of all spiritual excellence? God the Holy Ghost is not to be limited by man’ s prescription of meats and drinks, days and times, dress and postures. II. The fitness of the design.1. It accords with the extent of the kingdom. God, as the rightful sovereign of all men everywhere, commands them to return to their allegiance. The kingdom must therefore include men of all nations. How great the diversity of conditions of existence! And in His wisdom and love God has provided a system adapted to all these conditions. A religion eminently spiritual and practical, having very few and simple ordinances of worship, Christianity belongs specially to no clime, grade, or class. 2. It accords with the number and variety of the enemies to be overcome. Confessedly there is a great deal of irreligion and vice in the world; and no religion is worthy of the name that does not engage its adherents to a course of resolute opposition to these evils. But there is a great deal of sin and misery where these evils are neither seen nor heard. Seemly forms of religion and correct moral deportment have not been sufficient to satisfy the heart and purify the conscience. Churches have been rent, homes made desolate, and hearts broken, by men “ touching the righteousness which is of the law blameless.” We do not need more fasts, zeal for traditions and customs; we need a religion that will strike at the root of all the evil in our nature. This religion we find in Christianity, which obliges us to follow after righteousness, peace, and joy. 3. It accords with the attributes of God; for there is blasphemy in the very supposition that the Divine Being can be satisfied with a religion chiefly ceremonial or outwardly correct. He is a Spirit; and they that worship Him must worship in spirit and in truth. 4. It accords with the character of Christ. How strange that His name should have been given to such systems as have borne it! So far from patronising externalism, He exposed Himself to the wrath of the Ritualists of that day; so far from affecting peculiarity of living, He exposed Himself to the calumny that He was a gluttonous man and a winebibber. Everywhere and always He proclaimed the necessity of a righteousness exceeding that of the scribes and Pharisees. Were He this day amongst us, no word of sympathy would be heard from Him with those who compass sea and land to make one proselyte, and only succeed in perverting his better nature. His sympathy would be with those who assert their freedom from the commandments of men, and who joyfully own their obligation to love and obey their “ Father which is in heaven.” 5. It accords with the destiny of all true subjects of the kingdom. There must be a meetness, as well as a title, belonging to all the heirs of glory. A training of the soul in righteousness, peace, and joy, we can well believe to bring about a meetness for the society of the spirits of the just made perfect; but we are at a loss to conceive how a round of forms and ceremonies, or a careful conformity to usages and example, in matters wholly of this world and of this body, can constitute any such preparation. (W. Limont.)The kingdom of God is a soul-kingdom Why was it called a kingdom at all? Well, since a man’ s disposition is the fountain from which all his enjoyments that are worth having spring in this world, the condition of the soul becomes a kingdom in the sense that it represents to men the idea of felicity. The old notions were that a king was about the happiest man on earth. Hence the phrase, “ Happy as a king.” Therefore in the description of the disposition, which is the soul-kingdom, it is called a king’ s dominion, or a king-dora. But there is a more important reason--namely, that a king in his kingdom dominates, controls, governs. It is the disposition of men, their character, that controls. Their enjoyment, all their life, depends upon what they are in themselves, and inside of themselves. If a man’ s soul is one that works itself out in righteousness, in peace, in joy in the Holy Ghost, that is the dominating influence which controls the whole life. Now I aver that men are happy in the exact proportion in which their dispositions are qualified to make happiness. The enjoyment of men is in the ratio in which they have a right inward condition. A man who has right feelings and right dispositions, either finds happiness or makes it. It will happen to a man who is all right in himself. He either finds or makes life a blessing. A man who is in good health, who has a right temperament, all of whose dispositions are noble, and who is hopeful, courageous, and cheerful, loving God and loving men, thanks nobody for making him happy; he is happy of himself. The human soul was just as much made to produce happiness as a music-box was made to produce music. If it be in a right and normal condition, harmonised with God, with the spirit-world, for which we are being trained, and with men, then it is happy. The soul must needs produce its own happiness out of the harmony of its own condition; but men do not believe in this. You will find young men saying, “ If I were as rich as Vanderbilt, would not I enjoy myself?” Do you enjoy yourself now? “ No--oh, no.” Then you would not then. (H. W. Beecher.)The essentials of Christianity I. A negative description of the kingdom of god. “ Meat and drink” includes the carnal and sensational in every shape and form. True religion is not--1. Ceremonial observances. Godliness is at a low ebb when great importance is attached to external rites. Ceremonialism is the respirator worn by a Church when its lungs are too weak to breathe the bracing atmosphere of revealed truth. Consumption has set in, and in time it will die of exhaustion, and be decently buried in tile grave of formality. This was the case with the Jewish Church. The temple services were carried on with regularity and gorgeousness, while the soul of religion was gone. 2. The gratification of the appetites. Pagan converts ran to the other extreme--religion to them was a matter of cookery, confectionery, and stimulants. Previous to their conversion they had been accustomed to associate worship with gluttony, drunkenness, and licentiousness of the lowest type. Their countrymen indulged in the wildest revelries while celebrating the festivities of Bacchus and Venus. What wonder, then, that such should come into the Church, expecting it to furnish them with fresh opportunities to pamper their carnal appetites? They even turned the Lord’ s Supper into a carousal. 3. AEsthetic idealism. Many minds have been so “ corrupted from the simplicity that is in Christ” by what is called higher criticism, as to lose all relish for doing, and they spend their time in dreaming. In this state of mind they devise for themselves an ideal Christ, no more like the real Christ of the gospels than the sensitive plant that grows in the hothouse to the hardy oak whose giant arms defy the storm. To the idealist the Bible is a poetical perfumery to regale the jaded senses, and not the voice of God, saying, “ This is the way, walk ye in it.” The house of prayer is a floral halt, where the roll of music soothes the feelings, and the dim light plays softly on the eye, and fashion displays the contents of its costly wardrobes; and not the house of God, where sincerity agonises and devotion sheds tears of penitence and joy. II. A positive description of true religion. It consists in--1. Rightness of motive--“ Righteousness.” One of the old schoolmen has said that “ manners make the man.” That is true as far as society is concerned; but motives make the man in the sight of God; external accomplishments go for nothing if the moving springs of character are crooked and unrighteous. But how are they whose motives are wrong and character corrupt to be made right? For it is written, “ There is none righteous, no not one.” “ By the deeds of the law there shall no flesh be justified in His sight.” But, thank God, there is a way of escape--“ Being justified freely by His grace through the redemption that is in Christ Jesus.” “ Not by works of righteousness which we have done,” etc. 2. Tranquillity of mind--“ peace” -- (1) With God. The old enmity against the Divine character and government is slain, the hostile parties become reconciled, and the peace which passeth all understanding fills the believer’ s mind--“ For He is our peace, who hath made both one.” Tranquillity of mind is simply impossible until this reconciliation is effected. Who can be free from fear whilst the sentence of condemnation, like the sword of Damocles, hangs over his head? (2) With ourselves. Conscience gives up accusing, the passions are kept under restraint, and the little kingdom within, once in a state of insurrection, becomes quiet and subdued and loyal to the Prince of Peace. But distinguish between a state of indifference and a state of peace. The former resembles the oppressive stillness of the atmosphere before the storm, and the latter the bright sunshine and verdant soil after the storm. Many are lulled to sleep in false security, like the drunkard who slept on the beach fancying himself at home; the advancing tide rudely awoke him to a sense of his danger, but in trying to escape he only went deeper into the water and was swept away by the current. “ For when they shall say, Peace and safety, then sudden destruction cometh upon them,” etc. 3. Jubilation of heart--“ joy in the Holy Ghost.” (1) Righteousness is the lowest stage in Christian experience; peace is the middle state; joy is the crowning state. Righteousness is the foundation of the temple safe and sound; peace is the superstructures roofed in, affording shelter to the weary, heavy-laden soul; joy is the tower, with a peal of bells giving forth a clear musical expression of the incalculable advantages of a holy life. Or, to change the figure, righteousness is the “ root of the matter,” strong and healthy; peace is the flower, fine and fragrant; joy is the fruit, ripe and delicious. (2) Many Christians remain throughout life in a state of righteousness--are, indeed, “ alive unto God through Christ our Lord” --but their spiritual life is of the lowest type. Others have advanced a step higher, and have attained to a state of peace. Sovereigns, when first minted, are rung on a sounding-iron, and those that do not give out a clear sound are reckoned “ dumb,” and are sent back to be melted again. The “ dumb blanks” are good gold, but as they lack the ringing sound, they are not allowed to pass into the press-room to receive the last impression of the die. Even so those Christians who have reached a state of peace and never advance further; they are good gold, nevertheless they are “ dumb blanks,” and have need of being re-melted, so as to reach that jubilant state of feeling which breaks out into exultation. (3) The inspirer of this joy is the Holy Ghost. There is another kind of joy produced by stimulants; it rattles on the tongue, flashes in the eye, leaps in the heart, and breaks out into all kinds of riotous comicalities. All this boisterous gaiety leaves the heart sad and sorrowful, and it ends in gloom and despair. “ Even in laughter the heart is sorrowful,” etc. This joy in the Holy Ghost is-- (a) Demonstrative in its character. The outpouring of the Divine Spirit on the day of Pentecost was a most exciting scene; and during seasons of great awakening this has been repeated. (b) Permanent. “ As sorrowful, yet always rejoicing.” To possess it is to possess the most precious of treasures, the sweetest of pleasures, and the richest of feasts; it is a constant summer in the soul, and a heaven in miniature. (W. A. Griffiths.)True religion I. Negatively. Does not consist--1. In anything of a mere external kind. 2. In orthodox opinions or right modes of worship. 3. In a system of observance that is either constrained by fear or is employed as a sort of compromise to ward off the Divine displeasure, or made a ground of claim in the way of merit to the Divine favour. 4. In mere temporary feeling, be those feelings of what kind they may. II. Positively. It does consist in--1. Righteousness. (1) Justifying.(2) Internal.(3) Practical. 2. Peace. (1) As opposed to hostility.(2) As opposed to condemnation.(3) Internal tranquillity. 3. Joy. (1) Of faith.(2) Of love. As implying-- (a) Gratitude. (b) Complacency. (3) Of hope. (Josiah Hill.)Moral goodness, or true religion is-- I. The reign of God is the soul. The reign--1. Of reality, in contradistinction to that of appearance.2. Of spirit, in contradistinction to that of matter.3. Of love, in contradistinction to that of selfishness.4. Of the absolute, in contradistinction to the reign of the contingent and fleeting. II. A spiritual service rendered to Christ (Romans 14:18). Not in meat, drink, and mere ceremonies, but in spiritual exercises. “ Righteousness, peace, and joy in the Holy Ghost.” To serve Christ is the grand end of being; to serve Christ is to serve in the highest sense your own interests, the good of the universe, and the will of God. III. The highest glory of man. It ensures two things--1. The favour of God. “ Acceptable to God.” To please God--what is higher than this? To have His smile, to enjoy His friendship and fellowship. 2. The favour of men. “ Approved of men.” Christly goodness commands the involuntary homage of all consciences. (D. Thomas, D.D.)But righteousness. Righteousness of life as the fruit of righteousness by faith. Righteousness practised as the effect of righteousness imparted. Righteousness before man as the evidence of righteousness before God. Believers are to be filled with the fruits of righteousness (Philippians 1:11). Death to sin and life to righteousness fruits of Christ’ s death. (T. Robinson, D.D.)The kingdom of God righteousness I. It is based upon righteousness. If we trace earthly kingdoms up to their origin this will scarcely be affirmed of any of them. Whatever may be said about its present procedure, what existing throne has not been erected on the ruin of human rights and liberties? But God reigns by right. We belong to Him as His creatures and His children. II. Its Monarch is righteous. Many potentates are manifestly unrighteous, and of the very best it can only be affirmed that on the whole they rule righteously. Compassed by infirmity, with the best intentions, they are often betrayed into deeds which charity is compelled to cover. But that astounding fiction when otherwise applied, “ the king can do no wrong,” is absolutely and ever true in regard to God. III. Its laws are righteous. Of none other can this be said. The best system has some bad laws--legislation, part of which presses inequitably of some portion of the community, and which is endured because of the righteousness of the rest. But God’ s laws are all good, and good to all alike. IV. It aims at the production of righteous character. The best earthly governments are content if the people are contented and law-abiding, i.e., if their subjects are materially prosperous and do not break the law. But the members of God’ s kingdom are urged to keep His laws with a view to their own moral perfection and the ultimate moral perfection of the world. Hence the kingdom of the future is to be one wherein dwelleth righteousness, and the people thereof are to be all righteous. (J. W. Burn.)Peace.--The kingdom of God a kingdom of peace This is one of its notable characteristics as pourtrayed in the Bible. I. Its chief is the prince of peace. II. Its rule was inaugurated by the proclamation of peace. “ Peace on earth.” III. Its measures are pacific. Its only wars are against the enemies of peace. IV. Its subjects are peaceable. Disturbance here is disloyalty and treason. V. Its universal establishment will secure world-wide peace. Arbitration, treaties, alliances, etc., will only effect partial and temporary peace. (J. W. Burn.)And joy in the Holy Ghost.-- The kingdom of God a kingdom of joy I. It was heralded as such. “ Behold I bring you good tidings of great joy.” II. As SUCH IT THE JOY OF ITS , “ Happy are the people whose God is the Lord.” III. Its subjects therefore are commanded to be joyful. “ Rejoice evermore.” (J. W. Burn.)Joy in the Holy Ghost 1. Not natural, but spiritual.2. Not imaginary, but real.3. Not dependent on external circumstances, but upon the revelations of the Spirit to faith.4. Not transitory, but; permanent.5. Not extinguished in death, but perfected in heaven. (J. Lyth, D.D.)Joy Jesus is the bringer of spiritual spring into the soul. When He comes the time of the singing of birds comes with Him. He is the Sun of Righteousness who turns January into May. Really, we ought to understand that God allows every child of His to make his own almanac. We can have warm weather, and flowers and fruits and bird-songs all the year through if we only live in the rays of Christ’ s countenance. The sorest sorrows of life are of our own making. We shut out God’ s larks from our hearts, and bring in the bats and hooting owls of miserable unbelief. These birds of evil omen disappear when the dayspring on high visits our souls. (T. L. Cuyler.)For he that in these things serveth Christ is acceptable to God, and approved of men.-- The ideal character and service I. The ideal character.1. Righteousness. This is characteristic of the man who is right-- (1) With God. (a) Through justifying faith. (b) By a sanctified experience. (2) With man through a dutiful fulfilment of the obligations of every human relationship.(3) With both in thought, resolve, word, deed. 2. Peace. This marks the man who-- (1) Has made his peace with God.(2) Is at peace with man.(3) Has a peaceful mind. 3. Joy. This-- (1) Flows from the other two.(2) Wells up from a grateful heart.(3) Streams over in a glad and beneficent life. II. The ideal service.1. In these things we serve Christ. Christ’ s work is to make us righteous, etc. “ We are His workmanship created in Christ Jesus.” When we work out what He works in we are workers together with Him and so serve Him. What shall we say about the man who professes to be the servant of Christ, and is unrighteous, quarrelsome, or morose? These characteristics defeat Christ’ s end in the world, and bring dishonour on his Master’ s name and cause. 2. In these things we are-- (1) Acceptable to God. Because-- (a) They are conformable to His own nature. He is the righteous Father, the God of Peace, the blessed God. (b) They accomplish His design in creation, providence, and grace. (2) Approved of men, even when unacceptable in the case of bad men. The natural conscience is compelled even when depraved to silently applaud what is righteous, etc. (J. W. Burn.)Men’ s approbation desirable 1. For their own sakes.2. For the sake of the Master whom we serve.3. For our own comfort and influence. To please God the surest way to be approved of men. (T. Robinson, D.D.)Christianity approved It would not be a fair thing to test a philosophy, or a body of political, or scientific truth, by the conduct and character of the men that professed it; but it is a perfectly fair thing, under certain conditions and in certain limits, to test a system of practical morality, which professes to do certain things with people’ s character and conduct, by its professors. It is just as fair, when a creed comes before our notice which assumes to influence men’ s conduct, to say, “ Well! I should like to see it working,” as it is for any of you mill-owners to say, when man comes to you with a fine invention upon paper, “ Have you got a working model of it? Has it ever been tried? What have been the results that have been secured by it?” Or as it would be to say to anybody that claimed to have got a “ medicine that will cure consumption,” to say,” Have you any cases? Can you quote any cures?” So when we Christians stand up and say, “ We have a faith which is able to deaden men’ s minds to the world; which is able to make them unselfish; which is able to lift them up above cares and sorrows; which is able to take men and transform their whole nature, and put new desires and hopes and joys into them,” it is quite fair for the world to say, “ Have you? Does it? Does it do so with you? Can you produce your lives as working models of Christianity?” (A. Maclaren, D.D.) Romans 14:19-20 Let us therefore follow after the things which make for peace.Things which make for peace I. What these things are.1. Righteousness.2. Humility.3. Love.4. Faith. II. We must follow them.1. Earnestly.2. Prayerfully.3. With steady faith in our ultimate attainment of them. III. The result. Eternal life in heaven with God and Christ. (J. H. Tarson.)The things which make for peace 1. A peaceable temper.2. Peaceable measures.3. Peaceable methods. Things to be sought after I. Things which make for peace.1. Essentials in which we all agree.2. Objects which we all desire.3. Blessings in which all can share. II. Things that edify.1. Knowledge.2. Faith.3. Love. (J. Lyth, D.D.)The endeavours of the true Christian for the welfare of his brethren I. Wherein they consist. Endeavours after--1. Peace.2. Edification. II. What are the common hindrances? Offences which--1. Destroy mutual confidence.2. Injure weak consciences. III. How are they to be overcome.1. By avoiding the occasions of offence.2. By encouraging in others the growth of faith.3. By abstaining from everything that might lead another to act in opposition to his own conscience. (J. Lyth, D.D.)For meat destroy not the work of God.--Thy weak brother I. Weak as he is, is a work of god. II. May easily be destroyed; for--1. Though all things are pure--2. They may become a cause of offence--3. Especially to him that is weak. III. Therefore abstain.1. The enjoyment is little.2. The consequence dreadful to contemplate.3. The sacrifice noble. (J. Lyth, D.D.) Romans 14:21 It is good neither to eat flesh nor to drink wine nor anything whereby thy brother stumbleth.It is good not to drink wine Many object to total abstinence because it is not insisted on in the New Testament in so many words. True; but Paul appeals to our honour, conscience, brotherly feelings, and that to the Christian ought to be equivalent to a command. I. Abstinence embodies the spirit of the gospel. “ We that are strong,” etc. (Romans 15:1). This principle is recognised in the State. Laws are framed, not for the rich and powerful, but the poor, the oppressed, “ the submerged tenth.” So in the home--the infant, the feeble, the invalid have the first claim. So in the Church--the sinner, the weakling should be our supreme care. Unlike the world saying, “ Let the devil take the hindmost,” or Cain asking, “ Am I my brother’ s keeper?” Paul declares, “ If meat make my brother,” etc. He practised what he preached. Illustrated by his taking the vow solely for the sake of his weaker brethren. Christ also taught self-abnegation, and enforced it by His example. If we were in personal peril every one would admit we should abstain. Our neighbour is, and Christ said, “ Thou shalt love thy neighbour as thyself.” Christ gave His life a ransom for many. We are therefore treading in His footsteps when we sacrifice our opinions and our tastes for the sake of our brother who is in danger of stumbling. II. It fulfils the golden principle that underlies the text.1. The case is desperate. “ Diseases desperate grown by desperate appliance are relieved.” The surgeon cuts off a limb that he may save a life. The fireman pulls down a house that the devouring flames may not consume a city. Even if drink were one of “ the good creatures of God,” it is Christlike to give it up for the sake of those it is destroying body and soul. 2. We are free from a terrible responsibility. Meroz was cursed for its neutrality. Let us not share its fate by aiding the foe or holding aloof in the battle that is raging between the Church and the drink traffic. 3. “ None of us liveth to himself,” etc. By taking decided temperance views no one can quote our example for a moderation that may lead to fatal excess. 4. Our usefulness will be increased. We can better help the drunkard back to sobriety and Christ when we support him by our practice. 5. We shall be rewarded. It may cost a struggle to surrender the convictions and habits of a lifetime. But if abstinence be right we are simply confessing that we are wiser to-day than we were yesterday. Having done it for Christ’ s sake, we may safely leave ourselves in His hands. (W. Wakinshaw.)Christian abstinence I. The general principle of our text is that it is the duty of every Christian scrupulously to avoid all those things which have a tendency to lead others to sin. This principle I would seek to maintain because--1. Its philosophy is sound. Mankind are imitative animals. What others do, rather than what God says, is the constant inquiry. This gives to example its mighty influence. It is surely most rational that Christians, who possess powerful influence by their example, should inquire, whether in their meats or their drinks, their dress or their manners, they are likely to lead others to evil. 2. Its philanthropy is obvious. Cain proudly asked, “ Am I my brother’ s keeper?” and betrayed the apathy of his murderous heart when he asked the question. We are taught to love our neighbour. And how can I do that better than by scrupulously avoiding everything which has a tendency to lead my friend, the members of my family, to sin. 3. Its piety is unquestionable. The whole life of the Son of God was an exemplification of the principle before us. II. The peculiar application of this principle to the present subject. We ask you to abstain--1. Not from wholesome food, but from poisonous drink. St. Paul laid it down as an axiom, that the Christian disciple should forego that which was healthful, and pleasant, for the sake of his weak brethren; but we ask you to give up that which is baneful, for which you can say nothing but that it affords you a temporary gratification, and may lead on to habits that may corrupt the mind and destroy the body. 2. Not from that which may trouble a tender conscience, but from that which will debase moral character. The Jewish converts were scrupulous concerning the use of certain meats and drinks, and lest they should be tempted to eat, and thus bring guilt on their conscience, the apostle persuades them, out of kindness to their brethren, to abstain. But we are asking you to regard moral character, for you are likely by moderate use of ardent spirits to form the habit that pollutes the soul of man. 3. From that which, if innocent to yourselves, may be ruinous to others. As the Gentiles could eat and drink with a safe conscience, so you may use ardent spirits so diluted and so seldom, that you may escape the mischief; but what about others--your children and servants, e.g.? Conclusion: To strengthen the argument I appeal to you--1. On behalf of yourselves. 2. For the sake of your country. Drunkenness is the source of disease, poverty, and immorality. 3. For the sake of our Churches. Many strong men have been wounded by the hateful practice. 4. For the sake of missions. The use of ardent spirits has been a fearful hindrance. (J. Blackburn.) Romans 14:22-23 Hast thou faith?Have it to thyself before God. Duties in regard to things indifferent Some things are unlawful in their own nature, and can never be right. Others are wrong because forbidden, and only as long as the prohibition continues, and only to the parties concerned. Others are wrong on the ground of expediency, and therefore are sometimes wrong and sometimes right. It is not always easy to discriminate these classes. I. There are, however, certain criteria by which we can distinguish the naturally wrong from the naturally indifferent.1. One of these is to be found in our moral constitution. We can see intuitively that malice, envy, pride, etc., are in their nature wrong. They are evil, not because they are forbidden, nor because of their injurious tendency, but they are essentially evil. 2. The Scriptures condemn such things as are in their nature evil, not for one people, nor for a limited period, but for all men always. II. For things indifferent in their nature the scriptures lay down the following rules.1. If prohibited for any special reason, they are unlawful while that prohibition lasts. 2. When the prohibition is removed, they are right or wrong according to circumstances. (1) They are wrong when their use or enjoyment would do harm to others. (2) They are right when no such evil is to be apprehended. (3) That principle is never to be sacrificed to expediency, i.e., when doing or not doing anything would imply the denial of an important truth. All these principles are illustrated by the apostle’ s conduct and teaching. These were circumcision, observance of Jewish holy days, and eating meats prohibited by the Mosaic law, or which had been offered to idols. Paul taught-- (a) That there was no harm in doing or neglecting them. If a man chose to circumcise his son, or to keep a holy day, or to abstain from certain meats, he was free to do so. (b) That he must not make his judgment a rule of duty to others. He must not condemn those who thought or acted differently (Romans 14:4). (c) But if any of these things became a source of evil, caused the weak to offend, then the law of love forbids our indulging in them, or availing ourselves of our Christian liberty, (d) But if any of these things were urged as a matter of duty, or a condition of salvation, then it became a sin to make them necessary. Paul, therefore, although he circumcised Timothy, refused to allow Titus to be circumcised. It is difficult to determine whether compliance with the prejudices of others is right or wrong. Our Lord disregarded Jewish prejudices in regard to the Sabbath. In other cases He complied in order to avoid giving offence. III. There are certain principles important to have fixed as guides of conduct.1. Nothing is right or wrong which is not commanded or forbidden in Scripture. 2. We must stand fast in the liberty wherewith Christ has made us free, and not allow any rule of duty to be imposed on us. 3. In the use of this liberty, and while asserting and maintaining it, we should not so use it as to do harm to our neighbours. 4. Nothing indifferent can be a proper ground of Church discipline or a condition of Church fellowship. These principles are often violated, as in the course pursued by many on slavery, temperance, tobacco, dress, Church ceremonies, etc. (C. Hodge, D.D.)Happy is he that condemneth not himself in that thing which he alloweth. The management and offices of conscience There is a great difference of opinion among good men respecting many things in religion. They are not altogether agreed respecting moral duties. There is one point, however, in which we are all agreed--which is, the necessity of every man’ s following the dictates of his own conscience. The man that violates his own conscience stands condemned in his own mind; whilst “ He is happy that condemneth not himself in that thing which he alloweth.” I. The offices of conscience. It is given us as-- 1. A secret monitor. “ The spirit of man is the candle of the Lord.” It testifies beforehand respecting the quality of the act proposed, and operates as a stimulus if the act be good, and as a check if the act be evil. 2. An authoritative judge. It is God’ s vicegerent in the soul. Sometimes conscience exercises this authority immediately, as in the cases of Adam and David. At other times it delays its verdict until some occasion give reason for speaking plainly the truth, as in the case of Joseph’ s brethren. Sometimes it delivers judgment, and so produces humiliation, as in the case of Peter; at other times it will drive a man to despondency, as in the ease of Judas. II. Our duty to our consciences. We ought--1. To get our consciences well informed. Conscience prescribes no rules, but gives testimony to a rule before existing. Nor does any man ever commit sin by following its dictates. St. Paul sinned, of course; but not because he followed the dictates of his conscience, but on account of his not having his conscience well informed. He did it “ ignorantly, through unbelief.” We must always look to God to guide us by His Word and Spirit. Nor should we hastily imagine that our views are correct; we must be jealous of ourselves lest Satan deceive us; “ Take care that the light that is in you be not darkness,” etc. 2. To consult it on all occasions. To act first, and afterwards to make inquiries, is a certain way to involve ourselves in guilt. To do anything without a careful inquiry into the quality of the action, is presumptuous. Nor is the testimony of conscience always easily obtained; sometimes, indeed, it speaks instantaneously; but generally it requires time to make a fair estimate of the circumstances; and then, if they have respect to God only, we should consider the example of Christ; or if it be in respect to man, we should change places with the person concerned. If we doubt concerning the lawfulness of anything, we are self-condemned if we perform it, for “ whatsoever is not of faith is sin.” We should pause, in such a case, and deliberate, until we see our way clearly--and determine not to proceed in anything until we are fully persuaded in our own minds. 3. To keep it upright and tender. Conscience may easily be warped, and silenced too, so that it will give no testimony until awakened by some flagrant enormity. III. The happiness of conformity to conscience.1. Peace. 2. Confidence. 3. The favour of God. (C. Simeon, M.A.)The danger of contracting unallowable habits I. The foundation on which the caution in the text is built.1. There are some things which are in themselves indifferent, but are sinful by accident. (1) When they are indulged to excess; when we spend too much time about them; or indulge them to a degree that is injurious to the health of body or peace of mind. (2) Indifferent things may become unlawful by being unseasonable. Not only the beauty and success, but the very lawfulness of an action often depends upon opportunity. (3) Another way whereby an indifferent action may become sinful is its giving offence to others, 2. There are other kinds of actions which some men inadvertently carry into common practice that are not only circumstantially but essentially evil in themselves. And the great danger of contracting any habits of this kind lies here, that they wear off a sense of the evil of them. II. In what manner this happiness is to be attained.1. Let us see in what manner bad habits are originally contracted. (1) Sometimes by implicitly following the examples of others; especially their superiors; especially if these have been distinguished for their wisdom and piety. (2) Another thing that often draws men unawares into a sinful course of actions is precipitancy or inattention to the nature and consequences of them. Before we indulge in any kind of temper or conduct that is like to become a habit, we should ask ourselves three questions. (a) What is it? is it in its own nature good, bad, or indifferent? (b) Whither does it tend? what influence will it have on the temper of my mind or the health of my body? (c) Where will it end? how will it appear in the review? and what will be the certain consequence if it settle into a habit? (3) Men are often betrayed into an unlawful conduct by venturing boldly on the very verge of vice or going to the utmost bounds of what is lawful. The precise limits of virtue and vice are indiscernible; or, rather, the passage from the one to the other is through so easy and gradual a shade that men oftentimes insensibly slide out of the former into the latter, and are got far into the regions of vice before they are aware. And the danger of this appears still greater when we consider the nearer approach we make to a sinful object, the stronger is its attraction. (4) Another common source of wrong conduct, and what frequently betrays men into bad habits, is the undue influence of the appetites and passions, in opposition to the dictates of conscience and reason. (5) Another thing that deceives some unwary minds into a wrong course of conduct is the false names that are given to sinful actions, whereby the evil of them is concealed and their deformity disguised. (6) The most common reason that men so generally condemn themselves in the things which they allow, is because they forget to form their judgment by the principles and their lives by the rules of Christianity. 2. How they are to be conquered. (1) The difficulty of the attempt. The reason that men so seldom succeed in their attempt to break off a bad habit is because they do not set about it in good earnest or in a right way. (2) If we would succeed in it we must often renew and reinforce our resolutions to persevere. (a) As all bad habits are contracted by frequent repetition of bad actions, so they are conquered by a frequent repetition of the opposite good ones. (b) Temptations are more weakened by declining than opposing them. (c) To suppress the first motions and avoid the remote occasions of sin is the easiest way to conquer it. (d) Let us especially beware of indolence, self-confidence, in a time of prosperity. For when we are least apprehensive of danger it is then oftentimes the nearest. III. Illustrate the truth of the proposition contained in the text, and show wherein the happiness here mentioned doth consist. This happiness may refer both to the present and future world.1. With regard to the present world the man who condemns not himself in the thing which he alloweth is happy in two respects especially. (1) This gives him the best evidence he can have of his security. One who takes so much care to please God must have the fear of Him before his eyes and the love of Him in his heart. (2) This constant care to keep our heart and conduct conformable to the Word of God will inspire us with great freedom and comfort of mind when we have access to Him in prayer. And what more comprehensive happiness can we conceive than this? 2. This happiness reaches beyond the bounds of time, and will attend us in the world of spirits, where we shall be happy beyond all that words can paint or thought conceive. Conclusion: 1. How well is Christianity adapted to promote the happiness of civil society! If it does not permit us, even in matters of indifference, to do anything that would unnecessarily offend our neighbour, this implies our duty to cultivate the greatest tenderness and good-will towards him. 2. We see that, considering the condition of our natures as frail beings and our connection with creatures as imperfect as ourselves, we are under an indispensable necessity of exercising continual circumspection and frequent self-denial and patience in order to keep our conscience clear. 3. Let us take care, then, what habits we contract, and diligently examine those we have already contracted. (J. Mason, M.A.)Better be sure than sorry “ Better be sure than sorry!” said a garden-worker, when his employer expressed a doubt whether it was necessary to cover a certain vegetation to protect it from frost. “ Better be sure than sorry!” A man who is not sure is very likely to be sorry. He who takes things on trust will be quite likely to be cheated and disappointed at last. The business man who treads in uncertain paths, who is not sure of his course, is very likely to be sorry he has taken it. Keep on the safe side. Do not give yourself the benefit of every doubt. Be lenient to others’ faults, but strict regarding your own. If there be an act which in your own mind is doubtful or questionable in its character, take the course of wisdom and prudence. It would be a terrible thing to be mistaken in the final day; it is better to be sure here than to be sorry at the judgment-seat of Christ. (Christian Journal.)And he that doubteth is damned if he eat, because he eateth not of faith.-- Doubtful actions 1. Doubt of its rectitude makes the action doubtful.2. Doubtful actions bring condemnation.3. Condemnation implies sin.4. The sin lies in the want of faith.5. Therefore all doubtful actions should be avoided. (J. Lyth, D.D.)Doubtful things Resolved, that I will never do anything about the lawfulness of which I am doubtful, unless I am equally doubtful whether it be lawful to omit the doing of it. (Jon. Edwards.)For whatsoever is not of faith is sin.-- I. How this is often misapplied.1. When all the virtues of the heathen--2. The morality of the unconverted--3. The proprieties of civilised life--are denounced as polished vice. II. How it ought to be applied.1. To Christian believers.2. As a rule for the regulation of all doubtful actions. (J. Lyth, D.D.)Whatsoever is not of faith is sin I. In order for works to be acceptable to god they must--1. Be done by His grace.2. Spring from a principle of faith. II. The spirit which leads a man to rely on his unassisted efforts as rendering him meet to receive grace is sin, because it involves a denial of--1. Christ’ s atonement.2. Human infirmity.3. The need of the Holy Spirit’ s help. Lessons:1. For reproof.2. Correction.3. Instruction in righteousness. (W. Webster, M.A.)Whatsoever is not of faith is sin I. Explain the proposition. Some actions are doubtful; in this case compliance is sinful, because it discovers--1. A contempt of God’ s authority and favour.2. Light views of the evil of sin.3. A great want of self-denial and resolution.4. Some prevailing bad principle or motive of action.5. And leads to greater irregularities. II. Some practical reflections.1. How aggravated the guilt of presumptuous sin.2. We should show a tender regard for others that we do not lead them into sin.3. In all doubtful cases it is best to keep on the safe side. (J. Lyth, D.D.). Romans 15:1-3 We then that are strong ought to bear the infirmities of the weak and not to please ourselves.The weak and the strong This noble aphorism contains the highest philosophy and the purest religion. We have here-- I. The principle of association. How much has this come to the fore! We have Life, Fire, and Co-operative “ Associations.” Men begin to see the advantages of these things, and we should not forget that it was Christianity which gave the key-note to their existence. But Paul goes further. He would have the whole world one vast co-operative association--men and women associating in all things, and remembering that they are members of one great family, and acting as such. II. The law of assistance. This would be a poor world if we were not to lend a helping hand one to another; the strong man is to bear the infirmities of the weak. He is to do so by advice, by bestowing alms, by giving encouragement, by kindly help. How highly does our Lord praise those who helped others (see parable of Good Samaritan), and Himself set us the example. III. The law of equalisation. The inhabitants of this world are diverse; they differ in character, appearance, and position. The law of our text teaches the rich to help the poor, the strong the weak, and so adjust the inequalities of life. (D. Thomas, D.D.)The duty of the strong to the weak The context suggests--1. That conscientiousness has respect often to very unimportant matters. Some Christians in Rome had a conscientious belief concerning diet. There have always been men in the Church who have made a conscience of trifles. 2. That the conscientiousness of one man is no rule for the conduct of another. Because one man in the Church exalts trifles, whilst respecting his sincerity, I am not bound to follow his example. 3. That conscientiousness directed to unimportant matters indicates great weakness of character. Men who attach importance to trifles Paul regards as “ weak” men. Now what is the duty of strong men to such? Not to despise and denounce them; to force them to renounce their trivialities nor to grant them a mere toleration; but to bear their infirmities. This is a duty-- I. Not very pleasant to self. The language seems to imply that it would be more pleasant to detach one’ s self altogether from such. Nothing is more irritating to strong men than the twaddlings of little souls. But Paul says, notwithstanding the disagreeableness of it, you must come down to their little world, and be loving and magnanimous. Don’ t kick at their toys, but show them something better. The most painful thing is that they regard themselves as strong, and that in proportion to their very feebleness is their insolence. If they confessed their weakness there would be some pleasure in “ bearing their infirmities.” II. Truly gratifying to the weak (Romans 15:2).1. The weak man, by this treatment, is gratified by the reception of “ good.” The breath of a nobler spirit upon him has dispersed in some measure the fumes about his soul, broadened his horizon, and touched him into a fresher life. He is pleased because his moral circulation is quickened, and he feels himself a stronger man. 2. The “ good” he has received is through his “ edification.” Not through flattering his prejudices, but by indoctrinating his soul with higher truths. III. Pre-eminently Christlike (Romans 15:3). To “ bear the infirmities” of others Christ sacrificed Himself. How Christ bore with His disciples (D. Thomas, D. D.)The duty of the strong to the weak Christians are a band of pilgrims from the city of Destruction to the Jerusalem above. Though none are in perfect health--none without some burden, yet some are comparatively healthy, strong and unencumbered; others are weak and sickly, and very heavy laden. The former class are not to form themselves into a separate band, and push forward, regardless of what may become of their less fortunate brethren, leaving them to follow as they may. No, they are to remain what the Lord of the pilgrims made them, one society--a band of brothers. The strong and unencumbered are to help forward the weak and burdened. They are not, indeed, in order that the whole company may appear alike, to pretend that they also are weak and heavy laden; still less, if possible, are they voluntarily to reduce themselves in these respects to a level with their brethren; but they are patiently to submit to such inconveniences as arise out of their connection with such companions, and while using every means to have their diseases cured, and their strength increased, and their burdens removed or lessened, they must not at present attempt to make them move faster than they are able, as that would be likely to produce stumbling and falling. How happy would it have been, how happy would it be, if all the weak were treated by the strong as Feeblemind in the “ Pilgrim’ s Progress,” says he was treated by his brethren: “ Indeed, I have found much relief from pilgrims, though none was willing to go so softly as I am forced to do; yet still as they came on, they bid me be of good cheer, and said that it was the will of the Lord that comfort should be given to the feeble minded, and so went on their own pace.” (J. Brown, D.D.)The strong to bear with the weak I. There are three stages of development in human life and society.(1) That in which men regulate their life by rules. Such things you may do, and such things you may not do. (2) The higher life of principle, when men open up a consideration of the reasons of the why you shall do so or not do so. (3) The higher development is reached when to rules and principles is added intuition, the flash by which men discover right and wrong by their harmony or their discord with their own moral faculties. 2. As men go up, along the scale, they change gradually; and men that during all the early part of their life have been subject to rules, begin to substitute their own intelligence for them. A little child is told, “ No, you must not go there.” When, however, the child comes to be fourteen or fifteen years of age, we no longer say, “ You shall not do this or that thing” ; but “ You must study the peace of the family” ; or, “ You must see to it that you do nothing to interfere with health.” Instead of having practical rules, he begins to have principles by which to guide himself. Note-- I. The dangers incident to this development.1. Christians who are on the lower plane--where they act from rules--are strongly inclined to believe that those who go higher and act from principles are acting from lawlessness, because they are not acting from considerations once in force. Hence, religious development may seem deterioration. A conscientious idolator, e.g., cannot dissociate religion from the use of superstitious observances; and if a native near to such an one forsakes the god of his father, and turns to Jehovah, the convert may seem as if he was abandoning all religion. He is abandoning the only religion that this heathen man knows anything about. And I can understand how to an honest Romanist, when one neither will tell his beads, nor respect holy hours, nor accept the voice of the priest, it should seem as if he abandoned all religion. 2. On the other hand, while there are dangers of this kind to those who are left behind, there are many dangers incident to those who go up; and it was to those especially that the apostle wrote. And this is not so strange after all. (1) We know that sudden changes, e.g., from barbarism to civilisation do not prove beneficial to adults. If you take a Chinaman, twenty-five or thirty years old, and bring him into New York, he becomes a kind of neuter. He is neither a good Chinaman nor a good American. As a tree transplanted, and shorn of roots below, and of branches above, is slow to regain itself, and perhaps never will make its old top again, so it is with human transplantation. (2) Among civilised men sudden violent changes, e.g., from great poverty to great wealth, are not beneficial. (3) Sudden and violent moral changes carry their dangers, too. There are men who have trained their consciences all their life long to believe that right or wrong consisted in the performance of certain duties. But by and by it was made known to them that being a Christian depends on love, and not on a certain routine; and that the law is the law of freedom. And this is a new liberty; and new liberty stands very close on to old license. And men who begin to feel their freedom are like birds that have been long in a cage, and do not know what they can do with their wings, and fly to where they are quickly seized by the hawk. With this sense of intoxication comes a certain contempt for the old state. When a bean comes up it brings up its first two leaves with it--great thick covers, full of nutriment, to supply the stem until it begins to develop other leaves, and to supply itself. Now suppose the bean, looking down, should say contemptuously, “ What a great clumsy stiff leaf that is down there! See how fine, how delicate the blossoms are that I am having up here” --why the whole of this up here came from that down there. And yet, how many persons, as they are developing into a higher religious life, feel, as the first-fruits of their spiritual liberty, contempt for their past selves, and for other people who are in that state from which they have just emerged! Then comes almost spontaneously the air of superiority; and then the judging men, not by comparing their conduct with their views of duty, but by comparing their conduct with your views of duty--which is the unfairest thing you can do to a man. In other words, dictation and despotism are very apt to go, with arrogant natures, from a lower stage to a higher one. II. The apostle’ s prescription for this state. Superiority, he tells us, gives no right to arrogate authority. Because I am an architect, or a statesman, or in any direction God has given me eminent gifts, and culture to develop them, I have no right of authority over others. Leadership does not go with these relative superior-tries; but responsibility does. “ We, then, that are strong ought … not to please ourselves” --which is generally considered the supreme business of a man! When a man has acquired money and education, he makes it his business to render himself happy. He fills his mansion with luxuries, that he may not be mixed up with the noisy affairs of life. But, says the apostle, ye that are strong have no right to do any such thing. You ought to bear the infirmities of the weak. All human trouble ought to roll itself on to the broadest, not on the feeblest, shoulders. Rich men are to bear the infirmities of the poor. If a rough and coarse man meets a fine man, and the question between them is as to which shall give preference to the other, the man that is highest up is to be the servant of the man that is lowest down. Everywhere this is the law. “ Let every one please his neighbour.” What! are we to be mere pleasure-mongers? No; “ Let every one of us please his neighbour for his good to edification” --please him in that sense which shall make a better man of him. As a watchmaker never can see a watch that is out of order that he does not feel instinctively impelled to take hold of it and put it in order, so I feel like putting my hand on a man that is too small, and making him large. Paul says that you must not do it rudely, authoritatively, but that you must please him. And there is more--“ For even Christ pleased not Himself,” etc. Well, that is a hard task; and therefore the apostle adds, “ Now the God of patience,” etc.1. If this seems impossible to any of you, if it even seems romantic and fanciful, I reply that you see it every day. Not in business or in politics. But go where father and mother have a little commonwealth of their own, and where the children are, and see if the wisest and the strongest and the best are not absolutely the servants of the poorest and the weakest. Now, if you can do it in the family, you can do it out of the family. 2. If this be so, we see the application of it to those who are set free, by larger thinking, from the narrow dogmas of the past. What is the evidence of your superiority? Every change of latitude, as you pass towards the equator from the poles, is marked, not by the thermometer, but by the garden and the orchard; and I know that I am going toward the equator, not so much by what the navigator tells me as by what the sun tells me. The evidence of going up in the moral scale is not that you dissent from your old dogmas, and have rejected your ordinances, and given wide berth to your Churches. If you have gone higher up, let us see that development in you of a true Christian life which shall show that you are higher. What use is your freedom of thought, if with that freedom you do not get half as many virtues as men who have not the freedom of thought? 3. Those who have risen above others are not at liberty to divide themselves from those with whom they are not in sympathy. To bring the matter right home, you are frugal, and your brother is a spendthrift. You take the air of superiority, and talk about him, and say, “ William is a sorry dog. He never could keep anything.” And the implication of it is, “ I am different.” But the apostle says, “ Are you superior to him because you are frugal? Then you are to bear with his spendthriftness.” I put on you the responsibility of taking care of him. You are to bear with him; and you are to do it not for your own pleasure, nor for his mere pleasure, but for his pleasure to edification, that Christ may save his soul. Here is a man that says of his neighbour, “ He is an exacting, arrogant, brute creature.” Yes, but Christ died for him, as He died for you; that hard man is your brother; and you are to seek his pleasure to edification. If there is either that ought to serve the other, it is the good man. That is what you do. Good men pay the taxes of bad men. Patriotic men pay the war bills of unpatriotic men. The good bear up the bad, and are their subjects. 4. There is an application, also, to the various sects. A Church is nothing but a multitude of families. All you want is, that those that are purest, those that are “ orthodox,” shall bear with those that are not orthodox. You must go down and serve those that have a poor worship. The higher must serve the lower. (H. W. Beecher.)The conduct of the strong towards the weak I. Defined.1. We must bear with their infirmities.2. This will require the sacrifice of our own will to please others.3. But the end is their edification. II. Enforced.1. By the example of Christ.2. Who sacrificed Himself.3. And bore our infirmities. (J. Lyth, D.D.)Bearing the infirmities of the weak Not very long ago a valued friend requested me to visit a young woman, lodging in an alley in Holborn, who was dying of the most painful of all diseases. The small room was delicately clean and neat; and on the little table stood a jar adorned with a few country flowers, the offering of an early friend. By the bedside stood a pale young woman, with a gentle and sympathising countenance, smoothing the sufferer’ s pillow. It was scarcely whiter than her face; the mouth and chin of which were covered by a cambric handkerchief, to veil the ravages which her terrible disease had made. After a few inquiries of the nurse, I spoke a little to the sufferer; and then remembering that it must seem so easy for one in comparative health to speak to her of the goodness of God, but how much harder it must be for her to believe it, lying there, hour after hour, in anguish, which suffered her scarcely to sleep by night or by day, increasing during the thirteen months past, and leaving no hope of alleviation in the future but by death, I thought it best to tell her all that was passing in my mind. And then I added, “ If you can believe that the blessed Saviour, who, when He was on earth, healed all manner of disease with a touch or a word, and who has the same healing power now, yet withholds it from you, does so from some infinitely wise and loving reason, it would do me good to know it. If it be so, will you just lift up your finger in assent?” She raised her pale, transparent hand, and waved it over her head with an expression in her sunken eyes which almost glorified her face. I could not help saying to her, when I could command my voice enough to speak, “ I believe that one wave of your hand gives more honour to your Saviour in the sight of all the angels of heaven, than whole years of any little services which He might permit me to render Him, in comparative health and ease; because your faith is so much more severely tried.” It seemed a new and delightful thought to her, that patience having its perfect work, would glorify her Saviour. She had just meekly borne, because it was His will. The tears gathered in her eyes, and she made sign for her slate, and wrote upon it, “ This makes me so happy. How wonderful and how kind, if He will make glory for Himself out of such a poor creature as me!” Soon after she added, “ He has taught me to say of Him, My Beloved is mine, and I am His. He has forgiven all my sins. He loves me freely. He fills me with peace and joy in believing.” When her companion came downstairs, I asked her if she tried to go out for a little fresh air sometimes, and had any one to relieve her occasionally of the nursing by night. She said, “ I take a turn in the alley to get a little fresh air now and then; but I should not like to leave her for many minutes, nor to be sleeping much, while she is suffering.” “ Is she your sister?” I inquired. “ No, ma’ am, we are no relations,” was her answer; “ we were fellow-servants together at an hotel in the West End. And once, when I was ill, she nursed me very kindly; so when this terrible illness came on her, I could not let her leave her place alone to go among strangers--for she’ s an orphan; so I left with her.” “ And may I venture to ask, how are you both supported?” “ She had saved a good bit, which lasted some time; and now I have still some left of my own savings whilst I was a housemaid.” “ A housemaid! a queen!” I thought to myself, and could have laid down my hand for her to walk over, and felt it honoured by her touch. That woman of a royal heart sent me through London that day feeling the whole world better, because I had met with such an instance of disinterested, self-sacrificing love. One word revealed its inner secret. “ We are as good as sisters,” she said; “ we both know that our Saviour loves us, and we love Him, and want to love Him better.” (English Hearts and English Hands.)Bearing the infirmities of the weak 1. In the grouping of nature dissimilar things are brought together, and by serving each other’ s wants and furnishing the complement to each other’ s beauty, present a whole more perfect than the sum of all the parts. The several kingdoms of nature are not like our political empires, enclosed with jealous boundaries. They form an indissoluble economy; the mineral sub-doing itself with a basis for the organic, the vegetable supporting the animal, the vital culminating in the spiritual; weak things clinging to the strong, as moss to the oak’ s trunk, and the insect to its leaf; death acting as the purveyor of life and life playing the sexton to death. Mutual service in endless gradation is clearly the world’ s great law. 2. In the natural grouping of human life the same rule is found. A family is a combination of opposites; the woman depending on the man, whose very strength, however, exists only by her weakness; the child hanging on the parent, whose power were no blessing were it not compelled to stoop in gentleness; the brother protecting the sister, whose affections would have but half their wealth, were they not brought to lean upon him in trustful pride; and even among seeming equals, the impetuous quieted by the thoughtful, and the timid finding shelter with the brave. 3. This principle distinguishes natural society from artificial association. The assortment of civilisation unites all elements that are alike and separates the unlike. Instead of throwing men into harmonious groups it analyses them into distinct classes. Life is passed in the presence not of unequals but of equals. Only those who of the same sect, rank, or party and are found in the same society. Not that this is entirely evil. To live among our equals teaches self-reliance and self-restraint, and enforces a respect for other’ s rights, and a vigilant guardianship of our own. But while it invigorates the energies of purpose it is apt to blight the higher graces of the mind; and in confirming the moralities of the will to impair the devoutness of the affections. A man among his equals is like a schoolboy at his play, whose eager voice, disputatious claim, defiance of wrong, and derision of the feeble, betray that self-will is wide awake and pity lulled to sleep. But see the same child in his home, and the deferential look, the hand of generous help, show how with beings above and beneath him he can forget himself in gentle thoughts and quiet reference. And so it is with us all. The world is not given to us as a playground or a school alone, where we may learn to fight our way upon our own level; but as a domestic system, surrounding us with weaker souls for our hand to succour, and stronger ones for our hearts to serve. 4. The faith of Christ throws together the unlike ingredients which civilisation had sifted out from one another. Every true Church represents the unity which the world had dissolved. The moment a man becomes a disciple his exclusive self-reliance vanishes. He trusts another than himself; he loves a better spirit than his own; and while living in what is human aspires to what is Divine. And in this new opening of a world above him a fresh light comes down upon the world beneath him. Aspiration and pity rush into his heart from opposite directions. If there were no ranks of souls within our view; if all were upon a platform of republican equality, no royalty of goodness and no slavery of sin; if nothing great subdued us to allegiance, and nothing sad and shameful roused us to compassion, I believe that all Divine truth would remain inaccessible and our existence be reduced to that of intelligent and amiable animals. 5. A great Roman poet and philosopher was fond of defining religion as a reverence for inferior beings: and if this does not express its nature it designates one of its effects. True there could be no reverence for lower natures were there not to begin with the recognition of a Supreme Mind; but from that moment we certainly look on all beneath with a different eye. It becomes an object, not of pity and protection only, but of sacred respect; and our sympathy, which had been that of a humane fellow-creature, is converted into the deferential help of a devout worker of God’ s will. And so the loving service of the weak and wanting is an essential part of the discipline of the Christian life. Some habitual association with the poor, the dependent, the sorrowful, is an indispensable source of the highest elements of character. If we are faithful to the obligations which such contact with infirmity must bring, it will make us descend into healthful depths of sorrowful affection which else we should never reach. Yea, and if we are unfaithful to our trust; if sorrows fall on some poor dependent charge, from which it was our broken purpose to shield his head, still it is good that we have known him. Had we hurt a superior, we should have expected punishment; had we offended an equal, we should have looked for his displeasure; and these things once endured the crisis would have been past. But to have injured the weak, who must be dumb before us, and look up with only the lines of grief which we have traced, this strikes an awful anguish into our hearts. For the weak, the child, the outcast, they that have none to help them, raise up an Infinite Protector on their side, and by their very wretchedness sustain the faith of justice ever on the throne. (J. Martineau, LL.D.)The survival of the weak The text is a curt statement of one of those revolutionary principles which lean back upon the example and teaching of Christ. No rule of living is more familiar than that we must be ready to deny ourselves in a lesser to gain some greater good. But the rule of the text, in many quarters, came upon the world as an utter novelty. In some languages the very word “ unselfishness” is wanting, and philanthropy in its deeper channels is unknown, even among the most cultivated classes who know not Christ. I. This is not law in the brute creation.1. Beneath man all life is engaged in a fierce struggle for existence. Each is bent on his own profit. The strong look out for themselves. The weak go to the wall. If the fittest do not always survive, the most cunning and the strongest do. The infirm are preyed upon or left mercilessly to perish. 2. An exception is found in the generous instinct of motherhood, but for which most animal races would become extinct. Another exception is afforded by the domestic animals. The dog will risk his life in his master’ s service, and die of a broken heart when he is dead. But once left to roam, these animals also seem to abandon themselves to the brute principle of utter selfishness. II. The law of the brute creation predominates largely among men where the power of the gospel is not felt.1. Human life is also a struggle for existence. Man, too, like the brute, is forced to be continually at work to keep off hunger, disease, and death. In the rush for fame and success the strong trample upon the feeling of the weak and increase their own strength by preying upon their infirmities. 2. Out of this root have come all despotisms, servitudes, and inhumanities. It is the human way to enforce the brutal principle of surviving by the sufferings and humiliations of the weak. Wars have for the most part grown out of the determination to exalt one’ s self by the losses of another. If a nation was weak, a stronger one would do in about the same way what the fierce king of the forest does with the passing gazelle. All slavery was for the most part in the first instance the outcome of the principle which the text tears to shreds. It is not so long ago that tortures were applied to the weak on rack and in cell, which could yield no profit except to the morbid appetite of the strong. 3. The spirit is not extinct. The refinement of the methods by which strength makes merchandise of the weaknesses of the infirm may cover up the brutality of the instinct, but does not change it. III. The gospel has announced another law of life for man. Here love and not force is supreme. Here no man liveth unto himself.1. The struggle for self-existence goes on. The effort to survive is pressed. “ Give all diligence to make your calling and election sure.” “ Work out your own salvation.” “ The kingdom of heaven suffereth violence,” etc. The obligation to help ourselves loses none of its emphasis. But with self-care is coupled concern for others, and those two draw the chariot of a regenerated life to the highest attainment and to the approval of God. The Christian law summons each to afford to others the most opportunity for the development of their faculties. 2. The world utters often a motto which is good as far as it goes. It is a great advance upon brutehood--“ Live and let live.” But behind this half-truth selfishness may hide itself. “ Live and help others to live” is the motto of the gospel. “ Look out for Number One” is a favourite maxim of the street, which, pushed alone, is the brutal principle in full sway. “ Do good unto all men” is a maxim coming from a different atmosphere. 3. A chief test of Christian civilisation is the consideration with which the strong regard the infirmities of the weak. The home for the aged, the hospital, the refuge, etc., are the glory of our civilisation, as the brothels, the gambling dens, the saloons, etc., are its disgrace, but not its despair; for so long as the Cross lifts high its spectacle of mercy, the principle that the “ strong ought to bear the infirmities of the weak” will go among men like a stream of waters, pure as crystal. Our literature bears witness to the infusion of this human principle. The “ Song of the Shirt” has a large circle of sympathetic readers. Lowell’ s “ Sir Launfal” and a thousand other poems have their interest from the Christly spirit of regard for the weaknesses of others which they magnify. We read, as indicative of a great heart, the incident of Luther, who, instead of joining in the chase, caught the hunted hare and hid it under his cloak, because the chase reminded him of the way in which Satan hunts for souls. And we step aside from his widely known deeds to the incident in Mr. Lincoln’ s life when, on his way with other lawyers to the court, he stopped to replace two young birds who had been blown out of their nest, saying, “ I could not have slept if I had not restored those little birds to their mother.” It was a most noble thing, when Naples was suffering from the ravages of cholera, for King Humbert to turn aside from the races, where he had made appointment to be, and to hasten to the relief of his people. For the motto, “ The fittest survive,” the gospel substitutes the watchword, “ The lost must be saved.” IV. In Christ we have the full embodiment of the lofty rule. Who had better right to please Himself than the Son of God? But of Him it is said, “ Even Christ pleased not Himself.” He humbled Himself unto the death of the Cross, that He might bear our griefs and carry our sorrows. (P. S. Schaff, D.D.)Bearing the infirmities of the weak A reporter called to a little bootblack near the City Hall to give him a shine. The little fellow came rather slowly for one of that lively guild, and planted his box down under the reporter’ s foot. Before he could get his brushes out another large boy ran up, and calmly pushing the little one aside, said: “ Here, you go sit down, Jimmy.” The reporter at once became indignant at what he took to be a piece of outrageous bullying, and sharply told the new-comer to clear out. “ Oh, dot’ s all right, boss,” was the reply; “ I’ m only going to do it fur him. You see he’ s been sick in the hospital for mor’ n a month, and can’ t do much work yet, so us boys all turn in and give him a lift when we can. Savy?” “ Is that so, Jimmy,” asked the reporter, turning to the smaller boy. “ Yes, sir,” wearily replied the boy; and, as he looked up, the pallid, pinched face could be discerned even through the grime that covered it. “ He does it fur me, if you’ ll let him.” “ Certainly, go ahead!” and as the bootblack plied the brush the reporter plied him with questions. “ You say all the boys help him in this way?” “ Yes, sir. When they ain’ t got no job themselves, and Jimmy gets one, they turns in and helps him, ‘ cause he ain’ t very strong yet, ye see.” “ What percentage do you charge him on a job?” “ Hey?” queried the youngster. “ I don’ t know what you mean.” “ I mean, what part of the money do you give Jimmy, and how much do you keep out of it?” “ You bet your life I don’ t keep none. I ain’ t no such sneak as that.” “ So you give it all to him, do you?” “ Yes, I do. All the boys give up what they gets on his job. I’ d like to catch any fellow sneaking it on a sick boy--I would.” The shine being completed, the reporter handed the urchin a quarter, saying, “ I guess you’ re a pretty good fellow, so you keep ten cents and give the rest to Jimmy.” “ Can’ t do it, sir; it’ s his customer. Here, Jim!” He threw him the coin, and was off like a shot after a customer for himself, a veritable rough diamond. In this big city there are many such lads with warm and generous hearts under their ragged coats. (N. Y. Commercial Advertiser.)Imperfections; why permitted Imperfections have been Divinely appointed, that the law of human life may be effort, and the law of human judgment mercy. (T. H. Leary, D.C.L.)Self-pleasing I. Whence does it arise? From the secret feeling in man that--1. His own views are the most correct.2. His own plans the best.3. His own words the wisest.4. His own doings the most excellent. In a word, that he is superior to all others. II. What are its exhibitions?1. A harsh judgment of others.2. Self-adulation.3. Forwardness. III. How must it be overcome?1. By bearing the infirmities of the weak.2. By endeavouring to please others for their good.3. By a believing contemplation of the character of Christ. (J. Lyth, D.D.)Against self-pleasing I. We ought not to please ourselves. “ We,” i.e., strong Christians. Among Christians there are the strong and the weak, and always will be. You notice that the apostle has no corresponding exhortation to the weak, one reason for which may be that very few are willing to regard themselves as such.1. As to self-pleasing, it never is good. (1) In its first and lowest form it is pure animality. The tiger pleases himself when he seizes the fawn; and the fox when he carries the fowl away to his den. ‘ Tis no sin in either; it is their instinct and necessity. And if a man will do the like he has no pre-eminence above the beast. (2) It is of the essence of sin which in one form is just the enormous exaggeration of the self. It is the little unit trying to take itself out of all relations and beyond laws. It is the plant repudiating the soil that feeds it, insulting the air and light on which it lives. It is the figure one presenting itself as an epitome of the whole science of numbers. If self-pleasing were to get into the heart of the physical world there would be no growth; for growth is secured by one part allowing nourishment to flow through it to another, and in the joint combination of all organs to provide for the nourishment of the whole. And it is in such a world that man stands up and says, “ I live to please myself” --man who was made to show the greatness of service, made in the image of the God who serves all. (3) It always tends to meanness of character. It is clean against magnanimity, patriotism, and the charities of life. (4) It tends to corruption, just as anything must rot when it ceases to give and take; just as stagnant water becomes unfit for use. (5) It always inflicts injury and misery upon others. (6) It is so enormously difficult to the self that is always seeking to be pleased, as to be ultimately quite impossible of realisation. More, and yet more, must be had of this, and that, until more is not to be had. 2. So much for self-pleasing in general. But here is a peculiar form of it--the Christian form of an unchristian thing. (1) The beginning of Christianity in a human soul and life is the death of self begun. But the process of dying is a lingering one--it is a crucifixion. Many and many a time self says, “ I will not die.” (2) Christian people, then, ought to be constantly on their guard against this thing. There is no one whom it will not beset. The vivacious will have it presented to them in forms of excitement, which will draw them away from the duties of daily life and of Christian service. The modest and retiring will think that it can injure no one that they should take their rest. In fact, all the vices are but different dresses which the old self puts on as it goes up and down the world murmuring, “ We ought to please ourselves!” Please the higher self and welcome--your conscience, love, the powers of the Christian life--and then, not you alone, but angels and God Himself will be pleased. But as to pleasing that other self, all danger and all soul-death lie that way. “ Let that man be crucified.” Put fresh nails into the hands and the feet. (3) But “ the strong” --why should they, at least, not please themselves? “ The strong” here are the advanced men in the Christian community, the men of higher intelligence and clearer faith who have come out into an ampler liberty. Surely it were better that such men should have their way. Strength is a beautiful thing both in the region of thought and of action. Yes, but it is beautiful no longer when it becomes intolerant of anything that is not as strong as itself. So, then, we who are strong ought not to drive when we find we cannot lead; nor wax impatient of delays which are inevitable; nor lose temper--for that will show that we ourselves are growing weaker; nor even to think ungenerous thoughts, but rather seek to settle our strength in this--in the universal charity which “ beareth all things, believeth all things, hopeth all things, endureth all things,” and then, as the result, achieveth all things. II. If not ourselves, then whom? Our “ neighbour.”1. “ Every one of us!” Not one can be exempted. ‘ Tis no use to plead peculiarity in temperament or circumstance. You have a neighbour, and you must please him. 2. But here comes a difficulty. If the neighbour is to be pleased by me why should not he please in return? If there be an obligation it must surely be mutual. And so we shall end in self-pleasing after all. Besides, how do I know that to please him will profit him? He may be self-willed, or luxurious, or cowardly; and if I please him I may very likely nourish in him these bad qualities. But here is the safeguard, “ I am to please my neighbour for his good to edification.” It is not that one is to yield to another simply because he wishes it. That would be childishness, and would produce very bad fruit. And there is no room for concession in matters of vital importance. It would be a cruel kindness to a fellow-Christian to yield to him in any matter affecting saving truth or duty. The whole question is about things less than vital. This way may seem best to me; may be best for me. Yet it may not be the best for all. Or it may be abstractly the best for all, and yet it is not to be forced on them. 3. For good to edification. Why, what is that but pleasing the new, the better self in the man, just as I seek to please it in my own breast? III. Was not this just the behaviour of Christ Himself? “ Even Christ,” “ who was with God,” “ who was God,” pleased not Himself by retaining that condition, when a great need arose, and when, by a change in His state, He could supply the need, “ He was rich, and for our sakes He became poor,” etc. And when He was here He never spared Himself. He never chose the easier way. Shall I then please myself, and say that I am following Him? Shall I not rather gaze anew at this great sight--a holy, happy being denying Himself, and suffering for others through life and death? (A. Raleigh, D.D.)The warning against selfishness Selfishness is-- I. An ugly thing. One thing that helps to make our bodies look beautiful is when the different parts are all of a proper size or shape. But suppose we should see a boy or girl with a head as big as a bushel, and with feet as large as an elephant’ s! And when we give way to wrong feelings one part of the soul becomes larger than it ought to be. There is nothing that makes a person look so ugly as selfishness.1. Anne Dawson was a little girl, lying in bed with a fever. In the same room was her brother, busily engaged in making a boat. The noise was very distressing, and his sister begged him to stop. But he still went on. Presently she said, “ Robbie dear, please get me a glass of cold water? My throat is very dry, and my head aches terribly.” But Robbie paid no attention till she asked a second time, when he called out sharply: “ Wait awhile, Anne, I am too busy now.” Again his sister pleaded for a drink. Then he hastily poured out some water from a pitcher which had been standing all day in the sun. “ Oh I not that water, brother,” said Anne, in a gentle tone, “ please bring me some fresh and cool from the spring.” “ Don’ t bother me so, Anne. You see how busy I am. I’ m sure this water is good enough.” And the selfish boy went on. “ Oh, my poor head!” said Anne, as she sipped a little of the warm water, and then lay back on her pillow. That was her last movement. She died that night. For thousands of gold and silver I would not have had Robert’ s feelings when he stood by the grave of his sister and thought of all this. We cannot imagine anything more ugly than this makes him appear. 2. But sometimes we can understand a thing better by contrasting it with its opposite. Some time ago an accident occurred in a coal mine. Two boys managed to get hold of a chain, and had the hope of being saved if they could hold on till help came. Very soon a man was lowered down, and he first came to a boy named Daniel Harding, who said: “ Don’ t mind me. I can hold on a little longer; but there is Joe Brown just below nearly exhausted. Save him first.” Joe Brown was Saved, and so was his unselfish friend. How beautiful his unselfishness makes him appear! II. A disagreeable thing. When the things about us mind the laws which God has made to govern them, then they are all agreeable. The light is pleasant to see; the wind is pleasant to hear; and the fragrance of flowers is pleasant to smell, just because the sun, wind, and flowers act according to the laws which God has made for them. And God’ s law for us is, that “ we ought not to please ourselves.” If we mind this law it will make us unselfish, and then we shall always be agreeable. But if we do not mind this law, this will make us disagreeable.1. A Christian lady talking to her class, said, “ When I was a little girl, my grandma, who was dangerously ill when I was playing with my doll, asked me to bring her a glass of water. I did not mind her at first, but when she called me again, I carried the water to her in a very unkind way. She said, ‘ Thank you, my dear child; but it would have given me so much more pleasure if you had only brought the water willingly.’ She never asked me to do anything for her again, for soon after she died. It is forty years ago to-day since this took place; and yet there is a sore spot in my heart which it left there, and which I must carry with me as long as I live.” 2. And now we may take some illustrations in the way of contrast. Two little girls nestling together in bed one night were talking about their Aunt Bessie, who happened to be passing at that moment. So she listened and heard Minnie say, “ Do you know what it is that makes my Aunt Bessie’ s forehead so smooth?” “ Why, yes, she isn’ t old enough to have wrinkles.” “ Oh! she is, though; but her forehead is smooth because she is so unselfish, and never frets. I always like to hear her read the Bible, for she lives just like the Bible. She’ s just as sweet, and kind, and unselfish as it tells us to be. And this is what makes Aunt Bessie so pleasant.” Our next story is about Turner, the great landscape painter, who was a member of the committee which arranges about hanging up the pictures in the Royal Academy. On one occasion when they were just finishing their work, Turner’ s attention was called to a picture by an unknown artist who had no friend in the Academy to watch over his interest. “ That is an excellent picture,” said Mr. Turner. “ It must be hung up somewhere for exhibition.” “ That is impossible,” said the other members of the committee. “ There is no room left.” Whereupon the generous artist deliberately took down one of his own pictures, and put the painting of this unknown artist in its place. In what an interesting light his unselfishness presents him to our view! III. A sinful thing. When we commit sin in most other ways we only break one of God’ s commandments at a time. But when we give way to selfishness we break six of God’ s commandments all at once. How? Well, when Jesus was explaining the ten commandments, He said that the substance of the six on the second table was, that we should love our neighbours as ourselves. But, if we are selfish we cannot love our neighbours. Selfishness is the root out of which any sin may grow. It is like carrying powder about us in a place where sparks are flying all the time. A dreadful explosion may take place at any moment. Many years ago there lived in Egypt an old man named Amin. A great famine came upon the land just as it once did in the days of Joseph. Amin had a great store of wheat in his granaries. When bread began to get scarce his neighbours came to him to buy grain. But he refused, saying that he was going to keep his stock till all the rest of the grain in the land was gone, because then he would be able to get a higher price for it. Many died of starvation, and yet this selfish man still kept his stores locked up. At last the hungry people were willing to give him any price he asked, and then with a cruel, selfish smile he took the iron key of his great granary. He opened the door and went in. But in a moment all his hopes of great gain faded away like a dream. Worms had entered and destroyed all his grain. Hungry as the people were they yet raised a great shout of gladness for what happened to that wretched man. They saw that it was God’ s judgment which had come down upon him for his selfishness, and that it served him right. But such was the effect of his disappointment upon the old man himself, that he fell down dead at the door of the granary. His selfishness killed him. (R. Newton, D.D.)The strong helping the weak Coleridge tells of a midshipman in his fourteenth year going into action for the first time, knees tottering, courage failing, and a fit of fainting hastening on, when Sir Alexander Ball saw him, touched him, and said, “ Courage, my dear boy! you will recover in a minute or so. I was just the same when I first went out in this way.” It was as if an angel spoke to him. “ From that moment I was as the oldest of the boat’ s crew.” You can help one another, and you should for your own sake. Bearing the infirmities of the weak We must not, however, despise them, not in heart, word, or carriage. We must rather deny ourselves than offend them. We must support them, bear them as pillars bear the house, as the shoulders a burden, as the walls the vine, as parents their children, as the oak the ivy; and this because they are brethren, (P. Henry.) Romans 15:2-3 Let every one of us please his neighbour for his good to edification.The character of Christian courtesy The great aim of the gospel is to raise our views and desires above this life, and furnish us with pure and powerful principles in the direction of our words and actions, far above the will of fallen man. But while it invites us to lay up our treasure in heaven, it instructs us in everything that may best contribute to bless the life of man on earth. I. The duty here enjoined.1. You are not to make the pleasing of men the reason or rule of your conduct in any case, for the sake of their praise, or of any reward from them. That would, indeed, be to please them rather than God, and instead of God. But you are to study, if possible, to please your neighbour as a duty which God requires, and which you must continue to do whether men praise you for it or not. 2. This pleasing our neighbour is not, in any respect, to be placed in opposition to the pleasing of God, or to be followed in anything that would be displeasing in His sight. We are not allowed to put their good, or their good-will, in place of the glory of God, but only in place of our own gratification; “ not to please ourselves, but every one to please his neighbour.” 3. We are called to sacrifice our own pleasure to his, whenever our doing so would tend to his good, or to the edification of others; but, when it would not be for good, we must refuse to please any of our fellow-creatures, however much it might expose us to their dislike. 4. Keeping these points in view, you will be better able to guard against two very opposite errors on this subject, which require to be considered. (1) There is a pleasing of others which many study merely as an art, and to which young persons are trained by certain forms, as a branch of their education. This is only a seeming preference of others, which is far from real humility. This is a preference of others also only in trifles, while they would refuse to do much for the real good of those whom they seem so desirous to please. It is in itself, in short, as far as it is the invention of men, a mere tissue of hypocrisy, which the children of this world cast around them, rather for the purpose of hiding their selfish and malignant feelings than of expressing their benevolent dispositions. (2) There is a disposition in some persons, on the other hand, not only to neglect the pleasing of others as an art, but also to despise it as a duty. They think it sufficient that they give no just cause of offence to any one; but take little care to guard against the appearance of disregarding them. They will do much for men’ s real welfare, but will show no indulgence to their weaknesses. The clearer your knowledge, the sounder your judgment, the stronger your faith, the more may be expected from you, in bearing the infirmities, and even the censures of others, in denying yourselves in many things for their sake, and in doing whatever you lawfully may to please them for their good. II. The reason assigned for this duty. “ Even Christ pleased not Himself.”1. Observe the force of the expression, “ even Christ.” The act of submission was lower, the degree of the sacrifice was greater in His case, than it ever possibly can be in ours; how shall we refuse to serve those with whom we must rank in His sight as fellow-creatures? 2. But let us contemplate more particularly the character of our Lord in the respect here specified by the apostle, namely, that “ He pleased not Himself.” In one sense, indeed, it may be said that He always pleased Himself, inasmuch as He never had one wish or feeling that was contrary to what He knew to be right, and conducive to the good of others. But let us consider with how much reason He might have insisted that others should please and honour Him in every iota, instead of His yielding any point to satisfy their prejudices or serve their infirmities. (J. Brewster.)Pleasing oar neighbour for good The gospel does not come down in its requirements to the level of our imperfections. Its plan of perfection is no treadmill. It is ever ahead of us. I. Who is my neighbour?1. He that dwells, near me.2. He that is my countryman.3. He that is my fellow-man.4. He that is a follower of Christ. II. The social duty here commended and commanded.1. Sympathy.2. Tenderness.3. Esteem.4. To be more ready to speak good of him than evil. III. The object to be held in view.1. To please him for his good.2. To please him for his edification, that his character may be built up in truth and righteousness. IV. Some reasons for this.1. The example of Christ. He pleased not Himself, but gave Himself for us all.2. The imitation of Christ. Be ye followers of Me. V. Reflections.1. In this Epistle we have eleven chapters devoted to the exposition of doctrines, and five to some chief social duties.2. Were we to realise these social duties, earth would become a place more like heaven, and make it sweeter and easier for us all to live. (L. O. Thompson.)On pleasing men Some men seek to build up their fellow-men remotely, e.g., by education, political economy, the application of natural laws. But, except as the administrators of such forces, they have no personal relation to the work. They have no sympathy for individuals. Their pleasure is left out of the question. Then there are others who seek to do good, but without any idea of the relation of this good to the character to be formed in men. There are persons that relieve suffering without asking how the relief can build up the sufferer into permanent goodness. There are others who seek to give the most transient pleasure without any concern either for good or for edification. They please men without any consideration of whether the means which they employ are right or wrong.2. Now, the apostle joins all three together. You are to please men; and you are to please them so that you shall do them good. But all this in such a way as to effect a permanent building of character. One man may go through a farm only to glean flowers and fruit, to find pleasure there, and to give pleasure transiently. Another may find pleasure, to be sure, and he may also here and them strive to do a little good. He may destroy some vermin, pluck up some weeds, and plant and rear a few flowers. A third may unite all these things with a comprehensive culture that shall deepen the soil, augment its crops, and develop its resources of beauty, pleasure, and profit at the same time. This is the right way, and we are to cultivate each other in the same way. I. Men are benefited simply by being pleased. Of course men would not be profited by having only pleasure in this world. That is provided for, however. Men need trouble, and they will have it. But men need pleasing as well. And the art of pleasing is an important element in moral culture. For when men are in a state of pleasedness they are more inclined to good influences than when they are not pleased. Dr. Kane said that there was no nautical skill that was so important, while wintering in the North, as one man among the crew that could play the fiddle. Why? Because it is indispensable, under such circumstances, that the men should be kept in a cheerful state of mind. And this same element of cheerfulness is necessary in all the various situations in life. It may be better to strike at deeper results; but it is not best to despise those which be near the surface. It may be that a miner, by sinking a shaft, will find more gold in the veins; but it is not best for him to despise the specks of gold that are thrown up with the soil in the process. II. The habit of pleasing men is quite as indispensable for our own sake as for theirs. It keeps the mind and heart on the side of benevolence. It gradually frames your character into the Divine. And a man may be earnest and conscientious; and yet, if he carries himself in such a way that the pleasing of others is no part of his daily conduct, he cannot be thought to be a perfect man. III. The human mind has been endowed with faculties whose very end seems to be the ministration of pleasure. People seem to think that God must be a great utilitarian, and that He always makes things for uses. But wherever you see that God has walked in the world, you see that He has had an eye to beauty. There is something on the globe besides what men can eat, drink, and wear. God made the earth beautiful that the higher feelings might be fed. We are organised for something more than the mere practical duties of life.1. The human mind is made to act with cheerfulness. You know the difference between a rusty and a polished piece of iron. The rusty piece reflects nothing. Polish it, and how every one delights to look at it! Now, the difference between polished and rusty iron is the difference between cheerfulness and no cheerfulness. A cheerful doctor gives his medicine the moment he steps inside the room. Those sepulchral doctors--I wonder that anybody gets well under their care. A clergyman whose face glows with health, hope, and cheer has looked consolation into his friend before he has spoken a word. But a minister, whose face says, “ Hark! from the tomb a doleful sound,” I marvel how he should be twice sent for, unless it might be on the ground of the benefits of affliction! And in all relations of life the same is true. 2. The tendency to please is still more powerful where cheerfulness is joined to good-nature. I sometimes preach better under the influence of the flowers that stand on the desk before me. They do not know that they are helping me, whether I do or not. There are persons that are pleasant when they come into your presence, that are pleasant while they stay, and their memory is sweet when they are gone. There are other persons whom you know to be good, and who you feel assured want to do you good, but whose presence is painful to you. 3. When God put wit and humour into the human soul, He put them there to be to the soul what the hearth is to the family, whose burning wood snaps and sends up sparks, and throws light into all parts of the room, and chases darkness, and imparts pleasure to all within the reach of its influence. But such is the heathenism of public opinion, that where a man uses his conscience to urge truth, and his reason to enforce it, people think that is all right; but that where a man uses mirthfulness to illustrate it and make it acceptable, people think it is not right. 4. The same is true of imagination. You cannot conceive that the imagination should be given a man except for pleasure. The imagination is what vines and mosses are that cover hard places, and beautify things that are not lovely in their own nature. IV. We now see the mistake of making moral qualities unpleasing, as though it was a necessity that they should be so. Men seeing that cheerfulness, fancy, etc., are concomitants of unlawful pleasure, suppose them to be wicked, and steer away from them because they see bad men employ them. But because Cleopatra wore roses, must a virtuous woman not wear one? Because orgies are carried on with music, is music defiled? Things are not defiled because they are used for bad purposes. There is an impression that moral attributes have a certain hard and rugged nature of their own, and that they are genuine in proportion as they are unlovely. Many persons want a man to speak the truth very much as a bull-dog speaks. But throughout the New Testament moral qualities are enjoined to be exercised graciously and attractively. “ Let your light so shine,” etc. Hence bluntness, coarseness, are not to be preferred. A disagreeable piety is impious by so much as it is disagreeable. Virtue is lovely, and you are not to slander it by acting as though to be pious was necessarily to be void of everything that is pleasure-giving. V. This view will present a much higher idea of good manners than is often presented. We are usually taught good manners, because they are important to our making our way in the world; but good manners stand on a Christian ground. A man is bound so to conduct himself in all the thousand usages of society, as that his presence shall be a pleasant and not a disagreeable thing, or a burden to his fellow-men. There are persons in society who diffuse an element of comfort and joy wherever they go. We say of some persons, “ They are well-bred.” VI. This view will give a moral sanction to all those minor usages of society which tend to make men more pleasant. Many persons say, “ What is the use of salutations? Why should I raise my hat to a lady, or say ‘ Good morning’ when we meet, or ‘ Goodbye’ when we part?” Well, for my part, I think that even good folks, without such little ceremonies, are like grapes packed for market without leaves between them. They will crush, and come in mashed. Even good folks need to have little courtesies Between them to keep them from attrition. And to take society and divest it of all these little civilities, would be to deteriorate it and carry it toward the savage state. And if you think that these things are of no use, it is because you never put your heart into them. When you want to manage men, do as beekeepers do. Here are two. One goes to the hive, thrusts his hand rudely into the midst of them, and very soon he has his bees all over him, and he moves himself very rapidly! Another man gets a bowl of sugar and water and washes his hands all over, and goes with the utmost quietness and serenity, and opens the hive and puts his hand in gently, and the bees find everything sweet, and they will not sting him or fly away. And people say, “ Wonderful! that man has a real magnetic power with bees.” So he has, when he has sugar and water on his hands. Now, when you want to manage men, wash your hands with sugar and water! Conclusion: If you carry these thoughts home, I think you will find there a great sphere for the reformation of minor morals. In the family the law of pleasing ought to extend from the highest to the lowest. You are bound to please your children, and your children each other; and you are bound to please your servants, if you expect them to please you. Some men are pleasant in the household, and nowhere else. But the opposite is apt to be the case. We expend all our politeness in places where it will be profitable--where it will bring silver and gold. My friends, our kindness should begin at home. It should not stay there; but there it should begin, and there it should be nourished. (H. W. Beecher.)On pleasing all men 1. Undoubtedly this duty is incumbent on all--“ every man” ; neighbour, too, means every other man. Only as Paul says elsewhere, “ If it be possible as much as lieth in you live peaceably with all men,” so we are to please all men if possible. But strictly speaking it is not; but if we use our utmost diligence, let the event be what it may, we have done our duty. 2. The apostle limits this direction, otherwise it would be attended with mischievous consequences. We are to please them for their good; not barely for the sake of pleasing them or ourselves, much less to their hurt; nor for their temporal good merely, but for their edification, so as to conduce to their spiritual and eternal good. We may do this-- I. By removing hindrances. We must avoid everything which tends to displease wise and good men.1. Now cruelty, hatred, malice, etc., are displeasing, and so is that temper so prevalent in common life--ill-nature. We must, then, avoid these, and whatever resembles them, as sourness, sternness, sullenness on the one hand; peevishness and fretfulness on the other. 2. Next to these nothing is more disgustful than pride and haughtiness issuing in an assuming, arrogant, overbearing behaviour. Even great learning and shining talents will not make amends for this. 3. Almost as disgustful is a passionate temper and behaviour. Hence passionate men have seldom many friends. 4. We must “ put away all lying.” Addison said, “ Of all vices this has never found an apologist” ; but he wrote before Lord Chesterfield, whose apology for it is the best that could be made for so bad a cause. As lying can never be commendable, so neither can it be pleasing. 5. But is not flattery a species of lying, and has it not been regarded in all ages as a means of pleasing? Yes, flattery is pleasing for a while, but when the mask drops off we are pleased no longer. If a man continues to flatter after his insincerity is discovered it is disgusting. 6. Dissimulation is displeasing, and guile, subtlety, cunning, and the whole art of deceiving. Even those who practise it most are not pleased with it in others, nor fond of conversing with those who practise it on themselves. II. By using the means that directly tend to this end. Only remember that there are those whom we cannot expect to please. It is now as when our Lord said, “ The men of this generation are like unto children sitting in the market-place,” etc. But leaving these froward ones to themselves, we may hope to please others in the following way.1. Let love not visit you as a transient guest, but be the constant temper of your soul. Let it pant in your heart, sparkle in your eyes, shine on all your actions, and speak with your tongue. 2. Study to be lowly in heart. “ Be clothed with humility.” Reject the favourite maxim of the old heathen, “ The more you value yourself the more others will value you.” Not So, Both God and man “ resist the proud.” 3. Pray that you may be meek. Labour to be of a calm, dispassionate temper; gentle to all men, pitiful, generous. 4. Be courteous to all, high or low, good or bad. Addison’ s definition of politeness is “ a constant desire of pleasing all men, appearing through the whole conversation.” I have seen as real courtesy in an Irish cabin as could be found in St. James’ s or the Louvre. 5. What is the root of that desire to please which we call courtesy? The same apostle that teaches it teaches us to honour all men, and the Master teaches us to love all men. Join all these together, and what will be the effect? When a poor wretch cries to me for an alms, I look and see him covered in rags. But through these I see an immortal spirit redeemed by Christ’ s blood. The courtesy, therefore, which I feel and show toward him is a mixture of the honour and love which I bear to the offspring of God, the purchase of Christ, the candidate for immortality. 6. Take all proper opportunities of declaring to others the affection you really feel for them. This may be done in such a manner as is not liable to the imputation of flattery; and experience shows that honest men are pleased by this. 7. Speak to all men the very truth in your heart. In all company and on all occasions be a man of veracity. “ In simplicity and godly sincerity,” etc.--“ an Israelite indeed.” 8. To sum up all: if you would please men, please God. (John Wesley, M.A.)Pleasing others 1. How far may we do this?2. What should be our motive?3. What are the best means of doing it? (J. Lyth, D.D.)Pleasing others There is such a thing as pleasing another by flattery, and encouraging him in his prejudices. Hence the restrictive phrase “ for his good.” We are not to be men-pleasers (1 Corinthians 10:33; Galatians 1:10), unworthy trimmers, and religious weathercocks. Nor are we to try to gain popularity by pandering to the weakness or follies of others. We are, however, to lay ourselves out to please our neighbour in the manner indicated. No one ever succeeds in an undertaking unless he make it a matter of business. We must be professionals, not amateurs, in the holy practice of advancing the spiritual interests of others. (C. Neil, M.A.)The duty of pleasing others is-- I. Founded in the law of christian love. II. Limited by what tends to edification. III. Fulfilled by-- 1. Bearing with their infirmities.2. Acknowledging their excellencies.3. Seeking their good. (J. Lyth, D.D.)Christ not pleasing Himself: Christian and social tolerance I. The rule of forbearance as laid down by the apostle.1. There were two classes in the Roman Church who refused liberty to others. There were the men of despotic conscience, and the men of despotic intellect; and, that we may cover the whole ground of character, we may add there are men of despotic will. To one or other of these classes belongs almost every case of undue interference with Christian and social liberty. In all these cases there may be much that is good, but there is a subtle form of self-gratification at the root of it, a mistaken self-assertion, which does not leave room for other natures to develop themselves in freedom. 2. It may be asked if, in no case, we are warranted to interfere with our fellow-men. Most certainly we cannot remain indifferent to what they do and are, if we have any regard for God’ s truth and their welfare. But we should be very sure that it is regard to God’ s truth and another’ s welfare that actuates us, and not the mere wilfulness thai seeks its own way. We have to learn that, within the limits of what is not positively wrong, every one has the right to be himself. It is frequently very hard to allow this, especially when there are close relationships. Husband and wife, parents and children, brothers and sisters, find it most difficult of all to make allowance for each other’ s variety of nature, and to remain side by side without undue interference with one another’ s peculiarities. 3. It is here that the further principle of this passage comes in, that we are not merely to refrain from constraining others into our way, but, as far as we can, we are to meet them in theirs. If there be a separation of taste, instead of compelling them to surrender, we are to forbear, and if the thing be harmless for us, and it will gratify them, we are to take part in their pursuits. But is there no limit to this surrender? Yes. We are to please our neighbour “ for his good to edification.” This is the end, and the end prescribes the limit. Such a principle saves Christian compliance from sycophancy or characterlessness. But within two limits--the indulgence of our fellow-men in sin, and the compromise of our own true nature--there is ample scope for the exercise of endless charity and compliance. The tree that has its firm-fixed root and upright stem has also its spreading branches and thousand waving twigs, which yield to the breeze and salute the gentlest movement of the surrounding air. How beautiful strength is, when it thus melts away at its extremities into kindliness and courtesy! II. This forbearance is illustrated by Christ’ s example (verse 3).1. The quotation is from Psalms 69:1-36, in which the speaker is David; but the apostle takes the words as completed in Christ, which this manner of dealing with the Psalms gives us a light to read the Psalms in. Wherever a man is uttering a breathing of the Divine life, it is not merely Christ that he is implicitly looking forward to, but it is Christ that is breathing and speaking in him. 2. To prove the disinterested forbearance of Christ, he cites a passage that shows his self-devotion to God. Right action toward man flows naturally from right feeling toward God. If self-pleasing has been sacrificed on the Divine altar, it has received its death-blow in every other form. We have to show that this was a characteristic of Christ in His intercourse with men--forbearance and freedom. He presented the Divine will, and pressed it on men as the rule of all life, but He refrained carefully from crushing their nature in its flee development. (1) We see this in the variety of character which His earthly life drew around it. His disciples represent the extremes of temperament. He is careful never to stamp on them a hard uniformity, but leaves them to their own natural development, and aids them in it. Then, outside this circle, we have groups of all possible colours. How different from founders of human systems, who cannot be satisfied unless their formulas are repeated, and their minutest features reflected, by all their scholars. (2) Christ not merely refrained from interfering with free growth Himself, but He interposed to defend others when they were interfered with. What a lesson there is to contending, narrow-minded religionists, in Luke 9:49! What an admonition to those who would impose their own way of work upon every other, when Martha’ s complaint is so gently but firmly met! (John 12:7). (3) Turn now from His earthly life to the work He carries on by His Spirit, which is to enter into each nature by itself, and unfold it from its own germ and centre. It is for wise reasons that a visible Head is removed from the Christian Church. We can perceive how the disciples started up into stronger, broader men, under this new influence, and how their characters struck out on all sides into more marked individuality. How different are the apostles and the epistles of the same apostle, caused by the variety of development in the churches to which they were addressed! And Christ is still teaching us to look with an approving eye on every honest effort to do good and to take pleasure in the wide variety of human character and Christian grace. III. Some of the advantages that would result from acting on this principle.1. If, in Christian or social intercourse, we wish to deliver any man from what we think error, we must do so by putting him in the way of convincing himself. To beat him down by unreasoning opposition, or even by an irresistible argument, may please us, but is not likely to gain him. To respect a man’ s freedom, never to press him so hard as to humiliate him, to give him the clue that may help him to guide himself to the right, is according to the Divine model, and would aid us in serving at the same time both our fellow-men and the truth. 2. Take the family circle. Authority must exist, but when authority makes itself felt at every turn, freedom is gone, and influence vanishes with it. Constitutional government here, as elsewhere, is the great thing to be aimed at--that is, firm law on certain great essentials, but freedom within this to grow up according to taste and temperament. If we wish those we are influencing to become valuable for anything, it must be by permitting them to be themselves. They will do very little if they turn out dead transcripts of us. 3. In pursuing such a course we shall best succeed in elevating and broadening our own nature. If we could bring all around us into our own mould, we should only have narrowed ourselves in the process of constraining others. But, if we enter into sympathy with their pursuits, we not merely grow in unselfishness, but add something to our intellectual nature which was not there before. Conclusion: In all this work there are needed two great qualities, love and wisdom. Neither will suffice alone. Love in its earnestness is often too narrow, and wisdom in its breadth may be too cold. They are the light and heat of the moral world which must go together. (J. Ker, D.D.)Making others happy 1. A man’ s soul is like a garden belonging to an old neglected mansion. It is full of excellent things running to waste. Now a garden has no right to be dilapidated. It is made on purpose to confer pleasure and profit. So the soul of man is full of good dispositions and kind impulses; but besides these it is full of the stinging nettles of pride, and vanities flaunting coarse colours. A soul’ s power to produce pleasure or pain in another is very great. We are commanded, therefore, to produce pleasure. It is not left optional with us whether men shall be made happier by our going among them. And not occasionally by a gleam and a smile. It is to enter into the whole carriage of our lives. 2. This is neither a small nor an unimportant business. The making others happy is one of the best manifestations of the Christian disposition, and the closest imitation of Christ’ s example. Our duty as Christians is not simply to go out after men outside of morality. All about us society is full of men whose lives average but very little sweetness. And it is for us to seek to make them happier. Some men move through life as a band of music, flinging out pleasure to every one, far and near. Some men fill the air with their sweetness as orchards, in October clays, fill the air with the perfume of ripe fruit. Some women cling to their own houses like the honeysuckle over the door, yet, like it, fill all the region with the subtle fragrance of their goodness. How great a bounty and a blessing is it so to hold the royal gifts of the soul that they shall be music to some, and fragrance to others, and life to all! It would be no unworthy thing to live for to fill the atmosphere with a brightness which others cannot create for themselves. 3. Men neglect frequently these very simple and very obvious truths, because there is still a remnant of asceticism among good men. “ Oh,” say they, “ make men better, and then their happiness will take care of itself.” But much of men’ s selfishness and sin springs from their own unhappiness. And whatever shall take that away will tend to make them better. Again, men say, “ My business is to be honest, and just, and not to make people laugh.” Yet you have no business to be just and honest in such a way that those who stand next to you shall be less happy by your way of being so. No one has a better right to be a hedgehog than a hedgehog; but is he a good neighbour? A thistle belongs to the ordained economy of nature; and yet is it the model of a man? How many men there are who, rude of speech, go thrusting here, and piercing there, and treading down sensitiveness on every side, with no other excuse except this: “ Well, 1 believe in a straight, out-and-out kind of man. Jack Blunt is my model!” Undoubtedly, and a very bad model very well imitated, too! 4. We are not at liberty to please by pandering to the bad elements in men’ s characters. We must move upon the right feelings in men, and not stir up the wrong ones, nor the evil ones. In order to this there must be a discipline in ourselves. In the free intercourse of human life you carry to men the faculties that are active in you, and tend to excite in them precisely the same feelings. If you are irritable, you tend to produce irritation. If you are proud, you tend to excite the resistance of pride. And these feelings never, in you nor in any other person, ministered to cheer. They are sand in the teeth. No man can be happy himself, or promote happiness in other men, until he has learned to put to sleep these malign faculties every day. The whole machinery of life, then, needs a great deal of oiling in you in order that you may minister to the wants of others. 5. We are not simply to carry happiness to those that are around about us. In the olden time it was thought that we should love our friends and hate our enemies. In the modern time it has been thought that we should love our own denomination, and hate those that are heretical. Therefore there has been felt to be a solemn duty incumbent on the Catholic to hate Protestants, and there has been felt to be a corresponding duty on the other side. Now, it is my business as a Protestant Christian man so to treat all Catholics that I shall please them, for their good, to edification. For a thousand years the experiment has been tried of bombarding men into love and faith; and with what luck? Is it not time to see if we cannot please men into unity; if we cannot drop the things that are disagreeable, and insist upon the things that are pleasing, for good, to edification? As it is in religious matters, so should it be in civil. There are times when men must stand in politics for principles, and at such times men cannot avoid giving pain. But this furnishes no criterion for the average of cases. Ordinarily, men who come together knowing that they are on different sides in philosophy, or in politics, or in business, if they be Christian men, should bear in mind that they are to “ please one another for good to edification,” and not irritate and chafe and hurt each other. 6. If these views are correct, then there is a new element of personal piety that should enter into the conception of every one. We ask men whether they are willing to leave off every known sin, etc., but how seldom do we question men as to beneficence of disposition! When, then, we are bringing men into the kingdom of God we should inspire them with heroic enterprise in doing good; but there are thousands of men who are attempting to do good, who never had it enter their minds that they were to make happiness. If I were to carry home this subject to the household, are there not many families that would bear some reformation? On the other hand, how many households are there that call themselves Christians, and have a right to, because all daylong each one is shining on the others; because each one is removing obstructions, taking away attritions, smoothing asperities, and seeking to make all amiable and all happy? When, after the long, loathsome voyage, I entered the channel, and saw, dim upon the horizon, the blue line of shore, and smelled the strange odour in the air, I said to the captain, “ What is this smell?” “ Bless your heart!” said he, “ it is the land-smell.” All the smells of the sea put together were never so sweet as that. There are persons so lovely that you cannot go near to them without perceiving that they exhale gladness and cheer and happiness. Blessed are such! I believe in revivals; but I have never known any revivals that did not need to have ether revivals in them. I have known men revived from intemperance and from wickedness, who went into churches and into neighbourhoods where they set themselves up on their orthodoxy and their propriety, and carried themselves so unsocially, so offensively, that they exerted no happiness-producing power. No person has drunk in the spirit of the Lord Jesus Christ who does not make other persons happier when he comes to them. (H. W. Beecher.)Making sunshine in shady places 1. Life is a big bundle of littles, intended to be tied together by love. Life’ s joy depends on what cords bind you and what hand ties them. Bound together we must be, either by cords of silk or by iron fetters. How much our happiness is placed in the power of others! The thoughts, looks, words, and actions of others can in a moment fill us with joy or sorrow. The sensorium of our life seems sometimes like a great and beautiful spider’ s web, in which every thread is sensitive, we at the centre giving out and receiving back again a thousand pulsations of joy and sorrow. To change the figure, our hearts are a telephonic centre, from which we send out varied messages, and get them back, too. Messages of tenderness and of scorn, of healing and mischief. Who of us can live to ourselves? 2. How much we each have it in our power to make others happy! Surely here is a realm of Christian duty little regarded by us, and I fear less practised. How many persons in this age of keen competition, when life is a race, have pondered Christ’ s words about loving their neighbour as themselves? Even in family and social life how many need to ponder the sin of being constant misery-makers! If one person kills another in passion, we call that murder. But if a hard, selfish nature frets another and a loving nature to death, what do we call that? We find in our text-- I. A centre. No man can please his neighbour who does not please himself. We cannot give what we have not got. Without a fixed centre there can be no circle. Now, if a Christian man is to please himself, he needs that three features shall be prominent in his experience.1. Let him make up his mind as to what is life’ s true idea, and lovingly pursue it. Much of our joy in life depends on what we expect. If I expect a large gift and get a little one, or nothing, I am vexed and disappointed; but if I expect little and get much, then I am easily pleased. If I have made up my mind that the world is a workshop to make men; that God and men are the workers, circumstances the tools; each day an opportunity for new effort and new knowledge; failure only a revelation of the ideal and another chance for progress; if I have settled that love is life’ s one great end and prize, then, with a noble discontent, which rests ever and yet never, I may be happy in myself. 2. But this happiness will only be secure as my motive is right and my helper is ever near. To live to push myself to the front, or even to please men, will never give full pleasure to the heart. He who commands and inspires me must himself be perfect, or his imperfection will in turn become mine. Christ must be the keynote of life’ s song and the singer’ s inspiration. To please Him is to lead self to its highest ideal and aspiration and joy. Would we please self, our motto must be, “ For me to live is Christ.” Self lost in Christ is life’ s full gain. 3. Yet one thing more is needed. Every day and hour brings me a heap of failures. What am I to do with these? Carry them hourly to Christ for His loving forgiveness, which deepens penitence, heartens trust, and inspires to new and nobler service. II. The circumference of our text is--that no man can truly please himself unless he seeks to please his neighbour.1. Selfish joy is a paradox. A great thinker has said, “ No man has a right to all his rights” ; the measure in which he determines to have them is the measure of his meanness--the measure of his willinghood to forego them is the measure of his manhood and nobleness. Where to-day men are too selfish to labour for the common weal, politics become degraded, the national conscience debased, and the poor trampled upon. 2. But what language can fully describe the holy gladness of being permitted to help and bless one’ s fellow-men? What a royal gift it is to carry sunshine about with you; to be like the flowers, making people happy without knowing it; to light your neighbour’ s candle by your own, thus losing nothing and giving much. If we could doom each man to live and labour merely for himself, then, whatever has lent any virtue to work, whatever has prompted courage and self-sacrifice, the very beauty of home life itself, must perish. I am told if you play a flute beneath a great church bell, too large for you to stir, and listen close till the right note flows forth a silver rivulet of melody, that mass of metal will respond with a myriad waves of sound in low, soft unison. So, if a man will live like Christ lived--not to please himself--then not only will he most truly please himself, but a thousand hearts will vibrate to the melody of that man’ s self-sacrificing love. III. The conclusion of our text is--that no man can either truly please his neighbour or himself who does not seek to please both for a worthy reason. We must seek to please for the permanent building up of character.1. All can please if they only try. True, some have dispositions naturally winsome and agreeable, and others as naturally acid and disagreeable; but, not the less, every man has this command laid upon him. 2. Merely to give pleasure may, unless guarded, be a snare. We may seek to please only to find opportunity for display, or to secure men’ s applause. We may want the partnership of others in gaiety or dissipation, and we may please them only for the sake of keeping us company. These methods, and many others, pull men down and never build them up. Our work is to build men up for good and for God. 3. All our life would be lifted to a level of nobility if our pleasure were to seek to do men good in a glad spirit. It was a noble resolve of the blacksmith who said, whatever others do, “ I have resolved not to undersell but excel my neighbours.” Yet all secondary efforts to either please or bless men, however laudable they may be--and they are--yet concerts, entertainments, lectures, all of them will bring us much disappointment; but the one work which will give us largest pleasure and noblest fruit is to sing to men the old, old story of Jesus and His love. 4. Nothing is more important than that men who do seek to build up others for good should do it in a pleasing way. I have no patience with good people representing God or His service in any unlovely light. Scolding seldom builds men much higher; silence is best when we cannot praise. To tell men what God has done for them, and wants to do for and in them, and to show them how glad and restful His service makes us--this is the best service we can render the truth and our fellow-men. Conclusion: Love is the great river that flows through and sweetens human life. Let us each one take care what we put into that river of love. Some carelessly throw in the broken potsherds of strife and ill-will. Some poison the stream with the miserable ambition of getting rich at any cost. Others foul the stream with grossnesses and impurity. Every man should feel that he is responsible for the fulness, and purity, and beauty of life’ s river of love. (R. H. Lovell.)Christian courtesy 1. The apostle makes a special application of this principle to the conduct of the strong towards the weak. Taken by itself, it is the injunction of the comprehensive duty of courtesy. The etymology and frequent usage of the word would confine it to what is outward, i.e., polished manners. Court, courtier, courtesy, are nearly allied. But the word has a higher meaning. To court is to endeavour to please; courtesy is the desire and effort to please arising from a good motive and directed to a right end. The sycophant desires to please, but not for edification. He acts from a selfish motive for a selfish object. Every Christian, so far as his Christianity moulds and controls his character, is courteous. 2. The sum of Christian wisdom is to be Christlike (verse 3). Nothing can exceed the courtesy of Christ and His condescension, kindness, and tenderness to the humble, poor, suffering, and penitent. “ Woman, hath no man condemned thee?” etc. Many of the earlier Christians wished to expunge that paragraph. But no purer, brighter ray shines upon the life of our Lord than that which fell upon Him when He uttered these words. I. Courtesy has a negative side. It is manifested by avoiding to give pain--1. By impressing others with their inferiority, their position, knowledge, talents, force in argument, liberality. The strong among the Romans despised the narrowness and weakness of their scrupulous brethren. 2. By in any way hurting their feelings. II. The positive of this virtue is the endeavour to please, to heal wounded feelings, to inspire confidence and affection. (C. Hodge, D.D.)Edification I. Its necessity. All need it.1. Some have yet to be built. Children, e.g., have unformed characters which require to be formed. 2. Some are built awry. Many young men have characters malformed, and the task is to get them into form. 3. Some have tumbled down. There are those whose character is a wreck, and the work in their case is one of reformation. II. Its means. The builder must conform to law. The great principles on which successful building depends must be “ pleased.” Outrage the laws of gravitation, proportion, etc., and the builder will labour in vain.1. For the want of “ pleasing” them-- (1) Some are never built at all. With the best of intentions, abundant materials, and assiduous efforts, a builder may erect a heap instead of an edifice. How much advice, instruction, etc., are expended on a child, only to be thrown away because expended in a repulsive form 1 (2) Others are pulled down. When a man has gone wrong, instead of trying to put him straight in the proper way, his “ friends” often take him to pieces. (3) When character has been ruined, instead of collecting and re-building the ruins, how often is it that they are scattered beyond recovery! Harsh sensures, cutting sarcasms, so-called “ plain truths” never yet succeeded in reforming a broken character. 2. In each case the one thing needful is to give pleasure. Put a child, a youth, a man in good humour, give him hope, persuade him that duty is delightful, and the work of construction or reconstruction is almost half accomplished. The application is--1. To parents.2. To preachers.3. To teachers. (J. W. Burn.)Edification In the process of building a material edifice four things are necessary. They are equally essential in the edification of character. I. A stable foundation--Christ, the Rock of Ages. II. Sound materials--faith, hope, love, zeal, etc. III. The combination of utility and grace in the structure. The Christian is to be beautiful as well as useful. IV. Perfection at the finish. The Christian is to be a perfect man in Christ Jesus. (J. W. Burn)Edification and pleasure When Handel’ s oratorio of the “ Messiah” had won the admiration of many of the great, Lord Kinnoul took occasion to pay him some compliments on the noble entertainment which he had lately given the town. “ My lord,” said Handel, “ I should be sorry if I only entertained them; I wish to make them better.” It is to be feared that many speechmakers at public meetings could not say as much; and yet how dare any of us waste the time of our fellow immortals in mere amusing talk! If we have nothing to speak to edification, how much better to hold our tongue! (C. H. Spurgeon.)Seeking to edify A fine example of a word fitly spoken is found in Dr. Bushnell’ s biography. An intelligent but not religious young lady, after spending a social evening with the good doctor’ s family, was escorted home by her courteous host. On their way the brilliant starlight led them to talk of astronomy. The doctor spoke of the law of harmony which held each little star in its appointed place, and then turning to the bright-minded girl, with a winning smile, he said, “ Sarah, I want to see you in your place.” This was all he said that was personal, but the thought thrilled her young soul as if it had dropped upon her from the skies. Its effect was to win her to discipleship. “ A word spoken in season, how good it is!” Romans 15:3 For even Christ pleased not Himself. The self-denial of Christ I. Its exemplification.1. He had the right to please Himself.2. He ceded it. (1) Seeking not His own case.(2) Bearing the reproach of others. 3. For the benefit of mankind. II. Its design.1. For faith.2. For imitation.3. For motive. (J. Lyth, D.D.)Imitation of Christ makes a trifle the highest virtue. (T. Robinson, D. D.)Self-forgetfulness Amongst the Roman Christians there was a great strife about a very small matter. Might a Christian eat meat, or must he live on herbs? And we maybe certain that there would be the loud assertion of individual rights, and everywhere self would be very conspicuous. It must have grieved the apostle to be compelled to take part in any such strife. He must have been conscious of a deep descent when he came down from the heights of chap. 8 into the arena where professed Christians were engaged in such a dispute. But he brought the power of the Cross to bear upon it, and instantly lifted it into a higher region. He showed the contending men that in connection with their very differences there were glorious possibilities of maintaining Christ’ s own spirit and growing up into Christ’ s own likeness (Romans 8:1-3). Note-- I. The spirit of Christ. The motto of selfish human nature is “ Every man for himself, and God for us all” ; and there are some of us who would change the latter part of the motto, and whose joy would be greater if they could believe that God is a great deal more for them than He is for others. The spirit of Christ was the very reverse of this. With Him thoughts of others were first, thoughts of self were last. He came into this world of which He had been the Creator, and of which He was the rightful ruler, “ not to be ministered unto,” etc. Wherever He was found He was there for the good of others.1. Look at His miracles. Who can fail to discern there a care for others that never sleeps? In connection with this it is very significant that our Lord’ s first temptation was to work His first miracle for His own relief. A little while afterwards the Jews were in the wilderness. They had not fasted forty hours, and we do not read that any of them complained of hunger. But Christ made a feast for five thousand who would not turn one stone into bread for Himself. He that came to minister, etc., must not strike the wrong keynote of His life by making His first miracle a miracle for His own personal relief. In our Lord’ s triumph over the next temptation you can see the same thoughtful love for the good of others. He could have cast Himself from the pinnacle of the temple, and no doubt it would have brought Him great applause, but whose tears would it have wiped away? So He kept His Divine resources in all their virgin freshness and fulness till presently the lepers crossed His path and He could cleanse them. We remember where the glory first broke forth. He who the other day would not turn stones into bread to appease His own hunger turned the water into wine to relieve His friends from embarrassment. Put the first temptation and the first miracle side by side, and how there flames out this ever blessed truth, “ Even Christ pleased not Himself.” 2. After His first journey of mercy He went back again to Nazareth. He had gone to Capernaum, etc., and had conferred many blessings; but He returned as poor as He had left it. The people had heard what He had done: He knew what was in their hearts. He said, “ Ye will say to Me, Physician, heal Thyself.” Why did not He who had done so much for others better His own circumstances? We must not be astonished at their incredulity. Here was a new thing in the earth. Here was a man unspeakably rich in resources, unspeakably lavish in His gifts; and He lived and died in deepest poverty. 3. As in life, so in death Christ pleased not Himself. When His burden of woe was becoming so heavy that His heart was like to break, the soldiers led by Judas went to seize Him; He put forth His power and they fell to the ground. He soon made it manifest that the deed of gentle violence had not been wrought for His own deliverance, but for the deliverance of others. “ Take Me and let My disciples go their way.” The daughters of Jerusalem dropped their tears upon His way of grief. He bade them stay their tears, not because He spurned their sympathy, but because He would have them keep their energies for their own sorrow. How many more instances there are in that crucifixion that one might cite to the same purport! The cup of sorrows was held up to Him. Many and diverse were the elements in that cup. Judas put into it all the poison of his treachery, Peter the bitterness of his denial, the people the foul stream of their ingratitude, the soldiers their cruelty, the priests and Pharisees their deadly malignity, Herod his mockery, Pilate his unrighteousness, and the crowd, aided by the malefactor, their brutal and blasphemous revilings. And there were other bitter elements there, the reality and terribleness of which are testified to by Scripture. Yet He drank that cup that sinners might live. II. The duty of the disciple. Lay stress on the word “ even.”1. Surely if any one could have done it wisely, and safely, and beneficially, He could have done it. He had no thought but what was wise, no will but what was good, no fear but what was sinless, no desire but what was honourable, and yet He hesitated not to take His thoughts, desires, and will, and bind them with cords for sacrifice, and lay them upon the altar. If Christ could deny Himself, what passion of ours is too noble, what pleasure too precious, what desire too honourable, what prejudice and prepossession too precious to be fastened to the Cross for ever, if the will of God and the claims of brotherly kindness and charity demand the sacrifice? 2. A Christ without self-denying love could not have saved the world. A church without self-denying love cannot carry on the work of Christ. (1) And if our selfishness give birth to uselessness He will visit it with the punishment of perpetual uselessness. The man that did not use his talent, that did not employ his power for doing good, was punished in part by having the capacity for doing good taken away. (2) On the other hand, if our generous love give birth to usefulness, our usefulness shall be rewarded by greater capacity and wider sphere for service. The man that had turned his talent into six talents, he was not welcomed into rest, he was welcomed into wider work. (C. Vince.) Romans 15:4 For whatsoever things were written aforetime were written for our learning.The Holy Scriptures I. What were the scriptures given us for?1. “ Our learning.” They are God’ s gift of light to a dark world when it had lost its way and was groping for the wall like the blind. (1) As an intellectual boon alone we should prize them. They answer man’ s inquiries as to the origin and history of the world, etc., in a way which meets the anticipations of a reasoning and reflective mind. (2) For our learning also on great moral subjects; how, e.g., it comes that there are found in man such strange contrarieties of good and evil; and how, even while hedged in by influences which bind him to the present world, he is conscious of unextinguishable aspirations after a higher and unseen life. (3) For our learning, as respects God Himself. “ The world by wisdom knew not God.” My mind pants for information about Him in the relations of parent, benefactor, judge. But all this must come from Himself alone. Neither nature, nor reason, nor observation, nor conscience could ever have helped us to it. 2. That through the patience and comfort which these Scriptures afford to the troubled soul we might have hope. We rejoice in hope of the glory of God; that is, of the glory which shall be revealed hereafter--the mighty developments of the world unseen. And this hope comes to us, is strengthened and kept alive by patience and comfort of the Word. The Word is our hope, especially in all times of affliction. Over and over again, in the 119th Psalm, does David back up his petitions for all good with the argument, “ according to Thy Word,” and he well knew his warrant. The Scriptures were given for that very end. II. The feelings with which we should approach the study of the Scriptures.1. Deep reverence. God will have His name hallowed, for it is holy; but His Word He seems to make holier still--“ Thou hast magnified Thy Word above all Thy name.” We are to receive it, not as the word of man, but as it is in truth, the Word of God. 2. Diligence, earnest effort, a high appreciation of its worth. “ I rejoice at Thy Word as one that findeth great spoil,” says David. As in prayer, we have not, because we are not; so in our Scripture reading, it is to be feared, we find not because we seek not. Is there any human science in which proficiency would ever be obtained if its first principles were to be studied with no more of concentration and of thought than most men give to the study of the Bible? If we will not be at the pains to learn, we can have no claim either to the comfort or the hope. 3. Strong faith, large expectations, a deep persuasion of the sufficiency of Scripture for all its ordained and appointed ends. A book is commonly nothing more than just an assemblage of words which move not, neither do they speak; but the Word of God has all the properties of the most active and powerful agents in the universe. It is a spirit, and can breathe; it is a fire, and can consume; it is a hammer, and can crush; it is a sword, and can cleave; it is a rain, and can soften; it is leaven, and can spread; it has a vitality which can be claimed by nothing else. The only limit which can be put to its power is that imposed by our own unbelief. If not restrained by this, every promise becomes endorsed with a yea and amen. (D. Moore, M.A.)Inspiration The connection between the different parts of the text is this: First, the apostle lays down a Christian’ s duty (Romans 15:1-2). After that he brings forward, as the sanction of that duty, the spirit of the life of Christ (Romans 15:3). Next he adds an illustration of that principle by a quotation from Psalms 69:1-36. Lastly, he explains and defends that application (verse 4). So we have the principle upon which the apostles used the Old Testament, and we are enabled to understand their view of inspiration. This is the deepest question of our day. In the text we find two principles. I. That Scripture is of universal application.1. This passage quoted was evidently spoken by David of himself. Nevertheless, Paul applies it to Christ. Nay, more, he uses it as belonging to all Christians (verse 4). “ No prophecy of Scripture is of any private interpretation.” Had the Psalm applied only to David, then it would have been of private interpretation; instead of which, it belongs to humanity. Take, again, the prophecy of the destruction of Jerusalem. That seemed limited to Jerusalem; but had it ended there, then you would have had a prophecy of private--i.e., peculiar, limited--interpretation: whereas our Redeemer’ s principle was this: that this doom pronounced on Jerusalem was but a specimen of God’ s judgments. The judgment coming of the Son of Man takes place wherever there is evil grown ripe, whenever corruption is complete. 2. Promises and threatenings are made to individuals, because they are in a particular state of character; but they belong to all who are in that state, for “ God is no respecter of persons.” (1) Take an instance of the state of blessing. There was blessing pronounced to Abraham; but the whole argument in this Epistle is, that it was made, not to his person, but to his faith. “ They who are of faith, are blessed with faithful Abraham.” (2) Take the case of threatening. Jonah went through Nineveh, proclaiming its destruction; but that prophecy was true only while it remained in its evil state; and therefore, as they repented, and their state was thus changed, the prophecy was left unfulfilled. In 1 Corinthians 10:1-33 the apostle tells of the state of the Jews in the wilderness, and shows that whosoever shall imitate them, the same judgments must fall upon them. “ All these things happened unto them for ensamples.” “ There hath no temptation taken you but such as is common to man.” (3) Take a case, applied not to nations,but to individuals. Hebrews 13:1-25 quotes from the Old Testament, “ I will never leave thee, nor forsake thee” ; and the apostle’ s inference is, that we may boldly say, “ The Lord is my helper,” etc. Now this was a promise made to Jacob; but the apostle does not hesitate to appropriate it to all Christians; for it was made, not to Jacob as a person, but to the state in which Jacob was; to all who, like Jacob, are wanderers and pilgrims in the world. The promises made to the meek belong to meekness; the promises made to the humble belong to humility. 3. And this it is which makes this Bible our Book. The teachers, the psalmists, the prophets, and the lawgivers of this despised nation spoke out truths that have struck the key-note of the heart of man; and this not because they were of Jewish, but just because they were of universal application. The orator holds a thousand men for half an hour breathless; but this Word of God has held a thousand nations for thrice a thousand years spell-bound; held them by an abiding power, even the universality of its truth; and we feel it to be no more a collection of books, but the Book. II. That all Scripture bears towards Jesus Christ.1. St. Paul quotes these Jewish words as fulfilled in Christ. “ The testimony of Jesus is the spirit of prophecy.” We must often have been perplexed at the way in which the apostles quote passages in reference to Christ, which originally had no reference to Him. In our text, e.g., David speaks only of himself; and yet St. Paul refers it to Christ. Promises belong to persons only so far as they are what they are taken to be; and, consequently, all unlimited promises made to individuals can only be true of One in whom that is fulfilled which was unfulfilled in them. Take the magnificent destinies Balaam promised to the people whom he was called to curse. Those promises have never been fulfilled, nor does it seem likely that they ever will be fulfilled in their literal sense. To whom, then, are they made? To Israel? Yes; so far as they developed God’ s own conception. Balaam says, “ God hath not beheld iniquity in Jacob, neither hath He seen perverseness in Israel.” Is this the character of Israel, an idolatrous and rebellious nation? Jesus is that pure and spotless One. Christ is perfectly all that every saint was partially. Consequently St. Paul would not read the Psalm he quotes as spoken only of David. The promises are to the Christ within David; therefore they are applied to the Christ when He comes. 2. Now, let us extract from that this application. Scripture is full of Christ. From Genesis to Revelation everything breathes of Him--not every letter of every sentence, but the spirit of every chapter. Get the habit of referring all to Christ. How did He feel?--think?--act? So then must I feel, and think, and act. Observe how Christ was a living reality in St. Paul’ s mind. “ Should I please myself?” “ For even Christ pleased not Himself.” “ It is more blessed to give than to receive.” (F. W. Robertson, M.A.)Scripture the birthright of all I. The argument for the universal study of the Scriptures.1. There are different modes in which God might be pleased to reveal Himself to mankind. (1) In creation God hath disclosed His power, wisdom, and love. This is an open Volume, which all men may read. (2) God has revealed Himself in Providence. And here, too, the revelation is plainly intended for all. This Book, so far as it goes, is unsealed. 2. Observe at this point, however, that neither volume discloses what it is most essential for a human being, such as man actually is, to be informed of. And therefore it was quite to be expected beforehand that God should make some clear revelation of His will and design respecting our race. This revelation we have in His Word. (1) Now, would it not be an anomalous thing if, unlike the other and less perfect disclosures, this were to be stamped with exclusiveness? (2) If the Scriptures were intended for only partial perusal, we might surely expect that this limitation would be clearly defined in the Scriptures themselves. (a) The Scriptures have been in use from the earliest times by the people, as well as by the priesthood (Deuteronomy 17:18; Deuteronomy 31:11, etc.). (b) The people were commended for studying them, and sometimes rebuked for the neglect of them. How repeatedly Christ, in addressing the people, presupposes them to have read the records of inspiration! “ Have ye not read?” or, “ Have ye never read?” The New Testament Scriptures contain not one single intimation to any other effect than that they were to be universally studied. In the Acts we find the Bereans commended for the study of them. When St. Paul “ charges” the Thessalonians, “ by the Lord, that this Epistle be read unto all the holy brethren,” and tells the Colossians, “ when this Epistle is read among you, cause that it be read also in the Church of the Laodiceans, and that ye likewise read the Epistle from Laodicea.” The Revelation opens with, “ Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.” II. The objections that are alleged against the universal study of the Scriptures.1. The best that Rome has to allege is, “ the evil which has in some instances arisen, and may again arise, from the indiscreet use of God’ s Word.” We freely admit that many have drawn from the Scriptures doctrines opposed to God’ s truth, and pernicious to man’ s welfare. But what if some few have perverted a blessing into a curse? Is that any reason for withholding the blessing from others? Who made the Romish Church the guardian to step in and prevent the Scriptures from working injury? We know that in support of this objection the Romanists will appeal to the assertion of St. Peter, that in Paul’ s Epistles “ are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, to their own destruction.” But this proves that in Peter’ s time the Scriptures were in free use, or how could the abuse of them have arisen? But if they are “ unlearned and unstable” persons who wrest the Scriptures, surely it were a strange mode of rectifying the mischief to keep them still in a state of ignorance. And the apostle does not throw out the shadow of a hint that the Scriptures were not to be used. 2. But the objection referred to is not the real secret of Romish opposition to the free use of the Bible. That Church dares not let her doctrines and her practices be brought to the standard of Scripture. She knows that if people are allowed to read the Holy Scriptures otherwise than by the permission of, and under colour of the interpretation of the priest, they will find the doctrine of justification stated very differently from the way in which it is put forth in her teaching. They will find far less made of outward means, and a vast deal more of the inward and spiritual grace; far less of human, and a vast deal more of a Saviour’ s merits. (Bp. R. Bickersteth.)Dispositions for reading the Scripture The book of nature obscured by the Fall. Philosophy from it could not find out God. The Scriptures given to reveal Him. Let us consider-- I. The grand design of the Scripture.1. For the communication of knowledge of (1) God.(2) Ourselves.(3) The invisible world. 2. For our comfort in every state of mind and condition of life. 3. For our hope. The hope of eternal life, founded on true faith as a solid foundation. Knowledge, consolation, and hope constitute the things for which we should look. II. The dispositions with which we should read them.1. Attention. (1) The mind should be free from vain and worldly thoughts and disordered passions.(2) The most convenient seasons should be chosen to answer this end.(3) To secure attention, we should consider it is God who speaks.(4) Read with deliberation.(5) Not read too long a time. Historical books an exception. 2. Frequently, regularly, and diligently, they should be read. This will-- (1) Give familiarity.(2) Enable us to meditate on them.(3) Increase our relish for them.(4) Enlarge and confirm our knowledge. Thus, as we take food for nourishment every day, so shall the soul receive its proper aliment which will nourish it unto life eternal.3. With judgment and discrimination. (1) Distinguish what is God’ s Word. Malachi quotes a speech of the wicked, “ It is in vain to serve God, and what profit is it that we have kept His ordinances?” St. Paul quotes the Epicureans, “ Let us eat and drink, for to-morrow we die.” Job’ s friends were wrong, and “ God was wroth with them because they had not spoken the thing that was right.” (2) Put no forced construction on any part that will contradict other portions. As--“ The Lord hardened Pharaoh’ s heart.” “ Christ has delivered us from the law.” “ No man liveth and sinneth not.” “ By the deeds of the law no flesh living can be justified.’’ “ God cannot tempt any man” to evil. “ We are under the law to Christ.” “ He that is born of God doth not commit sin.” Faith must produce the fruit of good works. (3) Consider the speaker; the characters spoken to; the occasion; the allusion; the end; the connection; the meaning in similar passages. Instance of mistake, St. Paul’ s advice against marriage in 1 Corinthians 7:1-40, whereas he only speaks in reference to a peculiar time of persecution (verse 26). (4) Above all, the improvement must be observed. “ These things are written that ye might believe.” Also St. James, “ If any man be a hearer of the Word and not a doer, he is like unto a man,” etc.4. We must read them with faith and submission. (1) Receive them as if we saw everything with our eyes, or heard God speak. (2) Avoid vain reasonings, needless curiosity, and rash inquiries, which often terminate in doubt and infidelity. (3) We must receive precepts and promises, commands and threatenings, however contrary to our passions. 5. We must read them with piety and prayer. (1) Pious intention, a love of truth, a disposition to believe and obey. “ An honest and good heart, which hears the word and keeps it, and brings forth fruit with patience.” (2) Prayer before reading, accompanying it, and ending. This disposition will make us attentive, diligent, discriminating, thoughtful, and faithful. (D. Macafee.)That we, through, patience and comfort of the Scriptures, might have hope.--The twofold genealogy of hope There is a river in Switzerland fed by two uniting streams, bearing the same name, one of them called the “ white,” one of them the “ grey,” or dark. One comes down from the glaciers, and bears the half-melted snow in its white ripple; the other flows through a lovely valley, and is discoloured by its earth. They unite in one common current. So in these two verses (4 and 13) we have two streams, a white and a black, and they both blend together and flow out into a common hope. So both halves of the possible human experience are meant to end in, the same blessed result. I. We have, first of all, the hope that is the child of the night, and born in the dark. “ Whatsoever things,” says the apostle, “ were written aforetime, were written for our learning, that we, through patience” --or rather the brave perseverance--“ and consolation” --or rather, perhaps, encouragement--“ of the Scriptures might have hope.” The written word is conceived for the source of patient endurance which acts as well as suffers. This grace Scripture works in us through the encouragement which it ministers in manifold ways, and the result of both is hope. So, you see, our sorrows and difficulties are not connected with, nor do they issue in, bright hopefulness, except by reason of this connecting link. We cannot pass from the black frowning cliffs on one side of the gorge to the sunny tablelands on the other without a bridge--and the bridge for a poor soul from the blackness of sorrow to the smiling pastures of hope, with all their half-open blossoms, is builded in that book, which tells us the meaning and purpose of them all, and is full of the histories of those who have overcome, have hoped and not been ashamed. Scripture is given, among other reasons, that it may encourage us:, and so may produce in us this great grace of active patience, if we may call it so. The first thing to notice, then, is how Scripture gives encouragement--for such, rather than consolation, is the meaning of the word. It seeks to make us strong and brave to face and to master our sorrows, and to infuse into us a high-hearted courage. It would be a poor aim to comfort only; but to encourage--to make strong in heart, resolved in will, and incapable of being crushed in spirit by any sorrows--that is a purpose worthy of the Book, and of the God who speaks through it. This purpose, we may say, is effected by Scripture in two ways. It encourages us by its records, and by its revelation of principles. Who can tell how many struggling souls have taken heart again as they pondered over the sweet stories of sorrow subdued which stud its pages, like stars in its firmament? We are all enough of children to be more affected by the living examples than by dissertations however true. But Scripture has another method of ministering encouragement to our often fainting heart. It cuts down through all the complications of human affairs, and lays bare the innermost motive power. It not only shows us in its narratives the working of sorrow and the power of faith, but it distinctly lays down the source and the purpose, the whence and the whither of all suffering. They all come from my Father, and they all come for my good. With that double certitude clear before us, we can face anything. The slings and arrows that strike are no more flung blindly by an “ outrageous fortune,” but each bear an inscription, like the fabled bolts, which tells what hand drew the bow, and they come with His love. Then, further, the courage thus born of the Scriptures produces another grand thing--patience, or rather perseverance. It is something to endure, and even while the heart is breaking, to submit unmurmuring; but, transcendent as it is, it is but half of the lesson which we have to learn and to put in practice. For if all our sorrows have a disciplinary purpose, we shall not have received them aright unless we have tried to make that purpose effectual by appropriating whatsoever spiritual teaching: they each have for us. Nor does our duty stop there. It is that dogged persistence in plain duty, that tenacious continuance in our course, which is here set forth as the result of the encouragement which Scripture gives. Many of us have all our strength exhausted in mere endurance, and have let obvious duties slip from our hands, as if we had done all that we could do when we had forced ourselves to submit. Submission would come easier if you took up some of those neglected duties, and you would be stronger for patience if you used more of your strength for service. Take the encouragement which Scripture gives, that it may animate you to bate no jot of heart or hope, but still bear up and steer right onward. And let the Scripture directly minister to you perseverance as well as indirectly supply it through the encouragement which it gives. It teaches us a solemn scorn of ills. It summons us to diligence by the visions of the prize, and glimpses of the dread fate of the slothful, by all that is blessed in hope and terrible in foreboding, by appeals to an enlightened self-regard, and by authoritative commands to conscience, by the pattern of the Master, and by the tender motives of love to Him to which He Himself has given voice. All these call on us to be followers of them who, through faith and perseverance, inherit the promises. But we have yet another step to take. These two, the encouragement and perseverance produced by the right use of Scripture, will lead to hope. The lion once slain houses a swarm of bees, who lay up honey in its carcase. If we can look back and say, “ Thou hast been with me in six troubles,” it is good logic to look forward and say, “ and in seven Thou wilt not forsake me.” II. So much then for the genealogy of one form of the Christian hope. But we have also a hope that is born of the day, the child of sunshine and gladness. “ The God of hope fill you with all joy and peace in believing, that ye may abound in hope.” So then “ the darkness and the light are both alike” to our hope, in so far as each may become the occasion for its exercise. We have seen that the bridge by which sorrow led to hope was perseverance and courage; in this second analysis of the origin of hope, joy and peace are the bridge by which faith passes over into it. Paul has found, and if we only put it to the proof we shall also find, that the simple exercise of simple faith fills the soul with “ all joy and peace.” Gladness in all its variety, and in full measure, calm repose in every kind, and abundant in its still depth, will pour into my heart as water does into a vessel, on condition of my taking away the barrier and opening my heart through faith. “ Trust and thou shalt be glad.” In the measure of thy trust shall be the measure of thy joy and peace. Notice, further, how indissolubly connected the present exercise of faith is with the present experience of joy and peace. It is only while we are looking to Jesus that we can expect to have joy and peace. There is no flashing light on the surface of the mirror, but when it is turned full to the sun. Any interruption in the electric current is registered accurately by an interruption in the continuous line, perforated on the telegraph-ribbon; and so every diversion of heart and faith from Jesus Christ is recorded by the fading of the sunshine out of the heart, and the silencing of all the song-birds. Always believe and you will always be glad and calm. Observe, again, how accurately the apostle defines for us the conditions on which Christian experience would be joyful and tranquil. It is “ in believing,” not in certain other exercises of mind, that these blessings are to be realised. And the forgetfulness of that plain fact leads to many good people’ s religion being very much more gloomy and disturbed than God meant it to be. For a large part of it consists in sadly proving their spiritual state, and gazing at their failures and imperfections. There is nothing cheerful and tranquillising in grubbing among the evils of your own heart, and it is quite possible to do that too much and too exclusively. Then, the second step in this tracing of the origin of the hope which has the brighter source, is the consideration that the joy and peace which spring from faith, in their turn produce that confident anticipation of future and progressive good. Herein lies the distinguishing blessedness of the Christian joy and peace, and that they carry in themselves the pledge of their own eternity. It is not true of this gladness that “ Hereof cometh in the end despondency and madness,” but its destiny is to “ remain” as long as the soul in which it unfolds shall exist, and “ to be full” as long as the source from which it flows does not run dry. So that the more we experience the present blessedness, which faith in Christ brings us, the more shall we be sure that nothing in the future, either in or beyond time, can put an end to it; and hence a hope that looks with confident eyes across the gorge of death to the “ shining tablelands” on the other side, and is as calm as certitude, shall be ours. I saw, not long since, in a wood a mass of blue wild hyacinths, that looked like a little bit of heaven dropped down upon earth. You and I may have such a tiny bit of heaven itself lying amidst all the tangle of our lives, if only we put our trust in Christ, and so get into our hearts some little portion of that joy that is unspeakable, and that peace that passeth understanding. (A. Maclaren, D.D.) Patience, comfort, and hope from the Scriptures 1. This is the text from which old Hugh Latimer was wont to preach continually in his latter days. Certainly it gave him plenty of sea room. 2. The apostle declares that the Old Testament Scriptures are meant to teach New Testament believers. Things written aforetime were written for our time. The Old Testament is not outworn; apostles learned from it. Nor has its authority ceased; it still teaches with certainty. Nor has its Divine power departed; for it works the graces of the Spirit in those who receive it--patience, comfort, hope. 3. In this verse the Holy Ghost sets His seal upon the Old Testament, and for ever enters His protest against all undervaluing of that sacred volume. 4. The Holy Scriptures produce and ripen the noblest graces. Let us carefully consider-- I. The patience of the Scriptures.1. Such as they inculcate. Patience-- (1) Under every appointment of the Divine will.(2) Under human persecution and satanic opposition.(3) Under brotherly burdens (Galatians 6:2).(4) In waiting for Divine promises to be fulfilled. 2. Such as they exhibit in examples. (1) Job under divers afflictions triumphantly patient.(2) Abraham, Isaac, and Jacob patiently waiting as sojourners with God, embracing the covenant promise in a strange land.(3) Joseph patiently forgiving the unkindness of his brethren, and bearing the false accusation of his master.(4) David, in many trials and under many reproaches, patiently waiting for the crown, and refusing to injure his persecutor.(5) Our Saviour patient under all the many forms of trial. 3. Such as they produce by their influence. (1) By calling us to the holiness which involves trial.(2) By revealing the design of God in our tribulations, and so sustaining the soul in steadfast resolve.(3) By declaring to us promises as to the future which make us cheerfully endure present griefs. II. The comfort of the Scriptures.1. Such as they inculcate. (1) They bid us rise above fear (Psalms 46:1-3).(2) They urge us to think little of all transient things.(3) They command us to find our joy in God.(4) They stimulate us to rejoice under tribulations, because they make us like the prophets of old. 2. Such as they exhibit. (1) Enoch walking with God.(2) Abraham finding God his shield and exceeding great reward.(3) David strengthening himself in God.(4) Hezekiah spreading his letter before the Lord. Many other cases are recorded, and these stimulate our courage. 3. Such as they produce. (1) The Holy Spirit, as the Comforter, uses them to that end.(2) Their own character adapts them to that end.(3) They comfort us by their gentleness, certainty, fulness, graciousness, adaptation, personality, etc.(4) Our joyous experience is the best testimony to the consoling power of the Holy Scriptures. III. The hope of the Scriptures. Scripture is intended to work in us a good hope. A people with a hope will purify themselves, and will in many other ways rise to a high and noble character. By the hope of the Scriptures we understand--1. Such a hope as they hold forth. (1) The hope of salvation (1 Thessalonians 5:8).(2) “ The blessed hope, and the appearing of “ our Lord” (Titus 2:13).(3) The hope of the resurrection of the dead (Acts 23:6).(4) The hope of glory (Colossians 1:27). There is a good hope, a lively hope, the hope set before us in the gospel. 2. Such a hope as they exhibit in the lives of saints. A whole martyrology will be found in Hebrews 11:1-40. 3. Such a hope as they produce. (1) We see what God has done for His people, and therefore hope.(2) We believe the promises through the Word, and therefore hope.(3) We enjoy present blessing, and therefore hope. Let us hold constant fellowship with the God of patience and Consolation, who is also the God of hope; and let us rise from stage to stage of joy as the order of the words suggests. (C. H. Spurgeon.)The Holy Scriptures a source of comfort There is much in this text as to the Scriptures.1. Written for our learning.2. Help to patience.3. Full of comfort.4. Support of hope. Let us take one branch--the “ comfort of the Scriptures.” Whatever are our burdens, there is comfort here. I. Are we burdened under a sense of sin? Many are so, like David (Psalms 51:1-19). The Bible does not make light of this, but rather reveals the greatness and number of our sins. Yet it is full of comfort, telling of the way of forgiveness, pointing to the fountain opened. It is a proclamation of mercy, a message--yea, many messages--from a loving Father. II. Are we troubled by difficulties of christian life and conflict? There is “ comfort in the Scriptures.”1. The Bible tells of “ grace sufficient for thee.”2. It points to One who can be touched in our behalf, who is our Captain and Deliverer.3. It gives bright examples, too, of many who “ out of weakness were made strong.” III. Are we anxious about temporal affairs? How many words of direction and encouragement meet us! Promises in the sermon on the mount, and lessons from the lilies and the fowls. Invitations to cast every care on Him who careth for us in the Scriptures also the veil over the future is uplifted, and the better and enduring inheritance exhibited. IV. Are we suffering from bereavement? With our Bible in hand we suffer not as others who have no hope. Our minds are diverted from second causes to “ It is the Lord.” We read the eleventh chapter of John, and are soothed by the sympathy there manifested. V. Are we burdened with fear of death? There is still comfort in the Scriptures. Only let us come to Him in whom is salvation, and then the last enemy is destroyed. They promise victory (1 Corinthians 15:1-58.); a house not made with hands (2 Corinthians 5:1-21.); a prepared place (John 14:1-31). No evil to be feared (Psalms 23:1-6), and from the Apocalypse gleams of glory to be seen. (J. Lancaster, M.A.)The Scriptures the foundation of Christian hope, and patience a means of it These words in their connection show us that Christ and the great truths of Christianity are to be found where a superficial observer would not expect to find them. The preceding verse, quoted from Psalms 69:9, would appear to be meant only of David; and yet the apostle was taught to consider them as also referring to Christ, of whom David was a type. We have similar instances in Psalms 22:8; Psalms 22:18; Psalms 69:21; Psalms 11:6-7; Psalms 102:25-26. Indeed, our Lord Himself intimates that He is the great subject of the Old Testament (John 5:39). I. What is the “ hope” of which the apostle speaks, and how it appears that it is of importance we should possess it.1. It will be readily allowed that spiritual and eternal, not carnal and temporal, things are the objects of a Christian’ s hope--viz., God and His salvation (Lamentations 3:26), or the privileges and blessings of the gospel. 2. But as the subjects of this hope are already believers in Christ (Ephesians 1:3-7; Colossians 1:13), the attainment of these things is not properly the object of their hope, for these are already possessed; but a continuance of these blessings, together with guidance, protection, succour, and consolation in all difficulties and trials, timely deliverance from them, perfect holiness and meetness for heaven (Galatians 5:5), perseverance in grace, and, especially, eternal life (Titus 1:2), or the glory of God (1 Chronicles 5:2). 3. The Christian hope is an earnest desire after this, in consequence of a discovery of its great excellency, by the Holy Spirit (1 Corinthians 2:9-10). Thus the first Christians (Philippians 1:23; 2 Corinthians 5:4-8), and even pious Jews, expressed their desire (Psalms 17:15; Psalms 73:24). 4. It is, moreover, a well-grounded and lively expectation of it, arising from our being entitled to it-- (1) As justified (Titus 3:7).(2) As being children and heirs (Romans 8:17).(3) As being, in a measure at least, prepared for it, in proportion to our sanctification and recovery of God’ s image (Colossians 1:12).(4) As having an earnest of it (Ephesians 1:14), and being in the way to it. 5. The fruits of this hope are joy (Romans 5:1-2), gratitude (1 Peter 1:3), humility, and patience (1 Thessalonians 1:3), not being weary of well-doing (Galatians 6:9; 1 Corinthians 15:58), aspiring after complete purity (1 John 3:3). 6. Hence we learn the vast importance of this hope; it is closely connected with the whole of religion. (1) The Christian life is a voyage, and hope an anchor (Hebrews 6:19), which we may not seem to want when wind and tide are for us; but when they are against us, it will be necessary to preserve us from losing the way we have made, from getting aground on the sand-banks of this world, from being dashed on the rocks of pride and self-confidence, or swallowed up in the whirlpools of despondency. (2) Christianity is a warfare: if righteousness be a breastplate, etc., hope is a helmet; it defends the head, where any injury received would be peculiarly dangerous. II. The provision God has made for our attaining this hope in giving us the Scriptures.1. The Scriptures reveal the great object of this hope, and bring life and immortality to light, which neither the light of nature nor any other religion can do. 2. They discover the foundation on which we must build it--the death and resurrection of Christ. (1) These seal the doctrine which informs us about, eternal life and the way to it, and so remove the first great hindrance to our hope--our ignorance, and unbelief. (2) They expiate sin and procure our forgiveness, and so remove the second hindrance--our guilt and condemnation. (3) They procure for us the Holy Spirit, which removes the third hindrance--our depravity. (4) Christ, as “ the first-fruits of them that sleep,” is our forerunner, giving us an example of immortality being destined for man. 3. They furnish the seed and ground, as of faith, so of hope, in their doctrines, precepts, and promises, laying a foundation for faith, the root of hope, and showing us the way in which we may arrive at the object of it. 4. They furnish us with many and very bright examples (Hebrews 11:13; Hebrews 11:16; Hebrews 11:26). III. The means through which we may retain as well as attain it. “ Through patience,” etc.1. In one point of view patience is the effect of hope; in another it is a cause. An appetite for food is an effect of health, and yet a cause of it; an inclination and ability to use exercise and be active is an effect of health, and yet a cause thereof. And thus may we say of patience. Thus it is mentioned as a fruit of hope (1 Thessalonians 1:3) and as a cause of it (Romans 5:2). 2. As to the respects in which patience is necessary, there must be-- (1) A patient investigation and study of the Scriptures. (2) A patient progress through the various parts of Christian experience; we cannot step at once from our first awakening into glory. (3) A patient exercise of all our Christian graces as occasions call them forth. (4) A patient performance of all Christian duties (Romans 2:7; Matthew 7:21; Hebrews 5:9; Revelation 22:14). (5) Above all, a patient endurance of afflictions, which are chastisements of our faults, trials of our grace, purifying fires; in this respect especially we have need of patience (Hebrews 10:36). (6) But the word here used also means enduring, persevering to the end. In all these respects patience must minister to hope, and be a cause of an increase and confirmation of it. 3. But how shall this “ patience have its perfect work” in us? Through the consolation of the Scriptures. They must be the medicine and food, the strength and refreshment of our souls. (J. Benson.)The Bible Isaiah 1. A lesson book of instruction.2. A school of patience.3. A well-spring of comfort.4. A solid foundation of hope. (J. Lyth, D.D.)The Bible In it-- I. We converse with the past--acquiring lessons of--1. Instruction.2. Patience.3. Experience. II. We finn comfort for the present. III. We derive hope for the future. (J. Lyth, D. D.)The value and use of the Bible I. The Bible comes to us with three great powers, each of which is a guarantee of its truth, and should cause us to value it above all other books. It comes to us with the power of--1. Tradition. Sayings that are handed on byword of mouth become altered; and so doubtless it would have been with God’ s words had He not caused them to be written, and then to be delivered to appointed guardians, charged to keep them inviolate. We should thank God, then, that He has given us His holy Church, Jewish and Christian, to be--“ a witness and keeper” of His Word, thereby enabling us to know that, in believing it, we are not following “ cunningly devised fables.” 2. Prophecy. The Bible contains the history not only of the past and present, but also of the future. And we feel sure that all that is predicted will be fulfilled, just because all that was prophesied concerning the Jews, and Jerusalem, and Christ has been fulfilled. And then, if the prophecies of the Bible are true, all else which it contains, we may be sure, is true. 3. Edification. Parts of the Bible may be hard to understand, but none, however unlearned, ever yet studied it, prayerfully and humbly, without finding that it built them up in faith and love. Did ever you find any other book like it in this respect? II. How, then, should we use the Bible so as to prove that we really value it?1. We should read it every day. Although we talk much about the blessing of an “ open Bible,” yet to a large number the Bible is kept like some rare treasure to be looked at, not used. It is a very good thing to read the Bible through continuously, endeavouring to grasp the teaching as a whole. But it is a good thing also every day to read a few verses, that all day long we may have in our minds some word of God to rest upon. And if we can commit them to memory, so much the better. Then, in time, we should have our minds stored with holy thoughts, and when Satan approached, “ the sword of the Spirit” would be ready to our hand. 2. We should read with the definite desire of hearing God’ s voice. And this implies that we must read in a humble and teachable spirit; not approaching the Bible with our minds prejudiced, or that we may find some confirmation for our own theories and practices, but saying simply, “ Lord, what wouldest Thou have me to do?” 3. In order that, in the reading of the Bible, we may thus listen for and respond to the voice of God, we must prepare our hearts and minds by earnest prayer. 4. As the Bible is the best book of private devotions, use it as such. 5. Do not be perplexed because there are some things in the Bible which you cannot understand. “ If any man will do His will, he shall know of the doctrine.” 6. Try to see Jesus there, and to realise the work that He accomplished and the example that He set. (J. Beeby.)The Old Testament: its trustworthiness, value, and purpose The apostle’ s purpose in making the quotation of verse 3 was to bring about a more brotherly feeling between the two great divisions of the Roman Church (verse 1). He might have illustrated his point by referring to many acts in our Lord’ s life, but he refers to a passage in Psalms 69:1-36. instead. But although David in it is describing his own troubles, a Jewish Christian would not have been surprised at St. Paul’ s applying the words to our Lord, for he would have known that some Jewish books already understood these words of the promised Messiah; but a convert from heathenism would have had many difficulties to get over in accepting this. “ Why should a psalm written by David, and referring to David’ s circumstances more than a thousand years before, be thus used to pourtray the life and character of Jesus?” This difficulty Paul meets by laying down a broad principle which includes a great deal else besides. “ Whatsoever things,” etc. Consider some of the truths which this statement seems to imply. I. The trustworthiness of the Old Testament.1. Unless a book or a man be trustworthy, it is impossible to feel confidence in it or in him, and confidence is the very first condition of receiving instruction to any good purpose. Just as wilful sin is incompatible with the indwelling of the Holy Spirit in the soul, so inveracity is incompatible with the claim of a book to have been inspired by the Author of all truth. Thus in the Book of Deuteronomy, long addresses are ascribed to Moses, and Moses describes a series of events of which he claims to have been an eyewitness. If, then, these addresses and narratives were composed by some Jew, who lived many centuries after Moses, and imposed the book upon the conscience of the Jewish people as the work of Moses himself, such a representation is irreconcilable with the veracity of the book. Or if a striking prediction in Daniel 8:1-27 about Antiochus Epiphanes was really written after the event, the book in which it occurs is not a trustworthy book. Unless there be such a thing as inspiration of inveracity we must choose between the authority of some of our modern critics and any belief in inspiration--nay, more, any belief in the permanent value of the Scriptures as source of Christian instruction. Nobody now expects to be instructed by the false Decretals. Certainly every trustworthy book is not inspired; but a book claiming inspiration ought at least to be trustworthy, and a literature which is said to be inspired for the instruction cf the world must not fall below the level which is required for the ordinary purposes of human intercourse. 2. For Christians it will be enough to know that our Lord has set the seal of His infallible sanction on the whole of the Old Testament. He found the Hebrew canon just as we have it, and He treated it as an authority which was above discussion. Nay, more, He went out of His way to sanction not a few portions of it which our modern scepticism too eagerly rejects. When He would warn His hearers against the dangers of spiritual relapse, He bade them remember Lot’ s wife; when He would point out how worldly engagements might blind the soul to the coming judgment, He reminds them how men ate and drank, etc., until the day that Noah entered the Ark; when He would put His finger on that fact in past Jewish history which, by its admitted reality, would warrant belief in His own coming resurrection, He points to Jonah three days and nights in the whale’ s belly; when standing on the Mount of Olives with the Holy City at His feet, He would quote that prophecy, the fulfilment of which would mark for His followers that this impending doom had at last arrived, He desires them to flee to the mountains, when they shall see “ the abomination of desolation spoken of by Daniel the prophet standing in the Holy Place.” The trustworthiness of the Old Testament is inseparable from the trustworthiness of our Lord. II. That the Jewish Scriptures have a world-wide and enduring value. Some instruction, no doubt, is to be gathered from the literature of every people, but on the other hand, there is a great deal in the very finest uninspired literature that cannot be described as permanently or universally instructing; and, therefore, when the apostle says of a great collection of books of various characters and dates, and on various subjects, that whatsoever was contained in them had been set down for the instruction of men of another faith and a later age, we think it an astonishing assertion. Clearly, if the apostle is to be believed, these books cannot be like any other similar collections of national laws, records, poems, and proverbs. There must be in them some quality or qualities which warrant this lofty estimate. And here we may observe that as books rise in the scale of excellence, they tend towards exhibiting a permanence and universality of interest. They rise above the local and personal incidents of their production; they show qualities which address themselves to the minds and heart of the human race. This is the case within limits of our own Shakespeare. And yet by what an interval is Shakespeare parted from the books of the Hebrew Scriptures! His great dramatic creations we feel are only the workmanship of a very shrewd human observer, with the limitation of a human polar of view, and with the restrictive moral authority which is all that the highest human genius can claim. But here is a Book which provides for human nature as a whole, which makes this profession with aa insight and faithfulness that does not belong to the most gifted. Could any moral human author ever have stood the test which the Old Testament has stood? For what has it been to the Jewish people through the tragic vicissitudes of their wonderful history--to Christendom for nineteen centuries? It has formed the larger part of the religious note-book of the Christian Church, it has shaped Christian hopes, largely governed Christian legislation, supplied the language for Christian prayer and praise; the noblest and the saintliest souls have fed their souls on it. Throughout the Christian centuries the Old Testament has been a mine constantly worked, and far to-day from being exhausted. Its genealogies, apparently so long and so dry, may remind us when we examine the names attentively of the awful responsibility which attaches to the transmission of the gift of life, of a type of character which we had ourselves perchance modified, to another, and, perhaps, a distant generation; or sometimes they suggest the care with which all that bears upon the human ancestry of our Lord and Saviour was treasured up in the records of the people of revelation. Those minute ritual directions of the law should bring before us first one and then another aspect of that to which assuredly they point--the redeeming worth of our Lord Jesus Christ. III. That a second or deeper sense of Scripture constantly underlies the primary literal, superficial sense.1. Nobody, of course, would ever expect to find the second sense in an uninspired book, however well written. In Macaulay’ s History, e.g., we read what he has to say about the events which he describes, and there is an end to it. But this is not true of the Old Testament Scriptures. In the account in Genesis of Abraham’ s relations with Hagar, Sara, Ishmael, and Isaac, the apostle bids us see the Jewish and the Christian Covenants, and the spiritual slaves of the Mosaic law, and the enfranchised sons of the mother of us all. And in like manner St. Paul teaches the Corinthians in his First Epistle to see in the Exodus and in the events which followed it, not a bare series of historical occurrences, but the fellowship of Christian privileges and of Christian failings. 2. The neglect of this secondary and spiritual sense of Scripture has sometimes led Christians to mis-apply the Old Testament very seriously. Thus, for instance, both the soldiers of Raymond of Toulouse and the Puritans appealed to the early wars of the Israelites as a sanction for indiscriminate slaughter. Dwelling on the letter of the narrative they missed its true and lasting but deeper import, the eternal witness that it bears to God’ s hatred of moral evil, and the duty of making war upon those passions which too easily erect their Jericho or their Ai within the Christian soul itself, and are only conquered by resolute perseverance and courage. 3. This second sense of Scripture is especially instructive as a guide to the knowledge and love of Christ, who is the end as of the law, so of the whole of the Old Testament, to every one that believeth. Prophecies such as Isaiah’ s of the virginal birth, and of the Man of Sorrows, or of Psa 22:1-31; Psalms 110:1-7, can properly be referred to no one else. But there is much which has a primary reference to some saint, or hero, or event of the day, which yet in its deeper significance points on to Him. All this great deliverance from Egypt and Babylonia, foreshadowed a greater deliverance beyond; all these elaborate rights of purification and sacrifice, which have no meaning apart from the one sacrifice for the sins of the whole world, and that succession of saints and heroes who, with all their imperfections, point onwards and upwards to One who dignifies their feebler and broken lives by making them in not a few respects anticipations of His glorious self. (Canon Liddon.)The Bible meets life’ s deepest necessities The psalmists never hesitated to say that the Bible, as they had it, met all life’ s deepest necessities: “ This is my comfort in my affliction, for Thy word hath quickened me” (Psalms 119:50); “ I remember Thy judgments of old, O Lord, and have comforted myself “ (Psalms 119:52); “ Unless Thy law had been my delight, I should then have perished in my affliction” (Psalms 119:92); “ Trouble and anguish have taken hold on me: yet Thy commandments are my delights” (Psalms 119:143). A book of which all this can be said the world will not willingly let die. Whatever is held by the heart is held longest. The friend that will sit up all night when we are in pain and weariness is not a friend we can easily cast off. Many a summer-holiday acquaintance we can well dismiss; but the friend that knows us, that sticketh closer than a brother, that is the same in winter and in summer, that is tenderer in affliction even than in joy, is a friend whose name will stand at the top, and will survive the going away of many whose affection was superficial, and whose relation to us, though ostentatious, was flimsy. If the psalmists could say all this, what can we say? If the dawn was so beautiful, what of the mid-day? If the spring was so trim, what of the harvest? (J. Parker, D.D.)Comfort of the Scriptures The best commentary upon the Bible is experience. The man who can stand up and say, “ I have been in affliction, sorrow, darkness, weakness, poverty, and the Bible has proved itself to be a counsellor and light and guide and friend,” is one of the best annotators the Bible ever had. (J. Parker, D. D.)Patience, comfort, hope Among the manifold changes and chances of this mortal life, there are three things which we all need, and which, the more we have, the happier we shall be. These are patience, comfort, and hope. The three are closely connected. Hope produces patience, and in the patience of hope there is comfort amid all the trials of life. All these three are to be sought from God.1. Patience. How much need we all have of it! How it sweetens life and lessens its ills! On the other hand, what mischief impatience does! Patience finds difficulties in God’ s Word, mysteries too deep for human intellect. Impatience turns away in a rage from these and takes refuge in the dreary darkness of unbelief. But patience waits in quiet trust upon God for mysteries to be unfolded. Patience is not blind to the many dark problems in the history of the world and in human nature. It sees them. It grieves over the slow progress of good, the seeming triumph of evil. But impatience scoffingly denies that there can be a God and a superintending Providence. 2. Comfort. Ah, what a rich store of that is to be found in the Scriptures of God! There the soul that is weighed down by the burden of its sin, the heart that is broken learns how though its sins be as scarlet they shall be as white as snow. There the afflicted learn that they are not suffering under the strokes of an angry God, but that “ whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.” They see the Captain of their salvation made perfect through sufferings. 3. Hope. Ah, how richly hope is sustained by the glorious promises of which the Scriptures are full! (J. E. Vernon.) Romans 15:5-7 Now the God of patience and consolation grant you to be likeminded.The God of patience When we say God is patient four things are implied. I. Provocation. Where there is nothing to try the temper there can be no patience. Humanity provokes God. The provocation is great, universal, constant. Measure His patience by the provocation. II. Sensibility. Where there is no tenderness or susceptibility of feeling, there may be obduracy and stoicism, but no patience. Patience implies feeling. God is infinitely sensitive. “ Oh, do not this abominable thing,” etc. III. Knowledge. Where the provocation is not known, however great, and however sensitive the being against whom it is directed, there can be no patience. God knows all the provocations. IV. Power. Where a being has not the power to resent aa insult or to punish a provocation though he may feel it and know it, his forbearing is not patience, it is simply weakness. He is bound by the infirmity of his nature to be passive. God is all powerful. He could damn all His enemies in one breath. (D. Thomas, D.D.)Patience of God (text and Nahum 1:3):-- I. The nature of this patience, or slowness to anger.1. It is a modification of the Divine goodness. While goodness respects all creatures, patience has as its object only the sinner. 2. This patience is not the result of ignorance. Every transgression is in full view of Him who is one Eternal Now. And yet the Lord delays His thunders! 3. This perfection does not result from impotence (chap. 9:22; Numbers 14:17). 4. Neither does it result from a connivance at sin, or a resolution to suffer it with impunity. 5. It is grounded on the everlasting covenant, and the blood of Jesus. Why was not patience exercised to the fallen angels? Because Jesus had not engaged to atone for them, as He had engaged to become the surety of man. II. Some of the most illustrious manifestations of it.1. When our first parents sinned, patience held them in being, gave them an opportunity of securing a better Eden, and pointed them to that Messiah who should repair the ruins of the fall. 2. When the old world had corrupted its way before God, for 120 years He bore with its enormities, sent His Spirit to strive with them, and His messengers to warn them. 3. When the Canaanites indulged in every abomination, He delayed for four hundred years to inflict on them the punishments they deserved. 4. When the Gentile nations, instead of adoring the God of heaven, had placed the vilest passions and the grossest vices in the seat of the Divinity, the Lord “ left not Himself without witness” (Acts 14:17). 5. When the Israelites, notwithstanding His numberless miracles and amazing mercies, rebelled against Him, did He not bear with them? But why do I mention particular examples? There is not a spot on our globe, there is not an instant that has elapsed, there is not a human being that has existed, that does not prove the forbearance of our God. Consider the number, the greatness, and the continuance of the provocations against Him by His creatures whom He hath surrounded with blessings, for whose redemption He gave His Son. 6. Consider the conduct of God towards those whom He is compelled ultimately to punish. Before the judgment He solemnly and affectionately warns them. If they are still obstinate, He delays, gives new mercies, that their souls at last may be touched. If He must punish, He does it by degrees (Psalms 78:38). If at last He must pour out His vengeance upon the incorrigible sinner, He does it with reluctance. “ Why wilt thou die?” “ How shall I give thee up, Ephraim?” III. The reasons why he exercises such long-suffering. Lovely as is this attribute, its exercise has often appeared mysterious to the pious, and has been abused by the sinner. Yet a little reflection would have convinced them that in this, as in all the other proceedings of His providence, the manifold wisdom of God is shown. He is patient--1. From His nature (Lamentations 3:33). 2. That this perfection may be glorified. There can be no exercise of it in heaven, since there will be nothing to require it; none in hell, since there will be nothing but wrath (Isaiah 48:9). 3. In consequence of the prayers of pious ancestors, and of the promises made to them and their offspring after them. Ah! careless children of pious parents, you know not how much you are indebted to them. 4. From the mixture of the wicked with the pious, and the near relations subsisting between them. From love to His dear children, He spares His enemies (2 Kings 22:18; 2 Kings 22:20). 5. Because the number of His elect is not yet completed, and because many of the descendants of these wicked men shall be trophies of His grace. Had a wicked Ahaz been cut off at once, a pious Hezekiah would never have lived and pleaded the cause of God. 6. Because the measure of their sins is not yet filled up (Zechariah 5:6, etc.). 7. That sinners may be brought to repentance (2 Peter 3:15). 8. That sinners who continue impenitent may at last be without excuse. 9. That God’ s power may be displayed; the greatness of His protection and providence be manifested in preserving the Church in the midst of her enemies. 10. That He may exercise the trust of His servants in Him, and the “ patience of His saints” ; that He may call forth the graces of the righteous, and try their sincerity. IV. Inferences. Is God infinitely patient?1. With what love to Him should the consideration of this attribute inspire us?2. What a motive to the deepest repentance (Romans 2:4).3. Let us imitate Him in this perfection of His nature.4. What a source of comfort is this to believers.5. Then how patient should we be in all the afflictions with which He visits us?6. Who, then, will not grieve at the reproaches and insults that are cast upon him? (H. Kollock, D.D.)The grace of patience “ It takes a brave soul to bear all this so grandly,” said a tender-hearted doctor, stooping over his suffering patient. She lifted her heavy eyelids, and looking into the doctor’ s face, replied, “ It is not the brave soul at all; God does it all for me.” Paul’ s prayer I. The title he gives to God. “ The God of patience and consolation,” i.e., a God that--1. Bears with us.2. Gives us patience and comfort. II. The mercy he begs of God.1. The foundation of Christian love and peace is laid in likemindedness.2. This likemindedness must be according to Christ.3. It is the gift of God. III. The end of his desire. That God may be glorified--1. By Christian unity.2. As the Father of Christ. (M. Henry.)Unity I. Its nature. “ Likeminded.” II. Its motives.1. The character of God.2. The mind and will of Christ. III. Its source. God. (J. Lyth, D.D.)Christian unity 1. Flows from the God of patience and consolation.2. Is conformable to the mind and will of Christ.3. Finds expression in the united praises of God, even the Father of Christ. (J. Lyth, D. D.)According to Christ Jesus.--Jesus’ view of life How did the Christ look upon the lives of men? We may be sure that He saw all the strange minglings of comedies and tragedies which so confuse and exhaust us. If we feel at times the myriad multiplicity and infinite confusions of life, and wonder what it all means and is worth, we may be perfectly sure that the most sensitive and receptive soul that ever was found in fashion as a man felt life as we never have. He measured in His own experience our temptations, and His life took in Cana of Galilee, a sick room in Capernaum, the market-place before the temple, the streets of the city, the country towns by the sea, the Master in Israel, the multitude of the people, the whole world of His day and of all days--our world-age and God’ s eternity. Remembering thus that Jesus lived as never poet, philosopher, or novelist has lived, in the real world of human motives and hearts, with our real human life a daily transparency before His eye, open now these Gospels and see if you can find there in Jesus’ view of our life, in His thought of us, any such sense of the emptiness, vanity, strangeness of life, as we have often felt resting like a shadow over our thoughts. Did not He look upon things as contradictory to goodness and God as anything we have ever seen under the sun? And with purer eyes? Did not He feel with larger sympathy and warmer heart the broken, tangled, bleeding lives of men? Did not He bear the sin of the world? Where, then, is our human word of doubt among His words? Where is the echo of man’ s despair among the sayings of our Lord? He could weep with those who mourned; but He spake and thought of life and the resurrection before the grave of Lazarus. You cannot say that He did not understand our sense of life’ s mystery and brokenness. He saw it all in Mary’ s tears. He read it in the thoughts of disciples’ hearts. Why, then, did He never reproduce our common human weariness and doubt in His thought of life? It is not an endless wonder to Him. He sees our life surrounded by the living God. He sees, beneath our world, undergirding it, God’ s mighty purpose. He sees above the righteous Father. He sees the calm of eternity. And knowing life better than you or I do, knowing such things as you may have heard yesterday or may experience tomorrow--enough sometimes to make men wonder whether there be a God, or truth, or anything of worth--Jesus Christ, in full, open view of all life, said, “ Let not your heart be troubled, neither let it be afraid. Ye believe in God; believe also in Me.” We begin to come now in sight of the conclusion to which I wish to lead. The evangelists could not possibly have omitted this common human characteristic if the character of Jesus had been the creation of their own imaginations. You will find shadow after shadow of our human questioning crossing the path of Buddha, and lingering upon the heights of human genius, but not the shadow of a passing doubt or fear over all Jesus’ conversation with men. How could the Son of man look thus in the joy and triumph of a God upon such a strange thing as our life is? It was because He saw the coming order and the all-sufficient grace for life. It was because He knew that He was Lord of the creation from before the foundation of the world, and the world sooner or later is to be according to Christi According to Christi This is the keyword for the interpretation of the creation. Everything comes right, as it takes form and being according to Christ. Everything in life or death shall be well, as it ends in accordance with Christ. This is the keynote for the final harmony--According to Christ! We shall understand life at last, we shall find all its shadows turned to light by and by, if we take up our lives and seek to live them day by day according to Christ. Every man who can read the New Testament can begin, if he chooses, to order his life according to Christ. He may not understand the doctrines. But when he goes down to his office or store, and looks his brother-man in the face, he may know what things are honest and of good report according to Jesus Christ. When he goes to his home he may know what manner of life there is according to Christ. Yes, and when trouble comes, or sickness, or we near “ the end, then we may know how we need not fear, nor be troubled, according to Christ. In our churches, too, we may be of many minds on many subjects, but we ought to know also how to be of the same mind, if we are willing to think and to judge all things by this one infallible rule--According to Christ. (Newman Smyth, D.D.)That ye may with one mind and one mouth glorify God. The elements of unity 1. One God and Father.2. One Lord and Saviour.3. One heart and mind.4. One mouth and language.5. One object and aim. (J. Lyth, D.D.)Christian unanimity With our mind we must think the same things, ere with our mouth we can speak the same things. Were we then more slow to speak of the things on which we differ, and more ready to speak of the things on which we agree, it would mightily conduce to the peace and unity of the visible Church. The members of the Church at Rome differed in regard both to meats and days; and Paul as good as enjoined silence about these, when he bade, them receive each other, but not to doubtful disputations. But, on the other hand, he bids them join with one mouth, as well as one mind, in giving glory to God. (T. Chalmers, D. D.)Christians and the glory of God In explanation of the command to glorify God--it may seem strange and presumptuous to speak of such poor, sinful, worthless beings as we are, as glorifying, or as capable of glorifying God. But the perfect Christian may be compared to a perfect mirror, which, though dark and opaque of itself, being placed before the sun reflects his whole image, and may be said to increase his glory by increasing and scattering his light. In this view, we may regard heaven, where God is perfectly glorified in His saints, as the firmament, studded with ten thousand times ten thousand, and thousands of thousands of mirrors, every one of them reflecting a perfect image o,f God, the sun in the centre, and filling the universe with the blaze of His glory. (H. G. Salter.)The glory of God the end of man’ s creation I have a clock on my parlour mantelpiece. A very pretty little clock it is, with a gilt frame, and a glass case to cover it. Almost every one who sees it, says, “ What a pretty clock!” But it has one great defect--it will not run; and therefore, as a clock, it is perfectly useless. Though it is very pretty, it is a bad clock, because it never tells what time it is. Now, my bad clock is like a great many persons in the world. Just as my clock does not answer the purpose for which it was made--that is, to keep time--so, many persons do not answer the purpose for which they were made. What did God make us for? “ Why,” you will say, “ He made us that we might love Him and serve Him.” Well, then, if we do not love God and serve Him, we d o not answer the purpose for which He made us: we may be, like the clock, very p retry, and be very kind, and very obliging; but if we do not answer the purpose for which God made us, we are just like the clock--bad. Those of my readers who live in the country, and have seen an apple-tree in full blossom, know what a beautiful sight it is. But suppose it only bore blossoms, and did not produce fruit, you would say it is a bad apple-tree. And so it is. Everything is bad, and every person is bad, and every boy and girl is bad, if they do not answer the purpose for which God made them. God did not make us only to play and amuse ourselves, but also that we might do His will. Glorifying God The time when Venn passed from the state of nature into the state of grace seems to have been, not when he threw away his cricket bat, but when, in the exercise of his ministerial function, he was arrested by an expression in the Form of Prayer, which he had been accustomed to employ, without, however, apprehending its true import. “ That I may live to the glory of Thy name,” was the expression. As he read it, the thought forcibly struck him, “ What is it to live to the glory of God’ s name? Do I live as I pray? What course of life ought I to pursue to glorify God?” The prosecution of the inquiries thus suggested led to a juster conception of “ the chief end of man,” which, with characteristic conscientious energy, he straightway followed out by a corresponding change in his mode of life. We can imagine with what depth of sympathy and interest this circumstance would be listened to by Lady Glenorchy, who, at a later period of his life, was Venn’ s intimate friend, and whose religious life, like his, was dated from her serious attention to the noble answer given to the question which stands first in the Assembly’ s Shorter Catechism, “ Man’ s chief end is to glorify God, and to enjoy Him for ever.” Wherefore receive ye one another as Christ also received us.-- Mutual conciliation enforced by the example of Christ I. How Christ received us.1. When we were weak and guilty. 2. Freely and heartily.3. To fellowship in glory. II. How we should receive one another.1. Kindly, overlooking all infirmities and differences of opinion.2. Sincerely, with the heart.3. Into brotherly fellowship, as heirs together of the grace of God. (J. Lyth, D.D.)Christian fellowship I. The reasonableness of this practice, whereby it will appear to be the duty of those who profess the religion of Christ to agree together, and form themselves into particular societies.1. Without such an agreement to unite together in the practice of Christianity, there can be no such thing as public worship regularly maintained among Christians, nor public honours paid to God in the name of Jesus. 2. Without an agreement to keep up such societies for worship, the doctrines of Christ and His gospel could not be so constantly and extensively held forth to the world, and there would be no rational hope of the continuance or increase of Christianity among men. II. The advantages of such an agreement for Christian fellowship.1. It gives courage to every Christian to profess and practise his religion when many persons are engaged by mutual agreement in the same profession and practice. 2. It is more for the particular edification of Christians that such societies should be formed, where the Word of Christ is constantly preached, where the ordinances of Christ are administered, and the religion of Christ is held forth in a social and honourable manner to the world. 3. Such a holy fellowship and agreement to walk together in the ways of Christ is a happy guard against backsliding and apostacy, it is a defence against the temptations of the world and the defilements of a sinful age. 4. Christians thus united together by mutual acquaintance and agreement can give each other better assistance in everything that relates to religion, whether public or private. III. The persons who should thus receive one another in the Lord, or join together in Christian fellowship. All that Christ has receipted to partake of His salvation (Romans 14:1-3; Romans 14:17-18). This is the general rule: but it must be; confessed that there are some Christians whose sentiments are so directly contrary to others in matters of discipline or doctrine, that it is hardly possible they should unite in public worship. But let every person take heed that he does not too much enlarge, nor too much narrow the principles of Christianity, that he does not make any article of faith or practice more or less necessary than Scripture has made it, and that he does not raise needless scruples in his own breast, nor in the hearts of others, by too great a separation from such as our common Lord has received. IV. The duties which plainly arise from such an agreement of Christians to walk and worship together for the support of their religion.1. All the duties which the disciples of Christ owe to their fellow Christians throughout; the world are more particularly incumbent upon those who are united by their own consent in the same religious society (Galatians 6:10). 2. Those who are united by such an agreement ought to attend on the public assemblies and ministrations of that Church, where it can be done with reasonable convenience; for we have joined ourselves in society for this very purpose. 3. It is the duty cf persons thus united to maintain their Church or society by receiving in new members amongst them by a general consent. 4. In order to keep the Church pure from sin and scandal, they should separate themselves from those that walk disorderly, who are guilty of gross and known sins (2 Thessalonians 2:6; 1 Corinthians 5:4-5; 1 Corinthians 5:7; 1 Corinthians 5:11; 1 Corinthians 5:13). 5. It is necessary that officers be chosen by the Church to fulfil several offices in it and for it. 6. It is the duty of those whose circumstances will afford it, to contribute of their earthly substance toward the common expenses of the society. And each one should give according to his ability: this is but a piece of common justice. 7. Everything of Church affairs ought to be managed with decency and order, with harmony and peace (1 Corinthians 14:40; 1 Corinthians 16:14). V. Reflections.1. How beautiful is the order of the gospel and the fellowship of a Christian Church. How strong and plain are the foundations and the ground of it. It is built on eternal reason and the relations of things, as well as on the Word of God. 2. How little do they value the true interests of Christian religion, the public honour of Christ and His gospel, or the edification and comfort of their own souls, who neglect this holy communion. 3. How criminal are those persons who break the beautiful order and harmony of a Church of Christ for trifles. 4. When we behold a society of Christians flourishing in holiness, and honourably maintaining the beauty of this sacred fellowship, let us raise our thoughts to the heavenly world, to the Church of the first-born, who are assembled on high, where everlasting beauty, order, peace, and holiness are maintained in the presence of Jesus our common Lord. And when we meet with little inconveniences, uneasiness, and contest, in any Church of Christ on earth, let us point our thoughts and our hopes still upward to that Divine fellowship of the saints and the spirits of the just made perfect, where contention and disorder have no place. (I. Watts, D.D.) Romans 15:8-13 Now … Jesus Christ was a minister of the circumcision. Christ a minister of the Old Testament I. He ministered under it.1. As a Jew.2. In conformity with the law.3. To the Jews. II. Unfolded its meaning. As the truth of God. III. Confirmed its promises, (J. Lyth, D.D.)Christ the bond of union between 1. Old and New Testaments.2. Jew and Gentile.3. God and man. (J. Lyth, D. D.)What is Christ? I. To the jew.1. The example of perfect righteousness.2. The witness of the truth of God.3. The Fulfiller of the Old Testament. II. To the gentile.1. The personal manifestation of God’ s mercy.2. The reconciler of Jew and Gentile in one brotherhood.3. The Mediator of the New Covenant. III. To all mankind.1. The source of hope.2. The Prince of joy and peace.3. The dispenser of the Holy Ghost. (J. Lyth, D. D.)That the Gentiles might glorify God for His mercy. God’ s mercy to the Gentiles 1. Part of God’ s original purpose.2. Predicted by the prophets.3. Accomplished in Christ. (J. Lyth, D. D.)Mercy I. Wherein it consists. II. For whom it is designed. III. How must it be made known? IV. What is its effect?1. Glory to God.2. Joy among men. (J. Lyth, D. D.)The praises of the Gentiles 1. Respect the mercy of God.2. Are elicited by its proclamation.3. Shall be universal--rising from many hearts--in many tongues.4. Are especially due to Christ. (J. Lyth, D. D.)Rejoice, ye Gentiles, with His people.-- “ Rejoice, ye Gentiles” In certain circumstances it is necessary to commit particular privileges to the custody of the few, in order that when the fulness of time shall have come such advantages may be the heritage of the many. It is not in human nature, however, to desire to share great blessings with the multitude. The spirit of monopoly is more or less natural to us all. It is one of the many ugly forms of selfishness showing itself wherever there is an advantage, say--power, territory, wealth, position, fame, knowledge--which the hand of man can grasp. Now, the extraordinary privileges which the children of Abraham possessed during many centuries made them selfish and exclusive. They did not desire that the Gentiles should be fellow-heirs. It was reserved to the Son of God to make that common which had been exclusive and that universal which had been local. Referring to this the apostle saith in our text, quoting from one of the prophets, “ Rejoice, ye Gentiles, with His people.” The day upon which the angels sang, “ Peace on earth and goodwill amongst men,” the day upon which God’ s Son said, “ God so loved the world that He gave His only begotten Son,” the day on which He charged the apostles to go into all the world, the day when Philip met the eunuch, and Peter visited Cornelius, and Paul turned his steps towards the Gentiles, were as early spring days in the history of the nations, giving promise that the dark and barren times of ignorance were well nigh gone, and that the desert should rejoice and blossom as the rose. I. The duty of Christian exaltation’. What are our characteristic advantages as Christians?1. To live under no ban or system of exclusion, as far as God’ s providence is concerned, is cause for rejoicing. Jerusalem is no longer the place where men ought to worship. Palestine is no longer the chosen land. All the earth is hallowed ground. 2. To be turned from idols to the one true and living God is cause for rejoicing. He who worships the God who is Light becomes light. He who worships the Holy becomes holy. He who worships the God who is Love becomes love. 3. To have God speaking to us is cause for rejoicing. And God doth speak to us, Christians, by His Holy Spirit and by His Word. 4. To have a sin-offering which we may appropriate as for our sins is also cause for rejoicing. 5. To have God not only permit our worship, but seek it, is also cause for joy. 6. Moreover, not less should we rejoice in this, that Gentiles as well as Jews have become the people of God. II. This position involves certain obligations. What are they? All men need the power and the riches of the Christian dispensation. No man is above the need of Christianity. No man is below its reach. Civilisation cannot take the place of the Christian dispensation. No being can make the Gentile rejoice but Jesus Christ. It strikes me that before we can pray more, give more, do more, we must rejoice more in our own privileges. Our advantages, as Christians, must be more real to us. There is great danger, not only of our underrating our own Christian advantages, but of our selfishly resting in the enjoyment of our privileges. Oh! exorcise the Jewish exclusive spirit. Exclusiveness and Christianity are as inconsistent as any two things can be. Say to others, “ Rejoice with me.” (S. Martin.)And again Esaias saith, There shall be a root of Jesse … in Him shall the Gentiles trust.-- Jesus Christ the proper object of trust to the Gentiles The Messiah, in prophecy, was to have dominion over the whole earth. In the preceding sentences the apostle quotes several passages relative to the admission of the Gentiles, with a view to conciliate the Jews. God, as he had previously argued, is the God, not of the Jews only, but of the Gentiles also; and Isaiah had distinctly predicted the Messiah as “ a root of Jesse,” which, though it might appear as “ a root in a dry ground,” spoiled of its branches, and without appearance of its vegetating, should yet “ stand for an ensign to the people.” “ He that shall rise to reign over the Gentiles, in Him shall the Gentiles trust.” Consider-- I. The principle of trust.1. This is necessary to the existence of society. The evidence of character is not the cause of our confidence in others: the first instance of trust cannot be accounted for, but as the result of Divinely implanted instinct. Children instinctively confide in their parents. All our information concerning external objects is matter of trust. The patient trusts his physician, the subject his governor; all are always trusting each other. Nothing can be more anti-social or mischievous than the violation of trust. 2. Trust supposes our own inferiority. We trust, for instruction or protection, in one whom we regard as our superior in respect to each: our reliance on him is the measure of our self-distrust. 3. What, then, is it for which the Gentiles trust the Messiah? Not for any present interest, but for our eternal destiny: it is that we may escape an evil and attain a good, not otherwise possible. II. The qualifications that justify our trust. Three things are required as the basis of our confidence in any being: his voluntary engagement? his probity and goodness; and his ability to fulfil the promised undertaking. Each of these exists perfect in Christ.1. He has entered into a voluntary engagement; He has held Himself forth as the object of our trust. “ I give unto My sheep,” He says, “ eternal life.” “ Every one that believeth in Me, I will raise him up at the last day.” 2. His probity and goodness cannot be questioned. He bears all the marks of perfect ingenuousness; as when we find Him entreating His hearers to count the cost of becoming His disciples; or when He says, “ If it were not so, I would have told you.” He looked upon our race with a Divine compassion, put on our flesh, toiled, agonised, bled, and died. He was free to have left such a work alone; but He engaged in it that God might be just and sinners justified. We cannot question His sincerity or benignity. 3. Nor can we distrust His power. Can He who calmed the winds, walked the waves, raised the dead, etc., be supposed insufficient here? He who foretold the destruction of Jerusalem, the sufferings of His people, the triumph of His cause, must Himself be King of kings and Lord of lords. By rising from the dead, He proves that He has all power in earth and heaven. III. Some leading properties of this trust in Jesus. To be valid and saving it must be--1. A solemn, deliberate act; the effect of “ seeing the Son,” recognising in Him those qualities which justify unlimited confidence. You should “ know whom you have believed,” etc.2. Exclusive, centred in Christ alone (Jeremiah 17:5). Trust not in any qualities or works of your own. He will never divide His glory with another. It was the ruin of the Jews, that they went about to establish their own righteousness, while the Gentiles, ignorant of the whole business, found Him whom they sought not. 3. Humble and penitential. We must acknowledge and feel our utter unworthiness; otherwise we contradict our profession. Humility and confidence dwell together in perfect harmony. 4. Submissive and obedient. They are the foremost to fulfil the law of Christ, who place their entire affiance in Him: constrained by His love, which constrained Him to die for them, they bind His precepts on their hearts. It is a practical trust, that sets in motion all the springs of action, purifies all the powers and affections: for Christ saves by His merit those only whom He rules by His authority. (R. Hall, M.A.)The world trusting in Christ I. The grand tendency of the races. To trust.1. What creature is more dependent on nature than man? Birds, beasts, and fishes can do without him, but he is dependent upon them. 2. What creature is more dependent upon his own species? Man comes into the world the most helpless of all creatures. For years he lives by the help of others. No one is independent of his fellow. 3. What creature is more dependent on God? All live in and by Him; but man requires more from Him than any other creature, viz., spiritual illumination, strength, salvation. No wonder, then, that a being so dependent should crave for objects on which to rely. This tendency to trust explains-- (1) The reign of imposture. The power of Mahomet, Confucius, the Pope, and priestcraft is begotten and nourished by man’ s tendency to trust. (2) The prevalence of disappointments. Why otherwise is every heart the grave of so many frustrated hopes, broken plans, and wrecked friendships? The great need of the world, therefore, is a trustworthy object. II. The evangelic provision for the race.1. What attributes ought He to have to make all happy who trust in Him? (1) He should be all perfect in excellence. If we trust our being and destiny to the keeping of one in whom we discover moral imperfections, we shall soon grow wretched in the exercise of such trust. (2) He should be all-sufficient in resources. If we trust unboundingly in one who is not capable of taking care of us, our trust will end in agony. (3) He should be unalterable in being, character, and capacity. If we trust one who is given to change, there will be constant misgiving. 2. Now, where is the being who answers these conditions? Only in the gospel. (1) Is not Christ all-perfect, the incarnation of virtue itself? (2) Has He not all-sufficient resources? He is all-wise to guide, all-powerful to guard, all-good to bless. He is able to do “ exceedingly abundant,” etc.(3) Is He not unchangeable, “ the same yesterday, to-day, and for ever” ? III. The blessed future of the race. “ In Him shall the Gentiles trust.” This prediction has been partially fulfilled. Since Peter’ s sermon in the house of Cornelius down to this hour Gentiles have been trusting in Him. The partial fulfilment is a pledge that all men shall trust in Him. What harvests have already sprung from the one grain. When all men trust in Him, three things will be secured.1. Spiritual peace. “ He will keep them in perfect peace,” etc.2. Social unity. All men will be united to each other by being thus united to Christ. No more domestic broils, social animosities, national conflicts, or ecclesiastical strifes. 3. Moral elevation. All men being thus vitally connected with Christ, will become more and more assimilated to His moral attributes. Conclusion: Learn--1. The world’ s need of the gospel. If men’ s destiny depends upon the object of their trust and Christ is the only object of trust that can render them happy, then is not the gospel a necessity? 2. The way to preach the gospel. It is to hold Him forth, not yourself, nor your notions and theologies, hut Christ as the object of the world’ s trust. The hungry world does not want your analysis of bread, but the “ bread of life” itself. Humanity does not want our speculation about Christ, but Christ Himself. (D. Thomas, D.D.)Trusting in Christ 1. Man must have an object of trust.2. Christ is the only ground of trust.3. Shall become the trust of the world. (J. Lyth, D.D.) Romans 15:13 Now the God of hope. The blessing given to the Church at Rome I. A benediction pronounced. “ Filled” --1. With what? “ joy and peace in believing.”2. By whom? “ the God of hope.”3. To what end? “ that ye may abound,” etc.II. A fact stated.1. The high estimate in which Paul held the Roman converts.2. The reminder that was needed by them, so that they should not forget God’ s grace. III. A great progress in Christian knowledge implied (Romans 15:14). The Romans were--1. Filled with knowledge.2. Able to admonish their erring fellow Christians. (J. Hanson.)Christian privileges I. The privileges of true Christians.1. Joy.2. Peace.3. Hope. II. The method of securing them.1. God the source.2. Faith in Christ the means.3. The Holy Ghost the agent. (J. Lyth, D.D.)A round of delights 1. The apostle desired for the Romans the most delightful state of mind. See the value of prayer, for if Paul longs to see his friends attain the highest possible condition, he prays for them. 2. Paul’ s making this state a subject of prayer implies that it is possible for it to be attained. There is no reason why we should hang our heads and live in perpetual doubt. We may not only be somewhat comforted, but we may be full of joy, etc.3. The fact that the happy condition described is sought by prayer is a plain evidence that the blessing comes from a Divine source. Notice concerning this state:-- I. Whence. It comes. From “ the God of hope.” The connection is instructive.1. To know joy and peace through believing we must begin by knowing what is to be believed from Holy Scripture (verse 4). Where He is revealed as the God of hope. Unless God had revealed Himself we could have guessed at hope, but the Scriptures are windows of hope to us, and reveal the God of hope to inspire us with hope. Faith deals with the Scriptures and with the God of hope as therein revealed, and out of these it draws its fulness of joy and peace. At least three of the apostle’ s quotations call us to joy (verses 10-12). 2. The apostle leads us through the Scriptures to God Himself, who is personally to fill us with joy and peace; i.e., He is to become the great object of our joy. Our God is a blessed God, so that to believe in Him is to find happiness and rest. When you think of God, the just One, apart from Christ, you might well tremble, but when you see Him in Jesus, His very justice becomes precious to you. The holiness of God which aforetime awed you becomes supremely attractive when you see it revealed in the person of Jesus. How charming is “ the glory of God in the face of Christ.” His power, which was once so terrible, now becomes delightful. 3. God is, moreover, called the God of hope because He worketh hope and joy in us. Peace without God is stupefaction, joy madness, and hope presumption. This blessed name of “ God of hope” belongs to the New Testament, and is a truly gospel title. The Romans had a god of hope, but the temple was struck by lightning, and afterwards burned to the ground. Exceedingly typical this of whatever of hope can come to nations which worship gods of their own making. The hope which God excites is a hope worthy of Him. It is a Godlike hope--a hope which helps us to purify ourselves. He who graspeth this hope hath a soul-satisfying portion. It is a hope which only God would have contrived for man, and a hope which God alone can inspire in men. II. What it is.1. It is a state of mind-- (1) Most pleasant, for to be filled with joy is a rare delight, reminding one of heaven. (2) Safe, for the man who has a joy which God gives him may be quite easy in the enjoyment of it. (3) Abiding. We may drink our full of it without surfeit. (4) Most profitable, for the more a man has of this joy the better man he will be. The more happy we can be in our God the more thoroughly will the will of Christ be fulfilled in us, for He desired that our joy might be full. (5) Which has varieties in it. It is joy and peace; and it may be either. Peace is joy resting, and joy is peace dancing. Joy cries hosanna before the Well-beloved, but peace leans her head on His bosom. We work with joy and rest with peace. (6) Which is also a compound, for we are bidden at one and the same time to receive both wine and milk--wine exhilarating with joy, and milk satisfying with peace. “ Ye shall go out with joy, and be led forth with peace.” You shall lie down in the green pastures of delight, and be led by the still waters of quietness. 2. The joy and peace here spoken of are through believing. You come to know the God of hope through the Scriptures, which reveal Him; by this you are led to believe in Him, and it is through that believing that you become filled with joy and peace. It is not by working nor by feeling. 3. This joy and peace are of a superlative character, “ Fill you with all joy.” He means with the best and highest degree of joy, with as much of it as you can hold. 4. Notice the comprehensiveness of his prayer. (1) “ All joy” ; that is joy in the Father’ s love, the Son’ s redeeming blood, the Holy Ghost’ s indwelling; joy in the covenant of grace, in the promises, in the doctrines, in the precepts, in everything which cometh from God. (2) All peace--with God, of conscience, with one another, even with the outside world, as far as peace may be. 5. Observe the degree of joy and peace which he wishes for them--“ that ye may be filled.” God alone knows our capacity and where the vacuum lies which most needs filling. As the sun fills the world with light, even so the God of hope by His presence lights up every part of our nature with the golden light of joyous peace. III. What it leads to. “ Lead to? What more is wanted?” When a man brings you into a chamber vaulted with diamonds, walled with gold, and floored with silver, we should be astonished if he said, “ This is a passage to something richer still.” Yet the apostle directs us to this fulness of joy and peace that we may by its means reach to something else--“ that you may abound in hope,” etc. How often do great things in the Bible, like the perpetual cycles of nature, begin where they end and end where they begin. If we begin with the God of hope, we are wound up into holy joy and peace, that we may come back to hope again, and to abounding in it by the power of the Holy Ghost.1. The hope here mentioned, arises, not out of believing, but out of the joy created in us by our having believed. This hope drinks its life at the fountain of personal experience. 2. The text speaks of an abounding hope. Much hope must arise to a Christian out of his spiritual joy. Grace enjoyed is a pledge of glory. Acceptance with God to-day creates a blessed hope of acceptance for ever. 3. “ By the power of the Holy Ghost,” is partially mentioned by way of caution, because we must discriminate between the fallacious hope of nature and the certain hope of grace. (C. H. Spurgeon.)Gospel blessings I. The blessings derived.1. Joy.2. Peace.3. Hope. II. The source whence they flow--the God of hope. III. The measure in which they may be enjoyed. IV. The means by which they are attained. V. The power by which they are effected. (J. Lyth, D.D.)The unbounded beneficence of God in the history of a Christian This is seen in:-- I. The character He assumes towards them “ God of hope.” In this chapter the apostle speaks of Him as the God of patience, and the God of peace. Patience implies something to provoke, viz., sin. The history of the Almighty towards us and our race is a history of patience. Peace implies benevolence, rectitude, and freedom from all anger, remorse, fear, the necessary elements of inward commotion and outward war. God is peaceful in Himself. The storms of all the hells in His great universe ruffle not the infinite tranquility of His nature. He is peaceful in His aim. The constitution of the universe, the principles of moral law, the mediation of Christ, and the work of the Spirit show, that He desires to diffuse peace throughout this stormy world. He is peaceful in His working. How quietly does He move in accomplishing His sublime decrees. But in the text He is styled, God of hope; an appellation more significant than either of the other two, and more interesting to us as sinners. It does not mean that God is the subject of hope. God is infinitely above hope; Satan is infinitely below it; this is the glory of the one, it is the degradation of the other.1. God is the object of hope. What is hope? Is it expectation? No. We expect sorrow and death. Is it desire? No. A poor man may desire to live in a mansion, a lost spirit to dwell in heaven. But put these two things together. Hope is the expectation of the desirable--God--His favour, society, friendship. Now that God should thus reveal Himself is a wonderful exhibition of love. The mind never points its hopes to a being that it has offended; it always looks to those that it has pleased. But here is God, whom the world has injured, revealing Himself as the object of its hope. 2. God is the author of hope. Before man can possess real Christian hope he must have-- (1) Ground to expect it. What reason have we to expect that the God of inflexible justice and immaculate purity will be favourable to us? Thanks be to Him, He has given us firm ground in the atonement of His Son. (2) Appetite to desire it. The reason that there is so little real Christian hope is because men do not want God. This appetite is produced by the Spirit of God. II. The blessings He imparts to them.1. The nature of the enjoyment. “ Joy and peace,” i.e., complete happiness. How delightful is the calm of nature after a thunderstorm! How still more precious is the peace of the empire after a long war! But how infinitely more so is the peace “ that passeth all understanding!” The great causes of all mental distress are-- (1) Remorse. God removes this by the application of the sacrifice of Christ. As oil smooths the troubled waters, so the atonement of Christ calms the agitated breast. “ Being justified by faith,” etc.(2) Anger. God takes this away, and fills the heart with love. (3) Apprehension. God removes this by assuring us of His constant presence and guardianship. “ Thou shalt keep him in perfect peace,” etc.2. The plenitude of the enjoyment. “ Fill you,” etc. Not a mere taste, a transient thrill, but a fulness of deep spiritual happiness. Have you ever seen a person filled with delight? The tender mother that clasps in her arms a beloved child, etc. Now God wishes His people always to be filled with all joy--intellectual, social, religious: to have as much joy as their vessels can hold in this world. Christians have not lived up to this, and in consequence have led the world to associate the idea of sadness with that religion whose “ ways are ways of pleasantness,” etc. It is our duty to have joy. “ Rejoice evermere,” etc.3. The condition of the enjoyment. What is this? Painful penances? Great attainments? Difficult labours? No. “ Believing.” An act that can be performed at any time in any place. 4. The design of the enjoyment. That we may “ abound in hope,” etc. This is very remarkable. God wishes us to be filled with happiness, that we may expect the more. The more favours we receive from an individual the less we have to expect; but the reverse is the case with God. God’ s disposition to bestow is infinite, “ He is able to do exceeding abundantly above all,” etc. Let us come to God with enlarged expectations. We can never weary Him, for it is His delight to give. We can never exhaust His fulness, for it is infinite. What a view does this give us of heaven! We shall be always anticipating; and the more we receive the more we shall anticipate. III. The agency which He employs for them. “ Through the power of the Holy Ghost.” What an exhibition of mercy is this! Had God employed the greatest, the oldest, or the noblest spirit for this purpose, it would have been wonderful mercy; but He employs His Holy Spirit who is equal with Himself. We are not sufficiently impressed with the value of this Infinite gift. We profess to estimate the gift of His Son to bleed and die for us. True, the world could never be saved without that; but it is equally true that the world could never be saved without the operations of the Spirit. (D. Thomas, D.D.)Prayer to the God of hope All men desire to be happy; but very few obtain the happiness which they covet. All happiness, except that of the Christian, is but counterfeit. It is like the morning cloud and early dew. Yet even the true Christian often falls short of the blessedness which he might enjoy. I. The encouraging character here given of God. This manner of speaking expresses somewhat more than if Paul had called God the Author or the Giver of Hope. It is meant to teach us that this is His distinguishing characteristic, that hope springs from Him.1. Even if we had no revelation of His gracious purposes, the probability would be that there is hope from Him; for we, His guilty creatures, are not yet finally lost--“ He hath not dealt with us after our sins.” 2. This probability is, however, increased to certainty by the gospel. The great design is to encourage our hope. It reveals God’ s unspeakable gift to make reconciliation for iniquities. It exhibits God as a present Father and Friend, and assures an eternity of blessedness in Christ. II. The blessings which may be sought from Him1. Joy. This may be thought by the penitent too great a blessing to be expected; yet thy Lord allows thee to expect it. Nay, thou art even commanded to rejoice in the Lord. This, however, like all other duties, is hard to fulfil. We are often unfaithful; this unfaithfulness begets distrust; and this interrupts our joy in the Lord. We have, therefore, cause to pray that God would bestow on us, and preserve to us, this inestimable blessing. 2. Peace. This is a gift more common, perhaps, than the other; a gift, also, of a more uniform and abiding nature. The continuance of joy depends in some measure on bodily constitution; but the soul may enjoy peace under the greatest trials. This was, in fact, the dying bequest of Jesus--“ Peace I leave with you.” It is a holy calmness and tranquility, springing from faith in the promises of God. Let the apostle’ s example encourage you in this prayer, both for yourselves and for those whom you love. 3. Hope. Joy and peace are present blessings; but hope has respect to things future. We have already seen that the character of God is calculated to raise our expectation of these future mercies. Now, then, we must pray for strength to hope for them. We are too apt to rest satisfied with the present enjoyments; and, even when we look forward to the things which God hath prepared for them that love Him, this is too often done with a cold heart and a languid eye. This is our infirmity and our sin. We ought rather to forget the things which are behind, etc.4. The prayer of the apostle implies that we should set no bounds to our requests for these blessings. It is no scanty measure of joy, and peace, and hope, which he prays for. Hath He not said, “ Open thy mouth wide, and I will fill it” ? If, then, our joy, our peace, or hope be defective, we are not straitened in Him; but we are straitened in our own bowels. III. The way in which we may expect these blessings to be communicated.1. On our part, Faith is the instrument. It is faith in His Word, which alone can make known to us the existence of such gifts. When, however, the discovery is made, true faith leads a man one step further, constraining him to say, “ Here is all my salvation and all my desire.” 2. On God’ s part, the power of the Holy Ghost is promised, for the communication of His gracious gifts. Faith is, indeed, the band which grasps the gift; but all these worketh that one and the self-same Spirit, dividing to every man severally, in such kind and in such proportion, as He will. (J. Jowett, M.A.)The God of hope I. What is implied in this title.1. The expression is peculiar: He is termed the God of peace (verse 33), of grace (1 Peter 5:10), of love and peace (2 Corinthians 13:11), of patience (verse 5), and the meaning is not only that He is the Author of these graces in us, but also that they exist in Him. But the case is different with respect to hope: this cannot exist in God, as He has every good in possession, and has nothing for which to hope. In this, and in this chiefly, the Creator differs from all His creatures. II. The reasons why God has this title.1. There is in Him the most stable foundation for the most glorious Lopes to all His rational creatures. The most solid ground for hope is offered-- (1) In His nature and attributes, e.g., His self-existence, supremacy, eternity; His infinite power, wisdom, love and mercy, and even His justice, Christ having died. (2) In the relations in which He stands to us. What may not His offspring expect from such a Creator, Preserver, and Redeemer; His subjects from such a King; His servants from such a Master? What may not we, His children, hope for from such a Parent? (3) In what He has already done. He has given His Son for the redemption of mankind, and His Spirit’ s influence. And He, who withheld not His own Son, what gift can He deny? (4) In what He has promised still further to do: to receive us to be with Jesus, to raise our bodies, to give us the vision and enjoyment of Himself, and the society of saints and angels for ever! 2. He is the great object of our hope. The main thing we hope for is, the vision, love, and enjoyment of Him (Psalms 73:24). 3. He is also the Author of our hope. By freely justifying us, and by giving us peace with Him; by adopting us into His family; regenerating us by His grace; constituting us His heirs, and giving us an earnest of our future inheritance in our hearts (1 Peter 1:3; 2 Corinthians 4:17). III. Application and improvement.1. What an antidote against-- (1) Distress, on account of all present troubles (chap. 8:16, 17; Hebrews 11:13-16). (2) Doubt, fear, despondency, and despair. 2. What a deathblow to the carnal expecters of a Mohammedan paradise I God Himself is the true object of hope. And what a help to spiritual-mindedness? How necessary the question, Are we “ begotten again to a lively hope” ? (J. Benson.)Hope This prayer is closely connected with the preceding (verses 5, 6), and the more obvious link between them is “ In Him shall the Gentiles hope” ; but the note of hope had been struck before (verse 4). The apostle, however, loses sight of the connection and gives us his solitary petition for this grace in a manner perfectly independent. Let us study the prayer in regard to-- I. The God to whom it is addressed. Who derives many of His names from the gospel which manifests His glory. As that gospel rests on an accomplished propitiation, He is “ the God of grace,” “ the Father of mercies” ; as it displays its present effects in the soul, He is “ the God of peace,” and His name of names is love; as it reserves its blessedness for the future, He is “ the God of hope,” i.e., the Fountain of the entire Christian salvation as it is not yet revealed. This includes--1. A wide range: there is hardly an aspect of the redeeming work which “ the God of hope” does not preside over. His Son is “ Jesus Christ which is our hope” (1 Timothy 1:1); the gospel is the foundation of a great hope (Colossians 1:23); the Christian vocation is summed up in hope (Ephesians 1:18); salvation is our comprehensive hope (1 Thessalonians 5:8). 2. An interminable perspective. The future is a glorious sequence of revelations which the God of hope has yet to disclose (Romans 8:20; Romans 8:24). There is the hope of the glorious appearing of our Lord and Saviour (Titus 2:3), the hope of the resurrection (1 Thessalonians 4:13), the hope of final deliverance from every evil (1 Thessalonians 5:8), the hope of eternal life (Romans 7:20), the hope of glory (Titus 1:2; Titus 3:7); and it would be easy to show that every one of these forms of the one great gospel blessing is referred to God as its Author (Colossians 1:27; Romans 5:2; 2 Corinthians 3:12). II. The fulness of the blessing which it asks. Though other terms are found here, they all pay tribute to this grace. Faith is the root of hope; the peace and joy which are the fruits of faith are the nourishment of hope; and the abundance of hope is made the perfection of the Christian life as a state of probation.1. Faith and hope are so inseparable that their only scriptural definition makes them all but identical (Hebrews 11:1); and they are one in this that their objects are invisible (Romans 8:25). But they differ in this, that faith has to do with the present, but hope with the future; or faith brings the past and hope the future into the reality of the present moment. Faith rests upon the “ It is finished” already spoken; hope rejoices in the assurance of another “ It is finished” which the creation waits to hear. But faith must have the pre-eminence as the parent of hope; for while we can conceive of a faith without hope, we cannot conceive of a hope that does not believe in its object. Hence the apostle here utters his prayer in a circuitous manner, and takes faith on the way. 2. There is an evident connection in Paul’ s mind between the fruits of faith and the abounding in hope. He borrows from the previous chapter (verse 17). Peace is the blessed settlement of the controversy between God and the sinner as respects the past; while joy is the present good cheer of the soul as encompassed by mercies, but feeling the present rather than thinking of the past or future. Now these two demand a third to fill up the measure of the Christian estate; peace touching the guilty past, and joy in the fruitful present, do not so much cry out for as naturally produce good hope for the unknown future. 3. But of all these there may be measures and degrees. Nothing is more characteristic of St. Paul than his insistance on the increase even unto perfection of every grace. The notion of fulness enters into every department of his practical theology. Here we have set before us the abundance of peace, joy and hope as the result of the abounding power in us of the Holy Ghost. But the term reluctantly submits to exposition. It is chiefly to be defined by negatives, though they are positive enough for man’ s desire. To be filled with peace is to be dispossessed of the last residue of a servile dread before God, and to have risen beyond the possibility of unholy resentments towards man; to be filled with joy is to have vanquished the sorrow of the world, to find elements of rejoicing even in tribulation, and to possess a serene contentment that finds nothing wrong in nature, providence, or grace; to abound in hope is expressed by another word that rather brings the answer of the prayer down into the region of our own endeavour. The God of hope bestows its increase rather as the fruit of our patience and fortitude. Hence the marked allusion to the “ power of the Holy Ghost.” Hope is strengthened by the habits of endurance and resistance. While all graces demand His in working, these demand His power. 4. Abounding in hope is prayed for as the end and result of the fulness of joy and peace. This indicates that these more tranquil graces are instruments for the attainment of that more strenuous grace. Joy and peace minister to hope. The assurance of reconciliation cannot rest in itself, but must muse on that which is to come; how can it but encourage the expectation of all the fruits of a justified estate? The soul, no longer weighed down under the burden of sin, by a holy necessity springs upward. Peace is not hope, but it sets hope free. So also joy, by an equally Divine necessity, encourages endurance and fortitude, and the hopeful expectation of the great release. Hope in this case ministers as it is ministered unto (Romans 5:2). Conclusion: Hope is in some sense the highest of the probationary graces. It is the servant of many of them, but is itself served by all. What would everything else be without this? The mere imagination of the withdrawal of hope withers the rest, and wraps all in darkness. Charity, of course, has the pre-eminence by every right; but as the grace of our stern probation--hope has its own peculiar pre-eminence. It imparts its strength to all other graces, so that they without it cannot be made perfect. It divides the triumphs of faith, and enters largely into the self-denials and labours of love. As it respects the present life hope is in some sense the abiding grace. Then comes a supreme moment when hope, or faith working by hope, is the only anchor of the soul; and when it has endured its final strain it will be glorified for ever. With all its fruition it will have its everlasting anticipation of glories not yet revealed. (W. B. Pope, D.D.)The secret of joy and of hope Joy, peace, hope: a fair triad which all men seek, and few find and retain. They are, for the most of us, like bright-winged, sweet-voiced birds that dart and gleam about us, and we hear their voices, but nets and cages are hard to find. This prayer opens up the way to find joy, peace, and hope. Notice that the text begins with “ the God of peace fill you with” these things, and it ends with “ through the power of the Holy Ghost.” So, then, there are here three stages. There is, first, the Divine gift, which underlies everything. Then there is the human condition of making that gift our own; and then there is the triumphant hope which crowns joy and peace, and is their result. I ask you, then, to look at these three things with me this morning.1. The only source of true joy and peace is God Himself. The only way by which God can give any man joy and peace is by giving him Himself. No gifts of His hand, apart from Him; no mere judicial act of pardon, and removal from a state of condemnation, are of themselves enough to fill a human heart with calm gladness. And if there is ever to be tranquillity in this disturbed being of mine, if the conflict between duty and inclination, between passion and principle, between present and future, between flesh and spirit, is ever to be hushed, it must be because God dwells in us. Notice the bold emphasis of the apostle’ s prayer. “ The God of hope fill you with all joy and peace.” So then, where God comes and is welcomed by humble obedience and-trustful love, there is fulness of these precious gifts. So as that a man has as much gladness and peace as he can hold. There is the difference between Christian joy and all other. In all others there is always some part of the nature lacking its satisfaction. Only when we put the colouring matter in at the fountain-head will it tinge every little ripple as it runs. Only when we have God for the joy of our hearts and the peace of our else troubled spirits will the joy be full. Otherwise, however abundant the flood, there will always be some gaunt, barren peak lifting itself parched above the rejoicing waters. No man was ever glad up to the height of his possibility who found his joy anywhere else than in God. And, then, mark that other word, too, “ all joy and peace.” From this one gift comes an infinite variety of forms and phases of gladness and peace. And so it is wise, in the highest regions, to have all our investments in one security; to have all our joy contingent upon one possession. One pearl of great price is worth a million of little ones. One sun in the heavens outshines a million stars; and all their lustres gathered together only illuminate the night, while its rising makes the day. So if we want joy and peace, let us learn that we are too great and too miserable for any but God to give it us. II. And now the human condition of this Divine gift of full and manifold joy and peace. “ Fill you with all joy and peace in believing.” Believing what? He does not think it necessary to say, partly because all his readers knew who was the object of faith, and partly because there was more prominent in his mind at the moment the act of faith itself than the object on which it rests. They who thus trust in Jesus Christ are they to whom, on condition of, and at the moment of their trust or faith, God gives this fulness of joy and peace. Altogether apart from any consideration of the thing which a man’ s faith grasps, the very act of trust has in itself a natural tendency to bring joy and peace. When I can shift the responsibility off my shoulders on to another’ s, my heart is lightened; and there comes a great calm. Christian faith does not wriggle out of the responsibilities that attach to a human life, but it does bring in the thought of a mighty hand that guides and protects; and that itself brings calm and gladness. You fathers have got far more anxious faces than your little children have, because they trust, and you are responsible for them. Trust God, and it cannot be misplaced, and the vessel can never be swept out of the centre of rest into the hurtling rage of the revolving storm around. Nor need I do more than just remind you of how, in the object that the faith grasps, there is ample provision for all manner of calm and of gladness, seeing that we lay hold upon Christ, infinite in wisdom, gentleness, brotherliness, strength. Oh, if only we keep hold of Him there can be but little in any future to alarm, and little in any present to disturb or to sadden. But note how the communication from God of joy and peace, in their fulness and variety, is strictly contemporaneous with the actual exercise of our faith. Our belief is the condition of God’ s bestowal, and that is no arbitrary condition. It is because my faith makes it possible for God to give me Himself that He only gives Himself on condition of my faith. You open the door, and the daylight will come in. You remove the hermetical sealing, and the air will rush into the vacuum. Only mark this, as tong as you and I keep up the continuity of our believing, so long, and not one moment longer, does God keep up the continuity of His giving. Because there are such spasmodic and interrupted acts of faith on our part, we possess such transient and imperfect gifts of joy and peace. Let me drop one more word. Their are other kinds of religion and religious exercise than that of trust. There is no promise of peace and joy to them. “ Fill you with all joy and peace” in poking into your own hearts to see whether you are a Christian or not. That is not the promise. “ Fill you with all joy and peace” in painfully trying, to acquire certain qualities, and to do certain duties. That is not the promise. III. And so, lastly, the issue of this God-given joy and peace is hope. The apostle did not tell us what was the object of the faith that he enjoined. He does not tell us what is the object of the hope either; and I suppose that is because he is not thinking so much about the object as about the thing. And this is the teaching here, that if a man, trusting in God in Jesus Christ, has all this flood of sunny gladness lying quiet in his heart, there will be nothing in any future that can alarm. For the peace and joy that God gives bear witness in themselves to their own immortality. Ah, there is a difference between all earth’ s gladnesses and the joys that Christian people may possess. In all earthly blessedness there blends ever the unwelcome consciousness of its transiency. Therefore the best demonstration of a heaven of blessedness is the present possession of “ joy and peace in believing.” These are like the floating timber and seeds that Columbus saw the day before he sighted land. But, brother, is there any reason to suppose that you will find a heaven of blessedness beyond the grave, in close contact with the things that you do not like to be in contact with now? We must begin here. We must here exercise the faith. We must here experience the peace and the joy, and then we may have the hope. Then, rich and blessed with such gifts from such a Giver, we may venture to say, “ To-morrow shall be as this day, and much more abundant,” and that hope shall not be put to shame. (A. Maclaren, D. D.)Christian hope I. Comes from God.1. Worldly hope rests upon favouring circumstances--our own powers. It hangs often upon a slender thread. “ Hope centred in that child.” How often parents with broken hearts have said that. 2. Few are atheists in theory, but many are such in their feelings. They are hopeless because they are godless. On the other hand, the Christian is first of all a believer in God as revealed in Christ. God therefore is the giver and the foundation of his hope. II. Comes “ through joy and peace in believing.”1. It comes not to a heart that is without faith. It comes not from a creed repeated, or held merely intellectually. It comes from a faith that yields the affections, the will, the whole life to God. Are there “ Christians” without faith? Then they are also without hope. Are they without “ joy and peace” ? Then they are also without hope. 2. Peace and joy in believing make God known. This is the logic of the heart. “ Such joy and such peace can come only from God.” The joy of pardon and cleansing is the faith that only God can pardon and cleanse. 3. “ Peace and joy in believing” are the firstfruits of Heaven. They are like the two faithful spies who came back loaded with the rich clusters of the promised inheritance. Larger faith, permanent faith, mean larger and more permanent hope. Being “ justified by faith,” our tribulations work patience, our patience experience, our experience hope. 4. And this hope is for others as well as for ourselves. The man whose hope is confined to his individual interests is not a Christian. Under the stimulus of “ joy and peace in believing” we argue: “ The God who has pardoned my sins can pardon others.” III. Is by the power of the “ Holy Ghost.”1. Like all other elements of the Christian life, hope is inspired. It is not a natural impulse. The lack of hope argues, then, a lack of spiritual life. Do we find persons professing faith in Christ, and yet living drearily? It may mean enfeebled health, or overtaxed nerves. It may mean also that they have not “ received the Holy Ghost.” And when we remember this saintly apostle who writes of hope, yet has an enfeebled body, and nerves constantly taxed by toils and perils, we can conclude what the lack of despondent Christians most commonly is. 2. Our hope is not for the sanguine only, but for persons of every shade of temperament. Conclusion:1. Our hope is not a selfish emotion. God never inspires mortals with any sort of selfishness, not even with religious selfishness. The hope we cherish, if it reflects the spirit of Christ, will be large-hearted. It will rest upon “ the God of Hope,” as the God who rules over all the world. 2. It is an exclusively Christian possession. Such is the unavoidable inference from the text. Men who are not Christians are “ without God and without hope.” (E. McChesney, Ph.D.)Joy and peace in believing.--Joy and peace in believing Consider-- I. The source of this desired good. God sometimes permits the use of titles descriptive of what He is in Himself, and sometimes of names denoting His relation to His creatures. In the former sense we apply such designations as” the God of mercy,” “ the God of love,” “ the God of truth.” Examples of the latter are “ the God of peace,” “ the God of patience,” “ the God of all consolation.” In the text He is “ the God of hope,” because--1. He is the Fountain from which all hope must flow. Hope, like its sister Faith, is one of those “ good and perfect gifts” which, pass through what intermediate channels it may, must come down to us “ from the Father of lights.” And this hope, which God begets in us, is “ a lively hope” that is, God invests spiritual objects with a new attractiveness, and creates within us longing desires after their attainment. 2. He is the object on which all hope must terminate. God can never raise an expectation in His creatures for the mere purpose of disappointing them. It might be optional whether He should give to us a ground of hope or not; but having given us cause to hope, it is no longer an option whether such a hope shall be fulfilled. “ God cannot deny Himself.” And although God may and will take His own time, we must not, as in the case of human promises, allow the heart to sicken at hope deferred. Delays with God are but invisible means of hastening mercy. “ He that believeth” must “ not make haste.” “ In due season we shall reap, if we faint not.” II. The particular blessings.1. Joy is one of those early fruits of the Spirit which flow from a sense of our interest in the promises--a well-grounded persuasion of our having a part in the great propitiation. It is a joy with which “ a stranger intermeddleth not,” and of which even adversity depriveth us not. Hence this joy is to be distinguished from every other as having God for its object. It is not in riches, which have wings--not in honours, which may fail--not in health, which may languish, etc.; but it is Isaiah’ s joy when he said, “ My soul shall be joyful in my God.” It is the Virgin’ s joy when she said, “ My spirit has rejoiced in God my Saviour.” It is the apostle’ s joy when he said to the Philippians, “ Rejoice in the Lord alway.” And this may serve to explain the paradox, “ sorrowful, yet always rejoicing.” For the Christian has meat to eat that the world knows not of. 2. Peace-- (1) The peace of reconciliation with a God offended. (2) The peace of conscience for a law infringed.(3) The peace of an assured conscience. The apostle would have us filled with peace--the true peace--the peace which was the Father’ s token, the Son’ s legacy, the Spirit’ s seal and earnest unto the day of a complete redemption. This is a “ peace which the world cannot give.”3. “ In believing.” We might have expected “ after ye have believed,” as if joy and peace were net to be looked for at the outset of our Christian course, but the recompense of an advanced and established faith. But no; you should expect the blessing as you believe, and because you believe. Faith is the hand which takes the blessing at God’ s hand. III. The fruit.1. In verse 4 and here the respective functions of the Word and the Spirit in our salvation are beautifully brought together. Perfectly distinct as these agencies are, yet their joint operation issues in the same result. The reason is, that one is the agent and the other the instrument in this great work. The Word of God is “ the sword of the Spirit” ; it is that by which He works. The Word cannot convert without the Spirit; and, as a rule, the Spirit does not convert without the Word. And here the Word and the Spirit join together to make us “ abound in hope.” 2. What is the hope in which we are to rejoice and abound? Why, we “ rejoice in hope of the glory of God” ; we “ rejoice in hope of the glory” that shall be revealed. We “ abound in hope” of entering a world without sin, suffering, and death. (D. Moore, M.A.)The present happiness of believers I. Faith naturally tends to fill the soul with the most pleasant and delightful fulness, pleasure, and hope. II. Though faith naturally tends to fill the soul with the most pleasant and delightful feelings, yet even true Christians do not always fully enjoy them. III. We must labour to remove the obstacles which prevent our full enjoyment of this spiritual happiness. (D. Savile, M.A.)Joy and peace in believing There are a large number of persons who profess to have believed in Christ, but who assert that they have no joy and peace in consequence. Now I shall suppose that these are not raising this difficulty by way of cavil, and that they are not labouring under any bodily sickness such as might bring on hypochondriacal feelings. We begin with two observations--1. That joy and peace are exceedingly desirable for your own sakes and for the sake of your acquaintances, who set down your despondency to your religion. 2. Do not overestimate them; for, though eminently desirable, they are not infallible evidences of safety. Many have them who are not saved, for their joy springs from a mistake, and their peace rests upon the sand of their own imaginations. It is a good sign that the spring is come, that the weather is warm; but there are mild days in winter. A man may be in the lifeboat, but be exceedingly ill, and think himself to be still in peril. It is not his sense of safety that makes him safe. Joy and peace are the element of a Christian, but he is sometimes out of his element. The leaves on the tree prove that the tree is alive, but the absence of leaves will not prove that the tree is dead. True joy and peace may be very satisfactory evidences, but their absence, during certain seasons, can often be accounted for on some other hypothesis than that of the absence of faith. 3. Do not seek them as the first and main thing. Let your prayer be, “ Lord, give me comfort, but give me safety first.” Be anxious to be happy, but be more anxious to be holy. I. The text may be used to correct two common and dangerous errors.1. That there is a way of joy and peace through self. Some look for them through good works. Now if we had never sinned, joy and peace would have been the consequences of perfect holiness; but since we have broken God’ s law any rational joy and peace are impossible under the covenant of works. You have broken the alabaster vase; you may preserve the fragments, but you cannot make it whole again. Many who are conscious of this say, “ Then I will do my best.” Yes; but a man who is drowning may say that, but it is no solace to him as the billows close over him. Some try the plan of scrupulous observance of all religious ceremonies. These things may be good in themselves; but to rest in them will be your ruin. 2. That of turning the text upside down. There is such a thing as joy and peace in believing, and some therefore infer that there is such a thing as believing in joy and peace. You will get peace just as the florist gets his flower from the bulb; but you will never get the bulb from the flower. To trust Christ because you just feel happy is-- (1) Irrational. Suppose a man should say during a panic, “ I feel sure that my bank is safe, because I feel so easy about my money” ; you would say to him, “ That is no reason.” Suppose he said, “ I feel sure that my money is safe, because I believe the bank is safe.” That is good reasoning. But here you put the effect in the place of the cause. If a man should say, “ I have got a large estate in India, because I feel so happy in thinking about it,” that is no proof whatever. But if he says, “ I feel very happy, because I have got an estate in India,” that may be right enough. (2) Irreverent. You say to God, “ Thou tellest me to trust Christ and I shall be saved. Well, I cannot trust Christ, but I can trust my own feeling, and if I felt very happy I could believe that He would save me. (3) Egotistical. Here is “ a person who has the Divine promise--He that believeth on Him is not condemned” ; and instead of confiding in this, he says, “ No, I shall believe nothing which I do not feel.” II. The great truth of the text is, that believing in Christ is the true ground for joy and peace. Believing in Christ is trusting Christ, “ But what sort of a Christ is this I am to confide in? Is He worthy of my trust?” The reply is this, “ We have trusted Christ” --1. Because of the wonderful union of His natures. He is God, and whatever God undertakes He is able to accomplish. But He is man, and has the requisite tenderness to deal with sinners. 2. Because of the evident truthfulness of His character. Could we suspect the Saviour we should find it difficult to trust Him; but as we cannot imagine a cause for suspecting Him, we feel shut up to believing Him. Millions of spirits boar witness to the trustworthiness of Christ. He did not fail one of them. 3. Because He was sent of God on purpose to save. Now if this be so, and Christ comes into the world and says, “ Trust, and I will save you,” He has God to back Him, and the honour of the Trinity is pledged to every soul that comes to Christ. 4. Because the merit of His sufferings must be great enough to save us. 5. Because He rose again from the dead, and now He ever liveth to make intercession for us. Wherefore, “ He is able to save to the uttermost.” III. The principle of the text is of constant application : joy and peace always come through believing. We do not always have joy and peace, but still, in the main, joy and peace are the result of believing. E.g. 1. As soon as a person is saved, one of the earliest evidences of spiritual life is a great battle within. Some have the notion that as soon as they are saved they shall never have to fight. Why, it is then that you begin the campaign. But you shall have joy and peace while the fighting is going on. 2. Remember that even after you are secure in Christ, and accepted before God, you may sometimes get despondent. Christian men may have a bad liver, or some trial, and then they get depressed. But what then? Why then you can get joy and peace through believing. (C. H. Spurgeon.)Joy essential Joy has been considered by Christian people very largely as an exceptional state; whereas sobriety--by which is meant severity of mind, or a non-enjoying state of mind--is supposed to be the normal condition. I knew a Roman Catholic priest that was as upright and conscientious a man as I ever met, who said he did not dare to be happy; he was afraid that he should lose his soul if he was; and he subjected himself to every possible mortification, saying, “‘ It is not for me to be happy here; I must take it out when I get to heaven. There I expect to be happy.” That was in accordance with his view of Christianity. Now, it is of the utmost importance that it should be understood that health of soul and joyfulness are one and the same thing. You cannot be healthy in soul and not be happy. The true idea of religion is one that makes men happy by making them happiable; that brings them into that soul-knowledge, and into that concord of soul, out of which comes happiness. Remember that the state of suffering, if you must suffer, is the abnormal state, and that a true Christian is a man who is a happy Christian. You may say, “ I cannot be happy.” Very well, then you cannot be an ideal of true Christianity. You are not able to reach the highest condition of which the human soul is capable. It does not follow because a man has one leg shorter than the other, and is obliged to limp, that limping is a part of the best state of man. The man whose legs are lithe, and who can run like a roe, is a true man physically, in so far as that is concerned; and the man who is maimed, and cannot do this, is physically so much less than a true man as he falls short of the possibility of it. (H. W. Beecher.)A cheerful hope A hopeless life is a bitter life. Surely the heart is broken when hope is gone. Thank God, this is a rare thing. You tread upon the wild flower in the field, and for a time it is crushed; but ere the next morning comes, when the dew is on the grass, it stands erect again. And when deep trouble comes the heart may be crushed for a time, but it is generally only for a time. It is wonderful how people will recover and see there is still something left. Here is a bankrupt: his plans are frustrated, his heart is bruised. For a time he droops his head despondently, but he is soon ready to make another start. He adapts himself to his circumstances, and finds hope rising within him. “ I may yet be in comfortable circumstances,” he says, and again he can work with a will. It is beautiful, though sometimes very sad, to see how the poor consumptive patient will retain hope to the last. “ It is only a little cold,” she says; “ I shall soon be strong again.” “ We are saved by hope,” says Paul, and there is a depth of meaning in his words. People often say, “ While there is life there is hope” ; but would it not be truer still to say, “ While there is hope there is life” ? This cheerful hope is the Christian’ s. All things are his, not in possession, but in prospect. The heart can cherish no desire which is not abundantly spread out before him. “ Eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive, what things God hath prepared for those who love Him.” (J. Matthews.)Through the power of the Holy Ghost.--The power of the Holy Ghost Power is the peculiar prerogative of God. “ Twice have I heard this,” etc. If He delegates a portion of it to His creatures, yet still it is His power. This prerogative is to be found in each of the three persons of the Trinity. We shall look at the power of the Holy Ghost in-- I. The outward and visible displays of it.1. In creation works (Job 26:13; Psalms 104:29; Genesis 1:2). But there was one instance of creation in which the Spirit was more especially concerned, viz., the formation of the body of Christ. “ The power of the Highest shall overshadow Thee,” etc.2. In the resurrection of Christ. Sometimes this is ascribed to Himself, sometimes to God the Father. He was raised by the Father, who said, “ Loose the Prisoner--let Him go. Justice is satisfied.” He was raised by His own majesty and power because He had a right to come out. But He was raised by the Spirit as to the energy which His mortal frame received (Romans 8:11; 1 Peter 3:18). 3. In works of witnessing. When Jesus went into Jordan the Spirit proclaimed Him God’ s beloved Son. And when afterwards Jesus raised the dead, healed the leper, etc., it was done by the power of the Spirit, who dwelt in Him without measure. And when Jesus was gone the master attestation of the Spirit was when He came like a rushing mighty wind, and cloven tongues. And all through the apostle’ s ministry “ mighty signs and wonders were clone by the Holy Ghost, and many believed thereby.” 4. The works of grace. Under the power of the Holy Ghost the uncivilised become civilised, the savage polite, the drunkard sober, etc.II. The inward and spiritual manifestation. The former may be seen, this must be felt. The Holy Ghost has a power over--1. Men’ s hearts. Now these are very hard to affect. If you want to get at them for any worldly object you can do it. But there is not a minister breathing who can win man’ s heart himself. He can win his ears, his eyes, his attention; but he cannot reach the heart. The Holy Spirit can. He can “ Speak with that voice which wakes the dead.” 2. The will. This, especially in some men, is a very stubborn thing. I can bring you all to the water, and a great many more; but I cannot make you drink; and I don’ t think a hundred ministers could. But the Spirit of God can make us willing in the day of His power. 3. The imagination. Those who have a fair share of imagination know what a difficult thing it is to control. It will sometimes fly up to God with such a power that eagles’ wings cannot match it; but it is also potent the other way, for my imagination has taken me down to the vilest kennels and sewers of earth. Can you chain your imagination? No; but the power of the Holy Ghost can. III. Its future and desired effects. He has--1. To perfect us in holiness. The Christian needs two kinds of perfection-of justification in the person of Jesus, of sanctification by the Holy Spirit. At present corruption still rests even in the breasts of the regenerate, but the day is coming when God shall finish the work which He has begun. 2. To bring on the latter-day glory. 3. To raise the dead. That same power which raised Christ from the dead shall also quicken your mortal bodies. Practical inferences:1. The Spirit is very powerful, Christian! (1) Then you never need distrust the power of God to carry you to heaven.(2) Why should you doubt anything? 2. Sinners, there is some hope for you. I cannot save you, but I know my Master can. (C. H. Spurgeon.)Our urgent need of the Holy Spirit (text, and verse 19):--1. The Spirit of God is necessary to the Church for its own internal growth in grace. Hence verse 13, where the apostle attributes the power to be filled with joy and peace in believing, and to abound in hope, to the Holy Ghost. But the power of the Church outside, to be aggressive, is this same energy (verse 19). If the Church is to be happy and holy within herself, and if she is to conquer the world for Christ, she must have the power of the Holy Ghost. 2. The power of the Church for external work will be proportionate to the power within. (1) There are two cottages in winter. From the roof of one the snow has disappeared, while the other is still covered with it. The reason is that there is a fire burning inside the one, but the other is untenanted. So where worldliness and formalism lie thick upon Churches there is not the warmth of Christian life within; but where hearts are warm with Divine love through the Spirit of God, evils vanish and beneficial consequences follow. (2) Here is a trouble arising between different nations. Everybody knows that one of the hopes of peace lies in the bankrupt condition of the nation which is likely to go to war. Thus is it in the great battle of truth. The strength or weakness of a nation’ s exchequer affects its army in its every march, and in like manner its measure of grace influences the Church of God in all its actions. (3) The rising of the Nile depends upon those far-off lakes in the centre of Africa. If there be a scanty supply in the higher reservoirs, there cannot be much overflow in the course of the river through Egypt. So if the upper lakes of fellowship with God are not well-filled the Nile of practical Christian service will never rise to the flood. You cannot get out of the Church what is not in it. We must ourselves drink of the living water till we are full, and then out of the midst of us shall flow rivers of living water. Out of an empty basket you cannot distribute loaves and fishes, however hungry the crowd may be. The power of the Holy Ghost is manifested in-- I. The quickening of souls to spiritual life.1. All the spiritual life which exists in this world is the creation of the Holy Spirit. Every growth of spiritual life, from the first tender shoot until now, has also been His work. You will never have more life, except as the Holy Ghost bestows it upon you. 2. The Holy Spirit is absolutely needful to make everything that we do to be alive. We are sowers, but if we take dead seed in our seed-basket there will never be a harvest. How much there is of Church work which is nothing better than the movement of a galvanised corpse. How much of religion is done as if it were performed by an automaton, or ground off by machinery. 3. As the Spirit is a quickener to make us and our work alive, so must He specially be with us to make those alive with whom we have to deal for Jesus. As well may you try to calm the tempest with poetry or stay the hurricane with rhetoric as to bless a soul by mere learning and eloquence. We are utterly dependent here, and I rejoice in this. If I could have a stock of power all my own apart from the Spirit, I cannot suppose a greater temptation to pride and to living a distance from God. II. The enlightenment of His people.1. This He has done by giving us His Word; but the Book, inspired though it be, is never spiritually understood by any man apart from His personal teaching. The letter you may know, but no man knows the things of God save he to whom the Spirit of God has revealed them. 2. If professors be not taught of the Spirit their ignorance will breed conceit, pride, unbelief. Sorrow too comes of ignorance. Hadst thou known the doctrines of grace thou hadst not been so long a time in bondage! Half of the heresy in the Church of God is not wilful error, but error which springs of not submitting the mind to the light of the Holy Ghost. If He will but enlighten the Church thoroughly there will be an end of divisions. Practical unity will exist in proportion to the unity of men’ s minds in the truth of God. 3. We find in this gracious operation our strength for the instruction of others; for how shall those teach who have never been taught? “ Son of man, eat this roll” ; for until thou hast eaten it thyself thy lips can never tell it out to others. It is the law of Christ’ s vineyard that none shall work therein till first of all they know the flavour of the fruits which grow in the sacred enclosure. An ignorant Christian is disqualified for great usefulness; but he who is taught of God will teach transgressors God’ s ways, and sinners shall be converted unto Christ. III. The creation in believers of the spirit of adoption. 1. We are regenerated by the Holy Spirit, and so receive the nature of children; and that nature He develops and matures. This is of very great importance, for sometimes the spirit of slaves creeps over us. 2. This will have a great effect upon the outside world. A body of professors performing religion as a task can have but small effect upon the sinners around them. But bring me a Church made up of men who know they are accepted and beloved, and are perfectly content with the great Father’ s will; put them down in the midst of ungodly ones, and they will begin to envy them their peace and joy. IV. Sanctification.1. Holiness is the entirety of our manhood fully consecrated to the Lord and moulded to His will. This is the thing which the Church of God must have, but it can never have it apart from the Sanctifier, for there is no holiness but what is of His operation. 2. And if a Church be destitute of holiness what effect can it have upon the world? Scoffers utterly despise professors whose lives contradict their testimonies. V. Prayer.1. The strength of a Church may pretty accurately be gauged by her prayerfulness. But all acceptable supplication is wrought in the soul by the Holy Ghost. 2. Furthermore, when we come to deal with sinners we know that they must pray. “ Behold he prayeth” is one of the earliest signs of the new birth. But can we make the sinner pray? VI. Fellowship.1. In the apostolic benediction we pray that we may receive the communion of the Holy Ghost. He gives us fellowship with God Himself. Our fellowship is with the Father and with His Son Jesus Christ. So, too, our fellowship with one another is always produced by the Spirit. 2. If you are to tell upon the world you must be united as one living body. A. divided Church has long been the scorn of Antichrist. VII. In His office of paraclete.1. The Holy Spirit is our friend and Comforter. Many a heart would break if the Spirit of God had not comforted it. This is a very necessary work, for if believers become unhappy they become weak for service. 2. He is the Advocate of the Church--not with God, for there Christ is our sole Advocate, but with man. The grandest plea that the Church has against the world is the indwelling of the Holy Ghost. All the evidences of the truth of Christianity which can be gathered from analogy, history, and external facts, are nothing whatever compared with the operations of the Spirit of God. If we have the Spirit of God amongst us, and conversions are constantly being wrought, the Holy Spirit is thus fulfilling His advocacy, and refuting all accusers. (C. H. Spurgeon) Romans 15:14-21 And I myself also am persuaded of you. Paul’ s testimony to the Church in Rome I. Its substance. Fall of--1. Goodness.2. Knowledge.3. Sanctified ability. II. Its value.1. Honest.2. Inspired.3. Kind. (J. Lyth, D.D.)Christian policy The apostle-- I. Praises, but does not flatter. II. Humbles, but does not demean himself. III. Magnifies his office, but not himself. (J. Lyth, D. D.)Attributes of Christian character Paul’ s characteristic delicacy is seen in “ I myself am persuaded,” etc., which corresponds with Romans 1:8. It was no flattering compliment, but a just commendation. Exhortations are to be accompanied with courtesy (1 Peter 3:8). Christian gifts and graces are to be duly commended. Love esteems a brother above rather than below his work (Romans 12:10). The Romans were commended for their-- I. Goodness.1. Moral excellence in general (Ephesians 5:9).2. Kindness to one another in particular (2 Thessalonians 1:11). II. Knowledge. Spiritual knowledge is a believer’ s privilege. It is the Spirit’ s office to impart it (John 16:13; 1 Corinthians 2:10-12; 1 John 2:20; 1 John 2:27). Such knowledge is to be greatly desired (Philippians 1:9; Colossians 2:2). All treasures of wisdom and knowledge hid in Christ (Colossians 2:3; 1 Corinthians 1:30). This knowledge is necessary to comfort, holiness, and usefulness, and embraces all the subjects of revealed truth, doctrines, duties, dispensations, etc. The deep things cf God; things freely given us of God (1 Corinthians 2:10; 1 Corinthians 2:12). Goodness and knowledge rarely combined in the world, but both are given in and with Christ. These are the heart and the head of the new man (Ephesians 4:24), and are to be taken in their fulness (Isaiah 55:3; Luke 1:53). Paul’ s large hearted love is seen in the terms he employs. He delights to point to the fulness believers enjoy in Christ. They should grow in grace and knowledge. III. Ability to admonish one another--to put each other in mind of duty as to matter by knowledge, as to manner by goodness. This may be done either publicly or privately (Hebrews 3:13; Hebrews 10:25; Colossians 3:16). (T. Robinson, D.D.)Essential qualifications of a Christian minister I. He must discharge his functions with wisdom and humility.1. Recognising good where it already exists.2. Humbly putting those who have believed in mind of common duties and privileges.3. Seeking the salvation of the unconverted--in the name and for the glory of God. II. He must have a special call.1. Attested by the gifts and power of the Holy Ghost.2. Approved first of all in a narrower sphere of labour.3. Directed especially to the ignorant and unconverted. (J. Lyth, D.D.)The publication of the gospel I. Its objects.1. To confirm those who believe in grace (verses 14, 15).2. To save and sanctify the unbelieving (verse 16).3. To promote the cause of God (verse 17). II. Its success.1. Proceeds from the power of the Spirit of Christ (verses 18, 19).2. Reaches all who learn the knowledge of His name (verses 20, 21). (J. Lyth, D. D.)Mutual admonition “ Of his extreme humility, I experienced an instance which at once astonished and embarrassed me. One day, in conversation, Mr. Wilberforce kindly gave me some advice. I expressed my thanks, and said how much I should feel indebted if, in conversation or correspondence, he would at all times be my counsellor, and, if necessary, correct me, and point out my faults. He suddenly stopped (for we were walking together), and replied, ‘ I will; but you must promise me one thing.’ ‘ With pleasure,’ I answered, little thinking what it was. ‘ Well, then,’ continued Mr. Wilberforce, ‘ in all your conversation and correspondence with me, be candid and open, and point out my faults.’” (Memoir of Wilberforce.)Reproof should be judicious Reprove mildly and sweetly, in the calmest manner, in the gentlest terms, not in a haughty or imperious way, not hastily or fiercely; not with sour looks, or in bitter language, for these ways do beget all the evil, and hinder the best efforts of reproof; they do certainly inflame and disturb the person reproved; they breed wrath, disdain, and hatred against the reprover; but do not so well enlighten the man to see his error, or affect him with a kindly sense of his miscarriage, or dispose him to correct his fault. Such reproofs look rather like the wounds and persecutions of enmity than as remedies ministered by a friendly hand; they harden men with rage, and scorn to mend upon such occasion. If reproof doth not savour of humanity it signifieth nothing; it must be like a bitter pill wrapped in gold, and tempered with sugar, otherwise it will not go down, or work effectually. (L Barrow.)Nevertheless, brethren, I have written the more boldly. St. Paul’ s ministry I. Its general nature.1. Paul was “ the minister of Jesus Christ.” The word is compounded of two words, signifying a work and that which belongs to the public; the character described, therefore, is that of one devoted to the public welfare--one called of God out of a private into a public station, who therefore became public property, and who could not, without manifest impropriety, make his own ease, or influence, or aggrandisement, the objects of his pursuit. 2. Paul was employed in this ministry for “ the offering up of the Gentiles to God,” in which there is an allusion to the priestly office. He evidently considered himself an evangelical priest; one who was to be the mouth of God to the people, and the mouth of the people to God. (1) He points out his duty, which was to offer the Gentiles to God. (2) He relates his experience of success--the reward of his labour, viz., the presenting to God those who were saved through his instrumentality. 3. The means by which he was thus enabled to prepare and to present to God such an acceptable oblation: by the preaching of the gospel of Christ fully. The gospel is called the gospel of God, and of Christ, both in reference to its Divine authority, and in reference to its subject: it is of God, and it speaks concerning God. II. Its sphere.1. “ Where Christ was not named.” Such a people-- (1) Were, of course, ignorant of Christ, of His character, relations, salvation. (2) Could not, therefore, believe in Christ. Hence they derived no spiritual benefit from His mediation; they had no hope of being with Him for ever. (3) Could not, of course, be happy. All that Christians enjoy or hope for is through Christ alone. Through Him they are justified, renewed, sanctified, consoled, strengthened, etc. Without Christ is misery. Yet such is the miserable, the awful condition of countless millions. Christ is not named among them. They have no Bibles; no gospel ministry; no Christian Sabbaths. 2. The apostle preached “ from Jerusalem round about to Illyricum” ; places about one thousand miles from each other. “ Round about,” i.e., diverging into all the neighbouring places, and still pushing onwards till he had filled the country with his doctrine. This statement should be improved by us-- (1) In reference to our own country. Let those who, after mature deliberation and earnest prayer, feel it to be their duty to confine themselves to domestic labours, be careful to cultivate a missionary spirit. Let them not rest till in every town and village they have “ fully preached the gospel of Christ.” Negligence in this respect will be criminally inexcusable in such a country as this, where no impediment is presented by the existing government, but where every facility is afforded. (2) And chiefly in reference to heathen lands. We must take care of home, but we must not overlook other places. The gospel must be planted in place after place, till its influence has spread over the whole earth. III. The testimony of God by which it was accompanied. Through “ mighty signs and wonders,” and “ by the power of the Spirit of God” ; without which all else would have been vain. Miracles are not absolutely necessary to the success of the Christian ministry, and never were the direct causes of conversion. The faithful record of the miracles wrought in attestation of the truth in the days of the apostles, answers every purpose of miracles themselves. If the apostles had the auxiliary of miracles, we have the auxiliary of Bibles gradually translating into every language. We have the advantage of patronising governments, e.g., the Spirit of God can and does convert without miracles. The larger outpourings of this Spirit must be sought in fervent, persevering prayer. IV. Its effects. The Gentiles--1. Were made obedient. Theirs was the obedience of faith, of profession, of practice. They were Christians doctrinally, experimentally, and practically. 2. Were offered to God. The preachers made no improper use of their influence; their only aim was to bring men to know, love, and serve God. The true missionary spirit is not a sectarian spirit, and it is injured whenever it becomes so. 3. Were an acceptable offering to God. V. The privilege, happiness, and honour realised by Paul in being permitted to exercise this missionary vocation. He speaks of it as “ grace given to him of God.” He accounted it--1. A privilege. He does not talk of the burden, danger, or expense, but the favour to be so employed. No Christian will account it a burden to support missions, or to engage in actual service, if it be clearly his duty. The missionary has no right to talk of making sacrifices, he is but doing his duty; he is honoured by God in being allowed so to labour. Mean is that man who accounts the labours of a missionary to be mean. 2. An honour. “ I have whereof I may glory through Jesus Christ.” 3. A happiness. “ I glory” ; I exult--I rejoice greatly. Let Christians consider that a share in all this privilege, honour and happiness is offered to their acceptance. Let ministers beware how they keep back from such work. And let all Christians see to it that they promote the cause by their contributions, their influence, and their prayers. (J. Bunting, D.D.)That I should be a minister of Jesus Christ to the Gentiles.--The ministerial office I. Its functions.1. To serve Christ.2. To offer spiritual sacrifices.3. To preach the gospel. II. Its acceptableness.1. In its power.2. In its fruits. (J. Lyth, D.D.)The Christian ministry I. Its nature.1. The word “ minister” imports any one who transacts the affairs consigned to his charge, whether they be religious or civil. It is therefore used in relation to-- (1) The Jewish priesthood. “ Every high priest standeth daily ministering.” (2) Christ, the antitype of that priesthood, who hath “ obtained a more excellent ministry.” (3) Angels. “ Are they not all ministering spirits?” (4) Civil magistrates, who “ are God’ s ministers.” (5) Persons who perform acts of kindness. “ If the Gentiles have been made partakers of your spiritual things, their duty is also to minister to you in carnal things.” “ Epaphroditus … ministered to my wants.” 2. The office to which the apostle refers was emphatically a sacred office, partly peculiar and temporal, consisting in the exercise of agencies which were strictly miraculous; and partly general and spiritual, consisting in the proclamation of certain truths relating to eternal interests. The former department passed away with a single generation, but the latter is to be exercised till the end of time. 3. The office is connected with “ Jesus Christ.” The mode in which Paul received it, as recorded by himself, is one of the most wondrous events recorded in the annals of mankind. Thenceforth, renovated by that grace of which he speaks in verse 15, he lived as a devoted servant of Him whose cause he once laboured to destroy. It is from Christ alone that all ministers derive their existence and authority. Every one of us hath received grace according to the measure of the gift of Christ. Nothing can save men from the guilt of blasphemous intrusion into this office, except their introduction to it by a power which is itself Divine. Intellect, imagination, eloquence, are nothing if they be not consecrated by the Spirit of the Holy One, nothing but the trappings of the traitor. II. Its direction. “ To the Gentiles,” i.e., all nations who were not numbered amongst the family of Israel. The Christian economy was expressly constituted that it might be applied to the race generally. This fact had been declared in prophecy, and by the Lord Himself.1. This commission was directed to the Gentiles with a marked and peculiar emphasis. “ Depart; for I will send thee far hence unto the Gentiles.” Hence he exclaims, “ Inasmuch as I am the Apostle of the Gentiles, I magnify my office.” The ministers of Christ must be always ministers of the Gentiles until the fulness of the Gentiles be brought in. When, therefore, Christian men carry forth throughout the nations the instrumentalities and energies of Christ’ s religion, they are doing nothing more than carrying out the essential principles of that religion. 2. This commission was needed at this period. The Gentiles were idolaters, and their hands, in consequence, were rife with the very foulest abominations. The same spiritual need still spreads over the vast track of the Gentile nations; God’ s power has indeed been felt over not a few. Yet, what are these among so many? Regard the existing state of a large proportion of our own population; regard those who own the influence of a superstition, bearing the name of Christ only to blaspheme it; regard the state of those who own the power of the false prophet of Mecca; and then regard the state of those over whom there still hangs the unbroken cloud of idolatry, and what a fatal mass of need and destitution is here, pleading tenderly and powerfully that with apostolic zeal there should go forth a ministry to the Gentiles! III. Its theme. “ The gospel” ; a system which, as its chosen name imports, was glad tidings, and one which confers on man all the blessings which are identified with the happiness of his immortal nature. Note--1. Its precise adaptation to the state and the wants of those to whom it comes. It is adapted (1) To the ignorance of the Gentiles, unfolding the light of the knowledge of the Divine truth. (2) To their guilt, setting forth the all-sufficient propitiation for sin. (3) To their pollution, purifying and refining the heart. (4) To their debasement, lifting up the fallen spirit so that man appears but a little lower than the angels. (5) To their misery, instilling the peace which passeth understanding. 2. This gospel has a certain mode of administration. It ought to be administered-- (1) Faithfully. Every one of its facts and principles should be announced in the precise proportion in which we find them in the Word of God. (2) Freely. Its glad tidings must be proclaimed to all men everywhere, regarding all men as equal and inviting all to buy the great provision without money and without price. (3) Zealously. The famine is in the land, and it is for us to distribute the bread of heaven; the plague is in the city, and it is for us to apply the medicine; the wreck is upon the breakers, and it is for us to go and snatch the perishing from the billows. Where is the chilling and heartless argument that would forbid? IV. Its results. The labours of the apostle were exercised in the express expectation that multitudes would embrace the gospel. Contemplating this result, he presents those in whom it must be accomplished under a very interesting figure--that of an oblation to God. Further, he states, this offering so presented to be “ acceptable,” being sanctified by the Holy Ghost, whose agency, working through the ministry, accomplished the transformation and renewal of the Gentiles--being likened unto the fire, which, under the Levitical dispensation, purified the oblation, and was at once the instrument and the token of its acceptance with God. The language before us shows--1. That the success of the Christian ministry is always to be ascribed to the influence of the Holy Spirit. This is owned in the words before us, and in verses 18, 19. Nothing is more manifest throughout the gospel than that the Word is nothing but the instrument of the Spirit; that by the Spirit the Word is rendered effectual to renovate and to redeem. “ Not by power, nor by might,” etc.2. That this success shall be of vast and delightful extent, The apostle clearly anticipates that the Gentiles should receive the gospel generally, and that it should establish a redeeming empire over all the nations. Take the series of prophecies, the heads of which he quotes in preceding verses (Psalms 18:1-50; Deuteronomy 32:1-52.; Psalms 111:1-10.; Isaiah 11:1-16), the application made of which by the apostle rebukes the unauthorised application made of them by theorists of our own day to the personal reign of Christ. But passing this by, they tell us of a period which is to come, by the instrumentality and agency we have described, when the reign of peace and of blessedness shall be universal (see specially Isaiah 11:1-16). 3. That this success is to redound in one mighty ascription to God. The presentation of the Gentiles as a sacrifice means that in their conversion God is to be honoured, that all the glory may be to Him. (1) Ministers, who are the instruments of this conversion, must ever render such a tribute, renouncing all pretensions; and when the sacrifice is laid upon the altar, exclaiming, “ Not unto us, O Lord, not unto us,” etc.(2) Men, who are the subjects of this conversion, must ever render such a tribute, acknowledging grace in all its sovereignty and freeness, and in each instance transforming the statement of doctrine into the song of praise--“ Of His own mercy He has saved us,” etc. (J. Parsons.)The Christian missionary I. His work. To preach the gospel to the heathen with--1. Priestly consecration.2. Devotion.3. Patience. II. His aim. That they may become--1. An offering to God.2. Acceptable.3. Holy. (J. Lyth, D.D.)I have therefore whereof I may glory.-- Of what may a Christian glory ?-- I. Of fellowship with Christ.1. By faith.2. In the service of God. II. Of the success which God gives him, because his labour--1. Is acknowledged by God.2. Brings glory to God. III. Of the power of God which is in him.1. Accomplishing what is beyond the ability of man.2. Inspiring unselfish zeal.3. Constraining abounding charity. (J. Lyth, D. D.)The Christian glories I. In Christ, as--1. The foundation of his hope.2. The object of his love and imitation. The Head of his profession. II. In the service of christ as most--1. Glorious.2. Honourable.3. Remunerative. III. In the things of God as most--1. True.2. Sublime.3. Enduring. (J. Lyth, D. D.) Romans 15:18-19 For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient. Paul’ s success I. Its extent.1. Matter of notoriety.2. Needed no attempt on the part of the apostle to exaggerate it. II. The means.1. Word.2. Deed. III. The power.1. Christ’ s.2. Exerted through the Holy Spirit.3. Displayed in signs and wonders. (J. Lyth, D.D.)The work of missions I. Its object. To make the Gentiles obedient to the gospel. II. Its agencies and means.1. Christ, the Supreme Director, who works in us to will and to do.2. Converted men, the instruments by word and deed.3. The Spirit of God, the efficient power displayed in signs and wonders. III. Its sphere.1. Commencing at Jerusalem.2. Embracing the Gentile world.3. Throughout which the gospel must be fully preached. (J. Lyth, D. D.)Invincible power One of Satan’ s artifices is to induce men to attempt to reduce the gospel to a mere system within the reach of human intellect; and in this attempt they have gone far to deny and reject everything supernatural. But so long as we have the Book of God in our hands, and the power of the Spirit of God to accompany its hallowed truths, we shall dare to insist upon thee gospel being “ the power of God unto the salvation of every one that believeth.” Paul always advocated the old-fashioned doctrine, “ It is not by might or by power,” etc. Note-- I. The success of Paul’ s preaching the gospel1. “ I have fully preached the gospel of Christ” (Romans 15:19). Then it was a pure gospel (Galatians 1:8-9). He did not mix law and gospel together (Romans 3:20; Ephesians 2:8). In his preaching I mark four things prominent: and a man does not preach a pure gospel who does not preach all four. (1) Principles (1 Corinthians 3:11). What principles? They are summed up in “ By grace are ye saved” (Ephesians 2:8). Well, then, there is nothing for works, as he urges elsewhere (Romans 11:6). (2) Privileges (Galatians 4:6; Romans 8:16). (3) Promises. Paul dwelt on these with delight, but he never set them forth as dependent upon creature doings, or as subject to contingencies (2 Corinthians 1:20). (4) Precepts. In his Epistles, which he commences with doctrine, and proceeds with experimental godliness; but he always closes with the most pressing exhortations to “ every good word and work.” 2. His success in the pure preaching of the gospel. He talks about “ mighty signs and wonders” and names one in the preceding verse, viz., that the Gentiles should be made “ obedient by word and deed.” It is one of the greatest miracles when God brings a poor ruined sinner down to obedience to the sceptre of Christ. Paul’ s success lay in-- (1) The rescuing of Satan’ s slaves. (2) Refreshing and establishing the Churches of the living God, so that they were “ built up in their most holy faith.” (3) Thus the glorifying of Jesus’ name. II. Its efficiency. It was by the power of the Spirit of God--and truly such “ mighty signs and wonders” are never accomplished by any other power. This power--1. Is invincible--it is sure to conquer, and accomplish that for which it was designed. Every other power is found to be conquerable! The power of the Holy Ghost is so invincible, that the most stubborn hearts must yield, and the most confirmed habits of idolatry, or of licentiousness, are vanquished. 2. Defies all hostility. 3. Is new creating. All creation, in a spiritual point of view, is a chaos under the fall, until the Spirit calls to a new state of existence the souls that were destitute of it. III. Paul’ s triumph concerning his success.1. The wonders of God’ s grace, the miracles accomplished, the triumphs of the Cross, and the extension of the Redeemer’ s kingdom, made Paul rejoice. Here is a criterion by which we are to judge of every faithful minister of Christ. 2. Moreover, in all his exultations he took care to neutralise and give the negative to the boastings of proud free will. (J. Irons.)The power of the gospel I. Its source, God. II. Its medium, the Spirit of God. III. Its evidence, “ Signs and wonders” --miraculous, moral and spiritual. (J. Lyth, D.D.)So that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.--The preaching of the gospel I. In what light is the gospel to be preached by its ministers. Surely in the same in which it was preached by the apostle, viz. 1. As it reveals the ground of a sinner’ s acceptance with God. 2. As it furnishes the only perfect rule of moral conduct, and the only efficient motive, love. 3. As it unveils the mysteries of a future state. II. How the apostle preached the gospel.1. Fully. He shunned not to declare the whole counsel of God; he instructed, exhorted, and warned that they might grow in grace in the knowledge of Christ (Acts 20:20). The gospel should be thus fully preached. (1) Because it is connected with the spiritual and eternal interests of the hearers. A physician would be considered in the last degree criminal who trifled with his patient; but the gospel minister is charged with the cure of souls. (2) Because failure here will contract awful guilt upon the preacher (Ezekiel 3:17-21). 2. Extensively. Paul carried it from Jerusalem to Illyricum. He was not weary in well-doing, but continued active and diligent to the end. “ The glory of the Lord will be revealed, and all flesh shall see it together.” But how many places are there yet destitute of sufficient means of grace! This, then, is a call upon our zealous exertions. Conclusion: Note--1. That natural and acquired talents may be efficiently employed in promoting the cause of religion. This is well illustrated in the case of Paul. What are the talents God has entrusted to you? Wealth? Influence? Zeal? Use them all for God. 2. The gospel is worthy of all acceptation. (D. Jones.)The evangelisation of the world a practicable work I. Let us estimate Paul’ s missionary work. Note--1. The length of time during which it was done. He began very shortly after his conversion, and carried it on till his martyrdom; a period of about thirty years. From those thirty years the time spent in Arabia and in prison has to be deducted. 2. The helps by which the work was done. (1) His strong faith that the gospel was the power of God to every one who believed.(2) His fervent love to Christ.(3) His great love to mankind.(4) His good natural capacity and education.(5) The gift of the Holy Spirit bestowed upon him so largely.(6) His companions.(7) His Roman citizenship. 3. His hindrances. (1) He was a Jew, and the great contempt in which the Jewish race was held by the Gentiles must have been an immense hindrance to the apostle as he went about preaching salvation through a crucified Jew. (2) He was by no means a strong man physically. He suffered much through infirmity of the flesh. (3) His speech was not acceptable to some. Not only did the unconverted Athenians ask, “ What will this babbler say?” but there were Christians at Corinth who pronounced his speech “ contemptible.” (4) His ungenerous critics did acknowledge that his writings were weighty and powerful; but in regard to them he laboured under a very great disadvantage. The art of printing had not been invented, and if he wrote an epistle intended for more Churches than one, well, then, it was slowly passed from one to another. And not only so; those who had the charge of Churches did not always like to read Paul's epistles to the people (1 Thessalonians 10:27). Here in the apostolic age is the germ of the evil practice of withholding the Word of God from the laity. (5) Travelling in those days was very slow, difficult and dangerous, whether by land or sea. (6) The apostle chose to labour for his own support at his trade as a tent-maker. (7) He was hindered by Jews and Judaisers wherever he met with them. (8) The other apostles were not very much in sympathy with him. 4. The extent of his work. To say nothing of his preaching at Damascus and neighbourhood, from Jerusalem, substantially through Asia Minor together with Macedonia and Achaia, westward to the shores of the Adriatic, the apostle preached the gospel of Christ. “ And not only so” he could say, “ I have fully preached it.” This work was by no means of a superficial character. As to the results, they were various; sometimes very few were converted, sometimes very many. The power of the gospel was acknowledged by enemies of Christ at Thessalonica and Ephesus. Therefore the apostle really did so evangelise that large tract of country, and if the Churches planted in those regions had done their duty, most certainly all the inhabitants would have been brought to Christ. II. From this summary of the apostle’ s work we may learn that the evangelisation of the world is really a practicable thing. This is not universally acknowledged. Of course, a very large proportion of those who do not believe the gospel, utterly deny it, and there are Christian people who do not seem to be very strongly convinced of it, for if they were, surely they would think of it, pray for it, and give towards it more.1. Here was a great work done through God’ s grace by this one man in a space of thirty years. Sixty periods of thirty years have passed by since. Now, supposing that, during these periods, there had been in each--that is in each generation--just one man like Paul, the world would have been more nearly evangelised than it is. 2. Compare--Paul’ s helps with our own. 3. Whatever Paul’ s helps might be, his hindrances were greater than ours. Conclusion: Then the evangelisation of the world has not proceeded just because Christians have not done their duty. But for the apathy of our forefathers we should not be held accountable. Let us cheer ourselves with the thought that the work is really practicable. And certainly the results of Christian missionary effort in modern times are such as to encourage the most sanguine hope. The evangelisation of the whole world is quite within the reach of practical religion. It can be done: it ought to be done: let it be done! (H. Stowell Brown.) Romans 15:20I have strived to preach the gospel, not where Christ was named, lest I should build on another man’ s foundation.St. Paul’ s method of procedure St. Paul “ strived,” even made it a point of honour--matter of holy ambition to preach Christ in Christless regions, and not where his brethren had been before. Christian love is always tender of the rights of others. The truest ambition is to serve God in the best and most devoted manner. Worldly ambition is the perversion of a right principle. The objects worthiest of man’ s ambition and effort are--1. To bring the greatest glory to God and to Christ.2. To impart the greatest amount of happiness to men.3. To act with the greatest uprightness and courtesy to all. Paul’ s ambition the principle in every true missionary, e.g., Morrison, Carey, Martyn, Judson, Williams, Moffatt. He and they sought new fields of labour. Such fields are more difficult to cultivate. More rich and abundant in the return. (T. Robinson, D.D.)St. Paul’ s evangelistic methods I. Observe the apostle’ s methods.1. He went to those who needed him most.2. Encountered the difficulties of untried ground.3. Was ambitious to build on an independent foundation. II. Inquire how far they are worthy of imitation.1. Circumstances are now much altered; others have laboured, and we must enter upon their labours.2. Yet neglected neighbourhoods deserve special attention.3. Difficulties are not to be shunned.4. Every Christian labourer, while he respects the rights of others, should aim at leaving the distinct impression of his own efforts somewhere. (J. Lyth, D.D.)Foundation work 1. The converse Isaiah 1 Corinthians 3:10. When Paul was converted he stood high among his own people for knowledge and executive talent. He took the lead in putting down Christianity. One would suppose that such a man, being converted, would have gone to Jerusalem, and put himself at the head of the Christian movement. But instead of this, he secretly went to Arabia, returning thence to Damascus. Then he went to Jerusalem; but he stayed there only a fortnight, and departed into Asia Minor, where he laboured for fourteen years. When he went back to Jerusalem, it was but for a brief stay; and he declares that he, by preference, preached the gospel in places where nobody had been before him. He was not after a settlement or a good salary. Paul’ s feeling was “ I will take foundation-work. Let other men have the building upon that.” 2. Now, foundation-work is always the hardest, as the figure, namely, the rearing of a structure here implies. Look at those immense stores that are going up in great cities; in proportion as they go up, they must preliminarily go down; and the consequence is that the laying of foundations is no small business. It is the most awkward, difficult, and unrequiting; when you have worked your best, your work is all hidden out of your sight, and nobody thanks you for it. 3. Now, that a man should like to do that work is scarcely possible. Offer a man a job, and ask him which part he would prefer. “ The frescoing” says the man, “ so that people, when they come in, should say ‘ What a genius!’ I should like to have my name somewhere up there to show who did it.” But if a genius should come and say, “ Why, let me dig, and clear away, and lay the foundations, other men may build the superstructure,” people would say, “ There are thousands who can do that, but there is not one in a thousand who is able to do what you can do.” And that is true. But is there no way in which the great mass of men can labour at foundation-work so as to be happy? This has been the problem of ages. I see streaming from Paul’ s example light upon it. Note-- I. The motives by which Paul was actuated.1. Christian pride. (1) He never tired of declaring that he was not one whit behind the chiefest of the apostles, not for the sake of praise, but because he would not have his message discredited. His temperament was such as would make him feel himself quite as much as he was. So he says, “ I am not behind any man. I am a match for anybody.” (2) Then such a man ought to do work that nobody else can do as well as he. He ought to say, “ My business is to work where nobody else will work,” which is in keeping with the Master’ s saying, “ He that would be chief, let him be a servant.” Thousands of men want something to do. Oh! that the spirit of Paul was among young scholars, preachers, operatives. Then they would say, not, Who will show me a good parish?” not, “ Who will show me a remunerative, or honourable place?” but “ Where is the place that other men do not want to go to? That is the place for me, because I am a man, and a Christian man.” Such is the ideal of pride. People preach against pride; but the proper way to deal with it is to set it to work. 2. The feeling he never got over--that he had persecuted the Church. Most persons would have said, “ Don’ t feel so bad about this matter, all you had to do was to turn when you saw your mistake, and quit it.” That, however, did not satisfy him. Oh, to have persecuted Jesus! The more he thought of it, the worse he felt; and he, as it were, put upon himself tasks which no other man would take by way of making amends for that wrong. That is the kind of penance which one may well glory in. The humility of his fall was as magnificent as his pride. 3. Heroic, enthusiastic love of Christ. This filled his whole soul. And he felt, “ There is nothing that love cannot do.” The deeper the love, the more it glorifies in sacrifice. “ God commendeth His love toward us,” etc. And so Paul said, “ Give me the hardest work, for the hardest work will show the greatest love.” 4. The feeling that in doing foundation-work he was making a contribution to the happiness of his kind. This he intimates in 1 Corinthians 3:10. Elsewhere he repeatedly speaks of sowing and not reaping, the others may reap where he has sown. He felt that he was making the way easier for somebody else; that he was bearing pain that others might not have pain to bear. II. The lessons that Paul’ s example teaches.1. That there is to be a consecration of men’ s pride in work. Every true man should feel, “ I bring to my work the worth that is in it, no matter how low it is. I am doing this work.” False pride says to a man, “ Why are you bothering yourself with these trifles? This is not becoming to you. You are a man that ought to come up higher.” If, 1800 years ago you had gone to Jerusalem, who would have been the man the least to be envied there? He who was about to be led out to crucifixion. But go to Jerusalem to-day, and find a place where He put His foot, and a million pilgrims from every nation crowd thither, willing to bow down and kiss that place. Why, what did He give to it? Himself. It was the manliness and divinity of the Man, it was the soul-element which He brought to it, that consecrated the place, and made it a shrine for the eternities. When men consecrate themselves to their labour, that labour is no more ignominious. The trouble with men who labour at disagreeable work is that while the work is mean, the workman is meaner. 2. That there should be a spirit of benevolence connected with one’ s work. Men who are doing low work are working for their fellow-men. Do you suppose the builder of Eddystone Lighthouse, working through winter and summer to lay the foundations of that magnificent structure, never thought, “ how many ships coming home from foreign lands and bringing the husband, the son, the lover, will run safely into harbour by reason of this work that I am now doing? Let men who are working in life think, for their encouragement, how many will probably be blessed by their work. When the cook raises the bread and bakes it, and it comes out of the oven, should she think, “ Oh, those dear little hungry children! how happy it will make them all!” or should she think, “ Well, now, my mistress cannot say but that I am the smartest cook in the kitchen” ? 3. That men, as Christians, should recognise that there is a providence that supervises all human affairs. If they reflect upon what Christ said--“ Not a sparrow falls to the ground without your Father’ s notice” --they will derive a comfort from that source which they can obtain from no other. Take that faith into your disagreeable work, and say, “ I am serving my Lord and Christ, and His providence is ordaining my work.” “ Lord, wilt Thou receive this mixed labour of mine?” Then He will say “ Yes; inasmuch as you do the least and the lowest of these duties, I accept them.” Then it becomes a question of allegiance--of love. Where there is love, it can transmute everything and make it radiant. 4. That immortality should be taken into account. Reflect “ I am working but for a little time here. Ere long I shall be translated, and then the last shall be first and the first shall be last. Dives was seen far down, and the beggar was seen in Abraham’ s bosom. There will be a redistribution.” Why is it that in circumstances of peril a poor ignorant woman, giving her life for others, doing what others would not do, becomes immortal? Grace Darling, who has saved so many lives at the risk of her own--what was it that gave her a name? It was that she heroically performed an unrequited service which was not demanded of her. Now, in this great world of unrewarded service, do you suppose God forgets? (H. W. Beecher.) Romans 15:21 But as It is written, To whom He was not spoken of, they shall see.Prophecy and the means of its fulfilment This ambition of the apostle was the means of fulfilling a prophecy with respect to the spread of the gospel in heathen countries. Thus it is that God fulfils His predictions and His purposes. He gives His people an earnest desire to be the means of accomplishing them at the moment when He designs their accomplishment. It will be thus that the gospel will at last be effectually carried to every country under heaven. It is thus that modern missionaries have, in some measure, carried the gospel to the heathen, and although the slothfulness of the people of God in former ages is not without blame, it is because the time to fulfil God’ s predictions to the nations was not come that a like ambition to that of Paul was not found more generally to animate Christians. Whenever the Lord has work to do, He raises up men with a heart to perform it. This, however, is no excuse at any particular time for indifference or want of effort to spread the gospel. (R. Haldane.)Missionary toil I. Its difficulties.1. Untried ground.2. A foundation must be laid.3. Particular obstacles removed, etc.II. Its encouragements.1. The nature of the gospel.2. Its actual successes.3. The faithful promise of God. (J. Lyth, D.D.)Missions I. The object of missionary zeal. To speak of Christ, and to make Christ known. If a heathen could say, “ I am a man, and nothing human is foreign to me,” how much more should our hearts burn, when we are told that the knowledge of Christ is at present limited to one-third of the human race! Surely this is an object sufficient to justify missionary efforts. II. The character of missionary labours. To go forth and to preach the gospel of Christ. Leaving it to Mahomet to draw the sword and enforce obedience, for the weapons of our warfare are not carnal, our appeal is not to secular authority, for the religion of Christ made its way against that authority. III. The promises of missionary success. We can appeal to “ It is written,” and I should like to know what nineteen centuries have done to invalidate Paul’ s testimony. IV. The extent of missionary claims. If Jesus looked beyond His conflicts and trials, and saw of the travail of His soul, can we be indifferent to that on which His heart was set now He is in heaven? If He anticipated much as the reward of His labours, can we be satisfied that He should receive but little? Did He say, “ I, if I be lifted up, will draw all men unto Me” ? Shall not we aim to lift Him up by the preaching of the gospel, and say to perishing men, “ Behold the Lamb of God, who taketh away the sins of the world” ? (R. C. Dillon, D.D.)The claims of missions 1. There are millions still who have not heard the gospel.2. The gospel is not only adapted to their case, but intended for them.3. The obligation rests on us to send it.4. The successful result is certain--predicted--exemplified. (J. Lyth, D.D.) Romans 15:22-24 For which cause I have been much hindered from coming to you. Paul’ s desire to visit the Roman Church The apostle had mentioned in the beginning of his letter this desire which he had long cherished (Romans 1:9-13). He here repeats it. The cause which had frustrated its accomplishment was the principle mentioned in Romans 15:20-21. New openings had presented themselves in succession, for a long period, “ in these parts” --Macedonia, Achaia, and the surrounding districts, and while there remained a spot of earth which had not been visited by the gospel, he could not be satisfied. On the principle of preaching “ where Christ was not yet known,” it is likely he would not have thought of Rome had there been no “ region beyond” into which he might be the first to carry the truth. Even Rome, the metropolis of the world, is not here his primary object. It is only secondary and by the way. He would “ make his journey into Spain,” and take Italy in passing (Romans 15:24). Here is-- I. Open honesty. He does not pretend that Rome was the immediate, far less the sole, object of his proposed journey. He does not, for the sake of ingratiating himself, make more of the believers at Rome than the truth warranted. There is often great danger of insincerity arising from this cause. We wish to impress those to whom we speak or write with their holding a prominent place in our regards; and we tacitly leave them to think that we have come, or purpose coming, to see them, when the real object of our visit is different. There is too much of this kind of hypocritical courtesy even amongst Christians. When we cannot be courteous but at the expense of truth, it is better to say nothing at all. II. Real affection, accompanied with genuine politeness--the politeness of honest feeling. It appears--1. In his confidence in their kindness to himself. He does not hesitate to express his assurance that they would help him forward. This confidence is always one of the marks of true friendship. Whenever we feel it necessary to make many apologies for presuming to request or to expect a favour, it is a proof that friendly confidence does not exist. There is, however, a tact and propriety in such matters. There are persons who have a knack of availing themselves of the slightest acquaintance for taxing others with trouble and expense. But still, where there is true friendship, there will be mutual freedom, and the fullest confidence that it will be a pleasure to our friend to serve and to help us. Then Paul had friends at Rome to whom he could have said as he does to Philemon (verse 19), and with regard to them all, he confided in the interest they felt about the cause in which he was engaged. This is a ground of confidence on which ministers of the gospel may often have to presume in prosecuting their work (3 John 1:5-8). 2. In the pleasure with which he anticipates their company, and his desire to be with them for as long a time as his ulterior objects and engagements would permit. But he does not speak of being fully satisfied, or even simply of being satisfied with their company: he speaks in the terms of heartfelt love, and yet of the most unexceptionable courtesy--“ if first I be somewhat filled.” He knew he might not have it in his power to stay so long as his inclination might dictate; but he hoped to be able to spend some short time with them. In many cases, there is little pleasure, and less profit, in merely seeing individuals for an hour or for a day. The most valuable characteristics require time to elicit. The superficial are soonest known, because there is least to know. If, on the other hand, they are well-known friends, the fondness of true friendship always produces a lingering reluctance to part. But duty ought to dictate against inclination. When an important object demands our presence elsewhere, however fascinating or improving the company of our friends, it must not be allowed to detain us; nor should we, in such cases, attempt to detain those whom we might even like to keep permanently. Conclusion: The apostle did see Rome. But it was in another way than he thought of. He went thither as “ a prisoner in bonds.” It was the way in which it pleased the Lord to send him: and he himself found that it contributed to the benefit of his cause (Philippians 1:12-14). Let us, in all our schemes, while we trust in God for their fulfilment, trust with submission, leaving everything in His hands as the Infinitely Wise. (R. Wardlaw, D.D.)Paul’ s desire to visit Rome I. Its occasion.1. Not curiosity.2. But because Rome was to him-- (1) A new sphere of Christian effort.(2) An important centre of Christian influence. II. Its intensity. It survives hindrances, time, etc. III. Its regulation: By other claims and duties. IV. Its anticipated accomplishment was--1. Associated with wider schemes of Christian enterprise.2. Brightened with the hope of profitable Christian intercourse.3. Overruled by Providence. (J. Lyth, D.D.)A good purpose I. May be long hindered by many causes, even by success. II. Must not be relinquished. III. Ought to re carried out as soon as providence opens the way. (J. Lyth, D. D.)Desire My brethren, we might well pause here to observe a feature of our common human nature. The impulsive force in life is not thought, not will, but desire. Thought sees its object, will gives orders with a view to attaining it; but without desire thought is powerless, and will, in the operative sense, does not exist. Desire is to the human soul what gravitation is to the heavenly bodies. Ascertain the object of a man’ s desire, and you know the direction in which his soul is moving. Ascertain the strength of a man’ s desire, and you know the rapidity of the soul’ s movement. In the memorable words of St. Augustine, “ Whithersoever I am carried forward, it is desire that carries me.” (Canon Liddon.)The unwearying zeal of the Apostle Paul I. Its evidences.1. In the foundation and direction of so many Christian Churches.2. In sacrificing his private wishes to his great work.3. In imperilling his own life in ministering to the saints. II. Its supports. The consciousness--1. That his labours were successful.2. That he was sustained by the prayers of others.3. That he could commend himself and others to the care of the God of peace. (J. Lyth, D.D.)True missionary zeal is-- I. Unwearying.1. It survives hindrances.2. Desires ever to extend its sphere of operation. II. Prudent. It--1. Proceeds cautiously.2. First discharging those duties which are most imperative. III. Wise. 1. It does not overlook nearer claims in its desire to meet those which are more distant.2. Paul’ s zeal reached to Spain, the boundary of the then known world--but he would not pass by Rome. IV. Comprehensive. He does not forget the mother Church, but makes his new spheres of labour subservient to its prosperity--1. By proofs that its efforts have not been unsuccessful. 2. By material help in time of need. 3. By the happy effect which the examples of the converted heathen might have upon the careless at home. (J. Lyth, D. D.) Romans 15:25-27 But now I go unto Jerusalem to minister unto the saints.Paul’ s present mission Paul is now at the end of his second journey to Greece, and at Corinth (Romans 16:1; Romans 16:23). When writing to Corinth, his Jerusalem journey uncertain (1 Corinthians 16:4). Romans, therefore, was written after Corinthians. Duty now called Paul to take money to Jerusalem rather than the gospel to Rome. There is a time for every work, and everything is beautiful in its season. To be faithful in littles is to be faithful in all. Obedience to every call of duty learned in the school of Christ. Paul’ s visit to Jerusalem was fraught with danger, yet was of the deepest importance, viz., to overcome the prejudices of Jewish against Gentile believers, and to unite both more closely in Christian love. Christian union to be promoted before evangelising new countries as essential to success. This mission was in accordance with the recommendation of the council of Jerusalem (Galatians 2:10). Ministering to the poor not beneath an apostle, as it was not beneath the apostle’ s Master. Often the best way to the heart is to help with the hand, and the cost of sympathy is the best proof of its sincerity. What Paul could not give himself, he moved others to give. A double benefit is conferred in exciting the liberality of others. The giver and the receiver are both blessed (Acts 20:35; 2 Corinthians 9:10-14). (T. Robinson, D.D.)Liberality to the poor 1. Is a Christian duty.2. Should be a pleasure.3. May be a debt of justice.4. Is always a blessing. (J. Lyth, D.D.)True Christian zeal is ready--1. To go anywhere.2. To engage in every good work. (J. Lyth, D. D.)Liberality To dispense our wealth liberally is the best way to preserve it and to continue masters thereof; what we give is not thrown away but saved from danger; while we detain it at home (as it seems to us) it really is abroad and at adventures; it is out at sea, sailing perilously in storms, near rocks and shelves, amongst pirates; nor can it ever be safe till it is brought into this port or insured this way; when we have bestowed it on the poor, then we have lodged it in unquestionable safety, in a place where no rapine, no deceit, no mishap, no corruption can ever by any means come at it. All our doors and bars, all our forces and guards, all the circumspection and vigilancy we can use, are no defence or security at all in comparison to this disposal thereof: the poor man’ s stomach is a granary for our corn which never can be exhausted; the poor man’ s back is a wardrobe for our clothes which never can be pillaged; the poor man’ s pocket is a bank for our money which never can disappoint or deceive us; all the rich traders in the world may decay and break, but the poor man can never fail except God Himself turn bankrupt; for what we give to the poor, we deliver and intrust in His hands, out of which no force can wring it, no craft can filch; it is laid up in heaven, whither no thief can climb; where no moth or rust doth abide. In despite of all the fortune, of all the might, of all the malice in the world, the liberal man will ever be rich, for God’ s providence is his estate, God’ s wisdom and power are his defence; God’ s love and favour are his reward; God’ s Word is his assurance, who hath said it, that “ he which giveth to the poor, shall not lack” ; no vicissitude of things therefore can surprise or find him unfurnished; no disaster can impoverish him, no adversity can overwhelm him; he hath a certain reserve against all times and occasions: he that “ deviseth liberal things, by Liberal things shall he stand,” saith the prophet. (L Barrow.)Liberality and its opposite The great ocean is in a constant state of evaporation. It gives back what it receives, and sends its waters into mists, to gather into clouds, and so there is rain in the fields, and storm on the mountain, and beauty everywhere. But there are men who do not believe in evaporation. They get all they can, and keep all they get, and so are not fertilisers, but only miasmatic pools. Consecration of carnal things A missionary of the China Inland Mission says, “ There is one gentleman down in the southern part of my province, a man of wealth among the Chinese, a man of landed property, but one who considers the whole of his time and influence and means must, as a matter of course, be at the feet of the Lord Jesus. We never told him that. He said, ‘ Why, the Lord has redeemed me; He shed His blood, He spared nothing in working out my redemption; therefore I consider that granary of mine, full of rice, is for the use of the brothers and sisters if they need it.’” (China’ s Millions.)For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints.--Collections in the Church I. How they ought to be regarded.1. As a service due on account of spiritual benefits received.2. Or as an expression of Christian love to the needy. II. How ought they to de supported?1. Not of necessity, or by constraint.2. But-- (1) As a pleasure.(2) As a fruit of grace acceptable to God. (J. Lyth, D.D.)Collections for the poor After the breaking up of the Christian community at Jerusalem on the martyrdom of Stephen, those who remained were much persecuted, and became poor. The apostle was much concerned about them, and exhorted the Churches at Corinth, Galatia, Thessalonica, and Philippi to make a collection in their behalf, which might be sent by the hand of trustworthy persons, he also promising to accompany them. It was when on that mission he was apprehended. The collection-- I. Was a duty (verse 27). The gospel came through a Jewish channel, and from Jerusalem. We cannot say of what service the Christian poor have been to the cause of truth and to ourselves. God has heard their prayers, blessed their labours in former days, and we are their debtors. Let not our alms be made in the spirit of mere pity, but under a sense of obligation. “ He that giveth to the poor lendeth to the Lord.” II. Was to be systematically made (1 Corinthians 16:1-24.). It was some time after the contribution was sent to Jerusalem, but the Churches stored weekly. Sunday was the day of thanksgiving for the resurrection of Christ, and it was meet that each Christian should honour the day by consecrating his gift to the Lord. This is the only scriptural method of giving. The portion is thoughtfully laid aside for the service of God, and brings a blessing on the giver. III. Was to be liberally and cheerfully made. “ God loveth a cheerful giver.” No gift is acceptable in the sight of God except it comes from the heart. To give from custom or from shame is not an act of worship. Our compassion for those in want excites the heart to give largely and lovingly. IV. Was to be made for the glory of God (2 Corinthians 9:1-15.). The thanksgiving of the poor saints at Jerusalem was twofold--for relief in their poverty, but principally because the gospel was bearing fruit in other lands. V. Was to bear the stamp of Jesus. He, though rich, became poor for our sakes. As He, so we must endeavour to enrich others. (Weekly Pulpit.)The claims of poor saints are--1. Founded in the ordinations of Providence.2. Strengthened by the ties of Christian brotherhood.3. Stronger than national prejudice.4. Should be met with pleasure. (J. Lyth, D.D.)The poor stand in the place of Christ Macaulay, in his essay on Milton, says--“ Ariosto tells a story of a fairy who, by some mysterious law of her nature, was condemned to appear at certain seasons in the form of a foul, poisonous snake. Those who injured her during the period of her disguise were for ever excluded from participation in the blessings which she bestowed. But to those who, in spite of her loathsome aspect, pitied and protected her, she afterward revealed herself in the beautiful and celestial form which was natural to her, accompanied their steps, granted all their wishes, filled their houses with wealth, made them happy in love and victorious in war.” So what is done to Christ in His disguised and lowly form, of the poor and sick of earth, is a test of our character and our love, and will be rewarded by Him when He comes in His glory. Retrenchment must not begin at the house of God A Christian who had made heavy losses asked his pastor about the missionary collection. He said, “ I have made it already; but, knowing that you had been a great loser this year, I did not think it proper to call upon you for your usual donation.” --“ My dear sir,” replied the gentleman, “ it is very true that I have suffered great losses, and must be prudent in my expenditures; but retrenchment must not begin at the house of God.” If the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. Our obligations to the Jews I. Our obligations to the Jews. We have received “ of their spiritual things.”1. With the patriarch Abraham was made that covenant, on the footing of which every blessing that we hope for, in time or eternity, is secured to us. But Abraham has further conferred a mass of obligations upon us, in that he illustrated the life of faith in his conduct. Who doubts what is the duty of the Christian, when he sees what the father of the faithful did? 2. From Moses we had the law, that law which shows us our need of the covenant, and shuts us up to it. When we come to God and lay hold of this covenant, the same law, which is a schoolmaster to bring us to Christ, becomes a light to our feet, and a lamp to our paths. 3. Take the prophets, and see what they have given us, in the shape of promises of Christ and spiritual blessings. 4. Who reads the Psalms and does not feel a sense of obligation to David, that he ever unfolded so all the workings of his own heart for our edification and for our comfort? 5. Remember the apostles, who exhibited the Saviour, and laid down their lives that we might know Him, and enjoy all the blessings of the gospel. Now the text says that we have received their spiritual things, and that, consequently, we are their debtors. Perhaps you will say, they were far distant; we were indebted to them, but what have the Jews of the present day done unto us? But God blessed the Jewish nation in spite of all their rebellion, for Abraham’ s sake, and preserved a light unto Judah for a thousand years for David’ s sake! Well, then, if He, at the distance of so many centuries regarded Abraham, and David, and vouchsafed to the most unworthy persons blessings for their sakes, surely let not us talk of the unworthiness of the existing generation, but remember our obligations to the generations that are past. But we are expressly told that the Jews are beloved of God for their fathers’ sake; shall they not, then, be beloved by us for their fathers’ sake? II. The return we should render to them.1. To seek for ourselves those blessings which they have transmitted to us (Hebrews 2:3-4). In embracing the Saviour, and giving ourselves up to Him as Abraham did in a life of faith, and as all the patriarchs, and prophets, and apostles did. 2. To make them partakers of the blessings which you yourselves have received. If the apostles were debtors to the Gentiles, much more are we debtors to the Jews. The Gentiles had done nothing for them; the Jews have done everything for us (Romans 11:30-31). Conclusion:1. Now, suppose there were famine, and every one of you had given to his steward a large sum of money, to supply the wants of the sick and dying, and instead he wasted the money on himself, who would not be filled with indignation? Oh, let conscience speak, and it will show you that you are much bound to strive for the salvation of the Jews, as well as for your own; and if you do not you are a robber. 2. But some, perhaps, may say, the time is not come. Where has God told you that? What have you to do with the times and seasons? Did not the apostles search and seek them out at the peril of their lives? 3. But they won’ t receive it; they are hardened. Pray, tell me what you yourselves were? And whose fault is it? Ours, who have treated them with such contempt. What would you have been if they had treated you as you have treated them? 4. Do you ask, How shall I do it? In any way you can--by prayer, by sending them instruction, by giving them the Bible. (C. Simeon, M.A.)Ministration to the need of those who have contributed to our spiritual benefit not an act of generosity but of debt I. The benefits received.1. Spiritual things.2. Of infinite value.3. Of enduring importance. II. The payment required.1. Carnal things.2. Worthless in comparison, and perishable in their nature. III. The duty implied. A duty of--1. Love.2. Gratitude.3. Justice. IV. The spirit in which it should be performed. With pleasure as the expression of grateful feeling to man and God. (J. Lyth, D.D.)The duty of spiritual and carnal beneficence This comparison between spiritual and carnal things is still more distinctly made in 1 Corinthians 9:11 --where the apostle speaks of the right which he and Barnabas had earned to a maintenance from their hands. In this matter, too, there is great room for the condemnation of professing Christians--because of their gross practical insensibility to the rule of equity here laid down. It is in virtue of this that the instructors even of large and opulent congregations, have often so parsimonious an allowance doled out to them; and if so wretched a proportion of their own carnal be given in return for spiritual things to themselves, we are not to wonder at the still more paltry and inadequate contributions which are made by them for the spiritual things of others. The expense of all missionary schemes and enterprises put together, a mere scantling of the wealth of all Christendom, argues it to be still a day of exceeding small things--a lesson still more forcibly held out to us by the thousands and tens of thousands at our own doors who are perishing for lack of knowledge. There is a carnal as well as a spiritual benevolence. That the carnal benevolence makes some respectable head against the carnal selfishness of our nature, is evinced by the fact that so very few are ever known to die of actual starvation. That the spiritual benevolence falls miserably behind the other, is evinced by the fact of those millions more in our empire, who, purely from want of the churches which ought to be built, and of ministers who ought to be maintained for them, are left to wander all their days beyond the pale of gospel ordinances--and so to live in guilt and die in utter darkness. Verily in such a contemplation it might well be said even of this professing age--Are ye not yet altogether carnal? (T. Chalmers, D.D.) Romans 15:29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ. The fulness of the blessing of the gospel of Christ Separation is one of the evil fruits of sin. God loves union. When He created Adam He bound together the whole family of man in one common link. Hence it is one great end of the gospel to restore this union, which was one leading subject in the Saviour’ s intercessory prayer (John 17:1-26.). Christianity imparts to us the love of one common God and Saviour, and infuses into all one common spirit. St. Paul had imbibed largely of this spirit. He knew what it was to feel communion of spirit even in the absence of all personal knowledge. Such was the case with regard to the Church at Rome (Romans 1:8; Romans 15:22; Romans 15:29). Note-- I. The subject of the apostle’ s confidence. To carry the glad tidings of salvation to those who are altogether ignorant of them--this might seem to be one sense in which the minister of Christ might be said to “ come in the fulness of the blessing of the gospel of Christ.” Nor, perhaps, is this application wholly to be excluded. If he chiefly refers here to his ministry within the Church, he yet might include the blessing of adding to its numbers from without. And certainly the conversion of sinners must be one great blessing for which we are to look as the end of our work. Yet it is of the ministry to the saints that Paul more expressly speaks. Hence, observe that this expectation will be realised--1. If Christ should become more precious to the flock. “ To you that believe He is precious.” All you want is treasured up in Him. We come, then, “ in the fulness of the blessing of the gospel of Christ,” if the fruit of our ministry be to make Him to dwell in our thoughts and hearts--if it be to set Him always before us in all things, and to do all things in His name. 2. If the Holy Ghost in all His operations should be more honoured by us. We are placed under the dispensation of the Spirit. He is our teacher, sanctifier, preserver; and our progress must be in proportion as we are taught by and made submissive to Him. “ If we live in the Spirit, let us also walk in the Spirit” ; and then we “ shall come in the fulness,” etc.3. If the ordinances of the Church, as such, should be more valued by us, Jesus Christ, as the head of His Church, has provided for its edification. It is by submitting to His ways, and not walking in our own, that we may hope to be built up in holy things. If we come to them not as mere forms, but as filled with the Spirit of the living God, then shall we have just cause to adopt the language of the text. 4. If Christ shall be more magnified by us. This will be in proportion as we are transformed into the image of Christ, and are able to manifest His holy character. To have the mind that was in Christ, to make Him the centre around which we move, is included in “ the fulness of the blessing of the gospel of Christ.” II. The grounds on which he rests his confidence.1. Not any power or wisdom in himself. These weapons he knew well are too weak to be employed in so great a warfare. 2. Something personal, however, might have had to do with it--e.g., (1) His own conviction of the great truths which he ministered. He could say, “ I know whom I have believed,” etc. Now, this must unquestionably tend to engender confidence as to the success of the ministry, when we can speak of those things which we know of a truth in our own souls. (2) His consciousness of sincerity, and purity of intention (2 Corinthians 2:17; 2 Corinthians 4:7). It inspires confidence to feel that it is at no partial exhibition of God’ s truth we aim; no favourite doctrine, no select portions, but the whole of God’ s revealed counsel so far as He teaches it to us. 3. These, however, after all, may be termed rather auxiliaries of the apostle’ s confidence than its foundation; the foundation of it is doubtless to be found primarily, in the promised blessing of God, and the presence of Christ in all His ordinances. “ Paul may plant, and Apollos water, but God giveth the increase.” (W. Dodsworth, A. M.)The fulness of the blessing of the gospel of Christ I. The nature of these blessings--1. Spiritual.2. Undeserved.3. Blessings of peace. II. Their abunbance in their--1. Variety.2. Supply.3. Sufficiency for all, in this life and the next. III. Their free dispensation.1. To saints.2. To sinners. (J. Lyth, D.D.)The fulness of gospel blessing That was a privileged man who could say this. Did he do so in the confidence of apostolic power, in the strength of some special Divine mission? I think not. There are many who carry with them their own atmosphere, radiators of holiness, overflowing with affection and full of heaven, whom you cannot be near and not feel that “ a virtue goes out of them” ; their very presence is a benediction. And those are the same men who are lowly enough to confess the power, not their own, but Christ’ s. But who are they? Those who live so near to God that they are always breathing in the Divine; and such was Paul. Observe these words in their series and their climax. I. Christ. And in His holy anointing is all which you can ever want for time or for eternity. A ransom paid, a life hidden, a friend at the throne, a brother at the side; all love, and all loveliness. II. The gospel. For you, poor miserable sinner, He died. He has “ loved you with an everlasting love,” --between you and heaven, between you and God, there is no barrier. III. The blessing of the gospel of Christ.1. You are at peace. You know it in your heart’ s deep secret places that you are safe. 2. You shall serve Him, see Him, be like Him, enjoy Him for ever, 3. And your forgiveness shall become your holiness. He is in you, and you in Him, by living union. Therefore “ as He is, so shall you be in this world.” 4. You shall be blessed and be a blessing. IV. The fulness of the blessing of the gospel of Christ. It is all done. No fact in history more sure, more complete. The heavens are not complete; the angels are not perfect. But His work and His people are. An eternity of happiness--of usefulness, and of God. Conclusion:1. Do not be afraid of a full, free gospel. It will neither make you presumptuous nor indolent. Nothing humbles like being loved. And how shall a man conquer his sins, and do good works, if he have not a motive? What motive is strong enough but the love of God? 2. Therefore, let me take care to preach, and you to receive, a full gospel. Not half fear and half hope; not half self and half Christ; not a partial pardon; not a change which is to come; not a possible heaven. 3. Now, when we meet, we are to come together with this “ blessing.” Woe to me if I do not so preach as to bring “ this fulness of the blessing” to you! And woe to you if you do not so pray as to bring it to me! Very great is my privilege to preach it, and very large will be your loss, if, from prejudice, or fear, or unbelief, or Satan’ s wiles, or men’ s false teaching, you refuse it, or add to it conditions which God has never placed--or abate one iota from it. 4. And to one another you are to be a “ blessing.” When you go to a man, and try to speak faithfully to him, when you are teaching your child, when you engage in some work of mercy, or in each day’ s common converse, or recognise the promise. (J. Vaughan, M.A.)The fulness of the blessing A doctor may come with healing or with failure, because his remedies are fallible. A statesman may come with progress or retrogression, because his measures are only fallible; but a servant of Christ comes with nothing but blessing. Indeed, the house of God is the one place on earth where blessing abounds always. The home may be miserable; business disappointing; the Senate House the scene of turmoil; but in the house of God there broods unruffled peace. Blessedness is the watermark of Christianity, and just as you know a five-pound note by the watermarks upon it, so you will know the message, as to whether it is Divine, by this: it makes men blessed. Its morality is the high road to blessedness. The life of its Founder is the blessed life. His death leads to man’ s reconciliation with God. His resurrection tells us that man’ s last enemy is destroyed. Its message is well called a gospel. I. It is a certain blessing.1. Because the messenger is sent of God. God can make all things sure; not man, but God. Paul had often said to God, “ O Lord, let me preach the gospel at Rome,” and God at length heard his prayers; but what a strange answer it was! But all through life he had been led to see that the God who had called him to that work of the ministry would also show him when and where he was to carry on the ministry. Now that-- (1) Helps the hearer. There is a communication from heaven; it comes through the man--very imperfect, but the trappings of the messenger must never make us forget his Divine message. (2) It helps the speaker. He is taken away from man; he breaks through the ensnaring influences of the sense, and he sees nothing, feels nothing but God and the souls of men. 2. When the people are prepared to receive the message. There is a vital difference between a prepared and an unprepared people. You may have the best seed in the world, but unless you choose carefully the best soil you will not get the best fruit. There is a mysterious power of self-choosing in every one, which enables men to resist all appeals. Vain, then, are all our reasonings and pleadings. They are showers on a rock, sunlight on a barren desert. II. A full blessing. There is--1. The fulness of giving that comes from the Divine love to us. To all things else there is a limit, and it is very difficult for us to rise to the conception of a Being whose power is illimitable. We see suggestions of it in the sky, the rolling prairie, and the immense sea. Now, the same God rules in grace as in Nature; and in His dealings with the spirits of men we may expect He will exercise the same largeness. And we are not disappointed. Indeed, the greatness of the gospel baffles many. They measure the Infinite Reason, love, and plans by the littleness of their own; and when they find themselves confronted by the incarnation, deity, atonement, and resurrection of Christ, they find the greatness and the glory too much for their faith. But so it should not be with us. It is said that the Highlanders who dwell among the rocky fastnesses get a strength and heroism which do not come out of the plain. It is so in spiritual things. Here the air is keen. The mountain solitudes of truth are trodden by few; but when once we have stood on those glorious heights we know God as we have never known Him before. But just as in the mountain regions there will be here and there a little chalet where the sun rests in quiet and cheering warmth, so the truth of God subdivides itself, and rests on every converted heart. 2. The fulness of the human reception. On the Divine side there is love given to us; on the human side there is faith receiving God’ s gifts. “ Not the hearer only of the Word.” Oh, how often we stop here! We think that a ministry is successful when numbers of attentive hearers are drawn to hear the word; and this is so far a great gain. But pews may be full, and yet hearts may be empty. What we must pray for is not that these seats may be full only, but our souls also. The whole question of our having a full blessing or of having half or none hangs upon our faith. It is not faith in our minister, in one another, in this building, and in these outward services. These, no doubt, are all helpful gifts, but our great need is a full faith in Christ. (S. Pearson, M. A.)The fulness of the gospel I. In what it consists. In--1. A full Christ for empty sinners.2. A full salvation for lost sinners.3. A full assurance for doubting sinners.4. A full restoration for fallen sinners.5. A full comfort for sorrowful sinners.6. Fulness of food for hungry sinners.7. Fulness of love, joy, hope, peace for all. II. What we are to do with it.1. Believe it.2. Receive it.3. Enjoy it.4. Live it.5. Impart it.6. Die with it in our hearts and on our tongues. (Bp. Villiers.)The blessings of the gospel I. The gospel originates from a source of supreme elevation.1. Men form their opinions of existing systems by referring to the character of their founders. The absence, e.g., of dignity and worth in the founders of systems, is always converted into an argument against the principles they have propounded; and vice versa. This mode of reasoning is, of course, liable to abuse, but if it be applied aright to the gospel and its Founder, it will be discovered as possessing every claim on reverence, admiration, and love. To Christ the gospel is indebted for its existence; and hence in the text the association of His name. Christ unfolded its promises and principles, established its laws, performed its confirmatory miracles, bestowed its efficacy, and constituted those arrangements by which it was to be propagated in the world. 2. There are truths with regard to Him which render Him a character of matchless elevation. (1) He was without sin. (2) His human nature was invested with an especial appointment from God the Father. (3) He was essentially and eternally Divine. (4) Besides these dignifying truths with regard to Christ, there are His resurrection, ascension, and session as the triumphant Mediator at the right hand of the Majesty on high. Wonder, then, at the amazing dignity which the gospel receives in consequence of its association with such a Being, and measure the imperious claim which the gospel possesses on the reverence, faith, and obedience of mankind. II. The gospel is fraught with abundant blessings to the world. The very term “ gospel” verifies this proposition, Note--1. The nature of the blessings which the gospel is able to impart. When we speak of these we seem as though we stood at the entrance of a beauteous garden, within whose limits we cannot stir a step without plucking flowers, and beholding fruits on the trees of life, whose “ leaves are for the healing of the nations.” The gospel imparts to man (l) A knowledge of God and of all spiritual truth (Romans 16:25; 2 Corinthians 4:6; 2 Timothy 1:9-10). The communication of this knowledge is essential to all real dignity, to all moral worth, and to the introduction of man into that state where “ we shall know even as also we are known.” (2) A deliverance from the guilt and the power of sin (Romans 3:23-26; Ephesians 2:12-17). Will anyone compare the difference between a state of condemnation and of justification, of pollution, and of holiness, and not at once perceive that here are given blessings so vast that no intellect can compute them, and no fancy conceive them? (3) Abundant consolation and support amidst all sorrow (2 Corinthians 4:8-9; 2 Corinthians 4:17-18). 2. The extent to which these blessings are to be diffused. A great portion of the value of the blessing depends upon its extent. Now, if the gospel had possessed but a restricted constitution, so as by implication to pass a sentence of outlawry on any portion of the human family, there would be a vast subtraction from its value. But its expansiveness was indicated in prophecy, by Christ’ s parables, instructions, and example, and by those series of commissions which He gave to His apostles. Its operations truly have been as yet imperfect, yet there is to arrive an era when the gospel shall become the property of our race. “ The knowledge of the Lord shall cover the earth,” etc. And so replete shall be the then weight of blessing, when the groanings of creation shall have been hushed, when its travailing shall have been terminated, and when peace and liberty and joy shall have become the charter of our free and emancipated race, that then shall be totally verified the title of the gospel, “ the fulness of the blessings of the gospel of Christ.” III. The ministry is the appointed instrument for conveying the blessings of the gospel to mankind. The apostle is speaking as one engaged in the exercise of the ministry of the Word. It must be clear that there is here a connection instituted between the ministry and the efficacy of the gospel (Romans 10:13-17; 2 Corinthians 5:18-20). There is a solemn call on us--1. To acquire a perfect knowledge of its contents, and freely and faithfully to declare it to our fellow-men. 2. To honour the ministry by giving “ earnest heed” to the things which you hear, remembering that he that despiseth us despiseth not man, but God. In conclusion, let me remind you--1. Of the awful danger that will be incurred on your part by the rejection of the gospel.2. Of your duty to assist in its propagation. (J. Parsons.) Romans 15:30-33 Now I beseech you … that ye strive together with me in your prayers. Paul’ s request for prayer Observe-- I. The apostle’ s request--that they would pray for him. Especially for--1. His protection.2. The success of his mission. II. The arguments he uses.1. For Christ’ s sake; for the love of Christ, that His cause might be promoted, etc.2. For the love of the Spirit, wrought in us, exhibited to us. III. The anticipated result.1. A prosperous journey to Rome.2. The mutual joy and edification of all. (J. Lyth, D. D.)Pleading for prayer The apostle of the Gentiles held a very useful and glorious office; but when we consider his struggles, we do not wonder that he was sometimes in great sorrow of heart. He was so now. So he wrote to his brethren to pray for him. Does it astonish you that a man so rich in grace should do so? It need not; for such always feel most their dependence upon God’ s people. The larger a man’ s trade, the more he is dependent upon those around him. The apostle did a great business for his Lord, and he felt that he could not carry it on unless he had the co-operation of many helpers. “ He did not want what are called “ hands” to work for him, but hearts to plead for him. In a great battle the general’ s name is mentioned; but what could he have done without the common soldiers? Wellington will always be associated with Waterloo; but, after all, it was a soldiers’ battle. Every minister is in much the same condition as Paul. In the text there is-- I. Prayer asked for. Here is--1. A request to the people of God for prayer in general. (1) He asks it for himself. It reminds us of Carey, who says, when he goes to India, “ I will go down into the pit, but brother Fuller and the rest of you must hold the rope.” A man cannot be charged with egotism if he begs for personal support when he is labouring for others. (2) He asks it of his “ brethren.” He seems to say, “ Shew this token of your brotherhood. You cannot go up with me to Jerusalem, and share my danger, but you can by your prayers surround me with Divine protection.” (3) He asks them to “ agonise” --that is the word, a reminder of the great agony in Gethsemane. The apostle felt that an agony alone was too bitter for him, and he therefore cries, “ I beseech you,” etc. Now, as the disciples ought to have sympathised with the Saviour, but did not, I trust that the unfaithfulness to the Master will not be repeated upon His servants. “ When the uplifted hands of Moses are known to bring a blessing, Aaron and Hur must stay them up when they are seen to grow weary. (4) He asks, “ for the Lord Jesus Christ’ s sake.” What an argument! As you cannot repay what you owe to Christ personally, repay it to His servant by your prayers. But he adds another argument. “ For the love of the Spirit.” If the Spirit of God has indeed loved you and proved it by quickening and sanctifying you; if He has created a love in you, which is stronger than mere natural affection, then pray for me. Why do you think the apostle at that special time asked these brethren to pray for him so? (a) He was going up to Jerusalem, and the Jews would seek to slay him; but he believed that God could overrule all things. We believe this; therefore let us pray that all opposition to His gospel may be overcome. (b) He was afraid that the Jewish believers would be cold to him, and therefore prays that the Spirit may warm their hearts, so that the offerings from the Grecian Churches might foster a sense of hearty fellowship. Do you not also believe that there is not only a Providence that shapes our ends, but a secret influence which moulds men’ s hearts? Therefore we urge you to plead with God that we also may have acceptance with His people. 2. A statement of the apostle’ s desires in detail. We should pray for something distinctly. Some prayers fail from want of precision. It is as if a regiment of soldiers should all fire off their guns anyhow. Paul gives his friends three things to pray for: (1) That he might be delivered from them that did not believe in Judaea. He was delivered, but not in the manner he hoped for. Against all oppositions from without let us pray. (2) That his service which he had for Jerusalem might be accepted of the saints. This also was granted. (3) That he might come unto them with joy by the will of God; and might, with them, be refreshed. This petition also was heard, but not as Paul might have desired. He did come to them according to-the will of God, and may have been on his way to Spain, but certainly he was on his way to prison, as he had not purposed. Therefore pray for a blessing, and leave the way of its coming to the good Lord who knoweth all things. II. The blessing given.1. Paul, with all his anxiety to gain the prayers of his friends, cannot finish without a benediction upon them. (1) “ Now the God of peace.” What a blessed name! In the Old Testament He s the “ Lord of Hosts” ; but that is never the style in the New Testament. (2) “ Be with you,” not only “ peace be with you,” but, better far, the source and fountain of peace. When “ the God of peace” makes peace with Himself, and so keeps our minds at peace within, He also creates peace with one another. (3) “ With you all,” not with some of you, with Priscilla and Aquila, but with Mary, Amplias, etc. Unless all are at peace, none can be perfectly quiet. One brother who is quarrelsome can keep a whole Church in trouble. 2. Paul seems to imply that this will be the result of their prayer. If you will but strive together with me in your prayers, then the God of peace will be with you. We may view it as the reward of such prayer, or as a necessary condition and cause of true prayer. (C. H. Spurgeon.)Prayer besought for the ministry I. The object of the apostle’ s request--the prayers of the people. Observe the importunity of his spirit, and the fervency of his manner. Ministers need the prayers of their people, if we consider them--1. As men. They are men of like passions with ourselves, and are surrounded by manifold temptations. 2. As Christians. They want refreshing with the same water, and stand in need of the same heavenly food as you do. 3. As officers of the Church--as stewards of the mysteries of God. 4. Their work--to negotiate matters with others on behalf of God. 5. Their danger. They are on a hill, and far more the objects of observation than others. A failure in an ordinary member is a serious matter, and is often attended with distress; but a failure in a minister is attended with more serious consequences. 6. Their responsibility. II. The pleasing emergency on which he founds it.1. “ For the Lord Jesus Christ’ s sake.” The honour of Christ is bound up with the success of the ministry of the gospel. So the apostle appealed for prayer, not for his own sake, though he might have put it upon that ground, but for his Master’ s. 2. “ For the love of the Spirit.” (1) The love which the Spirit has wrought in us. Love to God, to ministers, to souls, is but a feeling which has been wrought in us by the Holy Spirit. (2) The love which the Spirit has to us. We are in the habit of underrating this love. We dwell on that of the Father, and the Son; but we seldom dwell on the love of the Spirit. And yet that love is most manifest. He strives with us, bears with us, checks us in our wanderings, and creates us anew. III. The specific end which he had in view.1. Mutual joy. Ministers sometimes come in fear and in sorrow. 2. Mutual improvement. “ That I with you may be refreshed.” (J. Beaumont, M.A.)The love of the Spirit.--The love of the Spirit:--Consider I. The import of the expression here used. It may mean either the love, of which the Spirit is the author in the heart of the believer; or the love of which the Spirit is Himself the object; or most probably, the love which the Spirit bears to them that believe. II. “the love of the Spirit” as a motive to Christian obedience. The Spirit shows love, as much as the Father or the Son; and the love of the Spirit is as much a motive to duty as the grace of Christ itself. As the love of Christ is displayed chiefly in an external work, so the love of the Spirit is exhibited in His internal operation on the soul. In order to illustrate this love; consider--1. The absence of anything on our part fitted to attract that Holy Agent. “ Not of works, but of His mercy, He saves us by the renewing of the Holy Spirit.” That the Spirit of God should dwell in a holy mind may be well believed; but what manner of love was this which impelled the Spirit to inhabit such a mind as that of the natural man! 2. The fruits of the Spirit; “ love, joy, peace,” etc., of what high value are these! 3. The happiness imparted by the Spirit. The word of promise has no power to comfort until it is applied by the Spirit of promise. If we abound in hope, it is through the power of the Holy Spirit. He is emphatically the Comforter; no true joy without His influence; and He is the grand and only preparation for eternal happiness. 4. This love is displayed in His continual operation on the heart, amidst so much opposition, and so much ingratitude. III. Improvement. Surely we should--1. Show returns of love to this Spirit of love. 2. Show ourselves meek and docile to such a Teacher and Guide, and prize His influence. 3. Vindicate His character from all low notions of His person, dignity, power and importance. 4. Pray in the Spirit, walk in the Spirit, war after the Spirit. (R. Hall, M.A.)The love of the Spirit Consider this-- I. In the forms of its evidence.1. The dictation of the Holy Scriptures. “ Holy men of old spake as they were moved by the Holy Ghost.” Had His influences been withholden, there would have been no Bible; and without the Bible think of the hopeless wretchedness in which we should have been plunged. 2. His teachings. For however incomparable the blessed Book may be of itself, yet in the spirituality of its particular meanings, it can only be understood and realised through the same power that produced it. “ Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God.” 3. His work in relation to the Saviour who was conceived by the Holy Ghost, anointed by Him and filled with Him without measure. 4. His offices which He fills, and the provisions which He makes for us, answering to the spiritual necessities of our nature. Convincing of sin, converting, witnessing, sanctifying, comforting, etc.II. Its object. Not that His own happiness may be advanced by it, nor that it was forced into exercise by any worthiness of ours. No; as it sprung spontaneously out of the law of His own nature--for “ God is love” --so it disinterestedly devoted itself to the promotion of our present and immortal good. III. The effects it should produce.1. Love begets love; and surely we should do Him all the honour we can. 2. A humble and unreserved dependence upon Him. 3. An excitement to our prayers. 4. A sincere purpose, an energetic endeavour, to avoid all that will vex and grieve the Holy Spirit. 5. A full display of the graces of the Spirit in our lives. (T. J. Judkin, M. A.)The love of the Spirit The Bible is emphatically a revelation, and not an argument; its teachings are dogmatic and absolute. You look in vain in the Bible for anything like an elaborate argumentation to prove the doctrine of the Trinity. The inspired writers everywhere take it for granted. Deny it, and there are profound mysteries which perplex us all. A truth also equally clear in the Scriptures is this, that the Three Persons of the Godhead are equally interested in the great scheme of human redemption. I. His restraining love. All men are everywhere wicked in heart and life, tyrannised over by the sin which dwells within them. They might be worse; men feel that they are not left to the uncontrolled power of the evil passions; they are conscious of an opposite power. Even savages and cannibals--the most degraded and ignorant of our race--testify that they are conscious of some power beside an evil one acting upon them. And hence the idea obtains in a large portion of the heathen world that there must be two divinities--a bad and a good divinity; and this is the only way in which they can account for the great truth of which they are conscious. It is not the mere fruit of fancy. And this is also true of ourselves. How many evils have been averted, how many bad passions have been restrained, how many schemes of wickedness have been overthrown by the direct action of the Holy Ghost on men’ s minds, no man can possibly tell. A gigantic scheme of wickedness is concocted by half-a-dozen persons; but previous to its consummation, one of the company has a strange sense of uneasiness which he cannot help, and he is restless by day and night. His wife or his nearest friend observes there is something on his mind. But the restlessness grows upon him, the man is miserable. Now, what ails the man? Who has caused him to stagger in his fiendish enterprise? No human voice reasoned with him; it is the Holy Ghost in love that acted directly without any human agency upon that man’ s conscience and heart. A man is studying to commit murder. The would-be murderer lies under the shadow of the tree waiting for his intended victim. By and by he hears the sounds of human footsteps--a strange irresolution paralyses him--and instead of springing forward to execute his purpose, he falls back powerless. Again I say, what ails the man? What has acted upon his mind? No human being has reasoned with him; but he is so acted upon by the direct agency of the Holy Ghost. Oh! just think for a moment what would have been the state of the world now if all the evil passions of men had been carried out to the utmost. II. The love of the spirit convicting. The provisions of redemption are ample, and there is no want that we can feel, but what is filled by Christ Jesus. But there are difficulties that stand in the way. Man does not feel his need of these provisions, man is not conscious that he requires a Saviour, he does not entertain the same views of sin that God does, and he thinks he can do without redemption. “ Oh!” he says, “ sin is only a harmless gratification of human passions, over which I am not responsible, which were born with me into the world.” And so men do not see any grandeur and reality in the scheme of redemption. Man plays gaily and foolishly on the verge of an awful precipice in a blindfolded condition, and knows not the terrible death under his feet. If you would make him watchful, and to turn away from the verge of that danger, you must convince him there is danger. Man will never seek liberty until he is convinced of his bondage; he will never seek or appreciate the remedy until he is made conscious of his disease. Who is to awake his mind and give him this sight, and thus prepare him for the reception of mercy? It is the Holy Ghost, and He, out of love to us, has made suitable provision for bringing home to individual consciences the sense of sin and danger. He has embodied for us God’ s thoughts, which man could never have discovered, and has raised up men to commit these thoughts to writing, and has raised up a succession of men to apply these truths. He does not, for instance, convince the drunkard of drunkenness, or the blasphemer of blasphemy. That is not the mode in which the Spirit operates on human consciences. But He convinces men of the sinfulness of their nature, that sin is in them; generally speaking, the light is shed inwardly, and the man sees himself, not his life, and he is horrified. If the Holy Ghost awakens within you a sense of sinfulness, He does not rest there, but reveals to you at the same time a remedy, and that you must perish, not because you have sinned, but because you reject the only Saviour from sin. It is a rough process, and God has rough mercies as well as tender mercies. But there is another difficulty in the way. Even when man is convinced of his sin and danger, Jesus is not the first remedy that he repairs to, as a rule. There is something so humiliating in being saved by another, that a man will try a variety of ways before he submits to God’ s way. He will give up a bad habit, hope to reform himself, and thus divide the glory of salvation with Jesus by doing a little for himself; and it is the Holy Ghost who follows the sinner in his wanderings, drives him out of these false refuges. It is the love of the Holy Ghost, as though driving a man into the only path which will lead him into immortality and blessedness. III. There is the forbearing love of the Spirit. A mother displays a vast amount towards her child, when she watches the sickly infant by day and by night. No doubt that is a high manifestation of love, because it is shown while the child is not capable of appreciating that affection, but it is not the highest. That child grows up to youth and manhood, and he becomes a profligate, and, not only neglectful, but positively cruel. She cannot cast him out of her heart, she yearns for him still, and nothing would rejoice the mother more than to see the lad return. And such is the love of the Holy Ghost. It is a love which survives ingratitude, insult, rebellion, blasphemy. He presents Himself to you again and again, not for the purpose of asking a gift, but of conferring one. If you were in a condition of temporal distress, and a neighbour heard of it who knew nothing about you, and out of pure benevolence offered to alleviate your sorrow, you would feel you were not capable of saying--“ I will not accept his offer, but prefer to remain in my condition.” And if you did refuse his offer of assistance, the benefactor would not be very likely to offer himself another time. No, humanity would say, “ such a wretch as that deserves no relief; let him alone.” And this is the conduct of some of you towards the Holy Ghost. His forbearance is Divine, but it has limits. IV. His condescending love. Now the work of Christ has relation to the Lawgiver; the work of the Spirit has relation to the law breaker. Jesus Christ had to offer a demand to the satisfaction of the Lawgiver, but the Holy Spirit has to come and make the sinner willing to accept of the provision. The blessed Saviour had no difficulty in persuading the Father to accept of His substitution on behalf of humanity. But here lies a sad truth. When the Holy Ghost comes to man, He finds it difficult to persuade man to accept of the provisions of Christ, and yet He condescends to repeat His visit. You admire the condescension of a man like Howard, who penetrated distant countries, and exposed himself to rude insults, who entered hospitals and prisons, and visited the guilty and degraded. But what shall we say of the condescending love of the Holy Ghost, when we remember the theatre He has selected for His signal action, for His most powerful operations. It is a stupendous exhibition of the condescending love for that Spirit to come down and live for hundreds and thousands of years in the vilest place in the universe--the heart of humanity. (R. Roberts.)That I may be delivered. The propriety of prayer for temporal deliverance How different is this from the language of Ignatius, who seemed rather to call for the prayers of his brethren, that he might be honoured with a crown of martyrdom, than to be preserved from his enemies. Christians ought to be willing to give their lives for Christ rather than deny Him or refuse to do any part of His known will. But it is not only lawful but dutiful to take every proper means for their deliverance out of danger. If even an apostle, in the cause of Christ, was so desirous of preserving life, what shall we think of those who profess a spirit of indifference respecting it, which would wantonly throw it away? (R. Haldane.)Two important elements of ministerial comfort and success I. Deliverance from them that believe not. Because--1. They hate the truth.2. Interpose difficulties.3. Prevent success. II. Acceptance with the Church. Because--1. It encourages zeal.2. Makes labour delightful.3. Insures prosperity. (J. Lyth, D.D.)That I may come unto you with joy by the will of God, and may with you be refreshed.-- The pastor’ s incoming (inaugural sermon): I. On what grounds? I have come--“ by the will of God.”1. In planning his own movements, Paul exercised Christian common-sense. Thus his work was distinguished from that of Peter, etc. (Galatians 2:9). Thus he abstained from Jerusalem and Corinth (2 Corinthians 1:23), and varied his plans. But he ever consulted the will of God, and found it sometimes identical with his own, and sometimes not (2 Corinthians 1:17; Acts 16:7). He was sure he ought to see Rome (Acts 19:20), and long desired it (Romans 15:23), and prayed for it (Romans 1:10; Romans 15:30). Yet he found that God’ s will was different from his as to time and manner. 2. The will of God is that which He sees best to be done, or to be, for all creatures. Every star that shines is an embodied will of God. But there is a higher region of intelligence and love. Nature is blindly obedient. Far above it are the hosts that are little miniatures of God. Christ could ask for nothing more than that, as in heaven, so on earth, God’ s will might be done. 3. Now, it is the privilege of a Christian not only to have the written will of God in general, but to be able also to ascertain God’ s will as to our separate movements. This was afforded to Israel by the “ pillar of cloud and fire,” and is not less so now. Let a man do three things--clear his heart of self-will; use his best judgment, aided by counsel; and pray. And is it presumptuous to believe that through the blended circumstances, the many counsels and prayers, I am here by the will of God? II. With what purpose? Note--1. The sphere within which the effect of the ministry is to be sought. The pastor aims at an effect on the spirit of man. When the six days have run you down; when your spirit is weary, dull, and almost without holy thought or desire, you need, and I hope, will find rest and refreshment here. 2. The identity of the preacher’ s experience and his hearers’ . I preach not a Saviour that I do not need myself. “ With you” I come to “ be refreshed” ; with the same nature and needs, and to the same supply. In this identity lies one of the chief charms of the ministry. III. In what mood? “ With joy.” There is in the responsibilities of the ministry much to oppress. Yet I do come with joy--1. That there is such refreshment provided for weary souls. 2. That I am permitted the honour of ministering the same, and to stand in the happy relationship which never fails to rise out of a faithful ministry. 3. That the Lord Himself will be with us. 4. In hope of the final joy of the Lord. Conclusion: All this turns on one condition. Paul did not hope for it in his case apart from prayer (Romans 15:30-33). (S. Hebditch.)Spiritual refreshment I. Needed.1. The Christian is often-- (1) Weary.(2) Hungry.(3) Thirsty. 2. This arises from-- (1) The labour and conflict of life.(2) The world’ s spiritual barrenness. II. Provided.1. In the means of grace--prayer, hearing, reading, singing, partaking of the Lord’ s Supper, and in Christian fellowship (Proverbs 27:17). 2. By Christ Himself. “ Come unto Me,” etc. (Psalms 23:1-6; Mark 6:31). III. Should be enjoyed.1. The consequences of its enjoyment. (1) Augmented strength.(2) Invigorated courage.(3) Happy feelings. 2. The consequences of its neglect. (1) Feebleness.(2) Fear.(3) Misery. (J. W. Burn.)Now the God of peace be with you all.--The God of peace Whatever may be the amount of agitation in the universe, there is one Being without one ripple upon the clear and fathomless river of His nature. Three things are implied in this. That there is nothing-- I. Malign in His nature. Wherever there is jealousy, wrath, or malice, there can be no peace. Malevolence in any form or degree is soul-disturbing. In whatever mind it exists it is like a tide in the ocean, producing eternal restlessness, But the Infinite heart is love. II. Remorseful. Wherever conscience accuses of wrong there is no peace. Moral self-complaisance is essential to spirit peace. God has never done wrong, and His infinite conscience smiles upon Him and blesses Him with peace. III. Apprehensive. Wherever there is a foreboding of evil, there is a mental disturbance. Fear is essentially an agitating principle. The Infinite has no fear. He is the absolute master of His position. (D. Thomas, D.D.)The God of peace I. His nature is peace. II. His purpose is peace. III. His presence secures peace.1. In every heart.2. Among Christian brethren.3. From foes without.4. Under all circumstances. (J. Lyth, D.D.)The God of peace I. God is the original possessor of this blessing, in its eternal and infinite fulness. In the Divine nature all is in harmony, because all is perfect. Truth, justice, wisdom, and goodness, are in the nature of things consistent with themselves and with each other. If it were possible for the infinite nature to be swayed by storms of passion, and changed by course of time and events, for the hand that upholds all worlds to tremble--even the destruction of all worlds would be a less calamity than this. But this is the one grand impossibility; “ Though we believe not, He abideth faithful; He cannot deny Himself.” And since there is no discord, strife or change in His nature, these must arise from something contrary to it. He can have no delight in them. His works must reflect His character, and He must delight to fill and bless the hearts of His creatures with the image of His own Divine peace. II. God is the Author and Giver of peace. 1. Between Himself and His sinful creatures. The first announcement of the gospel was “ Peace on earth,” its first invitation, “ Acquaint thyself with Him, and be at peace.” The Word of God sounds, indeed, an awful note of alarm against those who are resting in a false peace. “ There is no peace, saith my God, to the wicked.” But this is only like the cry of “ fire!” when you are asleep, and your roof is burning over you; or of “ breakers a-head!” when your ship is driving on towards a lee shore. You are told your danger that you may escape it. If you will lay down your arms and fling open the gates to receive your King, He will enter, not as an Avenger or a Judge, but a Redeemer and Friend (Isaiah 1:19). Peace with God’ s law, or in other words, freedom from condemnation, is the first blessing which the gospel offers. As soon as we believe in it, it is ours (1 John 1:9; Romans 5:1). The cause of this exercise, of God’ s pardoning mercy, is His love to His guilty child. And the end for which it is bestowed is to bring back the estranged heart, and fill it with love to Him. So the peace which God offers is not merely peace with the law, but peace with Himself. 2. God makes the heart at peace with itself. The carnal heart is at enmity not only with God, but with itself. Pleasure it may have, but not peace. Sin has destroyed the balance of our nature, which only the influence of God’ s Spirit can either preserve or restore. The love of God being absent, the ruling affection of the soul is wanting. First, the word of Christ applied to our hearts by the Holy Spirit, brings back God to the throne of the heart, and love to Him becomes the ruling affection. Next, this puts the law of God in a wholly new light. Its condemning terror being taken away by the blood of the Cross, we find that, instead of an enemy, it is a friend. So the schism between duty and inclination, law and love, conscience and will, is healed. Then, as nothing so divides the soul as the multitude of varying aims, and nothing so unites it as to have all its powers absorbed in one practical pursuit; the gospel gives us a single object, and that the noblest to live for--the glory of Christ; and a single hope, and that the most precious and certain--eternal life in inseparable union with Christ and His Church. 3. When the soul is thus at peace with God, and at peace with itself, it is comparatively an easy thing to keep it at peace in the midst of all outward causes of trouble. He could easily, if He pleased, keep us out of the reach of trouble; but He sees it fitter and happier to make us experience His power to give peace in the midst of it. He has given us our hope in Him “ as the anchor of the soul,” and He will have it proved in the storm. And the greatest triumph of Divine peace is that which our Saviour promises, “ These things have I spoken unto you that in Me ye might have peace” (Isaiah 26:3). 4. The fullest manifestation of God’ s character as the God of peace is to be revealed and enjoyed hereafter. There is a world of peace. There remaineth a rest for the people of God. (E. R. Conder, D.D.)The God of peace Note-- I. The title. Mars amongst the heathens was called the god of war; Janus was worshipped in periods of strife; but our God styles Himself the God of peace. Although He permits war sometimes for necessary purposes, and has even styled Himself the Lord, mighty in battle, yet His holy mind abhors bloodshed. Peace is His delight.1. This is so with all the Persons in the Trinity. (1) God the Father is the God of peace, for He planned the great covenant of peace; He justifies, and thereby implants peace in the soul. (2) God the Son is the God of peace; for “ He is our peace,” etc. He makes peace between God and man, in the conscience and in the heart, and in the Church. (3) The Holy Ghost is the God of peace. He of old brought peace out of confusion, by the brooding of His wings. So in dark chaotic souls He is the God of peace. When by earthly cares we are tossed about, He says, “ Peace be still.” He it is who on the Sabbath-day brings His people into a state of serenity. And He shall be the God of peace at life’ s latest hour, and land us save in heaven. 2. He is the God of peace because-- (1) He created nothing but peace. See if in the great harp of nature there is one string which when touched by its Maker giveth forth discord; see if the pipes of this great organ do not all play harmoniously! When God made the angels did He fashion one of them with the least ill-will in His bosom? Go into the Garden of Eden: there is nothing of tumult. (2) He restores it. Nothing shows a man to be much fender of peace than when he seeks to make peace. “ Blessed are the peacemakers.” God is the great Peacemaker. When Satan fell, there was war in heaven. God made peace there, for He smote Satan. But when man fell, God made peace not by His power, but by His mercy. (3) He is the Preserver of peace. (a) Whenever I see peace in the world, I ascribe it to God. So combustible are the materials here that I am ever apprehensive of war. “ Whence come wars and fightings? Come they not from your lusts?” If, then, we desire peace between nations, let us seek it of God, who is the great Pacificator. (b) There is an inward peace which God alone can keep. Is thy peace marred? Go to God, and He can say, “ Peace, be still” ; for He is the God of peace. (4) He shall perfect and consummate it at last. There is war in the world now; but there is a time coming when there shall be peace on earth and throughout all God’ s dominions. II. The benediction.1. Its necessity. Because there are enemies to peace always lurking in all societies. (1) Error.(2) Ambition. “ Diotrephes loveth to have the pre-eminence,” and that fellow has spoiled many a happy Church.(3) Anger.(4) Pride.(5) Envy. 2. Its appropriateness. We indeed ought to have peace amongst ourselves. Joseph said to his brethren when they were going home to his father’ s house, “ See that ye fall not out by the way.” Ye have all one father, ye are of one family. The way is rough; there are enemies to stop you. Keep together; stand by one another: defend each other’ s character. (C. H. Spurgeon.)Peace with all I. Whence it flows--from the God of peace. II. How it is secured--by His presence. III. What is the result--peace--1. Within.2. Without.3. With all. (J. Lyth, D. D.) Romans 16:1-16 The conclusion of the Epistle 1. This is scarcely the kind of conclusion that one would have expected. One would have thought that the rapt apostle, having been borne to the loftiest circles of contemplation, would have now flung his inspired pen upon the page he had immortalised. Instead of this, he threads his way into many of the minutest details of Christian life, and concludes his unparalleled effort by blessing many who had lightened his toil. 2. We dare now approach the apostle. While he was pursuing some of the issues of his “ great argument,” we could but gaze with fearfulness (Romans 11:33). Now he speaks friendship’ s simple and holy word we can better see the man. This summary of friendly reminiscences and fraternal salutatlons-- I. Reveals the true bond of moral unity.1. Look at the representative character of the list. You have men and women, old and young, prisoners and freemen, apostles of note and persons who are lost in obscurity; men of prudence and of enthusiasm. What is the secret of union between such a community and the solitary apostle? Love. This is the indissoluble bond. Every other tie snaps. Some persons have suggested that Paul was not the most lovable of men. Probably this was so according to the common canons, but so much the worse for the common canons. Paul was a man who made enemies every day, but the man who is most hated is also the man who is most loved. While forty Jews would enter into a vow to kill him, Priscilla and Aquila would lay “ down their own necks” to save him from a blow. You could not comprehend this man in one day’ s acquaintance. He did not publish a full edition of himself every day. He must be much known to be much loved. Hence the affection of this representative community. They had sat with him by the quiet fireside; in the man-revealing company of little children; they had heard him thrill the vast assembly; they had listened to him praying within their own homes; they had seen him make Felix quake and turn Agrippa pale; and the closeness of their acquaintance explained the depth of their affection. 2. Here is encouragement for all true moral labourers. You may meet with much ingratitude, yet if you truly labour you will come into a large estate of love, and love will do more for us than genius or wealth or prestige. II. Justifies the employment of both sexes in moral service. Note--1. The honourable mention which is made of certain beloved sisters; and it is not to be overlooked that they are referred to as directly connected with Church work. Phebe was a deaconess and went to Rome on a Church errand. The apostle’ s testimony concerning her is brief, but full of significance. It is as though he had said, When the eye sees her it blesses her. Little children hail her presence as they hail the morning sunshine. Misery dries its eyes when she approaches; she never puts out her hand except to succour the servants of Christ. Priscilla was a “ helper in Christ Jesus” ; the beloved Persis “ laboured much in the Lord” ; and Mary “ bestowed much labour.” Thus shall the righteous be had in everlasting remembrance. If you ask me whether I object to a woman preaching, I answer, I never object to any woman doing a good thing. Apart from this, however, there is much Church-work which a woman can do much better than a man. At the same time note Titus 2:1-5. 2. The great diversity in their methods of operation. Tryphena and Tryphosa laboured in the Lord; Persis laboured “ much” in the Lord. Tryphena and Tryphosa may represent either those who can only do a little, but who do that little with all their heart; or those half-day teachers who could come both times, but prefer not to do so; our attendants who regulate their evangelical zeal by the barometer, and who are now sunny as July, now sullen as November. On the other hand, Persis is always at work; she can never do enough; her godly ambition is never satisfied. 3. That all those persons laboured “ in the Lord.” If you ask me whether unconverted persons should teach in the Sabbath School, I answer--Teach what? If the Sabbath School aims to teach the way of salvation, then how can those who do not know that way teach it? How can the man who does not know geometry teach geometry? It is argued that many by so doing have found salvation. I know it. I rejoice in it. At the same time it is a risky experiment. Would you engage a dishonest man to teach your children honesty, in the hope that by so doing he might become conscientious? Would you engage an unskilled man to teach your children music, with the hope that he himself might gain skill through practice? If some teachers have become saved, may not some scholars have been lost, or have received wrong ideas of religion? The school had better be taught by one man who loves Jesus than by a thousand who have only heard of Him. III. Warrants the exercise of discrimination as to the respective merits of moral labourers. The apostle connects the highest encomium with some names, and only mentions others. As an honest man he entertains different opinions about different people. He loves some, and others he loves very much. Imagine the Church assembled to hear this letter read. To one name there is a compliment, to another none! Amplias is “ my beloved in the Lord,” while not a word is said about Philologus or Julia! Andronicus and Junia are “ of note among the apostles” ; while Nereus and his sister are coldly mentioned without a flower being flung to either of them! Apelles is “ approved in Christ” ; but not a word is said about Olympas! Think what jealousy might have been fired in the Roman breast! Only grace could overcome the passions under such circumstances. Let us beware of envy. (J. Parker, D.D.)The conclusion of the Epistle as a revelation of Paul’ s character As, in the main body of the Epistle, Paul appears to have been a very knowing man, so, in these appurtenances of it, he appears to have been a very loving man. (Matthew Henry.)The salutations I. Why should such a catalogue of obscure names find a place in what was intended to be a universal and permanent revelation of the Divine will?1. It is obvious to remark that if by mentioning them by name was fitted to answer a good end in the Church for whose advantage the Epistle was primarily written, that is a sufficient reason. Such kind remembrances were plainly fitted to knit more closely the bonds of Christian love between them and the apostle, and between him and the as yet unknown members of the Church. To the persons noticed it must have been gratifying and stimulating, and while elevating them in the estimation of their brethren, it enlarged their sphere of useful influence. It must have been felt by all as a compliment to the Church, and have called forth kindly feelings from all toward Paul. 2. But the passage is useful for all time and in all places. (1) It strongly corroborates the evidence of the genuineness of the Epistle. It could not have occurred to a forger to have introduced such a train of salutations, especially as the author had never been at Rome. (2) It presents a very lovely picture of living Christianity both in the writer and those whom he greets. We see how well the principles of that religion harmonise with and draw forth all that is amiable and tender in the human constitution; how consistent a deep knowledge of Christianity and an ardent zeal for its progress are with the dignified proprieties of an advanced state of civilisation, and the gentle charities and graceful delicacies of the most refined friendship. These things considered, the passage is a striking illustration of--“ All Scripture … is profitable.” II. How came the apostle to be so intimate with the inhabitants of a city he had never seen? Some suppose that Aquila and Priscilla (Acts 18:2-3; Acts 18:11) had given him much particular information respecting members of the Roman Church. Perhaps so; but the true account seems to have been this. Rome was then the metropolis of the world. There was a constant influx of persons from all quarters of the empire to that city. Paul had now for nearly thirty years been engaged in various parts, and it is not at all wonderful that many of his converts should have taken up their residence in the capital. A man who for thirty years had mixed with society throughout the leading towns of England and Scotland, on visiting London for the first time would be likely to find himself in the midst of friends. Besides the ordinary reasons which make men leave the provinces for the metropolis there was this, that till the imperial persecutions Christians seem to have been safer in Rome than anywhere else. (J. Brown, D.D.)The salutations The change from sustained argument and lofty appeal to these simple greetings is like a descent from the heart of some grand mountain scenery to the levels of a country garden. Note-- I. The particular salutations.1. The term may be simply equivalent to our own ordinary message of Christian remembrance or regard. In one place, however, it becomes more definite. “ Salute one another with a holy kiss.” The kiss was no more than the clasp of the hand among ourselves. But it early acquired a certain specific meaning in the Christian fellowship under the name of “ the holy kiss,” “ the kiss of charity,” or “ the kiss of peace.” It is mentioned by Justin Martyr as a recognised part of the communion-service. The custom remained for centuries as a symbol of reconciliation, and its spirit still survives wherever “ brethren dwell together in unity.” 2. There is another mark of primitive times in “ the church that is in their house,” “ the brethren that are with them.” The Roman believers met, not in one large hall, but in different private houses. Our Epistle would have to travel from one to another till all had opportunities of hearing it. One advantage of this lay in the fact that they would be little likely to catch the eye of the government. Another lay in the homeliness and heartiness which they imparted to the Christian service and life, which, with our more finished organisations, we are very liable to lose. “ Where two or three are gathered together,” etc.3. We have no photographs of those ancient saints, yet as we read we can see them, and catch their look of pleasure as each name is uttered and each greeting received. Shadows they are to the casual reader, but every name represents a separate Christian soul, and usually a vivid phrase of description helps to stamp the name upon the memory. (1) In one verse is a batch of bare names, all unknown. One wonders what manner of men were these (verse 14). (2) Here is another list, with a certain sense of domestic life underlying it, but nothing more (verse 15). (3) Others, again, are marked by a single term of affection or of commendation (verse 9). (4) But we have wider openings into character in the salutations to those of the household of Aristobulus and Narcissus. Both would have large retinues of slaves, and it is to slaves that the present reference is probably to be applied. (5) “ Salute Herodion my kinsman.” The word is also applied to five others. Had Paul, then, so many Christian cousins? It would be gratifying to believe it, but as he speaks of “ My brethren, my kinsmen according to the flesh,” meaning his fellow-countrymen, no doubt he here addresses Christian Jews. (6) There is an exquisite touch in the notice of Rufus (verse 13), who has been sometimes identified as the son of Simon the Cyrenian; but the name was common. Who, and what, however, was she who had two claimants on her motherly attention? Perhaps when Paul’ s mother had cast him off this Christian lady took in the great friendless man, and treated him like her own Rufus, and made him welcome to her home, as Peter was to Mary’ s home in Jerusalem. (7) Here, again, are glimpses of Christian experience, which would be otherwise unknown to us (verses 5, 7). For “ Achaia” in the former passage most of the ancient MSS. have “ Asia.” Epenetus then was probably an Ephesian, led to Christ at the time of Paul’ s first visit, the firstfruits of his ministry there, and the pledge of all that followed. In Andronicus and Junia we have firstfruits of the gospel during its yet earlier triumphs, while Saul was breathing out slaughter against the name of Jesus. Were they among the “ strangers of Rome” converted at Pentecost? It appears so, and as “ apostles” in the broader acceptation of the word they were noted for their energy and success. They were “ fellow-prisoners” also; the trials as well as the labours of the kingdom they had bravely borne. (8) The best-known names are Priscilla and Aquila. Comrades, “ helpers in Christ Jesus,” at whose side Paul had so often sat stitching the tough hair-cloth, and, when work was laid by, had so joyfully bent in prayer! He thought of all that fellowship; but here his most vivid recollection is of some extremity of danger, where that gallant pair interposed at the risk of limb and life to save “ the light of Israel.” Paul never forgot a kindness or forsook a friend. (9) We must not fail to glance round the group that surrounds the apostle as he dictates these last sentences. They are waiting to add their salutations. There are his brother-missionaries; first, Timotheus, specially singled out as “ my workfellow,” then Lucius, Jason, and Sosipater, strangers to him a few years ago, but now his very “ kinsmen “ in Christ. There sits the scribe, interrupting the writing, and inserting his own greeting in his own name (verse 22). The hospitable Gaius, under whose roof they all gathered, next breathes his brotherly blessing. And finally occur the names of two Corinthian Christians who would seem to have come in by accident. Both Erastus, the “ chamberlain of the city,” and Quartus, probably a slave, in Christ Jesus are on the same level; one sentence serves to carry word from both. II. The general impressions which the salutations are fitted to leave. Note--1. Their heartiness. There are those who hold that either to bestow praise, or to accept it, is inconsistent with Christian simplicity. No doubt there is a danger lest we become elated with a sense of our usefulness. Yet as the Lord Himself hath need of us, welcomes every earnest effort, and says of it, “ Well done!” He will scarcely deny us the privilege of saying “ Well done” to one another. Let the eye run down this single page and mark how well these saints did. Let us be by all means honest and candid, where it is needful, in censuring our brethren’ s faults, but shall not honesty carry us also in the opposite direction? 2. Their earnest and affectionate friendliness. The apostle sits down, as an elder brother might, and is on the warmest-terms with every one--the slaves no less than the masters, simple “ brethren” equally with chamberlains. What was this but treading in the track of the Master who had said, “ Whosoever shall do the will of My Father in heaven, the same is My brother and My sister and mother” ? No one can urge that we have too much of that spirit in our modern churches. And yet how many of our social and ecclesiastical troubles would pass if it more generally prevailed! 3. If these Christians really loved one another with so ardent an affection what did they do to prove it? The answer is that they “ laid down their own necks” for one another; they “ bestowed much labour” on their brethren. They threw their houses open for hospitable entertainment and united worship. They stood ready to help a foreign sister in whatever business she might have in hand. The poor, the sick, the friendless, became the special objects of their care. That can have been no hollow profession which inspired the confession from their enemies, “ Behold how they love one another!” Conclusion: The Epistle closes in an atmosphere of warm and genial affection. We too wish one another well. Is it not enough? Nay; there is another voice to be heard, and a more gracious greeting to be bestowed, and a dearer fellowship to be enjoyed (verse 24). (W. Brock.)The salutations to the Church at Rome prove that Christianity I. Not only teaches friendship, but sanctifies it. II. Not only requires the proprieties of life, but beautifies them. Here are--1. Salutations to friends.2. Commendations of merit.3. Tokens of respect for the aged and experienced.4. Kind words for all. III. Not only inculcates love, but enforces the practice of it.1. Some succoured the Church.2. Some helped the minister.3. All loved one another. IV. Not only insists upon love and piety, but righteously rewards them. Consider this honourable record.1. Mark the special distinctions it exhibits.2. Be sure that the same will be the case in the entries made in the book of life. (J. Lyth, D.D.)The salutations of St. Paul I. Throw light upon the apostle’ s character. We are at once reminded of “ the care of all the churches” which rested upon him, He had not founded this Roman Church, and yet with what a warmth of Christian affection does he regard it, while there are some in it whom he mentions with an emphasis of special regard whom he had known in other Churches. With the burden of all the Churches weighing upon his heart every hour he forgets no act of kindness. II. Refuting the Petrine origin of the Roman Church, upon which the assumptions of the Papacy are based. There is no well-authenticated evidence that Peter ever lived in Rome at all. He is spoken of as “ the apostle of the circumcision,” just as Paul was “ the apostle of the uncircumcision,” and we expect to find him exercising his pastorate at Jerusalem rather than at Rome, and accordingly it is to Jerusalem that Paul goes, and there he repeatedly finds him. But on the supposition that he presided over this Church, it must have been by the time that Paul wrote this Epistle. And if so, could Paul have omitted his name from these salutations? And if Peter had ever been there at an earlier period, would there have been no grateful reference now to the good which he had done? The truth is that the first link in the chain of argument for the papal supremacy is wanting, and this makes the rest worthless. III. Give us information as to the manner in which members were transferred from one Church to another. Phebe was a deaconess in the Church at Cenchrea, and probably a widow possessed of considerable worldly substance, whose business now carried her to Rome. And so she brings with her, written by Paul in his own name and in that of the Church, a certificate, in which not only her Church membership is attested, but witness is borne to the many good services she had performed in her native Church; and her brethren at Rome are asked to recompense her in some degree for her ministries of love. Note two valuable and interesting facts--the oneness of all the Churches in those primitive times, and the fact that membership in one at once secured a loving welcome into every other. Phebe was to feel that she was really passing from one home to another. What a lesson, if not a rebuke, to our Churches in this matter! The transference of members is too much a mere cold formality, alike in giving and receiving, and hundreds of persons change their residences without a letter of commendation at all. Is it any wonder, then, that so many pass out of sight altogether? IV. Indicating those who are worthy of special commendation.1. There are those of whom Paul speaks with great warmth, because of their general Christian excellence and eminence. Such were Epenetus, Stachys, Ampllas, and Apelles. 2. Then there were others who stood forth as specially distinguished by one particular excellence. (1) We distinguish among the givers Aquila, Priscilla, and Urbane his helpers, and Phebe, “ the succourer,” etc. The form which this liberality took was doubtless shaped by outward circumstances, but the relief of the poor, the orphan, and the widow, defraying the expenses of a constantly extending evangelism, and the hospitable entertainment of Christian strangers, were prevailing forms of goodness. We know that one great aim of the early teachers was to educate its members to habits of giving, so that it should not be a mere fitful effort. It was the gospel that first did earnest battle with the selfishness of man, and turned beneficence into a system. And when Julian tried to engraft such beneficence upon the sapless tree of paganism, he complained that while the heathen did nothing for the support of their own poor, the Christians ministered to the wants of all. (2) Then how many an earnest worker there was in that Church, such as Mary, Tryphena and Tryphosa, and Persis! The form of their sacred labour would a]so be shaped by their natural capacities, by the wants of the Church and the community, and also by the advice of pastors. Many would teach, and others would be found lodging strangers, relieving the afflicted, and diligently following every good work. (3) And there were earnest sufferers too, such as “ Andronicus and Junta,” who had been Paul’ s companions in prison; and “ Priscilla and Aquila, who for his life had laid down their own necks.” Thus did the spirit already begin to show itself which was afterwards to shine forth in many a glorious martyrdom. V. Show the important place which Christian women held in the early Church, and which we may therefore conclude they were intended to hold as workers in all ages in the Church of Christ. In this brief enumeration of sixteen verses nine or ten women are named as having been fellow-helpers with the apostle, and having consecrated themselves to “ the fellowship of She ministry to the saints.” No doubt the peculiar condition of society, which to a great extent isolated women, rendered the labours of Christian women indispensable. And it would seem as if a splendid sphere of usefulness were at this hour opening up before Christian women in connection with missionary enterprise in the East. There are more than fifty millions of women in India who are only accessible by the gospel through women. VI. Illustrate the domestic character of Christianity. On one occasion at least, when mentioning a husband and wife, the apostle speaks of “ the Church which was in their house.” It may be that a number of the Christians were accustomed to come together in a private house for social worship. But the kernel-thought around which all the others gather is that all the members of that family were Christian believers, and that they therefore formed a little Church, as every such family does, with its worship, its Christian teaching, its mutual oversight, and its unity and love. Conclusion:1. Suppose the apostle were now on earth, and were to write a letter to this congregation, Should I be spoken of as one who had “ succoured the saints” ? etc.2. In Paul’ s later Epistles his salutations become fewer and fewer--the greater number of those whom he had known having died. It is a solemn thought, “ The night cometh wherein no man can work.” (A. Thomson, D. D.)Apostolic commendations and cautions For many reasons this chapter is a fitting conclusion to the Epistle. For--(1) It indicates to us that doctrine is subservient to personal piety. (2) That very sacred social ties should exist between a pastor and his people. (3) That right relationship to Christ creates a right mutual relationship between men. Note-- I. The commendations and greetings of the apostle. The commendation of Phebe, who is as a sweet flower in the landscape where the apostle himself is a majestic oak, and all the commendations and greetings that follow, lead us to look at true Church fellowship--1. In its variety. There are men and women of varied (1) stations,(2) characters,(3) services. There is the chamberlain and the slave; the active and passive temperament, the laborious and the hospitable. 2. Its common elements. Common-- (1) Relationship, “ Our sister.”(2) Service, “ Succourer of many.”(3) Principle, “ As it becometh saints.” II. His cautions. The saddest fact in this, and in all these early letters, is the tone in which the apostle has to speak to many professed Christians. In his words of caution about one and another we notice--1. The mournfulness of the fact that professed Christians have to be so spoken of.2. The discernment and courage needed rightly to deal with such characters. III. The greetings from one Church to another. Here Corinth greets Rome. Christianity creates relationships that are--1. Cosmopolitan. The inherent element of a Church is that it is Catholic.2. Cordial, “ Holy kiss.”3. Practical, “ Receive.” (U. R. Thomas.)Personal messages 1. If a modern clergyman were writing to his old parishioners, what would be more natural than at the end of the letter he should add affectionate remembrances to any poor pensioners and aged widows whom he had known? Felix Neff, the Apostle of the High Alps, two days before his death, being scarcely able to see, traced the following lines at different intervals, in large and irregular characters, “ Adieu, dear friend Andre Blanc, Antoine Blanc, all my friends, Pelissiers whom I love tenderly; Francis Dumont and his wife, Isaac and his wife, beloved Deslois, Emilie Bonnet, etc., Alexandrine and her mother, all, all the brethren and sisters of theirs, adieu, adieu.” 2. Doubtless when Paul’ s greetings were first read in the little churches they would have been listened to with the deepest interest. The slave or the poor woman who heard his or her name mentioned, “ How kind, how good it was of Paulus to remember me What a help it is to me to know that the dear and holy apostle, with the care of all the churches upon him, and living as he does in the midst of plots and of perils, yet thinks of and prays for me! If I be dear to him, must I not also be dear to his Lord and to mine?” 3. But why should it be to us a part of our public worship to hear these salutations read to-day? There is no more in these names of Amplias, etc., than in the names of Brown, or Jones, or Smith. They were just the names of poor, ordinary persons, on whom the nobles or the careless women would have looked down with scorn. And yet very genuine, lessons may be learned from these lists of names. Note-- I. The overflowing affectionateness of the heart of Paul, which should teach us the lesson of kindliness, the family affection of the Christian life. Christians needed each other’ s help in those days. They were as lambs among wolves. “ See how those Christians love one another,” said the envious heathen then. Alas! they would have little cause to say so now. But these lists of names may at least serve to remind us of the beauty of the lost ideal. II. His regard for Christian women, which should teach us the glory of Christian womanhood. The world has never recognised the vast debt it owes to Christian women. Even in this day, though women do more than men in the great works of quiet, unobtrusive charity, and are incomparably more thorough, patient, tender, skilful, and self-denying than the vast majority of men, yet they might well complain that they are far less cared for in our public exhortations than men. Well, it was not so with Paul In this chapter alone seven Christian women are recognised with words of gentleness and praise. In this day the minds of holy and noble women may well be pained by the mock deference and hypocritical compliments which are paid them. There is not the faintest trace of this in Paul. For foolish and unworthy women he had words of deserved scorn. In days when women lived for the most part in unavoidable ignorance and seclusion, and were shamefully regarded as the mere chattels and servants of man’ s caprice and wickedness, Paul’ s illuminated soul had recognised the sacred and beautiful type of Christian womanhood. III. His honour for slaves, which should teach us the dignity of man as man. Many whom Paul here salutes are slaves and men of poor and mean condition. It is the nature of the world to fawn upon the great; they are ashamed to know the poor. A. slave was as great as a Caesar, because for slave and Caesar Christ had died. Nay, a despised slave might be much more to him. For man in himself is less than nothing; he is great in God only, if he is great at all. A few short days both emperor and slave would die, and then the one might be wailing in outer darkness, while the other, amid acclaim of angels, might tread “ the heavenly Jerusalem’ s rejoicing streets.” IV. His discriminating eulogies. Being addressed to Christians--in days when to be a Christian was to be persecuted--he was writing presumably to good men. Yet even between good men there is a difference, and Paul uses only the language of deserved praise. What comfort there is in the thought that, as God bestows on us different gifts, so also He expects from us different forms of service! All branches cannot bear the same fruit; “ all members have not the same office.” Mary has her work, and Phebe hers; Urbane has his work, and Apelles his; and some of us, perhaps, think with a sigh that we do little or no work. Well, if we are but trying to do what little we can, let us be content. We may then be like Asyncritus, Phlegon, Hermas, Hermes, and Patrobas, of whom nothing is said. Better to be the nameless ciphers of Christianity than to be of the world’ s guilty kings. V. The mere casual mention of these names by Paul has given them a sort of immortality. Horace might have sung of them--he does actually mention one or two of the same names; Seneca might have mentioned them among his brilliant aphorisms; Tacitus might have introduced them in his histories, yet they would still have been incomparably less eternised. Little thought those slaves and poor women that their names would be on our lips to-day, in what was then a remote and savage island. Centuries after they are dead we still speak of them, and yet, grotesque their names certainly are--Phebe, Hermas, Hermes, Nereus--names of heathen gods and goddesses in which people had quite ceased to believe, half jocosely given to the slaves of their families; Staehys, a corn ear; Asyneritus, the incomparable; Persis, the Persian woman, known only by her nationality; Tryphena the “ wanton,” and Tryphosa “ the luxurious” --names perhaps once insultingly given to a class, now meekly borne. They had other names, new names, in heaven. Five, ten, fifteen years hence, and how many of you who hear me will be utterly forgotten! Fifty years hence, all but one or two of us, it may be, will be lying in our coffins, our names perhaps already illegible on the worn stone, and nobody knowing or caring who lies below. No Paul will mention us. And what does it matter if our names are written in “ the Lamb’ s Book of Life” ? (Archdeacon Farrar.)Apostolic greetings I. They are valuable as--1. A source of gratification to the persons named.2. A stimulus to themselves and others.3. A tribute to the Christian community at Rome.4. A corroboration of the genuineness of the Epistle.5. A means of promoting union between the Jews and Gentiles, and both and himself. II. True Christianity is characterised by--1. Whatever is tender and amiable in human nature.2. The graceful proprieties of an advanced civilisation.3. The gentle charities and delicacy of refined friendship. Grace sanctifies the courtesies of life and refines the manners. It is quite friendly to the graces and amenities of social intercourse. Forms of politeness are most beautiful when animated by spiritual life. III. There are five classes mentioned in these greetings.1. Helpers and fellow-labourers, as Aquila, Mary, etc.2. Relatives and countrymen, as Andronicus, etc.3. Paul’ s own Converts and well-known friends, as Epenetus, etc.4. Societies, as the church in Aquila’ s house.5. Households, or parts of such, as that of Aristobulus, etc.IV. In these greetings may be noticed--1. The kindness of Paul in naming so many.2. Special regard to individuals, combined with love to all. 3. Grateful remembrance of past kindnesses.4. Those specially distinguished who laboured most. The care of the Churches did not efface remembrance of persons. Believers least likely to forget their friends. Their mutual remembrance lively because--1. Pounded in a spiritual, therefore deep affection.2. Kept always fresh at the throne of grace. Those are well remembered who are remembered before God. V. In those greeted we have--1. A group of star pictures of apostolic times.2. A lovely representation of living Christians.3. A splendid testimony to the riches of Divine grace. Roman, Greek, and Hebrew names promiscuously introduced. (T. Robinson, D.D.)The true aristocracy Many names in “ The Peerage” have won their distinction by intrigues and base services rendered to bad kings, and there are many who study and prize such books more than the Book of books. The register before us is given by a man before whose intellectual and moral greatness the most brilliant names in worldly peerages sink into contempt. The names that this great man enrols are those of poor women, obscure men, and slaves. I. The chief interest which a truly great man has in others is in their character, rather than in their condition. In this list of twenty-six names there are those who differ in their sex, age, worldly position, etc., yet the apostle overlooks all these differences, and expresses an interest only in their character. Why? Because this is--1. The only real property. It is the only thing that a man can call his own. 2. The only property man can carry with him. Everything else--houses, lands, gold, and silver--he leaves behind. But his moral character he carries over Jordan. 3. That which determines his destiny. From it must bloom his paradise or flame his hell. II. The character which enlists the profoundest interest of a truly great man is the Christly one. “ Who labour in the Lord.”1. Living and working in-- (1) The Spirit.(2) Purpose.(3) Character, and(4) Moral temper of Christ. 2. Why should a Christly character command such tender sympathy? Because it is-- (1) The highest reflection of his Master. Good men are incarnations of Him whom all heaven adores. (2) The highest organ of usefulness. It is in itself the strongest argument against all infidelities, and the strongest proof of the Divinity of the gospel. III. Those who enlist the chief interest of a truly great man are the most honourable of their age. Who will deny or question this? Parasites and sycophants have always shown more sympathy of their miserable natures for martial pageantry, official pomp, than for Christly character. (D. Thomas, D.D.)Whom does the apostle distinguish as worthy of the highest estimation Those who, like-- I. Phebe, are succourers of many. II. Priscilla and aquila, helpers. III. Epaenetus, androincus and junia, have long and faithfully served Christ. IV. Amplias and apelles, beloved and approved in the Lord. V. PERSIS, labour much in the Lord. VI. Asyncritus, and others, steadfast in Christian fellowship. In a word, all who are eminently distinguished by Christian love. (J. Lyth, D.D.)Romans, but not Romanists The text-- I. Illustrates the various relations of families to the Church.1. In verse 3 you have a household in which the husband and the wife were joined to the Church. When two loving hearts pull together they accomplish wonders. What different associations cluster around the names of Ananias and Sapphira! I do not know why Paul placed the wife first, for in the Acts it is the reverse. Perhaps it was because Priscilla was first in energy of character and attainments in grace. Whether the wife be first or second matters little if both be truly the servants of God. Pray unceasingly that your life-companions may be converted to God. Paul spoke of the Church that was in their house. It is well when a Christian family judge that the parlour will be honoured by being used for a prayer meeting. Such a dwelling becomes like the house of Obededom. 2. In verse 7 Andronicus and Junta represent part of a very remarkable household, for they were kinsmen of Paul, and they were converted to God before Paul was. I have wondered whether the conversion of Adronicus and Junta excited in him his fury against Christ; but it is more than probable that their prayers were part of the means of his conversion. This should act as a great encouragement for all who desire the salvation of their households. Out of persecutors God can make apostles. 3. In verse 10 we have a family whose head was not a Christian. Why leave Aristobulus out? Because he had left himself out; he was no believer, and therefore there could be no Christian salutation sent to him. The kingdom of God was in his house, and yet he was unblessed by it. Where are you, Aristobulus? The Lord sends a message of grace to your child and wife, but not to you, for you have not given your heart to Him. Another instance, and a worse one, is in verse 11. There was a Narcissus at this period who was extremely rich, and as bad as he was rich. Yet while blasphemous songs, gluttony, and licentiousness made his mansion a very hell, there was a saving salt in the slaves’ dormitory. He who blacks your shoes may be one of the beloved of the Lord, while you who wear them may be without God and without hope in the world. 4. In verse 12 we have, I suppose, two sisters: where were their brothers, their father, their mother? How often there are in the Church two humble, faithful women, and all the rest far off from God! Brother, let not your sister go to heaven alone. Father, if your daughters be children of God, do not you remain His enemy. 5. In verse 15 we have a brother and sister. It is pleasant to see the stronger and weaker sex thus associated. But had they no other relatives? Depend upon it, they often prayed together for all the rest. 6. In verse 13 there are a mother and her son. When a godly woman is a tender mother, it is no wonder if her sons become believers, for the mother’ s love and example draw them towards Jesus. There is a legend connected with Rufus and Alexander, that when their father Simon was compelled to bear the Cross, one carried his father’ s pick, and the other his spade. If they cannot bear the Cross, they will at least help their father by carrying his tools. Who marvels if Alexander and Rufus saw their father carry Christ’ s Cross so well, that they, too, should afterwards count it their glory to be followers of the Crucified. II. Shows what are points of interest among Christians. In a worldly community the point of interest is, how much is a man worth? Now Paul does not make a single reference to any one on account of his position, property, or office, except so far as those may be implied in the service which each person rendered to the cause of God. The points of interest with Paul are--1. Their service for the Church (verses 1, 2). It is a distinction among Christians to be allowed to serve, and the most menial employment for the Church is the most honourable. So Phebe shall have her name inscribed in this golden book of Christ’ s nobility, because she is the servant of the Church, and because, in being such, she succoured the poor and needy. 2. Their labour (verse 6). Mary was one of those useful women who took personal care of the preacher, because she believed the life of God’ s servant to be precious. Then follow Tryphena and Tryphosa, “ who labour in the Lord” ; and Persis, who “ laboured much in the Lord.” I do not suppose Tryphena and Tryphosa were angry because the apostle made this distinction, but it is certainly a very explicit one. Degrees in honour among believers are graduated by the scale of service done. 3. Their character. Verse 13 cannot allude to Rufus’ election, since all the rest were chosen too, but must mean that he was a choice man in the Lord. Apelles was “ approved in Christ,” a tried and experienced believer. Epaenetus (verse 5) is singled out because of the time of his conversion. While every minister feels a peculiar attachment to all his converts, he has the tenderest memory of the first ones. What parent does not prize above all others his first child? III. Reveals the general love which ought to exist in the Church of God.1. The whole passage shows the love of the apostle towards the brethren at Rome. He would not have taken the trouble to write all this to them if he had not really loved them. And it shows that there were Christians in those days who were full of love to each other. The holy kiss marked their fervour of love. 1. The early Christians were accustomed to show their love to one another-- (1) By practical help. I do not think that the apostle alluded to any Church business, but to her own. I do not know what it was, and it was no part of an apostle’ s commission to tell us other people’ s business; but whatever business it was, if any Christian in Rome could help her he was to do so. (2) When it involved great sacrifices (verse 4). 2. Christian love in those days-- (1) Had the great respect for those who had suffered for Christ(verse 7). (2) Honoured workers (verse 6). Paul speaks of the labourers over and over again with intense affection. (3) Had its specialities. “ My we!l-beloved Epaenetus,” “ Amplias my beloved,” etc., etc. There were some whom he liked better than others, and even the Lord had a disciple whom He loved more than the rest. There are Christian people whom you could live with in heaven comfortably enough, but it is a severe trial to bear with them on earth; but since God puts up with them, so ought you. (4) Was wont to respect seniority in spiritual life; for Paul speaks of some who were in Christ before himself. (5) Did not overlook the most obscure members of the Church. “ Salute Asyncritus, Phlegon, Hermas,” etc. We know nothing about those good people. They were like the most of us, commonplace individuals; but they loved the Lord, and therefore Paul sent them a message of love which has become embalmed in the Holy Scriptures. It were better to be the meanest Christian than to be the greatest sinner. (C. H. Spurgeon.)The truly honourable in the Church of Christ I. Their distinction.1. In general they are all recognised as brethren in Christ. Are we? In particular they are distinguished by-- (1) Faithful and zealous service.(2) Patient suffering.(3) Long and consistent attachment to the cause of Christ.(4) Eminent piety and Christian love. Do any of these features apply to us? II. Its value.1. Their names-- (1) Are in good report; are ours?(2) Are immortalised, and will endure as long as the Word of God; will ours? 2. This record of them is the guarantee that their names are in the book of life; are ours? (J. Lyth, D.D.)Christian love is--1. Large in its comprehensiveness.2. Kind in its expressions.3. Just in its acknowledgments.4. Tender and affectionate to all. (J. Lyth, D. D.). Romans 16:3-5 Greet Priscilla and Aquila. Priscilla and Aquila, Paul’ s helpers I. Their service.1. Toil.2. Sacrifice. II. Their motives of action.1. Faith.2. Love.3. Hope in Christ. III. Their reward.1. On earth--the thanks of the apostle.2. In heaven, life everlasting. (J. Lyth, D.D.)A Christian family helping their minister Aquila was a Jew, of Pontus who had made his residence in Rome. But a company of thieves in Judaea, having fallen on one Stephanus, a servant of the emperor, robbed his baggage, and slain the soldiers who guarded it, an edict was passed requiring all Jews to leave that city. In consequence of this edict, Aquila, with his wife, came to Corinth, and there wrought in his occupation, which was that of a tent maker. Paul coming from Athens to Corinth, meets with them and takes lodging in their house, working at the same occupation. It was probably at this time that they first gained the knowledge which they were able to impart to Apollos. Paul’ s residence with them laid a foundation for a friendship which lasted till death (2 Timothy 4:19). How worthy they were of his affection and esteem we learn from the text. I. They were happily united in all their concerns, and especially in the great concerns of religion. On all occasions they are both mentioned together, and appear patterns of conjugal union. They dwelt together in days of tranquility, and jointly shared in the calamities of banishment. With united hands they laboured in the occupation by which their household was supported. As this is the most important relation in life, they who sustain it ought, above all things, to study mutual peace. The Christian pair, animated by one soul, will readily participate in each other’ s labours and sorrows, and will cheerfully communicate to each other their own pleasures and joys. Little differences of opinion will be composed by mutual condescension. Unavoidable infirmities will be viewed with the comforting eye of pity, not with the insulting eye of disdain. In the important concerns of religion, they will walk, as being heirs together of the grace of life. A family, educated under the care of heads thus united, will, by the smiles of heaven, grow up in knowledge and piety, and become a little Church of Christ. II. They were the apostle’ s helpers in Christ Jesus.1. By their hospitality. For a considerable part of the time that he preached in Corinth, he abode in their house. The minister is to preach the gospel, not for filthy lucre; but then, they who are taught must communicate to him who teacheth, so that he may wait on his teaching without distraction. 2. By a faithful attendance on his ministry. Heads of families in this way greatly assist their minister. This shows a good example to their children, and invites others to accompany them. Thus they animate their minister and raise his hopes of success. But then let your attendance be grave and devout, and on what you hear let your remarks be made at the proper time and place. 3. By their conversation and example (Acts 18:1-28.). 4. By their prayers. 5. By their self-sacrifices (Romans 16:4). III. They had a Church in their house. We, then, who have the care of families, ought to make them Churches. For this end we must dedicate our children to God, and bring them up in His fear. Greater societies are formed from smaller; Churches grow out of families; and the spirit and complexion of the latter will be transfused through the former. (J. Lathrop, D.D.)Who have for my life laid down their necks. The unbounded affection of Priscilla and Aquila for Paul I. Paul deserved it. He had rendered them the greatest service which one human being could render to another. Through his instrumentality they had been won to Christ, trained for usefulness, built up in their most holy faith. And the same may be said of thousands of ministers. If the debt of love be owing at all it is surely to those who have rendered others soul service. II. They showed it. Not by amiable feelings, graceful compliments, or even faithful service. All these were and are done. But so is something more. The expression “ placed their neck under” the sword or axe, is figurative, but implies the act of exposing one’ s life, and occurred either at Corinth (Acts 18:12-17) or at Ephesus (1 Corinthians 15:32; 2 Corinthians 1:8; 2 Corinthians 12:23). This extreme form of service is not now required except in the case of missionaries, to whom it has often been rendered. But ordinary ministers need protection and should have it.1. Their character is assailed by venomous slander. Let not chivalrous defence be wanting at whatever cost. 2. Their peace of mind is endangered by cantankerous opposition. Let no member of the Church absent himself from a stormy meeting lest his own tranquility be disturbed. 3. Their health is often threatened by overwork, under pay, vexatious conditions of labour and unsanitary dwellings. This is often only for want of thought. But love not only “ thinketh no evil,” it should stimulate thought and sacrifice for the pastor’ s good. Conclusion:1. If your minister is set for the defence of the gospel, the least you can do is to defend him. 2. You need not boast that you would be willing to lay down your necks for him if required. This will never be required. But he needs protection for his character, tranquility and health. In rendering this you will do nothing heroic, but you will do what is useful and acceptable, which is better. (J. W. Burn.)Likewise greet the Church which is in their house.-- The Church in the house I. Its forms.1. The cottage meeting.2. The social Christian circle.3. The pious family. II. Its advantages.1. God’ s blessing.2. Domestic happiness.3. Anticipated union in heaven. (J. Lyth, D.D.)The Church in the house A Church is a company of believers, meeting statedly in Christ’ s name, more or less fully organised with office bearers, with the ordinances of Christ duly administered among them, and is not dependent on numbers (Matthew 18:20). There were various such Churches already at Rome (Romans 16:14-15). The meeting-place of a Church wilt be dependent on circumstances. The house of Aquila being sufficiently commodious, although destitute of most of the accessories with which we are familiar, was a meeting-place of the Church. Private houses (Acts 2:46) were the birthplaces of Christian worship, and public buildings were not erected till the third century. When it became dangerous to meet even in private houses the Christians assembled in the catacombs. Aquila’ s house became a Church wherever he went, which shows us that zeal for Christ’ s cause should be carried about with us. Mere professors often leave their religion behind them. Grace in a family converts a household into a Church. Religion is to be manifested in the family as a household thing. Wherever Abraham had a tent Jehovah had an altar. (T. Robinson, D.D.)Salute my well-beloved Epaenetus, who is the firstfruits of Achaia unto Christ.--Epaenetus, the first convert of Achaia (Asia is the reading preferred by the best authorities):--This honourable distinction implies-- I. Privilege. II. A ready reception of Christ. III. Responsibility. IV. Honour. V. Promise of success. (J. Lyth, D.D.)Firstfruits unto Christ The firstfruits under the law were an offering made to God of the first ripe fruits before the harvest was begun. In allusion to this Christ is called “ the firstfruits of them that slept,” because His resurrection is an earnest and pledge of the resurrection of believers. The sanctifying and comforting influences of the Spirit are called the firstfruits of the Spirit, as earnests of heavenly happiness. James tells us that God hath begotten us “ that we should be a kind of firstfruits of His creatures” (Revelation 14:4). By a like allusion the apostle calls the first converts in a particular place the firstfruits of that place unto Christ. Now consider this man, dwelling in the midst of heathen, on the preaching of the apostle, coming out from among a corrupt and idolatrous multitude, and, by his example and conversation, inviting his fellow-citizens to turn to the living God; and will you not admire his integrity, zeal and fortitude? Note-- I. How a forwardness in religion may discover itself. In--1. Early religion. Epaenetus enjoyed not your early advantages, but it seems probable that he accepted the first invitation to Christ. He gave to Christ the firstfruits, if not of life itself, yet of that part of life in which he was favoured with the heavenly call. All have now this call in their youth. 2. An open profession of it, and a diligent attendance on the means of it. 3. A maintenance of the profession and practice of it, though it should involve the charge of singularity. Epaenetus professed the religion of the gospel when all around him were in a different sentiment and practice. 4. A zeal for great and essential things. There are many who are forward in little matters; zealous for or against opinions, forms, etc., but this is only forwardness in a party design. The Christian is zealous to maintain good works, and abounds in the proper fruits of the Spirit. 5. Labours to promote it among others. When Paul calls his beloved Epaenetus the firstfruits, he intimates that a rich harvest followed. This forward Christian doubtless assisted Paul greatly. 6. Aspirations after greater eminence in religion. II. This forwardness is commendable.1. As an evidence of sincerity. 2. On account of its usefulness. The slothful, negligent Christian emboldens sinners in their transgressions, and confirms them in their stupidity. 3. As it is honourable to Christ, To Him belong the firstfruits of your lives. He is honoured by the increase of His subjects. By your forwardness you will contribute to this increase. 4. As an imitation of Christ. He was in early life about His Father’ s business. 5. Because it is in the highest degree rational. It is regarding things according to their nature and importance. 6. We have no promise of success on any other condition. (1) This is the command of Christ. “ Seek first the kingdom of God.” Strive to enter in at the straight gate. (2) This is the direction of the apostle. The promise is only to those who give diligence to make their calling and election sure. (3) It is by forwardness in religion that you become entitled to the constant aids of God’ s grace. (J. Lathrop, D.D.)A first convert remembered Epaenetus was the first convert in Achaia, the richest of all the Greek provinces. Chalmers in his fascinating book on New Guinea gives us the name of the first female convert in New Guinea. If you and I were sent to labour in a country like that we would take special note of our first convert. I knew a person who when he began his work had but one person to sit at his feet. Did not he take note of that person? He has never forgotten her and never will. A true missionary never forgets his first convert, never forgets any convert, and, Paul did not forget Epaenetus, the first convert to Christ in Achaia. (D. Stuart.) Romans 16:6-7 Greet Mary, who bestowed much labour on us. Mary’ s service 1. Well directed.2. Diligently performed.3. Rightly dictated.4. Abundantly rewarded. (J. Lyth, D.D.)The Marys of the New Testament I. Two were related to Christ--Mary the mother of Jesus, and Mary her sister. II. Two ministered to Christ--Mary of Bethany and Mary Magdalene. III. Two showed kindness to Christ’ s servants--Mary the mother of John, whose surname was Mark, and Mary of Rome. (J. Lyth, D. D.)A working woman Have you the slightest desire to be loved, would you have your presence a welcome one in palace and cottage alike, would you be admired, respected, revered, would you feel all sweet human sympathies clustering around you while you live, and know that the tears of a multitude of friends would be shed upon your grave when you die, you must be a working woman--living and working for others, denying yourself for others, and building up for yourself a character, strong, symmetrical, beautiful. If I were you I would rather be that impalpable and quietly gliding shadow which the wounded soldier kissed as the noble Florence Nightingale passed down between the hospital beds, than the golden calf of luxury who has no thought above her personal ease and nourishment. (Great Thoughts.)Salute Andronicus and Junia. Andronicus and Junia Probably husband and wife, or brother and sister. Grace adorns, sanctifies, and sweetens every relation of life. Natural relationships not absorbed by union with Christ. The distinction of these persons was that they were-- I. Kinsmen of paul, either in the wider or more restricted sense. Paul’ s nephew at Jerusalem warmly attached to his uncle. Grace recognises the ties of kindred. These ties drawn still closer by a common faith. II. Paul’ s fellow prisoners. When and where unknown. Valuable undesigned coincidence with 2 Corinthians 6:5; 2 Corinthians 11:23. Paul had been often in prison, but the history speaks only of one imprisonment (Acts 16:23) before the date of this letter. Others mentioned afterwards as his fellow prisoners (Colossians 4:10; Philippians 2:2-3). Chains for Christ greater honour than chains of office. III. Of note among the apostles. They were not, of course, apostles in the strictest sense, viz., of the company appointed by Christ Himself (Matthew 10:2), but in the wider sense, viz., messengers (2 Corinthians 8:23). Amongst these Andronicus and Junia were highly distinguished. There are different ranks among believers, as there were among David’ s worthies who were honoured according to bravery and zeal. Not only sincerity, but eminence in grace to be desired. Grace distinguishes more than gifts, but the best gifts are to be coveted. Paul’ s relations apparently lived in Jerusalem (Acts 23:16). Andronicus and Junia therefore in circumstances to be well known to apostles. Possibly the gospel was brought by them to Rome. IV. In Christ before Paul. The distinguishing characteristic of a true Christian is to be in Christ. The believer is in three positions--in Adam by nature, in Christ by faith, in the Church by baptism. To be in Christ is to be one with Him as a member of His body. Note Paul’ s humility. He readily accords pre-eminence. These kinsmen may have been among the converts at Pentecost. Priority of union with Christ to be regarded as an honour. Age in Christ makes venerable. Paul delights to refer to his conversion. The time of our union with Christ never to be forgotten. (T. Robinson, D.D.)Andronicus and Junia I. Their relation to Christ. This includes three things.1. An impressive knowledge and belief of His character and work.2. An interest in the blessings possessed by Christ.3. A likeness to Christ. II. A distinguishing circumstance of their subjection to Christ. Paul’ s friends were Christians before himself. Note the importance of an early relation to Christ.1. How many evils are avoided. (1) An awfully deluded mind.(2) Inveterate habits in sin.(3) Much of poignant regret.(4) The awful danger of being taken away in a state of enmity against God. 2. How many positive advantages are gained. (1) The pleasures of religion are enjoyed through life.(2) There is the present satisfaction of being under the promised care and blessing of the Divine Redeemer.(3) There is the elevating hope that death will be gain. (Essex Congregational Remembrancer.)A fourfold fellows-ship 1. Of family.2. Of suffering.3. Of service.4. Of grace. Who also were in Christ before me.--In Christ I. What is it to be “ in christ” ?1. We are in Christ-- (1) By virtue of the Divine plan and purpose (Ephesians 1:4; 2 Timothy 1:9).(2) When our sins are forgiven (Colossians 2:11-14).(3) By regeneration (2 Corinthians 5:17). And in connection with this Christ is said to be “ our life.”(4) When we are justified (Romans 8:1).(5) When we make profession of faith in Christ’ s name.(6) By holy walking (Colossians 2:6).(7) At His coming. 2. This union is-- (1) Deep and indestructible.(2) A union which is the source of reciprocal delight. II. We may be “ in christ,” as far as the development and evidence of it is concerned, at different periods. Andronicus and Junia were in Christ before Paul.1. When we are young, as soon as the truth of Jesus can be received into the understanding and the heart, the child may be “ in Christ.” We have instances in Holy Scripture of early piety: Joseph, Moses, David, Josiah, Daniel and the three Hebrews, John the Baptist, and Timothy. When we enter upon the serious businesses and occupations of life: Christ says, “ Take My yoke upon you” ; and if you receive Christ’ s yoke and hear His burden, you are “ in Christ.” 2. When we are married. We read that marriage is to be only “ in the Lord.” Are you going to be “ heirs together of the grace of life” ? 3. Are you forty, and not “ in Christ” ? Your peril is extreme. It is a rare thing for a person to be converted after forty. 4. I come to age. We deny not that a man may be brought unto Christ, just when he is about to expire, as the thief upon the cross was; but I beg of you that you leave not a question of such profound importance to such a conjuncture as that. Augustine said, touchingly--“ I was too late in knowing Christ.” “ Twill save us from a thousand snares to mind religion young.” III. It is a great privilege to be “ in Christ.” The apostle speaks of that which was of first advantage, and it is compared with other advantages. In Philippians 3:1-21. Paul gives an account of all his Hebrew advantages, and counts all things but loss for the excellency of the knowledge of Christ. But let me advert to other privileges.1. National privileges. It was a privilege to be a Roman, and the apostle valued that privilege. It is a privilege to be an Englishman, and there are peculiar privileges belonging to some positions in our country, but all of them put together, in comparison with the advantage of being “ in Christ,” are as nothing. 2. What a privilege is the sight of the eye, and the brightness of the sun! Is there no privilege in the spiritual vision and the glory of the Sun of Righteousness? 3. What a value in life! What is the spiritual life worth? 4. And especially viewed in the light of eternity. If not “ in Christ” when you die, you will die in your sins. “ In Christ,” or no resurrection of glory at the last day, but a resurrection of judgment and condemnation. (J. Stratten.)The common bond This passage furnishes an interesting illustration of the Christian love of those early days, and how the gospel knit men’ s hearts together across the earth at a time of the world’ s history when the intercourse of man with man was small, and travelling dangerous, laborious, and slow. Yet the number of names mentioned shows how largely, even then, the tenderness of Christian love could draw heart to heart, and unite even personal strangers in a true brotherhood. I. The phrase “ in Christ” implies the attainment of safety in Christ. The language is founded on the idea of a refuge, as if a man surrounded with foes and in danger of his life should fly to some stronghold, and be in safety. It may be that the devil attacks you with some strong temptation; it may be that God has visited you with solemn convictions, and you know not where to find peace. It may be that life is slipping swiftly by; health failing you, death drawing near, whither shall you look for help? There is but one refuge; one, where the power of sin will be broken; one, where the tormenting sense of guilt will be removed by the atoning blood of Christ; one, where declining life will cease to alarm you, where death itself will lose its fears. II. The words “ in Christ” imply union with Christ. Here the living idea which naturally occurs is that of a vine branch, living by union with the root arid partaking of its life, just as our Lord said, “ Abide in Me. He that abideth in Me, the same bringeth forth much fruit.” Here we take a step farther than mere safety. It is not from the punishment of sin alone we need to be saved, but from the stain of its pollutions. Why, what is religion but life? and life is joy. There is joy in the state into which we enter when we become children of God, and look up to the great Being who made the heavens and the earth and all things therein, and call Him with happy confidence, “ Our Father, which art in heaven.” It is not all over with us when we die; the best is to come in the cloudless heaven prepared for those who love God. III. To be “ in Christ” implies the rest of the soul when it has found Him, and the satisfaction with which it dwells content in Him. Here we have the idea of search. Like the merchantman in search of goodly pearls, we look for the object of our desire in every direction, and pursue eagerly our search till, in some happy moment, we find the precious thing for Which we are seeking, and then we rest. It would be as easy to satisfy a man with the playthings of a child, as to satisfy with things perishing a soul that will live for ever. We search and are disappointed. How often in common life we use the phrase of a person or of a thing that has disappointed us, “ I did not find what I expected in him or in it? But we may find all in Christ. (Canon Garbett.)In Christ These words were very familiar and very precious to the early Christians. So much so, that they inscribed them on the tombs of their departed friends, as the catacombs in Rome and other ancient burial places still show you. And it was thought enough to wipe away a mourner’ s tears to see on his friend’ s grave the inscription, “ In Christ.” The preposition “ in,” as found in our New Testament, has a variety of significations in accordance with the various meanings of the word which it translates. It is hero employed to represent presence, or inclosure; as, when we say, “ in a kingdom,” “ in a family,” “ in a house,” “ in the body.” Not as when we say “ in a valley,” meaning upon the surface; thus, you say, “ a house in a valley,” meaning upon the surface of the ground constituting a valley; but, as when you say, “ in a mountain,” or “ in a river,” representing the idea that the thing of which you speak is contained or inclosed. “ In Christ,” is used in our New Testament not unfrequently with this signification; as, when we read of “ faith in Christ,” “ hope in Christ,” “ truth in Christ.” And persons are said elsewhere to be in Christ--thus, “ babes in Christ” --“ fallen asleep in Christ.” There you see the word can have no other idea connected with it than that of inclusion--that of being contained; it cannot be by Christ, or after Christ, or before Christ; “ If any man be in Christ, he is a new creature.” You will observe that this is distinct from, and something in advance of, faith in Christ, and truth in Christ. Although the two things in reality are connected, yet you will see that there is a distinction between saying that a man’ s faith rests in Christ, and that the man himself is in Christ. The two things we know are in reality connected, but you will observe that the ideas are distinct. The words, “ In Christ,” represent some personal relation and connection; for you will observe the phrase is not “ hope in Christ,” or, as elsewhere, “ faith in Christ.” The idea is not that of any particular faculty or susceptibility having Christ for its object. The idea is that of the individual, in all his life, being intimately connected with Christ. Notice that this connection is begun in time. There was a time when, according to Paul’ s own idea, he was not in Christ. Now, very close union is indicated by Christ Himself, as existing between Himself and His disciples. “ He that eateth My flesh and drinketh My blood, dwelleth in Me, and I in him.” “ At that day ye shall know that I am in the Father, and ye,” mark, “ ye in Me.” Elsewhere, by His apostle, Christ teaches, “ He that is joined unto the Lord, is one spirit, for,” he adds, “ we are members of His body, of His flesh, and of His bones.” There are certain analogies which will here assist us. You know that Christ is called “ the last man” ; “ the last Adam” ; “ the second Adam.” Adam was a representative man. And there are particular ideas involved in these general thoughts. For example, as an advocate, Christ represents us; and, if Christ as an advocate represents us, we appear before God in Him. Again, Christ is called “ the chief corner-stone.” As the several stones are one in the corner, so are believers one in Christ; and the same thought, you observe, is involved in Christ being the “ Head.” Again, He is called “ the true vine” ; and His disciples “ are the branches.” But there are certain doctrines which throw light upon this expression. Let me just remind you that “ all have sinned, and come short of the glory of God” ; and, except we are redeemed by the Saviour, we are ungodly. We are not in the spiritual, and in the most blessed, sense living in God. In the lowest sense we all “ live, and move, and have our being” in Him-just as plants, and trees, and flowers, the grass of the field, the beasts of the field, the birds of the air, and the fish of the sea, live in Him; but in the highest sense, the ungodly cannot live in Him while they are ungodly. Instead of being of the Father, they are of the world. Their element is not God, And this is our great fault; this is the source of our wretchedness; this is the root of all our wickedness. Look further. God loves the world, and desires, in the most blessed sense, that men should be brought back to Him. Then, to restore them to union with Himself, He gives His Son to be a Mediator. Now suppose that I receive this truth, what have I done? I have not my own case in hand as a suffering, sinful man. I am not trying to be my own advocate. My case is in Christ; it is entirely represented in Him. It is not only in His hand, but it is involved in His very position; because unless there were sinners there could not be a Mediator. “ In Christ” --then your iniquities are forgiven, and your transgression is covered. “ In Christ” --then by His obedience you are accounted righteous. “ In Christ” --then the Spirit of Christ dwells with you. “ In Christ” --then you are joint heirs with Christ. “ In Christ” --then your life is hid with Christ, and it cannot be taken away. (S. Martin.)The blessedness of being early in Christ I. It makes our work easier. How easy to bend the pliant twig! How hard to move the sturdy tree! An old man, one day taking a child on his knee, entreated him to seek God now. With artless simplicity the little one asked, “ Why do not you seek God?” The old man answered, his utterance half choked with tears, “ I would, child, but my heart is hard--my heart is hard!” II. Our work is better done. He who invites us to remember Him “ in the days of our youth,” will show His love by affording abundant help. III. Life is made more happy. Conscience testifies that we have chosen the “ good part,” and that God is our Friend. The power of temptation is weakened. The growth of graces is promoted. Unreasonable doubts and fears are removed. The sting of death is effectually plucked away. Religious ways are ways of pleasantness and peace. Great peace have they who love God’ s law. IV. It saves us from being destructive examples to others. When Lord Peterborough was the guest of Fenelon, he exclaimed, “ If I stay here any longer, I shall become a Christian in spite of myself.” A young man, who was about to be ordained to the ministry, stated that at one period he had been nearly betrayed into infidelity. “ But,” he added, “ there was one argument in favour of Christianity which I could never refute--the consistent conduct of my own father!” In contrast with such examples for good, imagine the terrible, soul-destroying influence of evil men! V. It fits one for an exalted position of usefulness in God’ s kingdom. “ Early piety,” says Henry, “ it is to be hoped, will be eminent piety. Those that are good betimes are likely to be very good.” Take an old, time-wrinkled man, and endeavour to teach him the arts of a soldier, or to make a scholar or tradesman of him. What painful plodding, and, oftentimes, what unavailing effort! But the young can master any-thing. VI. We are certain of a heavenly reward. As in a well-appointed army the soldier’ s pay is regulated by the time of service, so is it with the followers of Christ. Long years of “ patient continuance in well-doing” will be recompensed with the highest seats, the brightest crowns, and the most ecstatic enjoyment. (J. N. Norton, D.D.)The privilege of being early in Christ Everything is beautiful in its season. What spring is in the natural year, youth is in the life of man. If that precious season is lost, it is a dreadful thing; rather there should be the sowing to the Spirit, that we may reap life everlasting. It is therefore a beautiful order that the young should remember their Creator in the days of their youth. Hence it was that Paul spake of himself as “ one born out of due time” --not born at the right season. And hence it is that he attaches such distinction to Andronicus and Junta. I. What is it to be in Christ? Probably the common answer is” To be a Christian.” But what is it to be a Christian? To be baptized? Then indeed the whole baptized population of our land were in Christ. But is there any man in his senses that dares to affirm that? There is a sense, indeed, in which all who are baptized are in Christ: they are under solemn obligations to Christ; they have His name upon them; they have the symbol of His service traced upon their brow. But this will only enhance their guilt and aggravate their condemnation, if this be all. And yet there is a sense in which being baptized into Christ is being in Christ, but that is when the sign of the water poured on the child is authenticated by a new birth unto righteousness. Baptism is the outward and visible representation of the grafting of a soul into Christ. Now when the gardener wishes to graft a scion from one tree into another, he inserts it into a little aperture, and afterwards surrounds it with clay and straw, and binds the whole round with strong bands. And thus the grafting, as far as man can accomplish it, is done. But in order that the grafting may take effect, the bark of the stem must grasp and coalesce with the little slip, and that little slip, putting forth its fibres and its stems, must also grasp the bark of the stem, and so there must be a reciprocal union. Then the grafting is effectual. Even so it is in the grafting of a soul into Christ. Baptism and all the means of grace are what men can use and ought to use; but in vain are all the means of grace, except the union of the soul with Christ takes place. That union is accomplished on the part of Christ by putting His own Spirit into the soul, and on the part of the soul by believing in Christ. And if any man have not the Spirit of Christ, however duly baptized, however moral, he is none of Christ’ s. Therefore to be in Christ is represented by every figure of adhering union. II. What is the inestimable blessing of being thus in Christ? And here all thought fails us; for, if a man be out of Christ, he is under sin and the power of Satan; but he that is in Christ is delivered out of the bondage of corruption into the glorious liberty of the sons of God. And “ if any man be in Christ, he is a new creature” ; all things are his--“ whether Paul or Apollos,” etc. He is safe from every peril, secure from all evils: God is his Father, angels are his attendants, and all things work together for his good. III. The unspeakable blessing of being found early in Christ. To be early in Christ--1. Is to be in Christ. At the right time, as Christ Himself designs that we should be. For I have no doubt that infant baptism is of Christ. Circumcision was enjoined upon every child of God’ s professing people, so that the child who was not circumcised was to be cut off from Israel. 2. Will save from thousands of evils and dark stains. Out of Christ the child knows not what may become of it, how he may, like the prodigal, debase himself until he is feeding the swine. But to be early in Christ is to be early in the ark, in the stronghold, out of the reach of Satan. 3. Will augment usefulness. The stream that runs a little way to the ocean can leave but little greenness and beauty on its banks; but the river that winds its crystal way through many a valley and over many a plain--oh! what rich blessing it scatters along its course! And so it is in comparison with the man who has but a little course in which to serve God, when he has wasted his best years in sin. (Canon Stowell.)Early consecration I. In its relation to God.1. Our first clear duty is to know and glorify God. He has made, preserved, and redeemed us. It is, therefore, utterly ignoble to ask with how little we may satisfy His claim. A duke of Brittany during a long imprisonment vowed that if he regained his liberty he would give to the Church his weight in gold, and did so conscientiously, for he went into the balance clad in all his armour. When Don Carlos, the son of Philip II., lay ill, he made a like vow, but on his recovery placed himself in the scale clad in damask and fur. We see at a glance which is the more excellent way. 2. We glorify God the most when we come to Him soonest (Ephesians 1:12), with the free-offering of a life unviolated, fresh, and full of all glorious possibilities--far more than we can by laying fortunes at His feet in distant years (Micah 7:1). II. In its relation to our own life. It is our business to make the best of our life throughout, and early consecration gives perfection--1. To our youth. It secures to the full-- (1) The grace of early days. Like the firefly on a flower, or the rainbow above a waterfall, what was already beautiful the grace of God makes doubly so. (2) The joy of youth. The light-hearted, free joyousness of life’ s golden dawn is not damped by the fear of God, only conserved and raised. (3) The spirit of youth. So far from destroying enthusiasm, the love of God only renders more intense and pure the generous fire. (4) All the beautiful characteristics of youth. The angel John saw in the sun would not dim the light: religion in youth is that angel giving new splendour to life. 2. To our manhood. A wasted youth tells injuriously on the later stages of life. When the trees in the spring-time are nipped by the frost they never quite recover. But early in Christ means a strong, pure, blessed manhood (Lamentations 3:27). It is an unspeakable advantage to serve the apprenticeship of life under Christ. He can make us workmen needing not to be ashamed in that most difficult art--the art of living. 3. To our age. Andronicus and Junia were admirable people to the last. Age is much what we make it, desolate old age being the bitter fruit of self-will and indulgence, a bright old age the fruit of discipline. The French artist Millet used to say to his pupils, “ The end of the day is the proof of the picture.” That which will bear the test of the twilight hour is true in character as well as in art. III. In its relation to social duty.1. Early in Christ we best serve our generation. Andronicus and Junia were famous workers in their generation. As a rule the world can owe but little to men saved in the eleventh hour. At eventide we hear men say, “ Well, it is too late to make a good day’ s work of a bad one.” 2. None who in early life devote themselves to Christ ever live to regret having done so. Protracted investigation only shows them the reality of the rock on which they have built; the experiences of life only prove the preciousness of Christ’ s truth and grace; the sorrows of life only cause them to cherish with profounder satisfaction the consolations and hopes of faith. 3. None who in later life devote themselves to Christ but wish they had done so earlier. Was not this really the wish of Paul here? Andronicus and Junia were rejoicing in Christ while he was haling men and women to prison. 4. That portion of our life which had no spiritual experience in it we feel was lost, no matter our worldly delights, knowledge, wealth, social triumphs. Pontius, the biographer of Cyprian, passes by the early period of his history with the remark that a man’ s actions should be recorded not from the time of his first, but of his second birth (Romans 6:20-21). 5. Few who finally fail to devote themselves to Christ but feel that the fatal mistake of their life was their early neglect of Christ. (1) The external difficulties of beginning multiply with time, until in the course of years they become apparently insurmountable. The aged sinner is conscious that the gossamer thread which once held him from Christ has become an iron fetter, and the rivulet separating from the great inheritance a river. (2) The internal difficulties increase--the failure of sensibility, will-power, etc., renders the beginning of a new life almost incredible to him who has for years resisted the Holy Ghost. It is always difficult to make the great renunciation, but the initial difficulty is never less than in life’ s opening years (1 John 2:14; Proverbs 8:17; Isaiah 26:9). (W. L. Watkinson.)Early piety, beauty of Early in the morning the dew still twinkles on the leaves, the maiden blush of dawn remains and reveals an opening beauty, which is lost to those who rise not to see the birth of day. There is a beauty about early piety which is indescribably charming, and unutterably lovely in freshness and radiance. We remark in childhood an artless simplicity, a child-like confidence, which is seen nowhere else. There may be less of knowing, but there is more of loving; there may be less of reasoning, but there is more of simply believing upon the authority of revelation; there may be less of deep-rootedness, but there is certainly more of perfume, beauty, and emerald verdure. If I must choose that part of the Christian life in which there is the most joy, next to the land Beulah, which I must set first and foremost by reason of its lying so near to Canaan, I think I would prefer that tract of Christian experience which lieth toward the sun-rising, which is sown with orient pearls of love, and cheered with the delicious music of the birds of hope. (C. H. Spurgeon.)Early piety, importance of If the tree is permitted to grow up and to grow old, with the intention of making it new then, there is danger, lest, through storms or fire or war, it may be suddenly destroyed. And, even though it were protected from all these risks, it is strange that any one should deliberately desire that the soil and sun and air should be enjoyed by that tree, and wasted in bearing bitter fruit all the days of its strength, and only make a good tree in its old age, when it scarcely has sap sufficient in its veins to bear any fruit at all. See, reader, in this plain parable, how foolish, how false, how blasphemous, is the desire that throbs cowardly and covertly in many young hearts, to waste the broad sunny surface of life in sin, and throw a narrow strip of its withered, rugged edge at last as an offering to God! If you have no desire to be good and do good throughout the life on earth that lies before you, how can you desire to be good and do good in the eternity that lies beyond? Be not deceived. He who is weary of sin wants to be quit of it now, and instantly to enjoy a new life.. He who says he wants to be holy, but would rather put off the date of the change, lies to himself, to the world, and to God. (W. Arnot, D.D.)Early piety, enduring As a vessel will long retain and keep the savour of that wherewith it is first seasoned; even so, if children be taught good things while they be young and tender, they will abide the longer with them. (Cawdray.)Youth, the root of age It should be borne in mind that in old age it is too late to mend, that then you must inhabit what you have built. Old age has the foundation of its joy or its sorrow laid in youth. You are building at twenty. Are you building for seventy? Nay, every stone in the foundation takes hold of every stone in the wall up to the very eaves of the building; and every deed, right or wrong, that transpires in youth, reaches forward, and has a relation to all the afterpart of man’ s life. A man’ s life is not like the contiguous cells in a bee’ s honeycomb; it is more like the separate parts of a plant which unfolds out of itself, every part bearing relation to all that antecede. That which you do in youth is the root, and all the afterparts, middle age and old age, are the branches and the fruits, whose character the root will determine. (H. W. Beecher.)Priority in Christ 1. Is a privilege.2. Confers honour.3. Demands proficiency.4. Should guarantee usefulness.5. Commands respect. (J. Lyth, D.D.)The blessedness of being betimes in Christ I. What is the import of being in Christ?1. Some are in Christ only externally, as by baptism entered into His Church.2. Some are also in Christ by vital union (Ephesians 5:30; 1 Corinthians 6:17; John 6:56). II. The blessedness annexed to the being thus in Christ. You may see this--1. In the union itself, as it is-- (1) Most intimate and endearing. Christ is compared to a foundation for our support, a vine for our fruitfulness, a head for vital importance, a husband for the most tender love. This is the ground of that sympathy that there is between Christ and His members (Hebrews 4:15; Colossians 1:24; Acts 9:4). (2) Most honourable. No title among men is comparable to that of being a member of Christ. Angels are subject to Him, but are not styled His body (Ephesians 1:23; Hebrews 2:16). How great is their dignity who are thus allied to the Lord of glory (1 Corinthians 2:8). (3) Most enriching (Ephesians 3:8; Colossians 1:19; John 1:16; 1 Corinthians 1:30; 1 Corinthians 3:21; 1 Corinthians 3:23). (4) Most comfortable. Nothing can be wanting to their support who are taken into it. (5) Immediate. Every member stands equally near the Head: they are all in Him (1 Peter 4:5-6; Ephesians 2:22; 1 Corinthians 12:13; Colossians 2:19). (6) Inseparable. 2. In some instances of the happiness that belongs to those who are found in Christ. They-- (1) Have their sins pardoned (Psalms 32:1; Colossians 1:14). (2) Are freed from sin’ s reigning power (Romans 7:24-25; Romans 8:2). (3) Are rescued from the tyranny of Satan (Ephesians 2:2). (4) Are delivered from the curse and condemnation of the law, and so from hell (John 3:18; Romans 8:1; Galatians 3:13). (5) Are brought into a state of favour with God whose lovingkindness is better than life (Psalms 63:3; Romans 5:1). (6) Are adopted into His family, that of which the Lord Jesus Christ is the head (John 1:12; Ephesians 2:19; Romans 8:17). (7) Have the privilege of free access to God and are always welcome, being made accepted in the Beloved (Ephesians 1:6). (8) Have their perseverance secured while they live; the reception of their souls to heaven at death; a glorious resurrection of their bodies, and a blessed eternity. III. There are special advantages of being early in Christ.1. This is the best preservative from sin, so displeasing to God, and which will fill the guilty with so much horror in the review. 2. Hereby you will be saved from being destructive examples to others; drawing them on in sin together with yourselves. 3. You will be fitted for more eminent service for God and your generation; be common blessings in helping to keep off judgments, and bring down mercy upon the places of your abode. 4. You will be especially dear to heaven; in the number of those whom God and Christ will delight to favour and honour. 5. This will speak you signal instances of the sovereignty and riches of grace that may be matter of comfortable reflection to you all your days. 6. You will be most like to attain a comfortable evidence of the sincerity and truth of grace, and so that you are the objects of God’ s eternal choice. 7. Your great work upon earth will be over, being early provided for a blessed eternity. 8. If you are longer spared you will have a fair advantage of making a greater proficiency in grace, and so enlarge your capacity for greater glory. IV. Application. Is it the happiness of some to be in Christ before others? Hence learn--1. That a state of nature is a Christless state, and so a very miserable one (Ephesians 2:12). 2. How dangerous must it be to rest in a mere profession, and what multitudes are like to perish as looking no farther I (Matthew 7:21; 1 John 3:23). 3. How unreasonable is the backwardness of sinners to close with an offered Saviour! And yet how commonly is it discovered! 4. With what seriousness should every one concerned about his everlasting happiness or misery take up and pursue the inquiry, Am I in Christ, yea, or no? (D. Wilcox.)Old age in Christ The date of this Epistle is A.D. 58; the apostle was converted in A.D. 34. So that Andronicus and Junia had been disciples for more than twenty-four years, They were therefore advanced in life. May we not suppose that they were known to Him when He was a persecutor? I. The characteristic features of aged Christians.1. Stability in the faith.2. Fertility in holiness.3. Expectancy of blessings. II. The advantages which they confer on the Church.1. They afford encouragement to the fearful.2. They suggest caution to the inexperienced. III. Their special claims to our regard. They claim--1. Our veneration.2. Our sympathy on account of their infirmities.3. Our assistance. (J. Blackburn.)Age, what men reap in A young man came to a man of ninety years of age and said to him, “ How have you made out to live so long and be so well?” The old man took the youngster to an orchard, and, pointing to some large trees full of apples, said, “ I planted these trees when I was a boy, and do you wonder that now I am permitted to gather the fruit of them?” We gather in old age what we plant in our youth. Sow to the wind and we reap the whirlwind. Plant in early life the right kind of a Christian character, and you will eat luscious fruit in old age, and gather these harvest apples in eternity. (T. De Witt Talmage, D.D.)The Christian sage I. His privilege.1. Early conversion.2. Experience.3. Prospects. II. Duties.1. To counsel.2. Exhort.3. Encourage. III. Claims to--1. Respect.2. Veneration.3. Sympathy. (J. Lyth, D.D.) Romans 16:8-11 Greet Amplias my beloved in the Lord. Amplias Was probably one of Paul’ s converts. I. “ my beloved.”1. As his own son in the gospel, or--2. From special grace observed in him.3. Warm attachment shown by him.4. Eminent devotedness to the cause of Christ. Degrees of attachment consistent with Christian love. Of the twelve, Peter, James, and John most beloved (Matthew 17:1). Of these John especially beloved (John 13:23). II. “in the Lord.” Beloved--1. Not after the flesh (2 Corinthians 5:16).2. For Christ’ s sake.3. As a member of the same body of Christ. Those truly beloved who are beloved in the Lord. (T. Robinson, D.D.)Amplias the beloved in the Lord This description implies--1. His true conversion.2. His lovely character.3. His happiness--loving and beloved.4. His final salvation--beloved by God. (J. Lyth, D.D.)The tomb of Amplias The archaeological researches in Rome of recent years have thrown much light upon the life of the early Christians in that city; but no discovery has produced such interest as that just announced of the tomb of Amplias. Who was Amplias? Who were his friends? Why was he buried in this particular place? The answers to these questions are all furnished by the discovery of his tomb; and a flood of light is let in upon the times of the early Roman Christians. His tomb stands in one of the catacombs excavated in the time of Domitian, on the ground then belonging to Flavia Domitilla, his niece. Roman history preserves the fact that Flavia became a Christian. Amplias, the friend of Paul, must have been a distinguished man. Because he was buried in Flavia’ s cemetery, we judge they were personally acquainted. By Paul’ s greeting we imagine he was a minister of the New Word. Then the tomb is of such a character that only the possessor of great wealth could have constructed so remarkable a resting-place. Was this the work of Flavia, niece of the great Domitian? Was it erected at the cost of his family? or by the early Christians of Rome? These questions may be answered, for the investigations are not yet concluded. All that we know at present is that there is no tomb in the catacombs that equals it for the beauty of its adornments and the variety of pictorial illustrations. The frescoes in the Golden House of Nero, and the adornments of the house of Germanicus in the Palatine, are not to be compared, so it is reported, with the symbolic illustrations of the tomb of Amplias, the teacher of Flavia; the beloved of Paul. (Christian Commonwealth.)Unknown Christians Of Amplias and Stachys nothing is known except that they were “ beloved in the Lord” by the apostle, the objects of his high Christian esteem and affection. The day is coming when it will be seen that to have been the friend of an apostle was really a higher honour than to be the favourite of a Roman emperor, and when the eulogiums of historians and poets, procured by a lavish expenditure of labour and suffering, would be gladly exchanged for the simple record that Paul loved them because they loved Christ. (J. Brown, D.D.)Salute Urbane, our helper in Christ, and Stachys my beloved.--Urbane and Stachys I. Their names. “ Citizen” and “ Ear of Corn,” suggestive of--1. Town and country. (1) Urbanus may well represent a busy civic character, bringing all the qualities necessary for and exhibited in commercial and political life to the service of the Church. The modern Urbanus is the consecrated merchant or town councillor. (2) Stachys may represent the Lady Bountiful of some rural district whose temperament, unfit for the bustle and fashion of the city, is exactly suited to the quiet work and influence of the village church. 2. Polish and simplicity. (1) Urbane is a word that has become technical for refined manners, and we may imagine Urbanus combining business energy with gentlemanly deportment--two things which should never be separated certainly in church life. (2) In Stachys we miss much of the polish and suavity of Urbanus, but there is a charm about her natural homely manners that renders her, in her sphere, no less useful. II. Their place in history. Who they were no one knows: yet every one would like to know. No unenviable position. There are many whom we know well that we wish we knew nothing about. A stroke of the pen, however, has made them immortal. There were those then living who would have given thousands of gold and silver for a similar record in a book far less widely circulated than the Bible. Urbanus and Stachys are known through the wide world eighteen centuries after their death, and learned men are making researches if haply they may find their names on some tomb or in some contemporary record. Why this? Simply because of their relationship with Christ and His Church. So millions to-day whom no historian would think worth mentioning are in the Lamb’ s Book of Life, and wilt be held forth for the admiration of a universe when many of the world’ s greatest names shall have perished. III. Their relationship to the apostle. Urbanus was “ our helper.” Stachys was “ my beloved.” The one sustained a general relationship to Paul and to others beside Paul: but the other sustained a special relationship to the apostle himself. We have all a circle of acquaintances wide enough to include a great many; but we have also an inner circle where few indeed move. The former belong to others as well as us; the latter to ourselves alone. And so in the Church. There are scores perhaps that may be depended on to do general work for the common good, but there are only a few whom the minister may count as his own, and upon whom he may depend for special work out of peculiar regard for himself. IV. Their encomium.1. Urbanus with his masculine qualities is an active helper. Useful in many a good word and work he is a man to admire. He makes his mark, is always in evidence, and men wonder how the Church would get on without him. 2. But Stachys is a woman to be loved. She can only pray, give the apostle many a quiet word of encouragement, and do such unobtrusive work as her nervous shrinking temperament will enable her to do. Here we have Martha and Mary, Peter and John over again. Conclusion--1. Let each do what he or she can, each in his own way in the Church.2. Let each receive timely and fitting encouragement.3. Let each be sure of an appropriate reward. (J. W. Burn.)Every Christian worker shall be recognised Christian workers shall be like the stars, in the fact that they have a light independent of each other. Look up at night, and see each world shows its distinct glory. It is not like the conflagration, in which you cannot tell where one flame stops and another begins. Neptune, Herschel, and Mercury are as distinct as if each one of them were the only star. So, our individualism will not be lost in heaven. A great multitude--yet each one as observable, as distinctly recognised, as greatly celebrated, as if in all the space from gate to gate, and from hill to hill, he were the only inhabitant. No mixing up; no mob; no indiscriminate rush. Each Christian worker standing out illustrious. All the story of earthly achievement adhering to each one. His self-denials, and pains, and services, and victories published. Before men went out to the last American war, the orators told them that they would all be remembered by their country, and their names be commemorated in poetry and in song. But go to the graveyard in Richmond, and you will find there six thousand graves, over each one of which is the inscription: “ Unknown.” The world does not remember its heroes. But there will be no unrecognised Christian worker in heaven. (Great Thoughts.)Apelles, approved in Christ. Apelles Was preferred, found to be genuine after trial. This is the meaning of the word in Romans 14:17-18; 1 Corinthians 9:27. Consider I.--the essential elements which compose so interesting a character. Unless we be “ approved in Christ,” it is but of little consequence by whom else we are approved. Note here--1. Sincerity of principle. The apostle prayed for the Philippians that they might be “ sincere, and without offence,” i.e., pure, transparent. The idea is taken from holding up a substance to the light, to see if there be any flaw or defect in it. (1) There must be sincerity as to the principles we adopt, and the state in which we are found before Christ our Saviour. (2) This is most important to youth. Insincerity secretly corrupts, like a canker at the root of a tree, or a moth in a garment. 2. Self denial and fortitude in rendering those sacrifices and services which religion requires. “ If any man will come after Me, let him deny himself.” It is recorded by the apostle, “ Demas hath forsaken me, having loved this present world.” The young man whom Christ loved had one essential defect, he could not deny himself. 3. Stability, uniformity, and perseverance in the profession of religion. (1) The goodness of some is “ like the morning cloud and the early dew.” There is blossom, the flower expands--but the wind of temptation passes over, and all the beauty and vigour is gone. Under strong excitement of mind, they make a profession of religion, but that profession is not stable. (2) There are many circumstances which tend to prove our stability--the reproaches of the world, afflictions, the falls of professors, etc. But why should these things shake you? Who was the most illustrious character the man of sorrows, who was crowned with thorns, or Caesar seated on his throne? 4. A temper and disposition of mind according with the gospel of Christ--humility, docility, moderation, devotion, benevolence. II. Some considerations arising out of the notice we have taken of this character.1. It is a far more truly amiable and admirable distinction than the most splendid qualities which may otherwise be attained. It is natural, especially to youth, to seek for splendid qualities. But what are these compared with religion? Suppose it had been said, “ Salute Apelles, who is eloquent, rich, learned,” and so on--what would it all have been compared with this, “ approved in Christ” ? Let this make you content: covet not the riches and greatness of the world. There is not an individual in the world whom you need envy. 2. This character is attainable by every Christian, however humble his talent, and comparatively mean his circumstances. 3. If we be approved of Christ now, the day is coming when all will feel the value of this approbation. The day is coming when some will be disapproved. Notwithstanding all their pretensions, to some it will be said, “ I never knew you, I never approved of you!” To others, who have been devoted to His service--who have walked in His ways, He will say before assembled worlds, “ Come, ye blessed,” etc. (F.A. Cox, LL.D.)Apelles was a tried Christian I.e., one who has been tried and has stood the trial. “ Tribulation,” says the apostle, “ worketh patience,” i.e., perseverance, and this perseverance “ worketh experience,” i.e., trial; it proves the individual; it is the test of the reality and strength of his faith, and if he abides the test he is an approved Christian. Many, alas! do not stand the test, and prove themselves “ reprobates” --unapproved either of God or man. Tried Christians deserve to be honoured. (J. Brown, D.D.) Romans 16:10-11 Them which are of Aristobulus’ household.The households of Aristobulus and Narcissus We do not know anything about these two persons, men of position evidently, who had large households. But learned commentators of the New Testament have advanced a very reasonable conjecture in regard to each of them. As to the first of them, Aristobulus--that wicked old King Herod, in whose life Christ was born, had a grandson of the name, who spent all his life in Rome, and was in close relations with the emperor of that day. He had died some little time before the writing of this letter. As to the second of them, there is a very notorious Narcissus, who plays a great part in the history of Rome just a little while before Paul’ s period there, and he, too, was dead. And it is more than probable that the slaves and retainers of these two men were transferred in both cases to the emperor’ s household and held together in it, being known as Aristobulus’ s men and Narcissus’ s men. And so probably the Christians among them are the brethren to whom these salutations are sent. I. The penetrating power of Christian truth. I think of the sort of man the master of the first household was if the identification suggested be accepted. He is one of that foul Herodian brood, in all of whom the bad Idumaean blood ran corruptly. The grandson of the old Herod, the brother of Agrippa of the Acts of the Apostles, the hanger-on of the Imperial Court, with Roman vices veneered on his native wickedness, was not the man to welcome the entrance of a revolutionary ferment into his household; and yet through his barred doors had crept quietly, he knowing nothing about it, that great message of a loving God, and a Master whose service was freedom. And in thousands of like cases the gospel was finding its way underground, undreamed of by the great and wise, but steadily pressing onwards, and undermining all the towering grandeur that was so contemptuous of it. So Christ’ s truth spread at first; and I believe that is the way it always spreads. II. The uniting power of Christian sympathy. A considerable proportion of the first of these two households would probably be Jews--if Aristobulus were indeed Herod’ s grandson. The probability that he was is increased by the greeting interposed between those to the households--“ Salute Herodian.” The name suggests some connection with Herod, and whether we suppose the designation of “ my kinsman,” which Paul gives him, to mean “ blood relation” or “ fellow-countryman,” Herodian, at all events, was a Jew by birth. As to the other members of these households, Paul may have met some of them in his many travels, but he had never been in Rome, and his greetings are more probably sent to them as conspicuous sections, numerically, of the Roman Church, and as tokens of his affection, though he had never seen them. The possession of a common faith has bridged the gulf between him and them. Slaves in those days were outside the pale of human sympathy, and almost outside the pale of human rights. And here the foremost of Christian teachers, who was a freeman born, separated from these poor people by a tremendous chasm, stretches a brother’ s hand across it and grasps theirs. The gospel that came into the world to rend old associations and to split up society, and to make a deep cleft between fathers and children and husband and wife, came also to more than counterbalance its dividing effects by its uniting power. III. The tranquilising power of Christian resignation. They were mostly slaves, and they continued to be slaves when they were Christians. Paul recognised their continuance in the servile position, and did not say a word to them to induce them to break their bonds. Of course, there is no blinking the fact that slavery was an essentially immoral and unchristian institution. But it is one thing to lay down principles and leave them to be worked in and then to be worked out, and it is another thing to go blindly charging at existing institutions and throwing them down by violence, before men have grown up to feel that they are wicked. And so the New Testament takes the wise course, and leaves the foolish one to foolish people. It makes the tree good, and then its fruit will be good. But the main point that I want to insist upon is this: what was good for these slaves in Rome is good for you and me. Let us get near to Jesus Christ, and feel that we have got hold of His hand for our own selves, and we shall not mind very much about the possible varieties of human condition. IV. The conquering power of Christian faithfulness. It was not a very likely place to find Christian people in the household of Herod’ s grandson, was it? Such flowers do not often grow, or at least not easily grow, on such dunghills. And in both these cases it was only a handful of the people, a portion of each household, that was Christian. So they had beside them, closely identified with them--working, perhaps, at the same tasks, I might almost say chained with the same chains--men who had no share in their faith or in their love. It would not be easy to pray, and love and trust God and do His will, and keep clear of complicity with idolatry and immorality and sin, in such a pigsty as that; would it? But these men did it. And nobody need ever say,” I am in such circumstances that I cannot live a Christian life.” There are no such circumstances, at least none of God’ s appointing. There are often such that we bring upon ourselves. And then the best thing is to get out of them as soon as we can. But as far as He is concerned, He never puts anybody anywhere where he cannot live a holy life. (A. Maclaren, D.D.)Aristobulas’ household Aristobulus was probably Aristobulus the younger (Joseph. Antiq. 20., 1, 2), the grandson of Herod the Great, and brother of Agrippa and Herod, kings of Judaea and Chalcis, who lived in Rome in a private station (Joseph. Jewish Wars II. 11:6), and died there not before A.D. 45. Being very friendly to the Emperor Claudius (Joseph. Ant 1. c.) he may have bequeathed his slaves to him, and they thus become part of Caesar’ s household, though still distinguished by the name of their late master. As servants of Aristobulus many of them would naturally be Jews, and so likely to become hearers of the gospel. (Archdeacon Gifford.)Aristobulus’ household It deserves notice that Paul does not send his Christian remembrances to Aristobulus, but to his household. Perhaps he was dead, or not a Christian. A Christian man may not have a Christian household, and a family may be all Christians with the exception of its head. It is a happy thing when the whole of a family is Christian, not in name merely, but in deed and truth; when as in the case of Lydia and the gaoler salvation comes not only to the heads of a family but “ to all their house.” It is not always so; and when it is not so, Christians in unchristian families have a peculiar claim on the kind notice of Christian ministers. (J. Brown, D.D.)Herodion my kinsman--My kinsman Herodion I. His privilege. Relationship.1. To an apostle.2. To Christ. II. His claim to remembrance.1. Dear as a relative.2. Dearer still as a Christian brother. (J. Lyth, D.D.)Them that be of the household of Narcissus, which are in the Lord.--The household of Narcissus As in the case of Aristobulus, the salutation is not sent to Narcissus, but to those of his household--not to all, but to that part of it which was Christian. This Narcissus probably was the favourite freedman of Claudius, a very rich but a very wicked man. Very good men may be domestics of bad men. Obadiah, who “ feared the Lord from his youth” and “ feared Him greatly,” was a steward of Ahab, one of the worst of the Israelitish kings. A venerable Scotchman occupied a confidential place in the household of one of the most dissolute of our princes, and might be found at midnight and after it in his little chamber reading Marshall on “ Sanctification,” or Boston’ s “ Crook in the Lot,” while waiting the returner his master and his companions from their midnight revels. Christians do not act like themselves when they place themselves in ungodly families; but as in the cases referred to, they may obviously be placed there by Providence, and when they are so, they have peculiar opportunities for “ adorning the doctrine of God our Saviour,” and “ holding forth the word of life,” and are specially entitled to kind notice from their minister. (J. Brown, D.D.)The household of Narcissus Divided-- I. In their views of Christ--some in Christ--some not. II. In their objects and aims. III. In their enjoyments. IV. In their estimation of the apostle. V. In their prospects. (J. Lyth, D.D.)Tryphena and Tryphosa, who labour in the Lord … the beloved Persis, which laboured much in the Lord. 1. It is good to labour in the Lord.2. It is better to labour much.3. Best of all to deserve the Christian title “ beloved.” (J. Lyth, D.D.)Tryphena and Tryphosa Learn-- I. That bad names need not hinder good service. “ Tryphena” means wanton, and “ Tryphosa” luxurious. We should hardly expect excellence of any kind from persons bearing such names as these; yet, notwithstanding their names, they laboured in the Lord. The worst names have been attached to the best men--Quakers, Methodists, Ranters, etc.; and the men thus designated have not taken the trouble to repudiate their designations, but have, through evil report, “ laboured in the Lord.” An evil name, however, is a serious disadvantage, and parents cannot be too careful in avoiding the selection of names for their children of which in after life they may be ashamed. II. Sinful women may become useful saints. It is not improbable that these names were deserved, and were used to designate a certain class. If so, note--1. The power of Divine grace. Rahab, the woman of Samaria, the woman in Simon’ s house, are proofs that, under the gospel, the most wanton may become pure; and the history of Christian enterprise teems with instances of those who, bred in the lap of luxury, have become the most laborious in the cause of Christ. They have had much forgiven, because they have loved much, and their much love has constrained them to a life of intense devotion. 2. The magnanimity and courage of the apostle. People of this class are usually shunned, even after strong and varied proof of change of heart and life; men and women are afraid of compromising their reputation by associating with them but in Paul’ s case the disciple was not above his Master, who gloried in the title of “ the friend of publicans and sinners.” III. Companionship desecrated by sin may be consecrated by grace. These women, if not sisters, were doubtless friends before their conversion. If one sinner destroyed much good, two sinners, acting in conjunction, will destroy very much more--and sinners usually act in company. The same holds good in an opposite way, when converted men and women act in concert. “ Two are better than one.” Conclusion:1. There is encouragement under the most discouraging circumstances for earnest Christians.2. There is hope for the most abandoned.3. Converted men and women should seek to make their companions in sin companions in Christian service. (J. W. Burn.)The portrait of a Christian woman Persis was-- I. A Christian.1. She occupies a place in a list of Christians.2. She must have been “ in Christ,” or she could not have laboured for Him. II. A lovable Christian. Not merely known to and esteemed by Paul, but one whose sweet disposition endeared her to all with whom she came in contact. Christians should manifest the power of grace in their tempers. The more real and deep the inner, the more sweet and lovable the outer life. Like Christ, because in Christ. III. An active Christian. The words imply labour that brings weakness and weariness--not kid-gloved philanthropy, but genuine and persevering Christian toil. What a noble sphere for like-minded Christian women still. Let them, then, especially those free from absorbing domestic duties, seek to become followers of Persis. (T. S. Dickson, M.A.)Labour in the Lord This is the language of approbation. Persis is not warned lest she step behind the place assigned her in the Church, or lest she allow her zeal to make her singular. What was approved in Christians eighteen hundred years ago would be approved in Christians now. I. The nature of that labour which St. Paul commends in persis.1. He is not speaking of secular labours. He does not praise Persis because she performed the ordinary duties of life in a conscientious spirit. This, indeed, she would do; but such is the ease with all Christians. It does not distinguish one Christian above another. 2. Nor is he speaking of words of charity alone, or he would have praised Persis as one who was “ glad to distribute,” ready “ to do good.” 3. Labour in the Lord was labour in promoting the knowledge and spirit of the gospel. Persis, like others who laboured with Paul in the gospel (1 Corinthians 16:16), had become a teacher--that is, was able to declare to others what the Lord had done for her soul, and to lay those first principles of the doctrine of Christ which the simplest believer may communicate to his ignorant or sinful neighbour; which, in truth, he must be prepared to communicate before he can exercise the commonest duties of charity. Some, perhaps, may be of opinion that such work should be left to the appointed minister; but can, or should, anything withhold the Christian from imparting his own conviction or experience? How otherwise could Christians obey the precepts to warn, edify, exhort, and comfort one another? Every Christian makes one of a “ chosen generation, a royal priesthood, an holy nation” ; and it is his duty, as well as his privilege, to communicate “ that which is good to the use of edifying.” I. What should induce Persis to undertake this labour?1. As a disciple of Christ, she was actuated by those feelings which would not allow her to rest satisfied with having found for herself the way to heaven. Let those distrust their own state who can be so satisfied. Where there is love, there will be anxiety about the unconverted: love cannot exist without it (Acts 17:16; Proverbs 24:11-12). 2. She was excited by the feeling of thankful love towards the Lord for whom she laboured. This love makes the Christian desire that fresh trophies should be added to His Cross, new jewels to His crown. And certainly that love must be very lukewarm, and such as Christ will not deign to accept, which will be outdone by the disciples of evil, and which takes the benefit but neither regards the honour of the benefactor, nor complies with his commands. III. The blessings which follow such labour in the Lord. It is truly “ twice blessed.” It blesseth him who works and him on whom the labour is bestowed. (Abp. Sumner.)Rufus chosen in the Lord, and his mother and mine.--Rufus I. His place in history. The son of Simon the Cyrenian, whom Mark mentions (Romans 15:21), with his brother Alexander, as well known to the Church. Christ’ s Cross, laid on Simon, brought blessing to his wife and children. II. His distinction.1. Chosen, i.e.-- (1) Elected, as proved by his works (1 Thessalonians 1:4-6).(2) Choice. Excellent, as seen in his life and labours (2 John 1:13). It is good to be a chosen Christian; better still to be a choice one. 2. In the Lord--i.e., in union with Christ (Ephesians 1:4). (1) Union with Christ the evidence of election in Christ.(2) True excellence only attainable in union with Christ. III. His relationships.1. Natural. “ His mother.” He was the godly son of a godly mother. It is a double blessing when both parent and child are in the Lord. 2. Spiritual. “ And mine.” He owed his brotherhood with St. Paul probably to his mother’ s attention to the apostle. (T. Robinson, D.D.)Rufus I. Chosen in the Lord.1. Truly converted. 2. Through sanctification of the Spirit and belief of the truth. 3. Hence a choice man. II. Blessed with a pious mother, whose maternal kindness and Christian character are tenderly acknowledged by the apostle. III. Privileged with the friendship of Paul. (J. Lyth, D.D.)Asyncritus, Phlegon, Hermas.--Asyncritus and his companions Christian fellowship is--1. A necessity.2. A privilege.3. A safeguard.4. A duty and an earnest of eternal happiness in Christ. (J. Lyth, D.D.)Uncalendared saints Asyncritus, Phlegon, and Hermas, to us are little more than empty names; but if we knew as much about them as their friend Paul did, it is quite possible that we would have given them the whole chapter. The servants of God do not write history after the fashion of the world. The sacred writer immortalises the obscure worker who sheds abroad the fragrance of a holy violet-life in the dingy alley or fever-haunted court; whilst the secular scribe reserves his greenest laurels for the man who dances on a tight rope or who floats down Niagara in a cask! The best part of the world’ s history is still unwritten. The profane historian would have buried Asyncritus and Phlegon in eternal oblivion; but wherever this Epistle is read, their names will be honourably mentioned. I. The Bible is richly stocked with examples which are well suited for all classes of society. It is not a Book for patricians, nor for plebeians, but for all without distinction. It sets before us extraordinary men as examples to extraordinary men--Moses as an example to national leaders, Joseph as an example to prime ministers, Elijah as an example to religious reformers, etc. But when we read of Asyncritus, etc., we see that the Bible is also full of examples for ordinary people. And it is right that it should be so, for the world is almost entirely populated by very ordinary people. II. Obscure men have done, and are still doing, splendid service for Christ. All our best men are not in the front. These simple men lived in a city wholly given up to heathenism; yet they bravely held their ground against crushing odds, fearlessly upheld the Christian banner, and helped to drive back the tide of Paganism, and prepare a throne for Christ in the very centre of the world’ s power. Gold is no less gold because hidden in the bowels of the mountains, and courage is no less courage because sometimes veiled in obscurity. Our danger is to mistake noise for power and fanaticism for zeal. All the great powers are silent powers. The bugler is more noisy than the field-marshal, but he is not so indispensable on the field of battle. God was not in the thunder nor in the wind, but in the still small voice. The great merchant is almost entirely dependent on the labours of faithful men whose names are buried in obscurity. The ablest of our cabinet ministers mainly depend upon the obscure permanent officials for their information. And in religious circles the minister frequently gets all the credit, when it should be shared with the Church officers and the Church members who assist him. In eulogising Apollos, we must not forget Priscilla and Aquila. That unknown man who keeps the lights burning in his lighthouse has been the means of saving hundreds of lives. Obscure friends, your life is worth living. Like the coral insects of the Pacific, you are building better than you know. So was Luther, when translating the Bible in the Castle of Wartburg, and the Pilgrim Fathers, when they landed on Plymouth Rock. Let us work on, for the deed will be immortal, whether the doer’ s name is known or not. The name of the widow who cast her mites into the temple is forgotten, but her deed will live on throughout all eternity. III. Prominent men should be grateful to obscure men from the prominence which they enjoy. Hills would be impossible without valleys. We may be only the pedestals for the statues, but the statues should not forget the debt they owe to the pedestals. The top-stone, resting in the glad sunshine, must not forget that it owes a debt to the foundation-stone which is buried out of sight in the dark, damp earth. Of what use would Wellington have been on the field of Waterloo without his men? Johnson without his Boswell would not be the power in England that he is to-day. Samuel was a splendid man, but his unostentatious mother, Hannah, had the making of him. John Wesley gets all the credit for the Methodist revival, but his mother should be a sharer in the glory. Where would Leonidas have been but for his three hundred Spartans? Who can tell how much our prominent men in Church and State owe to some village schoolmaster or country minister? Lord Shaftesbury confessed that his life was entirely moulded by a God-fearing nursemaid. Klopstock, in the very height of his popularity, strewed flowers over the grave of his old schoolmaster. Paul never forgot his debt to Asyncritus and Phlegon, who so faithfully witnessed for Christ in that hot-bed of idolatry called Rome. IV. Obscure men should not be jealous of their more favoured brethren. Asyncritus and Phlegon were not envious of Paul’ s power and influence. If we have only one talent, let us not be jealous of those who have five. Conspicuous people are not always happy people. The statesman may have the plaudits of his friends, but he has also the bitterest invectives of his foes. It is the loftiest tree that is exposed to the full force of the hurricane. What a pleasant thing it must be to be a Prime Minister of England or a Chief Secretary for Ireland in these times! “ Uneasy lies the head that wears a crown.” If you are only an ordinary, man, do not grumble because you are not extraordinary. Think of a watch saying, “ I will not keep time because I am not a town clock” ! Think of a candle refusing to give light because it is not a Jupiter! Do not envy the five-talent men, but compensate yourself by using your one talent wisely until it becomes five. Carey could not do the work of Shakespeare, nor Luther the work of Melancthon, nor Bunyan the work of Milton. The eye cannot do the work of the ear, and the foot cannot do the work of the hand. V. Obscure men should not drift into despondency and inactivity. “ I am nothing!” Quite so. But add God to the nothing, and the total will amount to something! Like Naaman, we all want to do some great thing or nothing. There are only a few men who can do anything great. Suppose a star were to say, “ I will extinguish myself, for the heavens can well do without me” ; or a sand-grain, “ I am only a speck of dust; the vast ocean-shore can well do without me.” Ah! but what if all the stars and sand-grains were to repeat the same story? All trifles are great trifles. A spoonful of water will set in motion the hydraulic power that will lift up many tons of iron, and a drop of faithful Christian service will send a movement through all the eternities. A rod with God behind it will divide the sea. A stripling shepherd with God at his right hand will vanquish the Philistine. Do not wait for great occasions, for there are only a few men who can do anything truly great. In a church of 500 members, you will not find more than ten five-talent men, and if they double their talents the total will only amount to 100. Then suppose the remaining 490 have only one talent each, and that they double it, the total will amount to 980 talents. There you have 980 against 100. There is a tremendous quantity of unused power in the Church. The humblest acts of the humblest men often have the greatest events hinging upon them. A cordial hand-shake with a heart-throb in it may save a soul. A genial smile with a little of the angel in it may redeem a family. If you cannot handle the oar, do send a cheer to those who are battling with the breakers. VI. Obscure men who fill their quiet spheres efficiently will be promoted by God to wider spheres. Listen to the promise: “ Thou hast been faithful over a few things, I will set thee over many things.” By improving present opportunities, you open the gate for wider service. Fill well the sphere you have, and you will fit yourself for a higher one. “ To him that hath shall more be given.” If you are only a tract distributor, do your work thoroughly, and the King will promote you. Because David was efficient as a shepherd, God made him a king. VII. At the great day the obscure ones will become prominent, and many of the prominent will be consigned to obscurity. “ Many shall be last that are first, and first that are last.” If the granite does not keep your name conspicuous before the eyes of the world, God has registered it in heaven. Work on quietly in the shade, then, and your handiwork will one day be exhibited in the sunshine. Asyncritus and Phlegon may yet stand side by side with Paul and Apollos. (J. Ossian Davies.)And all the saints which are with them.--Uncalendared saints The Bible saint is a holy or godly person. Philologus and Julia, Nereus and his sister, and Olympas, were not all the saints there were in Rome. Paul saw fit to mention these, but there were the unmentioned ones, who were saints nevertheless. The faithful Christians of to-day cannot all be mentioned among the leaders. Salute all! No one, however humble, is to be forgotten. I. The best and hardest work of the Church has been done by these unnamed Christians. I have often noticed in the hallway of public buildings one or more large tablets sunken into the wall. On the tablet are engraved the names of the architect, the mayor of the city, and a few other great names. Who laid the bricks to form that wall? Who wrought in wood and in metal the elegant finishing and sumptuous furnishing? Nay, whose hands carved in this marble slab the few names that are thus designed to go down to fame? The uncalendared workmen are many, but without them there could be neither foundation-stone nor key to arch. They laboured in the heat, and often in the rain; they laid the brick and lifted the stone into place; they laboured faith-fully--and are forgotten! But these same uncalendared workmen did in their sphere as good work as did the architect in his. I have also learned that the un-calendared saints do the largest share of God’ s work, and, because they do that work for God, are willing to remain unknown and unsung. There never yet was a revival of the true sort for which God will not award praise to the uncalendared saints as well as to those whose names come prominently before the public eye. These uncalendared ones must do most of the plodding work. They must raise and disburse the money of the local church, visit the sick, care for the children. God bless the uncalendared saints who, because they work not for notoriety but for Jesus’ sake, are willing to do everything and be nothing. These, not the great names, constitute the strength, the hope, of the Christian Church. II. As a rule, the most deserving have the least expected to be placed on the calendar. I imagine the people of our text were no exception. Paul was not the man to make this mention as a species of flattery, nor as a matter of policy. Philologus and Julia, Nereus and Olympas, never dreamed that their names were to be embalmed for ever in the Holy Word. It is not so difficult as many suppose to become a leader in a church or even in a denomination--to have one’ s name printed in the papers as the distinguished layman or minister Mr. So-and-so; not so difficult to get on the calendar the world looks at, if one is willing to use a few of the means that such a desire would suggest. Such was the desire and method of the Pharisees in Christ’ s time. They sought for a calendar fame and got it. But to be placed on the list of saints by loving hearts--hearts that have been helped by you--is quite another matter. I have my calendar of saints, those who have made themselves such to me. The fact is that when a Christian seeks to be known as one who ought to be placed on the calendar and known as an unusual saint, without the ordinary saint’ s failings, then that Christian is in the way of destroying the very first qualification of a true saint--i.e., humility, which will keep a true Christian from making any such claim. The almsgiving, the fasting, the praying, the whole Christian life and profession, are to be without ostentation, “ and thy Father, which seeth in secret, shalt reward thee openly.” Saints are found in the everyday life of every rank of society. For Jesus’ sake they are doing and bearing, praying and hoping, unconsciously fitting themselves for the calendar which some soul is making out--for every Christian is seen and read of men. III. It was a great thing to be remembered by Paul in one of his letters, even though it be only one of the number referred to as “ all the saints which are with them.” It will be an unspeakably greater joy when the uncalendared saint below becomes the calendared saint above. There the list will be made up of all, and not of a favoured few as in the Catholic Church. On that calendar we may all of us have our names written in characters that will never fade. What does it matter, then, if here we are un-calendared, if the great world does not know or care if we have honour and receive the recognition which is perhaps our due? In the end the world shall fade away, but enduring honour shall be given him whose name is enrolled on the heavenly calendar. (J. H. Yeoman.)Valuable dust Where goldsmiths are at work, the very dust is valuable. I stood, two days ago, in a room from the sweepings of the floor of which there is annually extracted more than two thousand dollars’ worth of the precious metal; and if these had been carelessly thrown upon the dust-bin, there would have been just so much loss to the owners of the establishment. Now, in the Bible--which is more to be desired than gold--the portions that in other books may be accounted dry as dust, and hastily skipped over by the reader, have an element of value, not only because of their own importance, but also because very frequently there is found in them some suggestive expression which more than rewards for the patient perseverance that was required for their examination. Nothing can well be less interesting, in itself considered, than a genealogical table of names and dates and ages, yet we cannot forget that it is just such a place that we come upon the prayer of Jabez, which, by its very contrast with the details in the midst of which we find it, seems almost like a fountain in the desert, or like the well-known Alpine flower in the vicinity of the glacier. (W. M. Taylor.) Romans 16:17-20 Now I beseech you, brethren, mark them which cause divisions.A caution against schismatics I. Their character described. They--1. Cause divisions.2. Occasion offences.3. Pervert doctrines. II. Their principles exposed.1. Their motives are impure.2. Their words deceptive.3. Their victims the simple. III. Their influence counteracted by--1. Obedience.2. Wisdom.3. Purity. IV. Their destruction certain. Enemies of the God of peace, they will perish with Satan whom they serve shortly. (J. Lyth, D.D.)Divisions in the Church arise from a want of Spiritual life Some of the old Roman walls are compacted with such excellent cement that it would be almost impossible to separate one stone from another; in fact, the whole mass has become so consolidated that you cannot distinguish one stone from another. Happy the Church thus built up, where each cares not only for his own prosperity, but for the prosperity of all. And yet, what are some Churches but semi-religious clubs, mere conventions of people gathered together? They have not in them that holy soul which is the essence of unity. The body would soon become disjointed if the soul were not in it; and if the Spirit of Christ be absent, the whole fabric of the outward Church falls to pieces; for where there is no life there can be no true union. (C. H. Spurgeon.)Danger of divisions If two ships at sea, being of the same squadron, be scattered by storm from each other, how should they come to the relief of each other? If, again, they clash together, and fall foul, how should the one endanger the other and herself too? It was of old the Dutch device of two earthern pots swimming upon the water, with this motto, “ If we knock together, we sink together.” (J. Spencer.)Danger from within the Church “ The disposition to grumble” seriously threatened the well-being of the Church, it formed the gravest danger it had yet to encounter. The earth is exposed to two perils--the first arises from the storms bearing upon it from without; the second from volcanic forces assailing it from within. Of the two, the most dangerous is the volcanic force: Let the winds break as they will, the earth continues firm under our tread and steadfast in its orbit. But when internal fires burst forth, the earth quakes to its foundations, and the solid rocks shiver and split. The gravest danger to the Church arises from within; it is the spirit of discontent in the members. (S. Jones.)Danger of dissensions The Jesuits who came to Germany were called “ Spanish priests.” They took possession of the universities. “ They conquered us,” says Ranke, “ on our own ground, in our own homes, and stripped us of a part of our country.” This, the acute historian proceeds to say, “ sprang certainly from the want of understanding among the Protestant theologians, and of sufficient enlargement of mind to tolerate unessential differences. The violent opposition among each other left the way open to these cunning strangers, who taught a doctrine not open to dispute.” (Hallam.)Danger of dissension It is said that when the cranes fall out among themselves, the fight is so fierce that they beat down one another, and so are taken as they fight. (J. Spencer.)And offences contrary to the doctrine which ye have learned; and avoid them. True doctrine The question is not whether a doctrine is beautiful, but whether it is true. When we want to go to a place, we don’ t ask whether the road leads through a pretty country, but whether it is the right road, the road pointed out by authority, the turnpike-road. (Archdeacon Hare.)Contagion of false doctrine Sin is like the bale of goods which came from the East to this city in the olden time, which brought the pest in it. Probably it was but a small bale, but yet it contained in it the deaths of hundreds of the inhabitants of London. In those days one piece of rag carried the infection into a whole town. So, if you permit one sin or false doctrine in a Church knowingly and wittingly, none can tell the extent to which that evil may ultimately go. The Church, therefore, is to be purged of practical and doctrinal evil as diligently as possible. That sour and corrupting thing which God abhors must be purged out, and it is to be the business of the Christian minister, and of all his fellow helpers, to keep the Church free from it. (C. H. Spurgeon.)Danger of error Let us beware of the first wrong direction of thought and feeling; however minute the degree, fearful may be the after-deviations. The voyager enters a current which seems propitious; there is no apparent diversion from his course; his bark speeds well; his oar does not toil, nor his sail strain; in his confidence all promises success. But, while he examines, scarcely does it seem that he has advanced. Much again and again reminds him of what he has noticed just before. A strange familiarity impresses his sense. Still, current flows into current; while onward and buoyant is his track. Soon he feels an unnatural vibration. Where he glided, he now whirls along. The truth seizes upon him; he is sweeping a whirlpool. Long since, he has entered the verge of a maelstrom, and he is now the sport of its gyrations. No power is left his helm or mast; he is the trembling, unresisting prey. He hears the roar; he is drawn into the suck of the vortex. Not only the circle lessens, the very surface slopes; the central funnel and abyss, dark-heaving, smooth, vitreous, yawns. The mariner shrieks, the skiff is swallowed up, where the waters only separate to close, where the outermost attraction was but the minister to the famine of this devouring maw. (R. W. Hamilton, D. D.)Separation: lawful and unlawful To separate such as agree in the truth of Christ is an impious and sacrilegious divorce; but to defend a conspiracy for promoting lies and impious doctrines, under the pretext of peace and unity, is a shameless calumny. The Papists have no foundation for exciting, by artful guile, an unfavourable impression and low opinion of us believers, from this passage; for we do not attack and confute the gospel of Christ, but the falsehoods of the devil by which it has hitherto been obscured. (J. Calvin.)For they that are such serve not our Lord Jesus Christ, but their own belly.-- Dividers and heretics 1. Their motive.2. Their procedure.3. Their victims. Dividers and heretics I. Their characteristics.1. They serve not the Lord Jesus. (1) Their motive and profession was insincere. Our motive in religious matters to be carefully examined. Satan often served in Christ’ s uniform. (2) Christ is entitled to our service-- (a) As God. (b) As Mediator. (c) From gratitude to Him and obedience to the Divine command. (3) To serve Christ is-- (a) To aim at His glory. (b) To promote His interest. (c) To do His will. (4) Christ is to be served with all our powers. 2. They serve their own belly. Merely to get a living and for their own personal gain (2 Corinthians 11:12; 2 Corinthians 11:20; Philippians 3:18-19; Galatians 6:12; Titus 1:10-11). Private interests served under the pretence of Christian zeal. Men can make a gain of godliness instead of making godliness a gain. II. Their methods.1. Good words. Pretending a great interest in your welfare (Psalms 55:21). Satan transferred into an angel of light (2 Corinthians 11:14-15). 2. Fair speeches, lit. blessing; a stronger word than the former. Speaking well of you; promising well to you. Having men’ s persons in admiration for advantage (Jude 1:16). Showing not only a bland spirit, but an affected piety. The foulest errors are often introduced under the fairest promises. Satan is a skilful fowler and knows well how to set his snare. Soul destroyers are remarkable for seductive address (Genesis 3:2, etc.; 2 Corinthians 11:3). Flatterers should be always suspected. Sweet tastes are not always wholesome. III. Their effects.1. Deceiving. Deceived themselves they seek to deceive others. Deceiver, Satan’ s most characteristic title (John 8:44; Revelation 12:9). He practises his deception through his deceived followers. Deceivers more to be feared than open persecutors. 2. The simple, innocent, unsuspecting, inexperienced--those who are not sufficiently guarded and grounded in the truth. More distinguished for honesty than penetration; without malice themselves and suspecting none in others, and so the natural prey of designing men (2 Peter 2:14; 2 Timothy 3:6). (T. Robinson.)Difficult detection The French have grown so clever at imitating pearls, that a jeweller in the Exhibition shows a necklace which purports to be a mixture of true pearls and false; and he challenges his customers to single out the real ones if he can. Nobody has yet succeeded We are told that there is only one way by which they can be detected, and that is by their specific weight; the false are much lighter than the real pearls. (C. H. Spurgeon.)For your obedience is come abroad unto all men.--Obedience of faith 1. Consists in a hearty reception of the gospel and compliance with its teachings. 2. Is a source of great satisfaction to every faithful minister. 3. Needs to be confirmed by wisdom and simplicity. (J. Lyth, D. D.)But yet I would have you wise unto that which is good, and simple concerning evil.-- Accessories to obedience “ But yet.” Obedience is good, but needs to be guarded. Teachableness needs discretion for its companion. Pliable tempers require a double guard. The greater the grace received the more need of caution. The richest vessels carry the strongest convoys. Living Churches and Christians Satan’ s most coveted prey. Holy joy in others leads to holy jealousy over them (2 Corinthians 11:2). I. Wise unto good. Wisdom is to know what is good, to embrace it, to hold it fast, to practise it, and to promote it. It includes understanding, discrimination, prudence, and discretion, and is necessary to avoid being ensnared by the crafty. The Roman Christians had already perhaps been none too cautious. The good includes doctrine, practice, and experience. The highest wisdom is to know the will of God and to do it, and the most profitable that which makes us wise unto salvation. II. Simple concerning evil.1. Simplicity is-- (1) Harmlessness; like an animal without horns. Believers, in respect of evil, are to be as children (1 Corinthians 14:20), wise as serpents but harmless as doves (Matthew 10:16). (2) As contrasted with “ wise” --without cunning, dexterity, or skill. Unknowing and unpractised in the ways of evil; ignorant of the depths of Satan (Revelation 2:24). 2. Evil is-- (1) Moral, i.e., sin. (2) Harm done to others. (T. Robinson, D. D.)True religion If this Epistle had been lost in the streets of Rome, and had been picked up by some Roman philosopher, after reading all the wonderful things which would have filled his mind with amazement, I think he would have called this a golden sentence. What a comprehensive and beautiful wish. I. The characteristics of true religion.1. “ Wise to that which is good” includes-- (1) An intelligent comprehension of the nature of acceptable goodness, which is neither morality without religion nor religion without morality. It is neither secular virtue without any root in religious faith, nor is it the mere profession of religious truth, or the mere enjoyment of religious excitement, or the mere attention upon religious ceremonies distinct from real, downright morality of life. These two things must be combined; and then there is a perfection about the human character that the man who has to do with God cannot but have to do with man under the influence of feelings that belong to God. (2) The application of this knowledge to practical life; for wisdom is the practical application of knowledge. To be wise unto that which is good is to see to it that the principle of religious faith shall be the root and spring of holy moral action. Yet how many professors are very knowing as to the theory, but want the “ wisdom” of the manifestation of the thing as a practical law. (3) The being alive to whatever will promote or retard this. Most men are like horses to a chariot, one dragging and another backing, one starting aside and another standing still. But where there is a predominant principle, it will subordinate everything to itself, and make obstacles stepping-stones to the object. Now, if a Christian man has for his ruling principle a desire to advance in acceptable goodness, and if he is “ wise” in relation to it, he will be alive to favourable circumstances. Aye, and how “ wise” such a man will become in relation to self-knowledge! He will draw upon his memory and upon his experience. From past failures he will draw principles of caution. He will be “ wise” to understand his weakness as well as his strength, and, guarding against weakness and seeking to increase strength, there will be a practical wisdom perpetually manifested in the way in which he will seek to improve opportunities and avoid hindrances. (4) Promptitude and tact in doing good. And the man that is really “ wise to that which is good” will acquire a talent for saying and doing things without giving the least offence, leaving an impression upon men which shall lead them to God. 2. “ Simple concerning evil.” (1) The happy simplicity of ignorance. Often the knowledge of evil is evil, and many a man has lived to regret that he has had any acquaintance with it. (2) Perfect candour, guilelessness, simplicity of purpose and manner and language. How unenviable is the reputation of some men, who seem to be perpetually acting upon the principle of language being given “ to conceal the thoughts.” It is painful to have to do with such people. (3) Thinking no evil of our brother. Some men are ever suspecting and acting with every man as if he might one day be an adversary. Let us have more faith in one another. Even though we may sometimes be deceived, still do not let us give up faith in man. (4) Steady simplicity of purpose in the resistance of evil. Man cannot say with his Master, “ The evil one cometh and hath nothing in me” ; but by the grace of God there must be perfect clearness of character, unspottedness from the world. No paltering with evil, but a manly front, arising from the rectitude of purpose, with which we desire to glorify God. II. The way in which we may seek to realise it.1. Frequent, deep, and devout meditation upon the ultimate object of religion. That object is not numbers, faith, profession, religious pleasure, all this it gives, but it gives and demands something more. Everything is to terminate in more and more practical “ fruits of the Spirit” and a holy likeness to the God that gave it. Now Christian men should meditate upon it, and that would aid them in realising it. 2. Steady, constant, and conscientious use of the means of grace as means. Not to find the end in the mere coming in contact with the means, and in the pleasure which they produce; but to use these things as means to strengthen and nourish faith, holy feeling, and motives, and to lead the man from the Church into the family and all the thoroughfares of the world, there to act and to live out the principles which the means of grace cherish and strengthen within him. 3. Act the text. The really doing a good thing has a happy reflex operation, both upon a man’ s understanding and heart. Get over some suggestion of selfishness or feeling of revenge, go and forgive thy brother, or visit the wretched and poor, go with simplicity of purpose and desire to manifest thy love; and then come and read thy Bible. It is wonderful how beautiful thou wilt perceive the truth to be; and how every word from that very preparation of the heart will come with power upon thy soul, and strengthen within thee every holy purpose. But come from your hours of dissipation, your places of frivolous amusement, come after actually committing some act of violence, and read thy Bible; how it will strengthen the sceptic within thee! how it will cloud thine eye! how it will make thee find reasons, or attempt to find them, for denying and disbelieving this Divine thing! Conclusion:1. Not only is the gospel pre-eminently a practical thing, but, whether Christianity be true or false, it will be blessedness to the world for its spirit to become practically universal. 2. Christianity bears upon it, in these attributes, the indications of the source from which it comes. Take the character that the world admires; why, if that spirit were to become universal, if there were nothing to counteract it in the virtues of Christian men, the world would become like the infernal pit. 3. Admitting that a great many Christians are far inferior to the demands of the Book, a vast many of them are superior to the world. “ The fruits of the Spirit” do appear in some degree; and after all, what would the world be if there were not a Christian Church with a Bible in it in the midst of them? (T. Binney.) Romans 16:20 And the God of peace shall bruise Satan under your feet shortly.Satan bruised by the God of peace There were two victories to be obtained over Satan. By the first, his head was to be bruised under the feet of Christ; and by the second, the rest of his body will be bruised under the feet of believers. Of the second of these victories, Paul here speaks. In the first prediction, God speaks as the Lord of Hosts, the God of war--“ I will put enmity.” The war continues till the bruising of Satan’ s head has taken place and his empire is overthrown, and when it is subverted, peace is made, and God is the God of peace. As, then, the Seed of the woman has bruised the head of the serpent, so His people will, through Christ, likewise bruise Satan. The apostle says not we shall bruise him under our feet, but God shall do it; yet he says not He shall bruise him under His own feet, but under yours. The victory shall be ours though wrought by Him; and He shall do it shortly. Some understand this of the final victory that all the Lord’ s people will obtain at last over Satan and all his emissaries. But though they will not be free from the attacks of this subtle adversary as long as they are in the body, yet from the phrase “ speedily,” or “ shortly,” as well as from the immediate reference to the power of God in the Church, it appears rather to refer to a present victory. It is consistent with God’ s wisdom to permit Satan to try His people; but when they are sufficiently tried, they are delivered from the temptation. So it was with the Son of God Himself. Satan was for a time permitted to harass Him, but at last he was dismissed. In like manner, Churches and individual Christians are all to be tried in various ways; but if they abide the trial they shall be delivered from the temptation, and, in the most emphatic and extensive sense, they shall all at last bruise Satan under their feet. They shall obtain a complete victory over him in the day of the appearing of their Almighty Lord, who will then cast him into the lake of fire and brimstone. On that day the full import of this expression will be seen. (R. Haldane.)Victory over the disturber of peace Consider:-- I. How satan disturbs the church. By divisions, etc. (Romans 16:17). II. The certainty of our deliverance. By the God of peace. III. The signal manner in which he will effect it. He will bruise, etc. (J. Lyth, D.D.)The wonderful conquest Earth is the scene of a great moral struggle between truth and error, right and wrong, God and Satan. This fact invests our planet with an interest which perhaps attaches to no other portion of the universe. The text prophesies a conquest, in every aspect wonderful on account of-- I. The gigantic foe that is overcome. “ Satan.”1. The word means first an accuser, a calumniator, and then an enemy. The Bible represents him as the introducer of evil into the universe, the leader of all the hosts of wickedness, in hell and on earth; at once the instigator and the strength of all opposition to the cause of virtue and the well-being of humanity. 2. To crush him is to destroy the root of the upas, to dry up the fountain of sin and misery. He shall be “ bruised” ; his purposes thwarted, his influence destroyed, his powers paralysed; the crushed victim of his own gigantic follies and stupendous wickedness. What a blessed event in the history of the universe this will be III. The character of the glorious conqueror. “ God of Peace.” How sublimely strange--not the God of vengeance, the God of war. Note--1. That God has the consciousness of a sufficiency of power for the work. There can be no peace of mind to one who has the faintest suspicion of his own insufficiency. Anxious doubt would fill the spirit with agitation. Mighty as Satan is, he is feebleness itself in the grasp of Omnipotence. 2. That God is free from all malevolent emotions in the work. Where anger, revenge, etc., exist, there can be no peace. They agitate the heart. God crushes Satan from impulses the most benevolent. 3. That God has a consciousness of rectitude in the work. Whenever a being has misgivings as to the rightness of a course of action, he cannot be in the enjoyment of peace. God feels He has aright to crush Satan the usurper, etc.III. On account of the creatures from whom the conquest is achieved. Satan is under the feet of angels. They tower in virtue, blessedness, and dignity, in spheres above his influence. It is over men he has control. God will put him under men’ s feet.1. Completely. “ Under your feet,” indicating entire subjection. He will rise no more. 2. Speedily. “ Shortly.” The conquest is not far off--(l) In the individual history of good men. At death, by God’ s grace, they obtain the entire mastery over Satan. Death will be “ shortly” with all of us. (2) In the general history of this world. Satan has been ruling the world for ages, still a period shall come when he shall be put under its feet. Though this period may be many ages distant, still in a sense it is close at hand-- (a) To us. We die, and the intervening period is as nothing. Only as the few hours of a refreshing sleep. (b) To God. “ One day is with the Lord as a thousand years,” etc. Let us, then, take heart. (D. Thomas, D.D.)Satan under the control of God We looked into the Botanical Gardens at Rome, and saw a leopard walking to and fro upon the terrace. He appeared to be quite loose, but we were morally certain that he was chained in some way. We saw no chain, but we were as much at ease as if we could, because we were sure there must be one somewhere. So is it with Satan, affliction, temptation or trial--there is a Divine restraint upon them; whether we see it or not, the tether is there. Let us trust and not be afraid. God will take in the enemy a link or two if he becomes too malicious. Dread not the foe, but bless God for the chain. (C. H. Spurgeon.) Romans 16:21-24 Timotheus my workfellow, and Lucius and Jason, and Sosipater, my kinsmen, salute you.Timotheus the workfellow I. What co-operation in the cause of Christ implies.1. One faith.2. One spirit.3. One aim.4. One effort. II. What it secures.1. Peace.2. Love.3. Success.4. Honour. (J. Lyth, D.D.)Natural and spiritual relationships 1. Paul and Timothy.2. Paul and his kinsmen. (J. Lyth, D. D.)Lucius Either Luke, now with Paul (Acts 20:5), or Lucius of Cyrene (Acts 13:1), or both. One name often appears under different forms. Jason:--A convert of Thessalonica (Acts 17:5; Acts 17:7), who entertained Paul at much risk, and accompanied him to Corinth, as usual in those times (Romans 15:24; Acts 20:4). Sosipater of Berea (Acts 20:4). These were Paul’ s kinsmen, relations both by nature and grace. The holy lives of relatives a joy to believers. Yet note that Timothy a workfellow is named before them. (T. Robinson, D.D.)The greetings of the saints derive value I. From the character of those who send them.1. They are God’ s children.2. Love us for Christ’ s sake.3. Seek our truest happiness.4. Hence their good-will is better than that of the most distinguished children of this world. II. From their import.1. They are not mere formalities.2. But heartfelt wishes--and silent intercessions.3. Whose essential meaning is expressed in verse 24. (J. Lyth, D.D.)Mutual salutations 1. Are not only courteous, but Christian.2. Should be the symbol of heartfelt love, and unity in Christ.3. Should be accompanied with earnest prayer.4. Are then of real and essential value. (J. Lyth, D. D.)I Tertius, who wrote this epistle, salute you in the Lord. Tertius We often see in old religious pictures a small portrait of the artist on his knees in a corner. This is such a picture of the man who had the humble task of writing this Epistle from Paul’ s burning lips. We never hear of him before or after; just one little gleam of a light falls upon him, as sometimes you may see a star peep out for a moment, with a great bank of blackness on either side of it--but one gleam of light and one word makes this man immortal. “ I Tertius, who wrote this Epistle,” will last as long as the Bible, and longer too. Note here:-- I. A very remarkable, because unconscious example of the strange uniting power of common faith. The Church in Rome knew nothing about Tertius; so it was needful to introduce himself.1. Here, then, is an utter stranger to a body of people in Rome, possibly separated from them by race, nationality, education, and all the deep clefts which split humanity up into so many uncommunicating or hostile forces. And he stretches out his hand across all this, and says, “ Here is a brother’ s hand. God has made us of one family.” And look how beautifully he pushes himself in: “ I salute you in the Lord. If you want to know why I speak to you, I point to Christ’ s name. You and I are one in Him, and so we can salute each other.” The world was all broken up by great deep clefts frowning against each other, and Christianity threw across what seemed to be mere gossamer threads, but what has drawn the frowning precipices together, and of the twain has made one. 2. These early Christians loved each other all the more because the world hated them. The pressure of antagonism forced them together, as loosely compacted substances are squeezed together by the hydraulic press. Christianity is a great deal more loosely compacted than when the world sat upon it; but take this lesson--do not put your experience within any little ring fence. You are tall enough to look over it, however high it is; and though you may talk about “ our Church,” do not fancy that that is the same as Christ’ s Church, and that you are to keep all your sympathy for your own Church. Put your hand out, be sure that your brother there will grasp it; and make the effort after the pattern of this voice from Corinth, that shouted across the water to the people in the mother-city. Do not let our faith have less of a uniting power than the infantile faith of those early Christians. II. The dignity of subordinate work.1. The man was very little more than a machine; he sat there to put down whatever Paul told him. Yes! But he is evidently proud of his work, with the kind of pride that a true man may have, not that it has been done well, but that God has given it to him to do at all. “ I have not done much in the world, but I have done that, at any rate. If it had not been for me you Roman Christians would not have had this in your hand.” 2. And Tertius was quite as necessary as Paul, before the letter could get finished. All the hits of a machine are equally important, because if the smallest screw drops out, the whole thing stops. However minute a link of a chain may be, if it drops out, the whole thing is at an end. And so in God’ s work there is no such thing as “ great” and “ small.” Besides, nobody can tell what is big and what is little. If it had not been for Tertius you would not have had your New Testament, as you have it. He did not know what he was doing, and none of us know what we are doing when we are working for the Master. “ The eye cannot say to the hand, I have no need of thee.” The wise and seeing people in the Church, the clever, and educated people, cannot say to the people with no views or insight to speak of, but can do the work that they are directed to do--“ I have no need of thee.” Every note in the great score is needed for the total effect, and the Master foresaw its power. Every instrument in the orchestra is needed. III. What is the best thing to be remembered by? Very beautiful to see how in this good man’ s mind there was evidently present the desire to live in the affections of those to whom he had been the means of bringing God’ s truth. And there is no such sacred tie as that. And it is right that he who has helped you in any way to feel Christ nearer or more precious to you, should seek to have and to keep a place in your hearts. Only, let us remember that it was “ in the Lord” that Tertius wanted the Roman Christians to love him. And it is not mere admiratory esteem, affection of an earthly sort that a true minister seeks from his flock. IV. “ I wrote this Epistle.” That is all his life that we know anything about. All the rest of it has shrunk away and been forgotten. Into how little a space the important facts of a life can be condensed. It takes acres of roses to make a phial of essence of roses. And it takes days and years to be, and do, that which can he spoken in a line. Well! Tertius did not care what of his life was known or unknown by other people; but he did want that other people should know that he had written this Epistle. Will it be an epitaph of that sort, in five or six words, that will do for us? This is my ambition, that this at least may be engraven on my tomb: “ A servant of Christ, who helped some people to know His will, and to do it for His love’ s sake” ? If so, all the rest may well go. If so, it matters very little what may become of our names or reputation. He has said, “ Surely I will never forget any of their works.” (A. Maclaren, D. D.)Tertius the scribe Why Paul employed an amanuensis we cannot certainly tell. That he did so usually is undoubted, and only wrote the concluding sentence to show that the Epistle was genuine (1 Corinthians 16:21; Colossians 4:18; 2 Thessalonians 3:17). It has been supposed that he laboured under a chronic defect of sight, arising from the effect of “ the light from heaven above the brightness of the sun” which fell on his astonished eyes on the way to Damascus, and to which it has been supposed that there are various references in his writings, especially Glatians 4:13-15. It is not unlikely that, like many literary men, he did not write a very legible hand. Some have supposed there is a reference to this in Galatians 6:11. Every man has his own gift, and, in the employment of it may be useful. Tertius could not have composed this Epistle; but he could probably write it better than its author. The greatest of men has not every qualification, and may be much the better for the assistance of those who are immeasurably his inferiors. (J. Brown, D.D.)Gaius mine host, and of the whole Church, saluteth you.--Gaius the host I. A man characterised by a single virtue. It is noteworthy that most of the saints immortalised in this chapter have just one distinguishing mark. Doubtless they were not wanting in other qualities necessary to the symmetry of Christian character, but one excellence seems to be prominent.1. It is better to use one talent well than to neglect or imperfectly employ five talents. One ripe apple on a bough is worth more than twenty green ones. Many Christians richly endowed are far less useful than those poorer furnished, but who do what they can with all their might. Gaius may have been no eloquent preacher, no sagacious administrator, no zealous evangelist; but his means enabled him to dispense hospitality, and he did this well, 2. Gaius’ excellence at first sight shows at a disadvantage beside those who were “ beloved,” who “ laboured in the Lord,” who were Paul’ s “ helpers,” etc. Yet he did what he could, and in the Master’ s estimation to give a cup of cold water in the name of a disciple is sometimes better than to do many mighty works in His name. But-- II. This virtue included a vast number of other virtues. Probably no virtue stands alone; certainly hospitality does not. Apart from the fuller portrait of Gaius in 3 John we can gather from the text--1. His devotion to the apostle. “ Mine host.” And he who was devoted to the apostle was devoted to the apostle’ s Master. “ Inasmuch as ye have done,” etc.2. His courage. It required no small amount of moral heroism to shelter the leader and members of a sect everywhere spoken against. 3. Disinterestedness. “ Not many noble,” etc. There was nothing to gain, but everything to lose. 4. Large-hearted Christian love. He was not a “ boon companion,” but “ the host of the whole Church.” If charity be a distinguishing Christian grace surely Gaius must have been an eminent Christian. III. This virtue was worth recording, and is worthy of imitation; because of--1. Its usefulness. How much Christianity was indebted to this good man only the day will declare. Think what it must have been to the apostle and the Church to have had one house that was always open, one table always spread, one heart always ready to sympathise, one hand always ready to help. 2. Its neglect. “ Given to hospitality” was a common and required mark of the early Christians, which has largely dropped from the modern Christian ethics. Yet how much good might be done if more of our rich men were to invite Church workers, particularly the humble ones, to their homes. (J. W. Burn.)Hospitality, in its widest significance, is a form of sympathetic relation to other men, by which we open to them our house, our family circle, and let outsiders share the advantages of our own family life. In ancient and mediaeval times this virtue was practised to a wider extent than at present, because the state of the law was then imperfect, the roads insecure, and public houses of entertainment, where refreshment might be had for money, were few. A certain character of sacredness and individuality was attributed to a stranger thus received, and this feeling has been maintained among all nations. And however past and present circumstances may differ, hospitality, both in its broader and narrower meanings, should be continually exercised (Romans 12:13), partly by entertaining strangers, partly by affording access to our domestic circle to the stranger who has inspired us with confidence; now by collecting about us those who are deprived of the advantages of family life, now by inviting friends who have families of their own, in exhilarating social meetings. (Bp. Martensen.)Erastus, the chamberlain of the city.--Perhaps the apostle’ s helper in Ephesus (Acts 19:22). Mentioned in connection with his own city, Corinth (2 Timothy 4:20). An undesigned coincidence. Probably on receiving he accompanied Paul for a time. He was the public steward or treasurer, town clerk or recorder--an office of high respectability--mentioned by Josephus. The gospel suits and gains all classes. Yet not many noble called (1 Corinthians 1:26). Grace is compatible with high position and manifold avocations. Christians may hold office under heathen rulers (Nehemiah 1:1). To serve Christ we need not abandon worldly business. (T. Robinson, D.D.)Erastus the chamberlain “ Not many wise after the flesh, not many mighty, not many noble, are called,” but there were exceptions; and in some places not a few. If, when a Christian, Erastus retained office, the fact speaks highly of his reputation as a citizen and a functionary. The disciples of Jesus are still members of society; and if on any occasion their fellow-citizens call them to any situation of authority and influence, not requiring anything inconsistent with their Christian principles, it may even become an imperative duty for them to obey. Whatever station we are called in providence to fill, let us see to it that we never act the part of a trimming worldly policy. In every situation “ let your light shine.” There is danger, when Christians are placed in situations of worldly honour and influence, of their getting secularised: sad is it when this is the case; for it is alike injurious to the spiritual interests of the individual and to the cause of Christ. Oh, for grace according to our situation--that God in all things may be glorified! (R. Wardlaw, D. D.)Quartus a brother.--It is easy to make a little picture of this brother. He is a stranger to the Church in Rome, and is evidently a man of no especial reputation in the Church at Corinth. He has no wealth like Gaius, nor civil position like Erastus, nor wide reputation like Timothy. But he would like the Romans to know that he thought lovingly of them, and to be lovingly thought of by them. So he begs a little corner in Paul’ s letter, and gets it; and there, in his little niche, like some statue of a forgotten saint, scarce seen amidst the glories of a great cathedral, “ Quartus a brother” stands to all time. Note-- I. How deep and real these words show the new bond of Christian love to have been. A little incident of this sort is more impressive than any amount of talk about the uniting influence of the gospel. Quartus was a Corinthian, and there was little love lost between Rome and Corinth. The world then was like some great field of cooled lava on the slopes of a volcano, all broken up by a labyrinth of clefts and cracks, at the bottom of which one can see the flicker of sulphurous flames. Great gulfs of race, language, religion, and social condition, far profounder than anything of the sort which we know, split mankind into fragments. And all these disintegrating forces were bound together into an artificial unity by the iron clamp of Rome’ s power, holding up the bulging walls that were ready to fall--the unity of the slave-gang manacled together for easier driving. Into this hideous condition of things the gospel comes, and silently flings its clasping tendrils over the wide gaps, and binds the crumbling structure of human society with a new bond, real and living. And we see the very process going on before our eyes in this message from “ Quartus a brother.”1. It reminds us that the very notion of humanity, and of the brotherhood of man, is purely Christian. A world-embracing society, held together by love, was not dreamt of before the gospel came; and if you wrench away the idea from its foundation, as people do who talk about fraternity, and seek to bring it to pass without Christ, it is a mere piece of Utopian sentiment--a fine dream. But in Christianity it worked. The gospel first of all produced the thing and the practice, and then the theory came afterwards. The Church did not talk much about the brotherhood of man, or the unity of the race; but simply ignored all distinctions, and gathered into the fold the slave and his master, the Roman and his subject, fair-haired Goths and swarthy Arabians, the worshippers of Odin and of Zeus, the Jew and the Gentile. 2. And before this simple word of greeting could have been sent some profound new impulse must have been given to the world. What was that? What should it be but the story of One who gave Himself for the whole world, who binds men into a unity because of His common relation to them all, and through whom the great proclamation can be made: “ There is neither Jew nor Greek,” etc. Brother Quartus’ message, like some tiny flower above-ground which tells of a spreading root beneath, is a modest witness to that mighty revolution, and presupposes the preaching of a Saviour in whom he and his unseen friends in Rome are one. 3. So let us learn not to confine the play of our Christian affection within the limits of our personal knowledge. Like this man, let us sometimes send our thoughts across mountains and sea. He and the Romans were strangers, but he wished to feel, as it were, the pressure of their fingers in his palm. II. Quartus belonged to a Church which was remarkable for its dissensions. One “ said, I am of Paul,” etc. I wonder if Qaartus belonged to any of these parties. It is quite likely that he had far more love to the brethren in Rome than to those who sat on the same bench with him in the upper room at Corinth. For sometimes it is true about people, as well as about scenery, that “ distance lends enchantment to the view.” A great many of us have much keener sympathies with “ brethren” who are well out of our reach than with those who are nearest. Do not let your Christian love go wandering away abroad only, but keep some for home consumption. III. How simply, and with what unconscious beauty, the deep reason for our Christian unity is given in that one word, a “ brother.” “ Never mind telling them anything about what I am, tell them I am a brother, that will be enough.” We are brethren because we are sons of one Father. The great Christian truth of regeneration is the foundation of Christian brotherhood. That is the true ground of our unity, and of our obligation to love all who are begotten of God. All else--identity of opinion, practice, and ceremonial, local or national ties, and the like--all else is insufficient. It may be necessary for Christian communities to require a general identity of opinion and form of worship; but if ever they fancy that such are the grounds of their spiritual unity, they are slipping off the real foundation, and are perilling their character as Churches of Christ. IV. How strangely and unwittingly this good man has got himself an immortality by that passing thought of his. One loving message has won for him the prize for which men have joyfully given life itself-an eternal place in history. How much surprised he would have been if, as he leaned forward to Tertius and said, “ Send my love too,” anybody had told him that that one act of his would last as long as the world! And how much ashamed some of the other people in the New Testament would have been if they had known that their passing faults--the quarrel of Euodia and Syntyche for instance--were to be gibbeted for ever in the same fashion! When a speaker sees the reporters in front of him he weighs his words. (A. Maclaren, D. D.)Distinctions even in the Church Here is-- I. Gaius the respectable.1. Known of all.2. Hospitable to all.3. Beloved and well reported of all. II. Erastus the official.1. Esteemed and honoured by those without.2. Not many wise, not many noble, are called. III. Quartus a brother. Unknown, yet well known; “ prized and loved by God alone.” (J. Lyth, D.D.)The grace of our Lord Jesus Christ be with you all.--The pastor’ s parting blessing The Christian is a man of generous actions, but his wishes go far beyond his deeds. Where he cannot be beneficent he is benevolent. Thus the great heart of the apostle relieved itself; though he would have been willing to lay down his life for the brethren, yet he did not think it idle to give them his blessing. Long has the benediction lain in the Epistle like the wheat in the Egyptian cathomb, but there is a vitality in it yet; lo, it buds and brings forth good to us after the lapse of eighteen centuries. I. What is meant by the grace of our Lord Jesus Christ?1. The grace which was revealed in Christ 2. The grace which comes to us through Christ. Our Lord, as it were, took out of the river-bed of grace the great rock which blocked up the water-courses. 3. The grace which comes to us with Christ. Those peculiar blessings which come to souls who abide in Christ, who are not drowning men barely landed on the shore, but have life abundantly. 4. All the grace that is in anyway connected with Christ. Elsewhere he extends the benediction to the love of God and the communion of the Holy Ghost. But the shorter form is intended to comprehend all the rest. In many of his epistles the apostle sums up with “ grace be with you all,” without mentioning any person of the Godhead. So that “ the grace of our Lord Jesus Christ” is synonymous with grace as such; and comprehends all the various displays of grace. He wishes the saints all the grace they need, or can desire, and that the Infinite God can give. 5. When the text is the desire of our heart, we mean-- (1) May the love of Jesus Christ be with you, and may you know that you have it.(2) May His mercy be with you, as shown by the full pardon of all your sins, and your knowledge of it.(3) May you be the subjects of His work constantly.(4) May you have His peace.(5) May you exhibit the grace which shone so brightly in Him, and was seen by men and angels to the glory of God the Father. II. With whom is this grace to be?1. With all the saints. (1) You all need it.(2) You all may have it.(3) There is no grace which you may not have, and which you ought to be content to go without. It is grievous to see how we stunt ourselves, and appear content with a poor form of spiritual life. 2. All the saints, i.e.,-- (1) Church officers.(2) Church workers.(3) Church members, poor, rich, young, and old. 3. This benediction is limited to the saints. In Philemon and Galatians the apostle says, “ The grace of our Lord Jesus Christ be with your spirit.” It is only meant for spiritual-minded men, for such as have been born again of the Holy Spirit. In 1 Corinthians 16:21-24 he pronounces a solemn curse upon those whom he feels he cannot bless, because they are so base as not to love the infinitely loving Jesus. III. What will be the result if this grace be with you all? Blessed consequences will accrue to--1. Yourselves. (1) You will love God better.(2) You will be much in prayer, for this eminently distinguished his character.(3) You will walk with God, even as he did. 2. Your fellow Church-members. (1) You will love each other with a pure heart fervently.(2) Your speech will be to edification. 3. Your families. The servants will find the house a home, and the children will become children of God, when the master and mistress are filled with the grace of our Lord Jesus. 4. The world. (C. H. Spurgeon.)The grace of our Lord Jesus Christ 1. What it supposes.2. What it includes.3. For whom it is desired.4. How it is secured. (J. Lyth, D.D.)Grace for all Grace--1. Is needed by all.2. Is provided for all.3. Is offered to all.4. Is supplicated for all5. May be enjoyed by all. (J. Lyth, D. D.)Fellowship with Christ On Christ faith feeds. I saw a group of lovely ferns the other day in a grotto, from the roof of which continually distilled a cool, clear, crystal rain: these ferns were perpetually fresh and beautiful, because their leaves were continually bathed in the refreshing drops. Although it was at a season when verdure was scant, these lovely ferns were as verdant as possible. I observed to my friend that I would wish to live in the everlasting drip of grace, perpetually laved, and bathed, and baptized in the overflowing of Divine fellowship. This makes a man full of faith. If Moses had faith you do not wonder, for he had been forty days upon the mount. If we have communed with God it shall be a marvel if we doubt, and not that we believe. Feed faith with the truth of God, but especially with Him who is the truth. (C. H. Spurgeon.) Romans 16:25-27 Now to Him that is of power to stablish you according to my gospel.Apostolic praise What a doxology! Full of Divine melody; full of grace and truth! I. The stablishing. He is the Creator.(1) He is the mighty God. He is “ of power” to stablish you.(2) The fountain-head of the mystery of hidden wisdom.(3) He is the everlasting God (Psalms 90:1).(4) He is the God only wise. Such is our Stablisher! Can we fear or be discouraged? Shall our weakness, or frailty, or the number of our foes appal us? II. The stablishing. The word expresses steadfastness, fixture, and strength (see Luke 9:51; Romans 1:11; 1 Thessalonians 3:2; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:3; James 5:8; 1 Peter 5:10). It assumes that on our part there is weakness, wavering, changeableness; that there is peril. The process of stablishing is what we need so much; it is more than being “ kept from falling,” and we require both. The gospel (1) says to us, “ Be steadfast” ;(2) shows us what steadfastness is;(3) supplies us with the means of steadfastness. In clasping that gospel, we are holding that which alone can keep us from being moved. III. The stablished. These are, first of all, the saints at Rome, “ called,” “ beloved of God,” whose “ faith was spoken of throughout the whole world.” They needed “ stablishing,” though apostles were their pastors and teachers. (H. Bonar, D.D.)The doxology This Epistle is remarkable for the number of its endings. The invocation at the end of chap. 15. may be regarded as closing the Epistle itself. Then the first benediction (chap. 16:20) was doubtless intended to be indeed the conclusion of the whole. But now Paul’ s companions desired to send greetings, which having been done, we have the benediction a second time (Romans 15:24). The pen of Tertius was now put down. The Epistle must be read aloud for review and correction. What was done in the latter respect we cannot tell. But the apostle and his companions were filled with profound emotions; and so Tertius was bidden to again take up the pen, and to write, “ Now to Him,” etc. And then the MS. was devoutly rolled up and sealed, and delivered to Phebe. Notice-- I. The establishment of the Roman Christians in the faith. Observe--1. That in respect to which the establishment is to be effected: the gospel. It is described in respect to-- (1) Its subjective medium and source--“ my gospel.” Not that “ his gospel” differed essentially from the “ gospel” of any other apostle, though he had not learnt it from any of them; but it was his as distinguished from all corrupted gospels (Galatians 1:6-7).(2) Its objective character and contents. (1) It is the revelation of a mystery which-- (a) had been kept silent in eternal times, i.e., from eternity up to the time of the advent of Christ; but-- (b) had now, since the appearance of Christ, been made fully manifest. It is the great mystery of redemption through the One Divine-human Mediator, so called, not in respect to its incomprehensible character, but because it never could have been imagined by unaided human reason, nor appreciated by men before it had been evolved in history (Ephesians 1:9; 2 Timothy 1:9-10). (2) Enigmatical portions of the truth concerning it were disclosed from time to time in type and prophecy; but given in such separate fragments, that there was not skill to bring piece to piece, and so combine the whole as to discover the mystery. Even the prophets themselves were perplexed as to what could be the true significance of their predictions (Peter 1:10-12). (3) But now, since the advent, the whole mystery had been manifested, and the time for silence has passed away: “ Go ye into all the world,” etc.2. The establishment itself. (1) This was not simply that they should become so steadfast as never to apostatise; nor only that they should so maintain personal faith in Christ to inherit everlasting life; but also that they should have such a clear understanding of the spirit and purpose of Christianity; such a grasp of its various facts and truths, as that they should be in no danger of enfeebling the gospel by heterogeneous additions, or by an incomplete apprehension or enunciation of its truths. (2) Those who should thus be firmly established in the truth concerning Christ, are also supposed to hold firmly to Him, by personal living faith, who is Himself the Truth. II. The ascription of glory to the only wise God through Christ, who was able to do this thing for them.1. The ability here spoken of is not an ability of mere power, but one which is manifested, and which becomes effective, through wisdom. Men are established in the truth by a clear apprehension of it, and of its grounds and bearings (Ephesians 4:14; Hebrews 5:12-14). God has made abundant provision to present to believers the truth in an unmistakable form, and to give them every aid in mastering that form. 2. But the establishment includes, not only apprehension and belief, but also love, of the truth. And in all this God has manifested not His sole wisdom only, but His surpassing love; and we may be fully assured that He who thus appeals to the understanding by intelligible truth for the purpose of salvation will also, by the gentle and persuasive influence of love, appeal to the heart. 3. And this ascription of praise to the only wise God through Christ who is able to do this, was itself also intended to be one of the means to promote this very end. There are contained therein both incentive and encouragement. (W. Tyson.)Praise I. Belongs to god--as--1. The God of power.2. The only wise. II. Is due to god.1. For everything.2. But especially for the gospel. (1) Its revelation.(2) Publication.(3) Successes. III. Is awakened by god.1. Through faith.2. In the preaching of the gospel. IV. Is presented to god.1. Through Christ.2. In glory.3. For ever. (J. Lyth, D.D.)Stablished in the gospel In the introductory words of the Epistle, Paul declares his strong desire to visit Rome, that its members might be established in the faith. As, then, he commences the Epistle with the expression of this object, it is natural that he should close it with the ascription of glory to Him who was able to do it. I. The material is which the establishing is to take place.1. “ My gospel.” (1) The gospel as preached by Paul. Already there had appeared those who proclaimed another gospel, of whom he says, “ let him be accursed.” His gospel was that which this Epistle especially expounded. (2) But the gospel is not a mere intellectual object set forth in order by the reason, and made evident in logical and eloquent speech; it is something which a man possesses in the inner nature of his being. It was a spiritual life for Paul. 2. The preaching of Jesus Christ. Paul’ s gospel was the fact that Jesus was the Saviour of the world, and the Christ of God. 3. It is easy now to see the substance of the Christian character in which believers are to be established. (1) It consists in the apprehension of a truth. That truth is-- (a) Historic. The facts of the life, death, resurrection and ascension of Jesus, His glory and power given to Him of God. (b) Doctrinal. The relations which these facts bear to one another, to man, to God, to the Divine government, to sin, to the destiny of the race and the universe. (2) This substance of the Christian character is moral and personal. When a man rightly apprehends these truths, he comes into moral relation to them. He believes them; this belief produces a becoming state of the emotions; these emotions act upon the character, will, conscience, and life. The man not only believes, he also lives. Now, in this sphere of the believer’ s condition there will be growth, and for the development, as for the commencement of this, the Holy Ghost is ceaselessly engaged. (3) As the central fact and power, both of doctrine and life, is the preaching of Jesus Christ, we ever need to be more fully instructed in the life of Jesus, more clearly to apprehend it, more strongly to feel His relation to us, more completely to have our lives and hearts submitted to His control, and consecrated to His service. II. The nature of this establishing. The word signifies the supporting, the solidifying of anything. Thus, a prop set under an object that might fall, the fastening of what was shaking and unstable, the setting of a liquid into firm consistency, are all expressed by words of kindred origin with the word “ establish.” It is not difficult, then, to perceive the application of the term to the faith and life of a Christian man. It is clearly no external ratification. No such foreign act as confirming by bishop, or approval by the Church or its officers, is contemplated. But it is that work of Divine grace upon the heart after belief, whereby the knowledge and the faith, with all the graces that spring therefrom, are made more clear and strong, and the soul more able to contend and to continue, until the final victory is attained. Establishment in the faith--1. Consists in an increase of knowledge of the facts and truths of the gospel. Deeper and deeper will the believer drink into the teaching of that gospel, and every draught shall freshen and quicken and establish him in the faith. The best means of dealing with the prevailing spirit of unbelief is not controversial defence; the truth, the history, the doctrine, is its own best defence. Rich in this lore, the cunning craftiness of men will assault you in vain. Justified by this learning, you will meet the mightiest attack of the enemy unmoved as the stony rock when it receives the beat of ocean’ s waves and breaks them into harmless foam that only laves its brow and makes it glisten with a brighter radiance. 2. Must take place in the moral and spiritual nature of the man. We may increase in knowledge without any corresponding increase in virtue. The little brook that babbles as it runs, when it has reached the plain, grows to a broad, deep river, but is silent in its onward majestic flow. The waves of the streamlet only glistened in the light. The bosom of the river reflects a heaven upon its calm, still surface. So shall the soul grow in its love for God and Christ, its blessed experiences of mercy and grace. Less show and excitement, but the enjoyment of a fuller blessing, a richer knowledge. 3. Reaches forth into the life, and controls it. At first, the power of the truth was intermittent, partial; but as the confirming went on, the life became fuller of golden deeds of a Divine and celestial beauty. The altar of our surrender was ever builded higher and made wider, until at last it filled all the space of life, and life became a complete consecration. III. The power by which this confirmation shall be secured. It is a Divine work. He who gave the foundation of our faith alone can establish us in it, as He alone will crown it at last. It is quite certain that we can do nothing of ourselves, for as life proceeds we learn our helplessness, our vanity. But our God has power to hold us up. His grace is limitless, and by this established, we shall not fail. (Ll. D. Bevan, D.D.)Establishing grace I. Its necessity. II. Its source. The God of power. III. Its means.1. The gospel.2. The gospel of Paul.3. The gospel preached. (J. Lyth, D.D.)According to the revelation of the mystery.--The world’ s mystery unfolded in Christ I. The mystery. The word “ mystery” in Scripture implies not necessarily that the fact or truth cannot be understood, but that it is not known except as revealed from God. It is a favourite word of Paul’ s. Except in three passages of the Gospels (Matthew 13:11; Mark 4:11; Luke 8:10), and four places in the Revelation (Revelation 1:20; Revelation 10:7; Revelation 17:5; Revelation 17:7), Paul is the only writer who employs the word, and he uses it twenty times. In several of these cases of Pauline usage, the term refers to that great fact of the universality of the gospel (Ephesians 3:6). And this mystery forms one of the great subjects of this Epistle. It may be interesting to refer to some of the passages and there learn what this great mystery is (Romans 1:5-6; Romans 1:13; Romans 1:15; Romans 3:29; Romans 4:11; Romans 9:25-26; Romans 9:30; Romans 10:11-13; Romans 11:11; Romans 11:30; Romans 15:8-21). The mystery, then, is the universality of the gospel of Jesus Christ. All men have sinned. But all men may be saved by the free and sovereign grace of God through Jesus Christ our Lord. This was the sublime truth which Paul desired firmly to establish in the imperial city of the world, in order that there might then go forth to all mankind a power greater than that of Rome, more splendid than her glory, more searching than her law, more victorious than her legions, and which should abide when Rome should have crumbled into ruins. This mystery has been revealed to you. If you have received it, are you living in its blessedness, and up to the measure of the fulness of its freedom and life? II. Its concealment. “ Which was kept silent in the aeonian periods.”1. The past ages received concerning this great truth no voice from the Divine silence. Men knew nothing of this gracious scheme of salvation for the universe. (1) The Jew did not know it. If he regarded his God as also the creator and ruler of other men, they at least bore to Him some inferior relation, and if they were to be blessed at all, it was to be by and through the law of Moses. (2) The Gentile had altogether failed to gain a glimpse of it. Each people held itself to be autochthonous, sprung from the soil; all the rest were strangers, aliens, slaves. Humanity was unknown, and anything like a moral dealing with the individual that was to be of universal application, had never been hinted at in the whole range of Gentile philosophy and faith. (3) And now those who have not themselves accepted this gracious mystery in practice wholly ignore the idea that the entire human race is dealt with in the atonement of Jesus, and that the purpose of God includes that whole race within His love and power. Even within the Church, how few fully understand or obey the law which declares that there is in Jesus Christ neither bond nor free, etc.2. What wisdom may we not find, yea, what grace, in the concealment of this truth! The world had to be and is still being prepared for it. All those denominationalisms which are only the Judaisms of the modern world, and the patriotisms which at best are but pagan virtues, are nothing but the concealment of the truth of the human unity in Jesus Christ, which is part of the plan of God when He will perfect the society of man in the breaking down of nationalities and ecclesiasticisms in a world-wide union. Happy souls who catch some glimpses of this bright day! Happier they who help on its coming, and make this their gospel, the preaching of Jesus Christ according to the unveiling of the mystery which in the past ages of the Divine purpose had not been uttered unto men. III. Its manifestation.1. The mystery was manifested in the character of Christ. While our Lord was a Jew and was careful of all Mosaic ordinances, yet the “ enthusiasm of humanity” glowed within Him. His parables, sermons, conversations, works of charity and power, and death, are stamped with the mark of human nature, and have in them not a trace of the Israelite. He predicts the fall of the sacred city, affirms the universal worship of the God of heaven, and points with sublime assurance to the fact that when He has been crucified, He will draw all men unto Him. 2. And the history of the Church reflects the quality of its Master’ s work: At first baptized with a spirit which promised a universal scope, then narrowing down to the dimensions of a new Jewish sect, Divine providence compelled it to pass beyond the limits within which its leaders would have confined it, until it proved itself to be a world-wide Church, every road in life leading to its sacred courts. 3. And does not the history of the Church prove this in every succeeding age? What nation has been able to resist its advance? The seed of the kingdom grows in every soil. Conclusion:1. In respect of the inexplicable and perplexed events and conditions of human life we have only to await the Divine time, and all shall be made clear. 2. Learn from this mystery the measure and the inspiration of our preaching. “ According to the revelation of the mystery.” For every man is the mercy obtained; to every man its grace offered. 3. This mystery being for a world, awaits your acceptance. (Ll. D. Bevan, D.D.)The mystery of the gospel The gospel is-- I. A mystery--long kept secret. II. A mystery revealed.1. By the prophets.2. Apostles. III. A mystery revealed by the commandment of God. IV. A mystery revealed by the commandment of God to all nations. V. A mystery revealed by the commandment of God to all nations for the obedience of faith. (J. Lyth, D.D.)And by the Scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith.--The universal gospel 1. Revelation is perfected in promulgation. That which has been made manifest in Jesus Christ is to be made known by the Church unto all nations. 2. The means of this information is the Scriptures of the prophets. Which from Ephesians 3:3-6 we must not limit to either those of the ancient or the later dispensation. The later Scriptures supplement and expound the former, and thus come to the obedience of faith. I. The gospel as a scheme of universal salvation is revealed in order that it may be published to all men.1. God might have adopted some method of treatment of the race which was not a matter for revelation. There must be a great part of the Divine system of the universe which deeply affects man which, perhaps, he never will and never can know. Indeed, very much of the physical constitution of things, by which the circumstances of our daily life are determined, is wholly unknown to us. We find it out only by patient observation after long ignorance, repeated failure, constant mistake. The system of nature is left for man to find it out for himself. But this is not so with the gospel. It must be made known, to be effective. There are no esoteric or exoteric doctrines in Christianity. All need it, all may receive it; it must be made known to all, and this universal knowledge must be a knowledge of all the truth. When Jesus was revealed, nothing was to be kept back. “ All the truth,” and “ All the world” are the twin legends of His revelation. 2. Thus nothing which conceals from men the truth or seeks to produce spiritual effect other than by the influence of truth clearly apprehended, can be in harmony with the gospel. Two evils are contrary to this clear law of gospel promulgation, viz: the sacrifice of intelligent apprehension to mere feeling and sentiment; and the production of religious ends by mechanical services. The former is the error of the fanatic, the latter of the sacerdotalist. II. The law of this promulgation is the commandment of the Eternal God.1. We might seek for illustrations of this command in the words of Christ, “ Go ye into all the world,” etc., or in His appointment of those who should be “ witnesses unto Him,” etc. (Acts 1:8), or in the vision of Peter, or in the word to Ananias concerning Saul, or to any other of those direct appointments of the gospel ministry in its relation to the entire race. But we prefer to understand by the “ command of the eternal God” that everlasting purpose which lay at the base of the methods of the Divine procedure. Any conception of the gospel which is less than this, must necessarily be incomplete. Creation lies in the bosom of redemption. Salvation by Christ is not a mere scene enacted as part of a vast drama upon the theatre of time and nature. The world, with all its physical characteristics, i.e., its human story are but episodes in vast movements and evolutions of salvation. 2. Science boasts that it has relegated the earth and all earthly things to their proper place as very minor items in the universe of being. But such science forgets that, after all, its universe must be a universe which thought transcends. I can, in imagination, pass beyond the utmost limits of your natural universe, and I can rise to a height of moral being, beyond the uttermost reach even of my thought. Thus, vast though the universe may be, I am greater even than all the worlds, and it is with this range of being that the eternal God is concerned in the redemption of Jesus Christ. Hence, the consummation of the spiritual ends of the Divine purpose is the only infinite. It is this that circumscribes the universe. It is this that antedates creation. 3. The gospel is thus no expedient put in to prop the falling race, the temporal cure of an accidental injury to man. The salvation of the entire race of man is part of that universal gathering of all things into one in Christ which has been the everlasting purpose of God’ s almighty will. Upon this ocean of eternal will, time and being float, as the barques which the waves lift and the currents bear. And, as a part of this commandment of the eternal God, the mystery is revealed and made known unto all nations. 4. If this be so, with what calm equanimity shall we not regard the phases through which the Divine designs move on to their accomplishment. We see the world in its apostacy, overwhelmed by a flood, and threatened with complete destruction. Over the raging of that catastrophe moves the calm purpose of the eternal God. We behold patriarchal ages when one family, and it but feebly, maintained the pure faith. How the flame flickers; but we know the eternal God is overhead, and His purposes depend not upon the choice and fleeting life and character of man. It is the time of the Mosaic economy, and one people is chosen, one family is priestly, one land alone has received the light of God’ s revealed grace; and we are affronted by its idolatry and sin. Shall we fear for the outcome? Not at all. The purposes of God are ripening fast, and millenniums are only the moments of the Eternal. And so of our own age and time. Perchance we lift the old lament or mocking cry: “ The fathers, where are they?” etc. Lift up your eyes and see the clear, calm stars of an eternal purpose. The tempest reaches but a few fathoms below the surface, and the waves that strew the ocean with wrecks are only ripples in the mighty currents that roll unceasing in the sovereign will of God. The gospel is His; its proclamation is His command. And when the eternal throne crumbles into ruin, then, and then only, shall the evangel of God’ s grace and Christ’ s redemption be an empty sound. III. This divine purpose of the promulgation of the gospel has been made known by the utterances of a continued series of inspired persons. There has ever been a witness amongst men, the sum of whose testimony has been to make known to all nations the mystery of a universal salvation. A Divine purpose has ever been accompanied by a prophetic word. IV. The ultimate end of this publishing of the mystery is the obedience of faith among all nations.1. Paul here returns to the opening ideas and expressions of the Epistle, one of which is the “ obedience of faith.” By this, some understand that obedience which springs from faith. But this does not seem altogether to suit the word as it is used in the first passage. Others give to faith the meaning of “ the Christian truth” --a signification which belongs to the word in the later usage of the Church and not in the New Testament. Is it not rather that obedience which counts as faith itself, that yielding of the heart and the will to the revelations of God which is the ground of justification on its human side? (Romans 10:3). To accept the grace, to believe in God through Jesus Christ, is to render the obedience of faith. This, then, is the object which is sought by the divulging of the mystery. 2. The end, then, of an apostolic ministry is more than a mere testimony. Some have held that the gospel is only a test, whereby the elect and non-elect are discovered. Men say, on the one hand, We have preached the truth, the hearer must take the responsibility. On the other hand, men say, We have heard the truth; it does not compel our faith; it cannot be for us. Now, to both of these Paul says, “ Made known to all nations for the obedience of faith.” Shall we dare to rest content that we have spoken even the whole of the Divine grace, and not seek by every means in our power to induce men to obey? How is it with you who have believed? Are you content with a world still disobedient, with your city full of the faithless, with your homes, your very pews, occupied by those who resist the gospel? And what shall I say to you who hear and refuse? You heap judgment on yourselves. There is no hope but in the gospel. If you do not obey, with faith in God’ s way of salvation, there is nothing for you in this world but disappointment, and in the world to come eternal death. 3. The promulgation of the gospel is not merely that men may know; the object of its being known is the obedience of faith. Will you believe? Then you take Jesus Christ not only as your atonement, but as your Lord, your pattern, your rule, your guide. (Ll. D. Bevan, D.D.)To God only wise be glory through Jesus Christ for ever. The universal doxology If you consult the Revised Version, you will there find the accurate reproduction of the Greek words, “ to the only wise God, through Jesus Christ, to whom be the glory for ever.” The words, “ through Jesus Christ,” and the place of the words “ be the glory” at the end of the passage, furnish at once the representation of the original. It is clear that after the lengthened construction of the twenty-fifth and twenty-sixth verses, the apostle intends by the words, “ to the only wise God,” to complete and explain the pronoun--“ to Him,” with which the whole passage commences. So far it is clear. Then comes the expression, “ through Jesus Christ,” understood by some to be the instrument through whom the glory is given, and by others the person by whom God is the only wise. Neither of these interpretations perfectly contents me. Have we not the true parallel to this passage in the words of St. Paul to the elders at Ephesus: “ And now brethren, I commend you to God and to the word of His grace who is able to hold you up.” The idea is not altogether foreign from that of establishing which we have in the passage. Would not such a prayer more naturally find its place at the end of the Epistle than even a doxology, the latter being generally more incorporated into the very substance of the letter itself? Might not this be one of the prayers to which Paul refers in the opening words of the Epistle (verse 19)--prayers, the end of which was this very establishing of his correspondents? Then the phrase “ through Jesus Christ” is natural and appropriate, the entire construction of the clause easy and unbroken, the concluding relative fittingly introduced, referring to Jesus Christ just mentioned, the ascription of glory to Him being quite in harmony with other such ascriptions, found in other portions of the apostle’ s writings. We shall therefore base our discourse upon the passage viewed as a combined prayer and doxology, as if the words ran, “ To the only wise God do I look for aid and blessing upon you, through Jesus Christ, to whom be the glory of the eternal ages. Amen.” I. The consideration of the gospel as a scheme of universal salvation, naturally directs the attention of the devout and earnest heart towards the only wise God. Christianity, though rich in its ideas, is also always a practical and an efficient system. It is not the parent of dreams, it is not a mere poet. It presents the dream only as the token of what it will produce. It chants its sublime rhapsodies only as preludes of what shall be the song of triumph when its redeeming, its new creating work, is done. Thus, is it an ideal man that it would paint? It manifests Him and makes us touch Him, and hear Him, and walk with Him, and live in the light of His beauty and perfectness, in the person of Jesus Christ. Or is it a Divine power which, it declares, man needs? This power it gives to man. The Holy Ghost is shed abroad. The Comforter has come, and has abided for all the past years, and throughout all the world He is now dwelling as a real and actual strength and grace and life among the saints. So with this conception of the perfected and glorified Church of the redeemed: the race restored and made one not only with itself but with its God and Governor, its Lord and Ruler. It is the gospel of Jesus Christ which supplies the conception. Nowhere else has the grand vision been displayed. II. Such turning of the heart Godwards demands the mediation of Jesus Christ, not only as the means of finding God, but also as the instrument through whom God will bestow all grace. Two attributes that necessarily are involved in this mystery of a world’ s salvation are clearly displayed. The one is power and the other love. All natural reasoning upon the state of man and his relation to God would lead us to conclude that the only possible end of human life must be everlasting destruction and eternal loss. All that we can see is the law and the sin. Man needs no revelation to make this plain. But the gospel declares that man can be rescued, and rescued without any loss of the dignity of law, without any lessening of the sanction and obligations of moral duty. This is done by a sacrifice on the part of God, not of the law, but of Himself, at a vast cost of suffering and shame, and weakness and death, all borne in the person of Jesus Christ. What is this, then, but the wisdom which we have seen God alone possesses in the fashion and guise of love? Nay, it is love itself. And all so necessarily and inherently Divine, that the love becomes a showing of that very being of God which is Love. But this thought of a world’ s salvation that leads us to our God is not only a thought of love, but also a thought of power. To bring it about will need a strength far beyond any wielded by a human arm. III. The conclusion of this Godward aspect will be the ascription of eternal glory to the Author of this salvation. This glory is ascribed to the God of salvation by the conscious and uttered praises of the redeemed. How wonderful is that song of praise which ever ascends to the eternal throne! And what will be the ascription of glory when earth is exchanged for heaven, and the curtains of the eternal world are withdrawn, and the redeemed race has entered into its promised inheritance of bliss! But the glory that will be rendered to the Author of our salvation will not be the mere ascription of praise from the assembled myriads of the redeemed; it is to be found also in the very nature and character of the salvation itself. You all remember how the architect of St. Paul’ s Cathedral has no tomb or sculptured monument, to bear his name and tell the story of his skill in carven effigy, or cut upon the lasting brass. A brief inscription over the entrance of the cathedral gives his name, and then bids you “ if you seek his monument to look around.” And such as this is the true ascription of glory to the Lord. It is not the mere voices of the angels; it is their hosts themselves, kept in their places, holden in their high, unfallen blessedness. It is not the cry of jubilant triumph from the creation of life; it is that very creation itself, in its being, in its growth, in its perfectness, made by His word, sustained by His power, completed for the great purposes of His changeless will. IV. The prayer and doxology of the earnest Christian workman will receive the accordant acclaim of the universe. The word Amen is used as the expression of agreement, of consent, of assurance, of certainty. The doxology uttered by St. Paul is such as all will unite in. The prayer, the commending to God, the giving of glory, are the consentaneous expressions of all who may catch the ideas and hear the words.1. It is the consent of wonder. All will marvel at the great achievement of God and His Christ. In awe and reverence profound the universe shall cry, “ Amen.” 2. It is the consent of delight. Throughout the universe of spiritual being, then freely traversed by the purified minds, all parts being in harmony, a communication opened up between all spheres, the delight shall spread when the glory of God shall be seen in the heavens. 3. It is the consent of approval. God’ s right to judge will be recognised, and His higher right to save will be equally assured. Splendid will be the state of heaven; high will be the joys of that serene condition. But chief of all, men and angels will perceive the justice and the righteousness of that salvation which the human race shall gain. 4. Then finally, this consent shall be the consent of all. Not a single spirit in the entire universe shall hold back its acclaim. All men who shall be saved must surely join in the “ Amen.” It will be impossible that any of the redeemed will be silent. (Ll. D. Bevan, D.D.)God only wise In the beginning of the doxology he praises God’ s power, and at its close His wisdom. God also is the only wise in the sense that in the scheme of salvation He acted without counsel from any, and in a method which none other could have devised. He wrought the best ends by the best means. He solved problems which never otherwise could have been solved. He removed barriers which He alone could remove. He reconciled contradictions which were incapable of reconciliation, except by Divine knowledge. He effected a scheme of redemption which is simple in itself, adapted to man everywhere, and which is of such a nature as to attract all who have minds to think and hearts to feel. He caused “ mercy and truth to meet together.” He broke down all partition walls which existed between Himself and the sinner, and between Jew and Gentile. He united the claims of justice and purity with the pleadings of love and grace. In redemption, even more than in creation, we adore “ the manifold wisdom of God,” and behold Him as One who has no second, but stands alone in His glory, infinitely removed from all His creatures in heaven and earth. (C. Neil, M.A.)God’ s wisdom I. What wisdom is. It consists in--1. Acting for a right end. 2. Observing all circumstances for action. 3. Willing and acting according to the right reason and judgment of things. Wisdom and knowledge are two distinct perfections. Knowledge hath its seat in the speculative understanding, wisdom in the practical. II. Some propositions in general concerning the wisdom of God.1. There is an essential and a personal wisdom of God. The essential wisdom is the essence of God, the personal wisdom is the Son of God (Luke 7:35; 1 Corinthians 1:24). 2. It is not a habit added to God’ s essence, as it is in man, but it is His essence. It is like the splendour of the sun, the same with the sun itself. 3. It is the property of God alone. He is only wise. (1) Necessarily. He cannot but contrive counsels, and exert operations becoming the greatness of His nature. (2) Originally. Men acquire wisdom; God goes not out of Himself to search it (Romans 11:34; Isaiah 40:14). (3) Perfectly. There is no cloud upon His understanding. (4) Universally. Wisdom in one man is of one sort, in another of another sort. But God hath an universal wisdom. His executions are as wise as His contrivances. (5) Perpetually. The wisdom of man is got by instruction and lost by dotage. But “ the Ancient of days” is an unchangeable possessor of it (Job 12:13; Psalms 33:11). (6) Incomprehensibly (Psalms 92:5; Romans 11:33). (7) Infallibly. The wisest men often design and fail; God never fails of anything He aims at (Isaiah 55:11; Proverbs 21:30). III. The proofs of God’ s wisdom.1. God could not be infinitely perfect without wisdom. All the other perfections of God without this would be as a body without an eye, a soul without understanding. God, being the first Being, possesses whatsoever is most noble in any being. 2. Without infinite wisdom He could not govern the world. He could not be an universal governer without a universal wisdom; nor the sole governor without an inimitable wisdom; not an independent governor without an original and independent wisdom; nor a perpetual governor without an incorruptible wisdom. 3. The creatures working for an end, without their own knowledge, demonstrates the wisdom of God that guides them. As there was some prime cause, which by His power inspired them with their several instincts, so there must be some supreme wisdom which moves and guides them to their end. 4. God is the fountain of all wisdom in the creatures, and therefore is infinitely wise Himself. As He hath a fulness of being in Himself, because the streams of being are derived to other things from Him, so He hath a fulness of wisdom, because He is the spring of wisdom to angels and men (Job 32:8; Daniel 2:21). IV. Wherein it appears.1. In creation. As in a musical instrument there is first the skill of the workman in the frame, then the skill of the musician in stringing it proper for such musical notes as he will express upon it, and after that the tempering of the strings, by various stops, to a delightful harmony, so is the wisdom of God seen in framing the world, then in tuning it, and afterwards in the motion of the several creatures (Psalms 104:24; Proverbs 3:19; Jeremiah 10:12). This wisdom of the creation appears in-- (1) Its variety (Psalms 104:24). (2) Its beauty and order, and in the situation of the several creatures (Ecclesiastes 3:11). (3) The fitness of everything for its end, and the usefulness of it. Divine wisdom is more illustrious in this than in the composure of the distinct parts, as the artificer’ s skill is more eminent in fitting the wheels, and setting them in order for their due motion, than in the external fabric of the materials which compose the clock. (4) The linking all these useful parts together, so that one is subordinate to the other for a common end. 2. In His government of man-- (1) As a rational creature. (a) In the law He gives to man, which is suited to his nature, happiness and conscience. (b) In the various inclinations and conditions of men. Some are inspired with a particular genius for one art, some for another. The rich have as much need of the poor as the poor have of the rich. (2) As fallen and sinful. God’ s wisdom is seen in-- (a) The bounding of sin (Psalms 76:10). (b) The bringing glory to Himself out of sin. (c) Bringing good to the creature out of sin. The redemption of man in so excellent a way was drawn from the occasion of sin. The devil inspired man to content his own fury in the death of Christ, and God ordered it to accomplish His own design of redemption. The sins and corruptions remaining in the heart of a man, God orders for good, and there are good effects by the direction of His wisdom and grace.(3) As converted (Ephesians 1:11-12). Divine wisdom appears-- (a) In the subjects of conversion. Who will question the skill that alters jet into crystal, a glow-worm into a star, a lion into a lamb, and a swine into a dove? (b) In the seasons of conversion. The prudence of man consists in the timing the execution of his counsels; and no less doth the wisdom of God consist in this. (c) In the manner of conversion. So great a change God makes, not by a destruction, but with a preservation of, and suitableness to, nature. (d) In His discipline. 3. In redemption. The wisdom of God is seen here-- (1) In that the greatest different interests are reconciled, justice in punishing and mercy in pardoning (Romans 3:24-25). (2) In selecting the fittest person for this work. He by whom God created the world was most conveniently employed in restoring it (Hebrews 1:2). He was the light of men in creation (John 1:4), and therefore it was most reasonable He should be the light of men in redemption. Who fitter to reform the Divine image than He that first formed it? Who fitter to speak for us to God than He who was the Word? (John 1:1). (3) In the two natures of Christ, whereby this redemption was accomplished. This union was the foundation of the union of God and the fallen creature. He had a nature whereby to suffer for us, and a nature whereby to be meritorious in those sufferings. (4) In manifesting two contrary affections at the same time, and in one act: the greatest hatred of sin, and the greatest love to the sinner. (5) In overturning the devil’ s empire by the nature He had vanquished, and by ways quite contrary to what that malicious spirit could imagine. (6) In giving us this way the surest ground of comfort, and the strongest incentive to obedience. The rebel is reconciled, and the rebellion shamed; God is propitiated and the sinner sanctified by the same blood. (7) In the condition He hath settled for the enjoying the fruits of redemption; and this is faith, a wise and reasonable condition, and the concomitants of it. (8) In the manner of the publishing and propagating this doctrine of redemption. (a) In the gradual discoveries of it. (b) In using all proper means to render the belief of it easy. (c) In the instruments He employed in the publishing it. (S. Charnock, B.D.)