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EXPOSITORY DISCOURSES
1
ON THK
JEtiistU to tl|e 3Etif|^$idn$
7
Expository Discourses
ON
THE EPISTLE TO THE
EPHESIANS.
BY
Hev. d. b. came
RON,
ACTON.
tloronto:
JAMES BAIN & SON._39_KING STREET EAST.
1885.
TORONTO :
PRINTED BV C. BLACKETT ROBINSON,
5 JORDAN STREET.
PREFACE.
A S authors often state some reasons, valid or otherwise,
for troubling the public with a new book, the writer of
the following discourses, in conformity with this practice, has
to say that, some years ago his attention having been speci-
ally directed to the Epistle to the Ephesians, he found it so
very rich that he resolved to study it with care. Bcfo/e he
proceeded far in this exercise he believed that not only his
own edification, but also that of his congregation, might be
promoted by preaching a series of sermons on the whole of it.
Entertaining that view, he devoted a good part of his time for
two years to the preparation of the discourses which form this
volume. During the time of their delivery from the pulpit he
was led to think of publishing them by the expressed desire
of an intelligent hearer that certain discourses of the series
should be printed, as also by the favourable opinion of them
by ministerial brethren to whom some of them were read.
The author begs to advise the reader not to expect in
this volume anything novel or fanciful, which goes so far to
ensure popularity to literary productions ; for, in composing
these sermons, his aim was the instruction of his hearers, and,
therefore, he did not wish to introduce anything in thought or
style that might interfere with that object. Instead then of
i
/
6 Preface.
distracting the minds of the people by the different interpreta-
tions of difficult passages by various expositors, he has simply
stated what, after careful consideration, he had reason to
believe to be the mind of the Spirit. In saying this, however,
he does not mean that all his interpretations are undoubtedly
correct, nor does he desire that every one who may read this
book should, without any question, accept all his views ; for
such implicit confidence in any man with regard to religious
matters would be idolatrous credulity. We are forbidden to
call any man master, or to be so called, "for one is our Master,
even Christ." The author" has also excluded extracts from
the learned criticisms on the authorized version and the Greek
text which abound, because, since scholars have ready access
to these, they would not thank him for introducing them in
such a work as this, and to the common reader such lumber
would be a useless annoyance, if not worse. Guided by these
views, he hardly consulted, while writing these sermons, any
expounders of the epistle but two, namely : the eminent
Puritan, Dr. Thomas Goodwin, and the late Dr. Hodge, of
Princeton, to both of whom he is not a little indebted.
Hoping that the perusal of these sermons may help in the
preservation of .sound religious principles among the people,
and also promote the spiritual edification of the devout reader,
they are now given to the public with the author's prayer to
God for their success.
D. B. CAMERON.
Acton, August, 1886.
CONTENTS.
DISCOURSE
I.-Paul's Salutation to the Ephesians. EpJi i i .
II.— A DoxoJogy. Eph. i. 3 . . .
III.— Election. Eph. i. 4 . . .
IV.— Predestination. Eph. i. 5, 6 -
v.— Redemption. Eph. i. 7 8
VII.— The Inheritance. Eph. i. 11-13
VIII.—Bdievers Sealed. Eph. i. 13, 14
IX.-Paul's Prayer for the Ephesians. Eph. i. ic x6
17! ^7"^^'" ^°'; '^'' Ephesians-.o.. Eph. i.
''''~''i9!'L''''^" ^°! ^^^- Ephesians-.o». Eph. i
""''-^^^J^'^^'-y-^ fo'- theEphesian^-co;.. Eph. i".
XIII.-The Spiritual Resurrection of Be'lievers. Eph. ii"
^""vw ""^"^"^ '" Trespasses and Sins. Eph. ii. i-J
J{^;-^'''l'' ^^"^^ 'o '^^^ People. Eph. ii. 4.6 - .
XVI.-Gods Great Design in the Work of Redemption.
I^i]]'-^^^''^'^'''' ^y Grace. Eph. ii. 8-10 - '
XVIII.-Aliens Made Nigh by the Blood of Christ. Eph!
XlX.-Christian Peace. Eph. ii. 14-17
XX.— Access to God. Eph. ii. 18
XX^ ""t^^ '''"""' ^°^- Eph.ii.ao-aa - .
AXlII.-The Mystery of Christ. Eph. iji. 1-7
PAGE
9
22
35
47
59
71
83
96
no
123
136
150
163
176
189
201
214
226
239
251
263
275
286
8
Contents.
DISCCURSE
XXIV,
XXV.
XXVI.
XXVII,
XXVIII.
XXIX.
XXX.
XXXI.
XXXII.
XXXIII.
XXXIV.
XXXV.
XXXVI.
XXXVII.
XXXVIII.
XXXIX.
XL.
XLI.
XLIL-
XLIII.—
XLIV.
XLV.
XL VI.
— Tlie Unsearchable Riches of Christ. Eph. iii.
8,9
— Tlie Manifold Wisdom of God. Eph. iii.
IO-I2
— The Tendency of Tribulation. Eph. iii. 13 -
— The Family of God. Eph. in. 14, 15 -
— The Apostles Prayer for the Ephesians.
Eph. iii. 16-19 .....
— God Glorified in the Church. Eph. iii. 20, 21,
— The Christian Walk. Eph. iv. 1-3
— Diversity in Unity. Eph. iv. 4-7 -
—The Gospel Ministry the Gift of Christ.
Eph. iv. 8-13
— The Profjress of Believers from Childhood to
Perfection. Eph. iv. 14-16
— Immorality inconsistent with Growth in Holi-
ness. Eph. iv. 17-19 ... -
— Learning Christ. Eph. iv. 20-24 "
—Putting off the Old Man and Putting on the
New. Eph. iv. 25— v. i, 2
—Causes of God's Wrath. Eph. v. 3-7 -
—The Christian's Walk. Eph. v. 8-12
— The Believer's Walk in Light. Eph. v. 13-21
—Relative Duties of Husbands and Wives.
Eph. V. 21-30 ......
—The Mystical Union. Eph. v. 30-33
—The Relative Duties of Children and Parents.
Eph. vi. 1-4 -
The Relative Duties of Masters and Servants.
Eph. vi. 5-g
The Great Conflict. Eph. vi. io-i8
How Believers obtain the Power Needed to
Sustain them in the Spiritual Conflict.
Eph. vi. 18-20 -
The Valedictory. Eph. vi. 21-24,
PAGE
299
312
348
359
372
384
396
411
422
434
446
458
467
478
491
502
525
536
550
561
EXPOSITORY DISCOURSES
ON THE
Epistle to the Ephesians.
DISCOURSE I.
I>AUL S SALUTATION TO THE EPHESIANS.
Eph. i, I, 2 : " Paul, an apostle of Jesus Clirist by the
will of God, to the saints which are at Ephesus, and to the
faithful in Christ Jesus : grace be to you, and peace, from God
our Father, and from the Lord Jesus Christ."
npHIS is considered one of the richest of Paul's
-*- epistles, and it seems that he so viewed it him-
self. In the third chapter, referring to the previous
part of the epistle, as I think, he says, speaking of the
revelation of the mystery of the Gospel made known
to him : " As I wrote afore (already) in few words,
whereby, when ye read, ye may understand my know-
ledge in the mystery of Christ. " Eph. iii. 3, 4. What
was the occasion of his writing this epistle we are not
distinctly told. It might be the uncomfortable appre-
hension that he had of the rising among them of false
teachers who, to support their wicked errors, would
3i*lt{
lO
Discourses on Ephesians.
wrest the Scriptures to the ruin of many souls. In his
interview with the elders of the Church he said : " For
I know this, that after my departing shall grievous
wolves enter in among you, not sparing the flock.
Also of your own selves shall men arise, speaking
perverse things, to draw away disciples after them."
Acts XX. 29, 30. Some time after this interview,
remembering the danger to which the Church of
Ephesus was exposed, he wrote to confirm them in
the doctrines of the Gospel, and began the epistle with
the usual apostolic salutation.
I. Notice the person who writes.
I. His name : " Paul, an apostle of Jesus Christ."
He prefixed his name to all his epistles except
that to the Hebrews, and he also mentioned hi.s office
in each of them except in those to the Philippians,
Thessalonians, Philemon, and the Hebrews.
• The apostle is first introduced to our notice in the
Acts of the Apostles by his Hebrew name Saul, by
which he is called until he and Barnabas went to
Cyprus, where they met Ely mas the Sorcerer, a Jewish
impostor, called also Bar-Jesus, who was patronized
by the Governor of the Island, Sergius Paulus. When
Barnabas and Saul explained the Christian religion to
the Governor, this false prophet resisted them for fear
he would lose his influence with his patron ; and this
opposition so awakened Saul's indignation that he
The Salutation.
II
rebuked him sharply, baying : " O full of all subtilty
and all mischief, thou child of the devil, thou enen->y of
all righteousness, wilt thou not cease to pervert the
right ways of the Lord ? And now, behold, the hand
of the Lord is upon thee, and thou shalt be blind, not
seeing the sun for a season. And immediately there
fell on him a mist and darkness; and he went about
seeking one to lead him by the hand. Then the
deputy when he saw what was done, believed, being
astonished at the doctrine of the Lord." Acts xiii. lo-i 2-
F'rom that time the apostle is called Paul. Probably
his name was so pronounced by the Governor of Cyprus
and his friends because they were accustomed to say **
Paulus. and in the exercise of the prudence by which
the apostle was always disposed to accommodate him-
self to the tastes and even prejudices of other people,
he adopted the Roman name that sounded so nearly
like his own, though not the same in sense : Saul
means "asked," and Paul means "little." There is a
tradition, in support of which there is, perhaps, some
historical evidence, that the apostle was of small
stature : some say three cubits, that is, four feet and a
half, in that c ise the new name, expressive of his
size, was likely given to him by the Romans for that
reason, and he, instead of rejecting it as an insult to
him, meekly accepted it as the name by which he has
since been known. As this is conjecture, we drop the
subject.
12
Discourses on Ephesians.
2. His official title was "an apostle of Jesus
Christ."
When Saul, the noted persecutor, was converted
he preached the Gospel in Damascus, and proved with
such power that Christ was the promised Messiah that
"all that heard him were amazed, and said, Is not this
he that destroyed them which called on this name in
Jerusalem, and came hither for that intent, that he
might bring them bound unto the chief priests?" Acts
ix. 2 1. On account of his early opposition to Christ
and the Gospel, he called himself " the least of the
apostles." and " not meet to be called an apostle,"
• I Cor. XV. 9. Though he had so low a view of himself
on account of his early life, which he regarded with
regret, yet he was appointed an apostle by Jesus
Christ. He was chosen to the most honourable office
that was ever conferred on any creature, whether an-
gelic or human. " God hath set in the Church, first
(higher in rank) apostles." i Cor. xii. 28. It was the
next dignity to that of Christ himself The high priest-
hood was the most exalted rank under the law, but the
apostleship was niore honourable because it superseded
it. Both titles are given to Christ himself, because he
is so much more exalted than all his .servants ; he is
called "the Apostle and High Priest of our profession."
3. Observe that the founder of the ajjostolic office
is Jesus Christ: " Paul, an apostle of Jesus Christ."
Christ chose the apostles to the high dignity of
The Salutation.
13
ambassadors for him, and sends forth all the ministers
of the Gospel as his messengers to men. He himself
is the Father's messenger because he was sent by him
to finish the work to which he was appointed, and to
act as God's minister plenipotentiary in his negotia-
tions with sinners. He received plenary power, not
only to act personally, but to send forth ambassadors
with all needed instructions, qualifications, and authority
to discharge the duties entrusted to them. When set
apart to the work, he said to them : "As my Father
hath sent me, ev^en so send I you. And when he had
said this, he breathed on them, and saith unto t?hem.
Receive ye the Holy Ghost." John xx. 21, 22. When
the Lord arrested Saul of Tarsus in his career as perse-
cutor, " and he. trembling and astonished, said. Lord,
what wilt thou have me to do } . . . he said unto
him, Arise, and go into the city, and it shall be told
thee what thou must do." Acts ix. 6. At what parti-
cular time the Lord formally appointed him to the
apostolic office we are not distinctly told, but himself
clearly says that he was called to it by Christ : "I
testify to you, brethren, that the Gospel which was
preachc;d of me is not after man. For I neither received
it of man, neither was I taught it, but by the revelation
of Jesus Christ. ' Gal. i. 11, 12. When Christ ascended
on high, "he gave some, apostles; and some, prophets;
and some, evangelists; and some, pastors and teachers ;
for the |)erfecting of the saints, for the work of the
H
Discojirses on Ephesians.
ministry, for the edifying of the body of Christ."
Eph. iv. II, 12. As he instituted in the Church all
the offices that, in his unerring wisdom, he saw neces-
sary to its prosperity, anything beyond that, which men
have invented, has not his sanction. Those who, there-
fore, presume to occupy such unauthorized positions
are daring usurpers. The titles given to offices of
human devising may be lofty and high-sounding, but
they have no real dignity. Ministers in the Church
who can only be acceptable to Christ, receive their
commissions in the way appointed by himself to act in
an office created by him, otherwise they are false
apostles.
4. Observe that the Person who designed Paul for
the apostolic office was God the Father. " Paul, an
apostle of Jesus Christ by the will of God." " It
pleased God, who separated me from my mother's
womb, and called me by his grace, to reveal his .Son
in me, that I might preach him among the heathen."
Gal. i. 15, 16.
God, by a special decree, purposed to prepare, and
in due time to set him apart for the apostleship, so he
could say of himself, " Paul, a servant of Jesus Christ,
called to be an apostle, separated unto the Gospel of
God." Rom. i. i. Having been elected by God for this
work, he knew that this great honour was by the good
will of God conferred upon him, not on account of any
sxcellency in himself. He reckoned this favour as next
The Salutation.
15
only to his salvation. " I thank Christ Jesus our Lord,
who hath enabled me, for that he counted me faithful,
putting me into the ministry ; who was before a blas-
phemer, and a persecutor, and injurious." \ Tim. i. 12,
13. Paul's honour was greater than that of the other
apostles, inasmuch as the Lord, in a miraculous way,
called him after he had risen from the dead, and
ascended into heaven. The other apostles were called
by Christ when living on earth, except Matthias, who,
by the disciples, was chosen along with Barsabas
Justus, but designated to the apostleship by the Lord,
whose mind in the matter was made known through
the lots cast by the other apostles; whereas Christ
appeared to Paul in glory, and intimated his will to
him by Divine revelation.
1 1. Notice those whom the apostle saluted. " Paul,
an apostle of Jesus Christ, by the will of God,
to the saints which are at Ephesus, and to the
faithful in Christ Jesus."
I. Observe that they are described as "saints and
faithful in Christ Jesus."
This was the ordinary way in which Paul styled
the members of the churches to which he addressed his
epistles. " Paul, ... to all that be in Rome,
beloved of God, called to be saints." Rom. i. 7. " But
now I go unto Jerusalem to minister unto the saints."
Rom. XV. 25. " Paul, . . . unto the Church of
God which is at Corinth, to them that are sanctified in
HI
i6
Discourses on Ephesians.
Hi
Christ Jesus, called to be saints." i Cor. i. 2. " Paul,
an apostle of Jesus Christ by the will of God. and
Timothy our brother, unto the Church of God which is
at Corinth, with all the saints which are in all Achaia."
2 Cor. i. I. The title saints is in modern days popu-
larly regarded as proper only to a few eminent believers
in the past, including the apostles ; but to speak of the
whole body of the disciples of Christ as saints is con-
sidered by many as something bordering on profanity.
There must be some reason for this change of sentiment
on the subject. It may be a consciousness of inconsis-
tency in life with the character mdicated by the term.
Many professors of religion secretly feel that, if they
were called saints, it would be unsuitable to them, if
not an insult. This feeling seems to be a proof of our
want of spirituality. When real devoutness diminished,
people ceased to use the name saints, and the Pope
reserved it for a few persons who were, for the most
part, remarkable only for absurd austerities but not for
true godliness.
The apostle called the saints at Ephesus "faithful,"
and meant thereby that they were true believers, whose
profession of faith and obedience was sincere. In
the language of Solomon godly men are called faithful.
** Most men will proclaim everyone his own goodness :
but a faithful man who can find } " Prov. xx. 6. Paul
recommended to Timothy to "commit the things that"
he had "heard of" him "among many witnesses, . .
to faithful men, who" should "be able to teach others
TJie Salutation.
17
also." 2 Tim. ii. 2. In an evangelical sense, a faithful
man means a believer. " Be not faithless, but believ-
ing." John XX. 27. Besides the possession of faith,
the word implies that believers are men of steadfast
integrity.
From the application of the two words, " faithful "
and "saints," to the same people, we may see that
faith and holiness are by God joined together. As the
devil would separate them, in many cases he leads men
to think that if they believe the doctrines held by the
branch of the Church in which they are members they
shall be saved, though wholly destitute of holiness ;
and he leads others to believe, that, if virtuous in life,
faith of any kind is not necessary. The latter opinion
is becoming prevalent in Christian lands. Agnosticism,
which is but another name for Atheism, is, we regret to
say, making considerable progress in this day among
the ungodly Many, though blessed with the Gospel,
do not like to retain God in their knowledge because
they do not love the truth, and on that account theni
is danger, as in former times, that God will give " them
over to a reprobate mind," and "send them strong
delusion, that they may believe a lie ; that they all "
may "be damned who" believe "not the truth, but"
have "pleasure in unrighteousness."
2. The residence of these saints and faithful people,
to whom the epistle was addressed, was Ephesus, one of
the most luxurious, dissolute, and superstitious cities in
i8
Discourses on Ephesians.
the whole world. It is said that the rulers of Ephesus
enacted a law that any man who would presume to
excel others in frugality, temperance, or any virtue,
should be expelled from the community. The licen-
tious rites that were practised in the worship of Diana
cannot be named. God, out of this people, chose saints
and faithful people, who, before their conversion, " in
time past, . . . walked according to the course of
this world, according to the prince of the power of the
air, the spirit that now worketh in the children of dis-
obedience. Among whom also "' they " had " their
"conversation in times past in the lusts of" their "flesh,
fulfilling the desires of the flesh and of the mind, and
were by nature the children of wrath, even as others."
Eph. ii. 2, 3. In our natural judgment Ephesus was
one of the last cities where we would expect a holy
church to be gathered : seeing the people wallowed in
vice, in consequence of the sanction given to the vilest
practices by their religion. Many in that city were
soothsayers ; but not a few of them were spiritually
enlightened. When these " believed" they "came, and
confessed, and showed their deeds. Many of them also
which used curious arts brought their books together,
and burned them before all men ; and they counted the
price of them, and found it fifty thousand pieces of
silver." Acts xix. 18, 19.
3. Saints stand in a very interesting relationship
to Christ.
The Salutation.
19
They are not only in Christ by union to him.
but what they are as saints, they are so in Christ.
Many are religious and moral without Christ, but the
religion and morality of true believers are of a different
nature — for they spring from Christ, who continually
supports them by the gracious operations of his Spirit.
True holiness is . rought in those only who are in
Christ, those who are "created in Christ Jesus unto
good works." Eph. ii. 10. Whatever is good in God's
people is imparted by Christ, and he sustains in healthy
exercise the spiritual principles which he creates in
them by the continual production of pure motives in
their hearts. Paul's admonition to Timothy applies to
all believers, " My son, be strong in the grace that is
in Christ Jesus." 2 Tim. ii. i. There is considerable
danger in trusting in the grace that we already have,
which, if it were enough for the present, would not
serve for the future. The faith that we had yesterday
is not sufficient for to-day : we must always receive
fresh supplies for our varied necessities. F'or that end
we must maintain communion with Christ. " Abide in
me, and I in you. As the branch cannot bear fruit of
itself, except it abide in the vine; no more can ye,
except ye abide in me." John xv. 4.
III. Notice the matter of the salutation. " Grace
be to you, and peace, from God our Father,
and from the Lord Jesus Christ."
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Salutations are friendly expressions of good wishes
which kindness prompts us to exchange with our
friends, and the Gospel does not destroy the exercise of
pure feelings, but purifies them. It ennobles the
courtesies of the genial intercourse of neighbours.
Rudeness would not much recommend the religion of
Jesus Christ. The truth is, that nothing so success-
fully humanizes men as true godliness. Piety alone
may not train the peasant in courtly breeding, but it
invariably makes the rudest gentle and courteous.
The good training which the apostle received in his
youth grace so improved that it made him a model of
kindliness. We find salutations similar to this one in
all his epistles, and, seeing that they are inspired by
the Holy Ghost, they efficiently convey the blessings
that are pronounced.
I. Observe that he wishes grace and peace to his
believing friends.
The good will and peaceful purposes of God are
the fountains from which all blessings How to us : and,
as these are inexhaustible, the streams that issue from
them to those who are brought into living connection
with Christ never fail. " Whosoever drinketh of the
water that I shall give him shall never thirst ; but the
water that I shall give him shall be in him a well of water
springing up into everlasting life." John iv. 14. " He
that believeth in me, as the Scripture hath said, out of
his belly shall flow rivers of living water." John vii. 38.
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To all these the fountain of life shall be given to refresh
them for ever. When justified, grace and peace are
imparted by God. " Being justified by faith, we have
peace with God through our Lord Jesus Christ."
Rom. v. i. The peace which meets believers at the
beginning of their Christian course shall increasingly
accompany them until at last it shall become perfect,
unbroken, and eternal peace. " Mark the perfect man,
and behold the upright : for the end of that man is
peace." Ps. xxxvii. t^'].
2. Observe that these blessings are conferred by
God the F'ather and by Jesus Christ. "Grace be unto
you and peace from God our Father, and from the
Lord Jesus Christ."
God bestows his grace upon us, not as our
Creator, but as our Father in Christ, in token of his
redeeming love. The Father is called the God of all
grace and the God of peace ; Christ is called the
Prince of peace ; and the fruit of the Spirit is love, joy,
peace. The grace and peace which come from God
with effectual power exert sanctifying influences upon
us. The more we appreciate them, the more are they
communicated to us, and the greater is our capacity to
receive them. The best saints need daily supplies of
grace and peace ; they also need that their knowledge
of their value to them should be dai'^^ increased. Let
us, therefore, wait daily upon God for fresh supplies :
for his store is inexhaustible, and his benevolence is
unbounded.
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Sinners : Whatever you think of the matter, you
greatly need the grace and peace which God in his
benevolence offers to you. If you refuse them you
shall have no peace for ever, because God will be your
adversary. "There is no peace, saith the Lord, to the
wicked." Isa. xlviii. 22. If not prepared for such a
dismal end, turn to God who says : " Fury is not in
me : who would set the briers and thorns before me in
battle .'* I would go through them, I would burn them
together. Or let him take hold of my strength, that he
may make peace with me ; and he shall make peace
with me." Isa. xxvii. 4, 5.
DISCOURSE II.
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A DOXOLOGV.
Eph. i. 3 : " Blessed be the God and Father of our Lord
Jesus Christ, who hath blessed us with all spiritual blessings in
heavenly places in Christ."
'T^HE apostle abruptly breaks out in a song of praise
"^ to God as he thinks of the manifestations of his
power in giving him such success in Ephesus that
many were "quickened who were dead in trespasses
and sins," and who "in time past . . . walked according to
the course of this world, according to the prince of the
power of the air, the spirit that now worketh in the
children of disobedience." Eph. ii. i, 2. After giving
A Doxology.
23
his
you
^our
. the
ch a
Dt in
ne in
them
lathe
peace
utterance to his feelings, he enumerates the blessings
that God bestowed upon them as the fruit of his
ministry. He laboured for three years among them,
" serving the Lord with all humility of mind, and with
many tears, and temptations, which befell " him "by
the lying in wait of the Jews; and'' he "kept back
nothing that was profitable unto" them, "but . . .
showed" them "and . . . taught" them "publicly,
and from house to house, testifying both to the Jews,
and also to the Greeks, repentance toward God, and
faith toward our Lord Jesus Christ." Acts xx. 19-21.
He sowed in tears, but reaped with a joy so great that
he could not restrain himself from giving utterance to
it in praise to God for his goodness in making his
labours so abundandy fruitful. He ascribed all to the
mercy and bounty of God. " Blessed be the God and
Father of our Lord Jesus Christ, who hath blessed us
with all spiritual blessings in heavenly places in Christ."
I. Notice the matter of this doxology. " Blessed
be God."
In all ages the saints were wont to bless God
when they appreciated his character and loving-kind-
ness. Though we cannot add to his blessedness, he
is pleased with our praises and adorations.
I. Observe that we bless God when we speak
well of him, and express our interest in his great enter-
prise, the salvation of his people.
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True friends find pleasure in declaring the worth
of each other, and in hearing it proclaimed. It may-
be regarded as an evidence of godliness when people
delight in hearing God praised for his acts of power
and grace. We rejoice in the attainments of our
friends, and we congratulate them on their success in
'their undertakings. God commands us to rejoice in
his goodness, and permits us to praise him for his
mighty deeds. The Scriptures contain many exhor-
tations to this effect. "Give unto the Lord, O ye
mighty, give unto the Lord glory and strength. Give
unto the Lord the glory due unto his name; worship
him in the beauty of holiness." Ps. xxix. i, 2. "Re-
joice in the Lord. O ye righteous ; for praise is comely-
for the upright. Praise the Lord with harp : sing
unto him with the psaltery and an instrument of ten
strings. Sing unto him a new song; play skilfully
with a loud noise." Ps. xxxiii. 1-3. "O clap your
hands, all ye people ; shout unto God with the voice
t)f triumph." Ps. xlvii. i. "O sing unto the Lord a
new song ; for he hath done marvellous things : his
right hand, and his holy arm, hath gotten him the
victory." Ps. xcviii. i, God loves his people's com-
mendations. Though he is the Hlessed One, yet he
delights to hear the saints extol his name. Though
Christ's success in his mediatorial work is .setded in the
purpose of (iod, and though the P^ather ascribes the
highest honours to him, yet the Church is prompted by
A Doxology.
25
the Spirit to pray for the prosperity of his kingdom.
It is becoming in his people to magnify his name. God
says to him : " Thy throne, () God, is for ever and
ever : the sceptre of thy kingdom is a right sceptre " ;
and the Church says to him : " Gird thy sword upon thy
thigh, O Most Mighty, with thy gloty and thy majesty.
And in thy majesty ride prosperousK". because of truth
and meekness and righteousness." "Hosanna to the
Son of David ! Blessed is he that cometh in the name
of the Lord! Hosannah in the highest!" Mat. xxi. 9.
"Blessed be the Lord God, the God of Israel, who
only doeth wonilrous things. And blessed be his
irlorious name for ever : and let the whole earth be
filled with his glory. Amen, and Amen." Ps. Iwii.
18, 19.
2. To bless God v.ith acceptance we need to
know and aj)preciate his worth.
Unless we truly love Gotl because we know him
savingly, our utterances of praise are not sincere. The
Saviour says that mere formal professors will be dis-
owned bv him at the <j\\\aX. daw " Many will sa\ to
me in that day. Lord, Lord, have we not propht^sictl in
thy name ? and in thy ii;une have cast out ilevils } and
in thy name done many wonderful works ? And then
will I profess unto them, I never knew you : depart
from me, ye that work ini(|uity," Matt. vii. 22, 23.
llypocrites m.iy profess to lov(! God, but he is not
deceived by their pretensions. It was foretold that
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his enemies would flatter him. "The strangers shall
submit (shall feign obedience) unto me." Ps. xviii. 44.
" Nevertheless they did flatter him with their mouth,
and they lied unto him with their tongues. For their
heart was not right with him, neither were they stead-
fast in his covenant." Ps. Ixxviii. 36, '^'j. Wicked men
and devils shall be forced to acknowledge the sove-
reignty of Christ. " At the name of Jesus every knee "
shall " bow, of things in heaven, and things in earth,
and things under the earth ; and . . . every tongue "
shall "confess that Jesus Christ is Lord, to the glory
of God the Pather. ' Phil. ii. 10, 11. The confession
of the wicked will not be cordial, but extorted from
them, as was the case in the days of Christ's humilia-
tion, when devils, compelled by fear, declared him to
b' the Son of God, and though very unwillingly, they
immediately obeyed him. None but holy creatures
c m possibly bless God with good will. The saints do
more than praise God, for the Psalmist says: "All
thy works shall praise thee, O Lord ; and thy saints
shall bless thee. They shall speak (^f the glory of thy
kingdom, and talk of thy power." Ps. cxlv. 10, 11.
They bless the Lord with their whole mind. " Bless
the Loud, O my soul ; and all that is within me bless
his holy name." Ps. ciii. i. This is the highest exercise
of religious worship in which a creature can engage,
and to be able to take a part in it, we need the know-
ledge of God, sound faith, spiritual liberty, and assur-
A Doxology.
27
,hall
44.
)Uth,
their
tead-
men
sove-
Lnee "
earth,
igue "
glory
ession
1 from
umiha-
him to
, they
eatures
Its tlo
"AH
saints
of thy
10, n-
" Bless
Bne bless
(.'xercise
engage,
e know-
in
ance of hope. In order to praise him heartily we need
to be able to love him for what he is in himself, for his
glorious acts, for his gracious revelation of his counsel
with regard to the salvation of his people, and for the
rich blessings he has bestowed upon ourselves. Who-
ever can form a proper estimate of God will often, like
the apostle, break out in exclamations of "blessed be
CxOd."
II. Notice the title given to God in the doxology.
" The God and Father of our Lord Jesus
Christ."
r. He is called the God of Christ.
He is not only our God. but also the God of
Christ. This title is given to him in various places in
the Scriptures. Christ on the cross addressed him as
such : " My God, my God, why hast thou forsaken
me .-*" Mat. xxvii. 46. " I ascend unto my Father, and
your Father; and to my God, and your God." John
XX. 1 7. There is some difficulty in clearly understand-
ing the sense in which God is the God of his own
i;ternal Son, who is equal to him in all Divine attributes.
Christ has two natures ; he is God and man in one
person, so that things are attributed to him which are
true of one nature but not of the other. When it is
said that he was born, grew in body and spirit, ate,
drank, slept, grieved, suffered, and died, these are true
of his human, but not of his Divine nature ; and on the
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other hand, when it is said that he healed diseases by
a touch or a word, multiplied a few loaves of bread and
two small fishes, and raised the dead, we know that
such acts were done by his Divine nature. The Son
of God. as to his Divine nature, is the Father's equal,
and it may not therefore be regarded proper to call
him his God in that respect ; but we are safe in regard-
ing him as the God of the Person who is both God and
man. He is his God inasmuch as he appointed him to
the mediatorial office. We are redeemed " with the
precious blood of Christ, . . . who verily was fore-
ordained before the foundation of the world." i Peter
i. 19, 20. His human nature was predestinated fo a
union with his Divine nature, and to receive all the
grace that would be necessary to qualify him for the
discharge of his work. Though he claimed to be the
Father's equal, " 1 and my Father are one, " yet see-
ing that justly he acknowledged himself to be his ser-
vant, as such, and also with regard to his human nature,
he is inferior to him, and dependent upon him. " My
Father is greater than 1."
God is the God of Christ in virtue of the covenant
of redemption made with him on behalf of the seed
promised to him, as he was the God of Abraham in
virtue of the covenant made with him, wherein God
promised to be a God to him and to his seed after him.
In Old Testament days his ordinary title was "the
God of Abraham, and the God of Isaac, and the God of
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and
that
Son
qual,
call
^ard-
1 and
im to
b the
\ fore-
Peter
Jacob ;" but in New Testament days it is " the God
and Father of our Lord Jesus Christ," and therefore the
God of all united to Christ. God was prophetically
called by this new title in the Old Testament : " God,
thy God, hath anointed thee with the oil of gladness
above thy fellows." Ps. xlv. 7. The Messiah is repre-
sented in the sixteenth Psalm as saying : " O my soul,
thou hast said unto the Lord, Thou, art my Lord."
"The Lord is the portion of mine inheritance." Ps.
xvi, 2. 5. " My God, my God, why hast thou forsaken
me ? " Ps. xxii. i.
God is the God of Christ, inasmuch as he depended
on him for needed sujjport, as his refuge in times of
distress, and also l^ecause he obeyed him. He re-
ceived instructions from God with regard to his work,
and acted in accordance with them " I can of mine
own self do nothing; as 1 hear, I judge ; and my judg-
ment is just ; because I seek not mine own will, but
the will of the Feather which hath sent me." John v. 30.
" The Son can do nothing of himself, but what he seeth
the P^ither do ; for what things soever he doeth, these
also doeth the Son likewise." John v. iq.
2. God is called thi; Father of Christ.
This is true of Christ both as God and man. As
God he is the Father's eternal and only begotten Son.
In this sense no one else is Ciod's son. The Jews
understood Christ to claim that relationship to God,
and therefore " sought ... to kill him, because
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he . . . said . . . that God was his Father,
making himself equal with God." John v, 18. They cor-
rectly understood that his claim to be the Son of God
implied equality to him. Being the only begotten Son
of God, he is the same in substance ; and this cannot
be true of any creature, angelic or human. Holy
angels are the sons of God by creation, but believers
are the sons of God by regeneration and adoption ; but
neither of them are sons necessarily. He is distinct
from all other sons of God : " For unto which of the
angels said he at any time. Thou art my Son, .his day
have I begotten thee.'*" Heb. i. 5. It is from him that
believers receive the right to become the sons of God.
•' As many as received him, to them gave he power
(right) to become the sons of God." John i. 12. The
scriptural apprehension of this relationship of Christ to
God is a matter of real importance to us ; for the
apostle John regarded this truth of such practical value
that he wrote the Gospel in support of it. " These
are written, that ye might believe that jesus is the
Christ, the Son of God ; and that believing ye might
have life through his name." John xx. 31.
Christ is the Son of God as man. Peter's answer
was correct, when, in reply to his Master's question,
" Whom do ye say . . . that I the Son of man
am ?" he said : " Thou art the Christ, the Son of the
living God." Mat. xvi. 16. It was for asserting this
truth that Christ was put to death. " The high priest
A Doxology.
31
asked him, and said unto him, Art thou the Christ, the
Son of the Blessed ? And Jesus said, I am. . . .
Then the high priest rent his clothes, and said. What
need we any further witness ? " Mark xiv. 61-63. This
is such a mystery that no one can obtain a proper con-
ception of it without the operation of the Spirit of God
in opening his understanding to know the truth. Christ
said to Peter when he answered his question: "Blessed
art thou, Simon Bar-jona ; for flesh and blood hath not
revealed it unto thee, but my Father which is in
heaven." Mat. xvi. 17. The human nature of Christ
is not only the Son of God in virtue of creation, but
also in virtue of personal union to his Divine nature.
He is not two Sons of God, Divine and human, but
one Son who has two natures in one person.
3. Observe that God is the God and Father of
believers in virtue of their spiritual and federal union
to Christ.
As Christ is the Head, and believers the members
of his mystical body, his Father is their Father, and
his God their God. On this account each of them
is interested in Christ's dignities, because al! the rewards
and ho'iours that are due to him as Mediator belong to
them. Seeing then that he is their Lord, in whom they
are exalted and blessed, they are commanded to honour
and obey him. " Hearken, O daughter, and consider,
and incline thine ear ; forget also thine own people,
and thy father's house ; so shall the King greatly desire
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thy beauty ; for he is thy Lord ; and worship thou him."
Ps. xlv. 10, I I.
III. This leads me to notice the Apostle's reason
for this doxology. "Who hath blessed us
with all spiritual blessings in heavenly places
in Christ."
As God only is the Blessed One, he alone can
bless us efficiently. When we bless : ich other, as
parents do their children ; ministers, the people ; and
friend, friend, no actual blessing is really conferred, but
merely a prayer to God to bestow it ; and when we
bless God we do no more than to declare him blessed.
God blesses his people effectually by the bestowal upon
them of valuable gifts.
I. God blesses us by becoming our God.
God is so full of blessedness that it is his pleasure
to communicate blessings to his creatures, " Thou art
good," says the Psalmist, "and doest good." In order
to impart the highest favours, God becomes the God
of his people. Having entered into that relationship
to them, he richly blesses them ; for then, " God, even "
their "own God, shall bless them." Ps. lx\ ii. 6. When
he becomes our God he cannot but bless us ; for then
the obstacles to the coming forth of his goodness to us
are removed. As the sun communicates light and heat
to the earth, so does God impart his blessing to all who
are united to Christ. Having elected them to be his
A Doxology.
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own by an eternal choice, he made a donation of them
to his own son. As he became then their God in his
unalterable purpose, he therefore blesses them "with
all spiritual blessings in heavenly places in Christ."
2. God blesses his people as their Father.
It is not unlikely that the custom of solemnly in-
voking a blessing on others began with affectionate
parents, or with persons who were ministerially related
to others. Melchizedec, as the priest of the Most
High God, blessed Abraham, the patriarchs blessed
their sons, and down to this day godly parents on
important occasions formally bless their children. This
custom is undoubtedly approved by God, and when
performed in faith it is by him made effectual. If a
good father would convey to his son, if he could, the
reality of the blessing that he pronounces, God, who is
omnipotent, will certainly give all good things to his
adopted children. Christ referred to this truth when he
encouraged his disciples to pray. " What man is there
of you," said he, "whom if his son ask bread, will he
give him a stone ? or if he ask a fish, will he give him
a serpent ? If ye then, being evil, know how to give
good gifts unto your children, how much more shall
your Father which is in heaven give good things to
them that ask him.'*" Mat. vii. 9-11. He will cer-
tainly do this because it was for that purpose he estab-
lished the relationship of Father and children between
himself and his people.
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3. He blesseth us by imparting precious benefits to
us, such as justification, pardon, adoption, sanctification,
and eternal glory. Being justified and adopted we
have access to him as his dear children, and, in Gospel
times, all blessings are promised, not as in Old Testa-
ment days, under a temporal, but under a spiritual
aspect. He blesses us with all spiritual blessings, not
in an earthly country, but in heavenly places.
When meditating on these blessings that God
bestows on his people we do well to consider what value
we attach to them. All men desire blessings, whether
they recognize God or not as the giver of them ; but
those who do not savingly know God can appreciate
temporal blessings only, for spiritual things have no
attractions for them. Their heart says : " Who will show
us any good?" "What shall we eat? or, What shall
we drink ? or, Wherewithal shall we be clothed ? " but
"the kingdom of God, and his righteousness," they
cannot seek. It is true that they wish to go to heaven,
but the kingdom of God, which " is not meat and drink,
but righteousness, and peace, and joy in the Holy
Ghost," they do not desire. If we love holiness, and
prize communion with God, we have an evidence of
our sonship, and may rely on our Father's love to " bless
us with all spiritual blessings in heavenly places in
Christ. " But let all observe that no one has a title to
these blessings unless he is born again, and adopted
into God's family. Therefore, sinners, pray to God to
Election.
35
regenerate you by his Spirit, and translate you from
darkness to light, and from the family of Satan into
that of Christ.
DISCOURSE III.
ELECTION.
Eph. i. 4 : " According as he hath chosen us in him before
the foundation of the world, that we should be holy and without
blame before him in love."
T N the preceding verse there is the general statement
^ that God hath blessed his people " with all spiritual
blessings in heavenly places in Christ." These blessings
are noticed in detail in this and some following verses.
At present we will confine our attention to that of elec-
tion. "According as he hath chosen us in him before
the foundation of the world, that we should be holy and
without blame before him in love."
I. Notice God's gracious choice of his people,
hath chosen us in him."
He
I. Observe that individuals are the objects of this
Divine choice. " He hath chosen its."
In this statement the aposde refers to himself and
all believers, not only those who lived then in Ephesus,
but also those who have lived in all places and times.
Some, in their dislike to the doctrine of election of per-
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sons from eternity, say that God chose nations and a
particular character to certain privileges, but not distinct
persons. To this we say that nations consist of men,
and that character separate from individuals is a mere
abstraction.
2. The saints are said to be chosen in Christ. "Ac-
cording as he hath chosen us in liiviy
Some say that they were chosen because it was
foreseen that they would savingly believe, and so be-
come united to Christ. They argue that as no one is
in Christ until he rests on him by faith, one could not,
therefore, be chosen in Christ, but as God foresaw that
he would be in him. We reply that, if this were so,
God's act in election would depend, not on his own good
will freely exercised, but on the creature's conduct, and
but the text speaks of persons. "According as he hath
that election is a choosing of acts iither than persons;
chosen zts^ It is for men, and not for acts, that Christ
died. The preceding verse says that God " hath blessed
us with all spiritual blessings in heavenly places in
Christ." and in this and following verses the apostle
refers lo several of these blessings, commencing with
election, or God's choosing his people in Christ. We
also find that faith is one of these blessings ; for it is
wrought in the subjects of it " according to the working
of" God's "mighty power." Those who believe must,
in some sense, be in Christ before they obtain the
blessing ; for though they are actually out of Christ
Election.
17
until they believe in him, God chose his people in
Christ that they "should be holy and without blame
before him in love," and in order that this end should
be secured, he chose them to believe. Holiness and
faith are connected as effect and cause. "God hath
from the beginning chosen you to salvation through
sanctification and belief of the truth." 2 Thess. ii. 13.
Others maintain that the meaning is that they were
chosen for the merits of Christ. Though the Scriptures
say that " we have redemption through" the " blood " of
Christ, it is nowhere said that we are chosen " through "
his blood, and the reason is that the Divine act of elec-
tion is the foundation of our salvation. It is God's
intention of saving us, and has no other cause than " the
good pleasure of his will," and " the praise of the glory
of his grace." It is correct to say that the merits of
Christ procured our salvation, but not our election. He
purchased all things that God purposed to bestow upon
us, but not the Divine purpose itself. Had God chosen
us on account of the merits of Christ, then election
would not be of grace but of debt ; and with regard to
it Christ would be entitled to our gratitude, but not the
Father.
Others teach that God chose us to be in Christ in
the fulness of time. This is correct, but it is not the
whole truth ; for the expression " in Christ " in the text
means our federal union to him in the covenant of re-
demption. When the Son of God was by the Father
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chosen to be the repie ■ ^ntative Head of the people
given to him, they were chosen in him to faith, hoHness,
and eternal glory. His election would have no mean-
ing if they had not been elected in him at the same
time. His election was their election, because as head
he was the root from whom they were to spring. When
God created Adam he virtually created all mankind in
him, because he was the stock from which they were to
spring, and when, in blessing the first pair, he said :
" Be fruitful and multiply, and replenish the earth, and
subdue it." he blessed the human race. Adam and Eve
did not personally in theif day replenish and subdue
the earth, but great progress has been made towards
this since their death. Let us suppose the citizens of
the United vStates to resolve, in constitutional order, to
change; the form of their general government, and, in-
stead of an elective president, agree and determine to
set up a hert.'ditary monarchy, and, by a solemn act of
the legislature, settle the transmission of th(; regal dig-
nity from father to son, or any other legal heir, for ever.
A k'ng is accordingly elected, and in this act all the
heirs to his royal honours are elected in him. There is,
however, this difference between such electing act of a
people and that of God in choosing Christ as the Head
of the Church ; they do not know all the persons in-
cluded in their choice of a king, but Ciod knew all
included in the representative whom he had chosen ; for
all of them were then in his mind, and he elected them
in Christ.
\
clig-
cver.
ihv.
Ire is.
of a
U:ul
Is in-
Nv all
for
Itheni
Election.
39
■
3. Observe that those here referred to were
chosen in Christ "before the foundation of the world."
If this is so, they were in Christ " before the foundation
of the world," and they were chosen, not because it was
foreseen that they would be in Christ by faith, nor on
account of the merits of Christ, iuit that they should
become really united to Christ by faith ; and that all
obstacles to their restoration to th(; favour of (iod
shoultl be removed, the Son of (iod was appointed to
die for them in due time, that he would render it pos-
sible in accordance with justice, to apply to each of
tiiem, at the appointed time, the redemption jnirchased
bv Christ.
The phrase, "before the foundation of the world,"
si^mifies from eternity, and is ecjuivalent to the Hvangc-
list's statement '■•at Christ "was in the beLrinninu' with
Ciod." and also to that in the; book of Proverbs, where
Wisdom is represented as saying : " 1 was set up from
everlasting ; from the beginning, or ever the; earth
was." Prov. viii. 23. In the last cited passage;, " from
everlasting." " from the beginning," and " ever the earth
was." are synonymous. We see then that " before the
foundation of the world' means "from everlasting,"
and that therefore the elect were chosen trom eternity.
If it be granted that Cirxl has chosen believers to ever-
lasting life, does choose any now, or will choose such in
the future, all his i>urposes are eternal, for he does not
form new plans in time as we do to meet emergencie.s,
3!
i
40
Discourses on Epiiesians.
or because we get fresh knowledge concerning things.
If he acted in that manner he would be changeable, be-
cause he would be dependent on the source of his addi-
tional knowledge, and would not therefore be an infinite,
omniscient and immutable Being.. Though, beyond
certain limits, these truths are too high for us, yet since
they are rev^ealed for the edification and consolation of
believers, it is our duty to accept them, as they are
taught in Scripture, that we may be practically benefited
bv them.
If God chose a people from eternity, it is bt;cause
he loved them. We see then th't \-' 'ove of God is
not a temporary feeling, but an everlasting affection
wherein there is no fickleness nor the slightest danger
of its ever being withdrawn from the objects of it. We
do not exjject that a man of honourable character will
readily change his sentiments with regard to the objects
of his love, and if he does, we shall be so much disap-
l)ointed in him that our respect for him will be consider-
ably diminished. If. therefore, any people believe thai
God may cast away at last, as reprobates, some persons
whom he loves, their estimate of his characu r :;mnot be
very high, nor can their conlidence in him be . y -trong.
It is not in our nature to trust a person of an inconstant
disposition. God loved his people from eternity with a
love so strong that he chose them in Christ, and re-
.solved to give him for them to be a sacrifice to satisfy
justice on their behalf. " For God so loved the world,
%
4
t
Election.
41
be-
:ldi-
lite,
ond
iince
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] are
-fited
■cause
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instant
ir with a
md re-
satisfy
world,
that he gave his only begotten Son, that whosoever
believeth in him should not perish, but have everlasting
life." Johniii. 16. What value do we then set on the
love of God ? The psalmist so appreciated his good-
ness that he joyfully sang : " I will love thee, O Lord,
my strength." Ps. xviii. i. "I love the Lord, because he
hath heard my voice and my supplications." Ps. cxvi. i.
" How excellent is thy loving-kindness, O God ! there-
fore the children of men put their trust under the
shadow of thy wings." Ps. xxxvi. 7. " Whom have I
in heaven but thee ? and there is none upon (^arth that
I desire besides thee. My flesh and my heart faileth :
but God is the strength of my heart, and my portion
forever." Ps. Ixxiii. 25, 26. As God valued his people
more than the whole world, we should love him more
than all things, however desirable they may be. These
<u'e the terms on which any one can be a discii)le of
Christ : " He that loveth father or mother more than
me, ' says the Lord, " is not worthy of me ; and he that
loveth son or daught(;r more than me, is not worthy of
me. And he that laketh not his cross, and foHoweth
after me. is not worthy of me." Mat. x. i"], ■},'^.
God's power, wisdom and faithfulness are :\\x^
that he makes all things combine to promote the wel-
fare of the objects of his love. " All things work to-
gether for good to them that love uotl. to them who
are the called according to his purpose." Rom. viii. 28.
" All things are yours ; wluither l\iul, or Apollos. or
C([)has, or the world, or life, or death, or things present,
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Discourses on Ephcsians.
\■J^■v.
or things to come; all are yours." i Cor. iii. 21, 22.
Such is God's regard for them that his wisdom, power,
love, mercy, and all his attributes are engaged to
secure their everlasting blessedness. They cannot,
therefore, be finally destroyed. " My sheep hear my
voice, and I know them, and they follow me : and I give
unto them eternal life ; and they shall never perish,
neither shall any pluck them out of my hand. My
■ Father, which gave them me, is greater than all ; and
no man is able to pluck them out of my Father's hand. "
John X. 27-29. The apostle triumphantly says : " I am
jjersuaded, that neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor things
to come, nor height, nor depth, nor any other creature,
shall be able to separate us from the love of God, which
is in Christ Jesus our Lord." Rom. viii. 38, 39. If we
then cultivated heavenly-mindedness and lived in com-
munion with God as we ought, we could afford to say,
" God is our refuge and strength, a very present help in
trouble. Therefore will not we fear, though the earth
be removed, and though the mountains be carried into
the midst of the sea ; though the waters thereof roar
and be troubled, though the mountains shake with the
swelling thereof " Ps. xlvi. 1-4.
II. Notice the purpose for which they are chosen.
" He hath chosen us in him . . . that we
should be holy and without blame before him
in love."
Election.
43
I . I take the apostle here to mean that perfect holi-
ness which shall be attained when the saints take their
departure from this world to glory ; for it is only then
they shall be without blame before him. No creature
can then accuse them of sin, as God will see no fault in
them, for they shall be without " spot or wrinkle, or
any such thing." but " holy and without blemish." Eph.
V. 27. Because they are God's workmanship it would
be discreditable to him if any moral stain or defect re-
mained in them. Believers are holy in this world, but
they have many imperfections ; they are not blameless
before God; they have many "spots and wrinkles,"
but they sincerely strive after perfection, so that with
Paul, they earnesdy wish to " know" Christ, "and the
power of his resurrection, and the f( lowship of his suf-
ferings, being made conformable unto his death ; if by
any means" they may "attain unto the resurrection of
the dead." Phil. iii. 10. 11. They "press toward the
mark for the prize of the high calling of God in Christ
Jesus." Phil. iii. 14. He who planted this holy ambi-
tion in their souls will not disappoint them ; otherwise
their spiritual aspirations would be a deception, but the
God of truth will fulfil their desires, *' Blessed are
they which do hunger and thirst after righteousness ;
for they shall be filled." Mat. v. 6.
2. We must not overlook the important truth that
he. who ordained his people to perfect holiness in
heaven, also ordained them to holiness in this life :
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Discourses on Ephesians.
he chose them "to salvation through sanctification of
the Spirit and beHef of the truth." 2 Thes. ii. 13.
An entrance into heaven is impossible to all who
are not made holy in this life ; for into the celestial
city " there shall in no wise enter . . . any thing
that defileth, neither whatsoever worketh abomination,
or maketh a lie." Rev, xxi. 27. It is the pure in heart
that shall see G' u Without holiness " no man shall see
the Lord." HuD. xii. 14. Though it is in heaven that
the saints are absolutely pure, yet there is a sense in
which they are blameless in this world ; the spiritual
life which is infused into them is perfectly sinless, so
that it is said of such as have this life that they do
" not commit sin," being " born of God." " In this the
children of God are manifest, and the children of the
devil : whosoever doeth not righteousness is not of
God, neither he that loveth not his brother." i John iii.
9, 10. The new creature in them does not sin, but
makes them sincere in their desire to be holy. They
pray that they may do God's will on earth as it is done
in heaven, and they honestly wish that God would give
them grace to enable them to do so. If they commit
sin, they confess it to God with godly sorrow. . Their
blamelessness is more manifest to God than to men.
They are unlike those, who, being merely whited
sepulchres like the Scribes and Pharisees in the days
of Christ on earth, appear fair before the world though
wicked before God, but from whom God often tears
the covering that they may appear in their naked
Election.
45
deformity. People "of corrupt minds" who are
" reprobate concerning the faith, . . . shall pro-
ceed no further" than God permits; "for their folly
shall be manifest unto all men." 2 Tim. iii. 9, 10. God
commands his people to be sincere before him, nor
does he approve of less. He said to Abraham, when
on one occasion he deviated from the way of holiness
through temptation, " I am the Almighty God ; walk
before me, and be thou perfect." Gen. xvii. 1. Believ-
ing servants are commanded to act uprightly in their
duty to their masters in the sight of God. " Servants,
obey in all things your masters according to the Hesh ;
not with eye-service, as men-pleasers, but in singleness
of heart, fearing God." Col. iii. 22. We should regard
ourselves as always in the sight of God ; and this
believers endeavour to do. The diligent cultivation of
this thought is valuable ; for it is a means of comfort
and protection. To be conscious of God's presence as
our Father is a source of great consolation, and it
protects a man from yielding to many temptations to
sin. " How . . . can I do this great wickedness,
and sin against God," was the answer of a good man
when powerfully enticed to the commission of sin.
3. Believers are chosen to be holy before God in
love.
It is in proportion as men honestly cultivate holi-
ness in this life that they delight in God and enjoy his
presence, particularly in the ordinances of the Gospel.
Such find all the holy exercises of the Sabbath, both
46
Discourses on Ephesians.
private and public, instructive and refreshing. They
go to God's house, if not with gladness, for the most
part at least, with desire of communion with God. In
those who thus delight in him he has such pleasure
that he reveals himself to them. The more they see
his face, the more they serve him affectionately.
Seeing then that it is God's great aim that we
should be holy, and so fitted for everlasting blessed-
ness, that the glory of his loving-kindness to us may
be displayed for ever, and his own affections towards
us may be eternally satisfied, it becomes us to strive
earnestly after conformity to his will. As this end
was his purpose, let weak believers be encouraged to
persevere hopefully in well-doing ; for they shall have
success, if they lay hold on the strength of God. On
the other hand, no one, who does not strive to be holy,
has any scriptural evidence of his election, nor can he
possibly have it while he lives in ungodliness and
spiritual indifference. If one desires to obtain pardon
and an experience of God's favour, he must repent,
forsake his evil ways, and turn to God, who "will
have mercy on" him, "and to our God, for he will
abundantly pardon ; " but he will not forgive him who
cleaves to his sins. For professors of religion, the
matter is not so much, when, where, or how they were
converted, as many suppose, but whether they prove
that they love God. by a holy obedience to his will.
ha
su
Predestination.
47
DISCOURSE IV.
PREDESTINATION.
Eph. i. 5, 6 : " Having predestinated us unto the adoption
of children by Jesus Christ to himself, according to the good
pleasure of his will, to the praise of the glory of his grace,
wherein he hath made us accepted in the Beloved."
npHOUGH election and predestination are abused
•^ by some, and opposed by others, yet when
spiritually apprehended, the knowledge of them is fitted
to promote the sanctification of believers. The con-
templation of them excited the apostle's warmest
feelings of gratitude so that he joyfully exclaimed : —
" Blessed be the God and Feather of our Lord Jesus
Christ, who hath blessed us with all spiritual blessings in
heavenly places in Christ : according as he hath chosen
us in him before the foundation of the world, that we
should be holy and without blame before him in love :
having predestinated us unto the adoption of children
by Jesus Christ to himself, according to the good plea-
sure of his will, to the praise of the glory of his grace,
wherein he hath made us accepted in the Beloved."
Here we have the Divine act of predestination, the
privilege to which we are predestinated, the medium
whereby we obtain it, the cause of our predestination,
and the ends for which we are predestinated.
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Discourses on Ephesians.
I, Notice the Divine act of predestination.
" Having predestinated us."
1. Observe that election and predestination are
closely connected.
Some may suppose that the apostle meant to
express the one great act of God's love to his people
by the two words "chosen" and "predestinated," but
though in the Scriptures, particularly in Paul's epistles,
we find one idea expressed by several words that are
nearly synonymous, yet there is a shade of difference
between them, and thus the meaning of the thing
described is more fully set forth. At all events, in this
cas'i, the Holy Ghost was ple.^sed to express God's
eternal purpose of love by the two words, "election,"
and "predestination," or foreordination, as it is some-
times called. We therefore conclude that the two
terms convey to our minds God's design with regard
to his people with greater fulness than one of them
would do.
2. We observe then that "election" and "predes-
tination " differ In some respects.
Some interpreters say that election is an act of
God's will, and predestination an act of his understand-
ing, a matter of deliberation. " Being predestinated
according to the purpose of him who worketh all things
after the counsel of his own will." Eph. i. ii. "For
to do whatsoever thy hand and thy counsel determined
before to be done." Acts iv. 28. That distinction may
Predestina tion.
49
be true, but the idea in this passage seems rather to be
this ; — Election is a choosing of persons from all others,
and it gives them a federal connection with Christ as
their common Head or root from which they spring ;
it gives them, in God's mind, a being in Christ as their
representative ; and then predestination is a second
act whereby they are ordained to adoption and eternal
glory. They are predestinated "unto the adoption of
children," which is a high dignity that involves a title
to the most valuable privileges. "As many as received
him, to them gave he power," that is, right, " to
become the sons of God." John i. 12. Election put
them in Christ, and predestination settled great privi-
leges ipon them. God first chose them in Christ, and
then he determined to bless them through Christ. " Of
him," that is, God, "are ye in Christ Jesus, who of God
is made unto us wisdom, and righteousness, and sancti-
fication, and redemption." r Cor. i. 30. God gave this
world to the sons of men by a charter to Adam, and if
we suppose a man to have existed before he was born,
he had no title to anything in this world until connected
with Adam by union to a body descended from him.
In like manner one must have a connection with Christ
federally in order to be predestinated to the "adoption
of sons;" and he must be connected with him spiritually
in order to receive the blessings of that position actually.
In election God did not regard Christ as Head of the
Church as separate from it, nor the Church as separate
:i
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Discourses on Ephesians.
from him the Head ; but chose him and the Church
in one act, and chose the Church to holiness as a con-
sequence of election in Christ, that her communion with
him would be possible ; for without "holiness .
no man shall see the Lord " Heb. xii. 14. As without
reason no one can become a scholar, so without perfect
moral purity no one can enter heaven. Before we can
have permanent fellowship with God we must be like
him in character.
1 1. But we notice the rank and privileges to which
the people of God are predestinated. " Hav-
ing predestinated us unto the adoption of
children."
I. Observe that sonship is peradded to our
federal union to Christ.
Adoption gives a right to the inheritance of the
saints, also to the favour, protection, and fellowship of
God, both in this world and eternally in heaven. The
apostle says of the matter : " We ourselves groan
within ourselves, waiting for the adoption, to wit, the
redemption of our body." Rom. viii. 23. Believers
groan until they are brought to heaven, nor shall their
glory and happiness be complete until their bodies shall
be raised from the dead in a state suitable to be the
eternal habitation of their souls. Then their redemp-
tion shall be complete, and the adoption shall be rea-
lized in the fulness of its blessedness. To this, and to
Predestination.
51
,1 all the glory tha shall follow, believers are foreordained.
Adoption and glory are joined in the Scriptures, so that
those who are predestinated to the one are predesti-
nated to the other: " To whom pertaineth the adoption,
and the glory." Rom. ix. 4. " Behold, what manner
of love the Father hath bestowed upon us, that we
should be called the sons of God ! . . . And it
doth not yet appear what we shall be : but we know
that, when he shall appear, we shall be like him ; for
we shall see him as he is." i John iii. i, 2. Adoption
is the dignity of a Christian in this life, and fulness of
glory in heaven. In his intercessory prayer, Christ
says concerning his people : " Father, . . . the
glory which thou gavest me I have given them.
I will that they also whom thou hast given me be
with me where I am ; that they may behold my glory,
which thou hast given me." John xvii. 21-24.
2. Observe that election secures holiness ; and pre-
destination, adoption, with all its dignities, privileges,
and glory.
Holiness must result from the choosing of believers
to union to Christ ; for it would be incongruous that
the Head should be pure, and the members of the body
corrupt. The union of two who should be contrary in
character, tastes, and inclinations could not be a bless-
ing to either, but constant misery. God therefore
chose his people to be holy as he is holy, and more-
over predestinated them to glory. To save from all
:1
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Discourses on Ephesians.
the evil of sin would be great favour, but to foreordain
to everlasting glory crowns it with perfection. " Being
made free from sin, and become servants to God," is a
great blessing, and secures "fruit unto holiness"; but
there is more than that secured ; for God foreordained
that, to all chosen to be thus made free, " the end "
shall be " everlasting life." Rom. vi. 22.
The people of God should endeavour to realize
what is included in their adoption : there is given to
them a right to all privileges, not only in this world,
but also in the world to come. They know not them-
selves the fulness of the blessings to which ihey have
a right. Inasmuch as God is their l*"athcr, all his
wealth, in love, mercy, compassion, v. isdom, power, and
faithfulness, is theirs. "The Lokd is the portion of"
their "inheritance and of" their "cup," and he main-
tains their "lot. The lines are fallen unto" them "in
))leasant places; yea," they "have a goodly heritage."
i*s. .\vi. 5. 6. They have permission to go to their
l''ather with reg;"'d to all troubl'-s. In a word, "all
things are " theirs.
in. Notici; the medium through which the bless-
ing of prt destination to adoption is obtained.
" Having j)r{;destinat(;d us unto the adoption
of children by Jesus Christ."
I. The Son of God was appointed to the media-
torial office with a view to the atloplion of his people.
Predestination.
53
In election God put his people in Jesus Christ,
who is his own Son by nature. He chose them in him
to be united to him in the closest bonds. By their
betrothal to his eternal Son, he constituted them his
own children. This is a nearer relationship to the
leather and the vSon than ordinary ado[)tion among
men ; for it is a covenant union, called in Scripture a
betrothal or marriage, which in due time is actually
realized, and then becomes a living union. Nothing
exactly like it can be done among men ; for God com-
municates his own life through Christ by his Spirit
unto all those, who, when regenerated are enabkxl to
rest on Christ by faith. Thim they are really adopted
by an act of God's free grace, antl the predestinating
j)ur[)ose of adoption is actually fulhlleil to them. The
matter was settled in the mind of (ioil when he chose
them in Christ, and entered into covenant with him
with regard to them.
2. We observe that, having forfeited their right to
every blessing, Christ was .ipj)ointc:d to purchase it
for them.
Though not adopted on account <^i the merits of
Christ, but on the ground of union to .\\\w in election,
yet they could not be actually acK)pted in time if Christ
iiad not redeemeil them from wrath i)y his blood.
" When the fulness. of time was come, God sent forth
his .Son, made of a woman, made 'iiuler the law, to
redeem them that are under the law, that we might
-.J
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m
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Discourses on Ephesians.
receive the adoption of sons." Gal. iv. 4, 5. Seeing
their sin was an obstacle to the bestowal of adoption
upon them, he, by his merits, removed every legal
hindrance, and, by his Spirit, he removes every moral
hindrance, so that they are actually constituted God's
first-born, or heirs, and joint heirs with Christ.
IV. Notice the moving cause of predestination.
" Having predestinated us . . . according to
the good pleasure of his will."
Before anything was created God knew all things
that he could make ; but he was under no necessity
to make any of them ; for he is "God blessed for ever,"
and would be so if he created nothing. Though, by
his works, his glory is displayed, yet he would be
infinitely glorious without them, and supremely satisfied
with himself. That he. therefore, purposed to bring
worlds and living creatures into existence was a decision
of his will ; for nothing else could move him to exert
his creating power, because all his works can add no
glory or blessedness to him. " Bless the Lord your
God for ever and ever : and blessed i)e thy glorious
name, which is exalted above all blessing and praise."
Neh. ix. 5. Our blessing and praise cannot benefit him.
"O my soul, thou hast said unto the Lord, 'I'hou art my
Lord: my goodness extendeth not to thee." Ps. xvi. 2.
When God contemplated men in a fallen state and
bound in justice to suffer the punishment due unto their
Wm
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P rtdestination.
55
sins, he might, without any loss or injury to himself,
leave them to perish for ever ; for he was under no
oblifj-ation, either to himself or to them, to provide a
redemption for them. This John Wesley called "a
bold and precarious statement," but it would be much
bolder to say that he was bound to do this. His will
decided the matter, nor is it attributed to his bare will
merely, as is the case with regard to his purpose con-
cerning his other works, but to ''the good pleasure of
his will." The qualifying words, " good pleasure,"
are not in Scripture connected with "will" in any
1 )ivine decree but that of the election and predestina-
tion of men unto .salvation and eternal glory. In the
e.xpression. " he vvorketh all things after the counsel of
his own will," we have simply will and no more ; but
when the predestination and salvation of sinners by
Christ are referred to, they are ascribed to " ///r good
pleasure of his will." It is true that God purposed
nothing but vvliai it pleased him to [)urpose. " Our
Ciod is in the heavens : he liath done whatsoever he
hath pleased." Ps. cxv. 3. "Whatsoever the Lord
plea.sed. that did he in h(;aven, and in the earth, in the
seas, and all deep places." Ps. cx.xxv. 6. " Thou, ()
LoKh, hast done as it pleased thee." Jonah i. 14.
rhe.se and similar passages simply e.\pre.ss God's deci-
sion to act in certain ways because it was just, wise, and
holy to do so ; but he purposed with delight to save
his people ; and, therefore, he is said to predestinate
''il
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1 1: |!r I
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Discourses on Epiiesians.
them, not merely according to the " pleasure of his
will," but "according to X^a^t good pleasure of his will."
We I earn from the words that he has formed no
purpose, nor performed any act with regard to his
creatures, with such pleasure as that of predestinating
his people to adoption and glory. God set such a value
upon the salvation of those whom he had chosen in
Christ, that he resolved to exert all needed power to
save them. " F"or God so loved the world, that he
gave his only begotten Son, that whosoever believeth
in him should have everlasting life." John iii. 16. It
is true that he punishes the wicked, hut this he does as
the righteous Judge, not "with good pleasure," but
with regret, for though he pities his creatures, he must
act jusdy. " Have I any pleasure at all that the wicked
should die ? saith the Loko God ; and not that he
should turn from his ways and live?" Ez. xviii. 23. " 1
have no pleasure in the death of him that ilieth. saith
the Lord (iod." Ez. xviii. 32. " Say unto them, As 1
live, .saith the Lord God, I have no j)leasure in the
death of the wicked ; hut that the wicked turn from
his way and live: turn ye, turn ye from your evil ways;
for why will ye die, () house of Israel?" Ez. xxxiii. i i.
V. Notice the ends for which God predestinated
his people. '' Having predestinated us unto
the atloption of children by Jesus Christ to him-
self ... to the praise of the glory of his
grace."
•f his
will."
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16. It
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wicked
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Predestination.
57
I. He predestinated them unto adoption "to him-
se
If/'
God chose his people for himself. " Know that the
Loud hath set apart him that is godly for himself." Ps.
iv. ;. He chose him out of the rest to l)e his own
intimate friend. God distinguished David, not only by
exalting him to royal dignity, but much more highly,
by exalting him to cordial friendship. Being a man
after God's heart, notwithstanding infirmities, there was
mutual affection between them. God honoureth all his
people in the same way ; he chose them from among
men to be made kings and priests, between whom and
himself he establishes concord, mutual love, and con-
fiilence. He calls them "my chosen" whom I have
"formed for myself." Isa. xliii. 20, 21. He formed
them for himst^lf first in their election; again, in their
regeneration ; but, as the second forming ' aves them
imp(;rfect, there is a final forming when they shall be
mad(.' perfect by the redemption of their body and their
glorification in heaven. God will be so sntisfied with
lliem that "he will rejoice over" them "with joy; he
will rest in his love, he will joy over" them " with sing-
ing." Zeph. iii. i 7.
Whether the text means it or not, it is also true
that God predestinated his peojjle unto adoption for
Christ, .so that his mystical body should be complete.
In this respect they are the fulness of Christ. As man,
it was proper that he should not be alone ; (iod there-
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fore chose and predestinated many brethren to be his
associates and joint-heirs with him.
2. God predestinated them unto adoption to the
praise of the glory of his grace.
By the adoption of sinners into the family of God,
the glory of his grace is made conspicuous, so that in-
telligent creatures behold and praise it. Without this
act. grace would remain hid in God. Though he derives
no benefit from our praises, be delights in them, because
they promote our happiness, and he is pleased to see
us full of holy joy.
3. Observe that we have all these blessings " in
the Beloved." As Christ is the beloved of the Father,
what are our feelings with regard to him ? If we love
him, we shall enjoy his favour for ever ; but if not, let
us consider the apostle's solemn declaration, "if any
man love not the Lord Jesus Christ, let him be Anath-
ema Maran-atha."
Redemption.
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DISCOURSE V.
REDKMI'TION.
Eph. i. 7, 8 : " In whom we have redemption through his
blood, the forgiveness of sins, according to the riches of his
grace ; wherein he hath abounded toward us in all wisdom and
})rndence.'"
'IpHE apostle in this chapter refers to two classes of
-^ blessings which God confers upon his people.
First, holiness, adoption, and acceptance, *' According
as he hath chosen us in him before the foundation of the
world, that we should be holy and without blame before
him in love ; " " having predestinated us unto the adop-
tion of children by Jesus Christ to himself," " to the
l)raise of the glory of his grace, wherein he hath made
us accepted in the Beloved." Secondly, redemption,
justification, and effectual calling, "In whom we have
redemption through his blood ; " " in whom we have
. . . the forgiveness of sins ; " " having made known
to us the mystery of his will." The first class of bless-
ings is the highest, and realized by God's people by
means of the second class. God elected his people to
holiness and eternal glory, he predestinated them to be
his sons, and accepted their persons. All these bless-
ings were assigned to them in Christ ; for they were
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regarded as members of his m/stical body. As it was
foreseen that they would forfeit their title to these high
privileges by sinning against God, he decreed that they
would be redeemed by Christ, that the redemption
would be applied to them, that their persons would be
justified, and that, in order to justification, they would
be called effectually by the Holy Ghost. All these
blessings, the second as well as the first class, are be-
stowed in Christ ; chosen "in him." adopted in "Jesus
Christ." accepted "in the Beloved. ' " In whom we
have redemption through his blood, the forgiveness of
sins, according to the riches of his grace ; wherein he
hath abounded toward us in all wisdom and prudence."
All these blessings may be expressed by the terms :
election, redemption, and effectual calling.
I. Notice the blessings chiefly referred to in these
two verses.
God, in his unerring wisdom, his unspotted puritx.
and in his absolute rectitude, purposed to permit the
fall of man, wherein his chosen, predestinated, and
accepted people were involved and became liable to
everlasting exclusion from his favour ; but from eternity
he purposed to restore them to the high privilege of
everlasting blessedness by having their right to it pur-
chased, and themselves redeemed from all the evils to
which they became justly liable. The title to eternal
happiness, which is purchased for them, is in due time
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conferred upon them, so that the glory of heaven Is
suitably called redemption. When Christ told his disci-
ples of the signs immediately preceding his second
celling, he said : " When these things begin to come
to pass, then look up, and lift up your heads ; for your
redemption draweth nigh." Luke xxi. 28. Then the
bodies of the saints shall be raised, their souls and
bodies shall be united, and they shall be for ever with
the Lord in endless blessedness. The apostle says
that believers groan while in this life, " waiting for the
adoption, to wit, the redemption of" their "body."
Rom. viii. 23. Sanctification is redemption from the
power of sin working in the members. It is said that
Christ "gave himself for us, that he might redeem us
from all iniquity, and purify unto himself a peculia '
people, zealous of good works." Titus ii. 14, Redemp-
tion comprises the purchase of a title to eternal glory,
freedom from condemnation, deliverance from wrath,
and salvation from sin and its consequences.
II. Notice the Redeemer. "In whom we have
redemption."
This is Jesus Christ, the eternal Son of God, who
is the Father's equal in all Divine perfections. It is
he who was set forth '>y Solomon by the title of Wisdom
idvvellirj with Gpd from everlasting. "The Lokd
possessed me in the beginning of his way, before his
works of old. I was set up from everlasting, from the
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beginning, or ever the earth was. When there were
no depths, I was brought forth ; when there were no
fountains abounding with water. Before the mountains
were settled, before the hills was I brought forth. . . * .
When he gave to the sea his decree, that the water
should not pass his commandment : when he appointed
the foundations of the earth: then I was by him as one
brought up with him : and I was daily his delight,
rejoicing always before him ; rejoicing in the habitable
part of his earth ; and my delights were with the sons
of men." Prov. viii. 22-31. He is the angel who was
with the church in the wilderness. It was he who
spake to Moses from the burning bush, whose voice,
proclaimed from Mount Sinai, all the people heard,
saying : " I am Jehovah thy God^ which have brought
thee out of the land of Egypt, out of the house of bond-
age." Ex. XX. 2. He is declared to be God's fellow.
" Awake, O sword, against my Shepherd, and against the
man that is my fellow, saith the Lord of hosts.' Zech
xiii. 7. He is Jehovah whom Jehovah sent to his
people. " Sing and rejoice, O daughter of Zion : for,
lo, I come, and I will dwell in the midst of thee, saith
Jehovah. And many nations shall be joined to Jehovah
in that day, and shall be my people ; and I will dwell in
the midst of thee, and thou shalt know that Jehovah of
hosts hath sent me unto thee." Zech. ii. 10, 11. He is
the Word that was in the beginning, " was with God,
and . . . was God." John i. i.
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This Divine person was appointed our Redeemer
with hi-ii own full consent, and that he might discharge
the duty that he undertook, it was agreed that every-
thing necessary to the successful accomplishment of his
undertaking should be provided for him. He engaged
to redeem the people given to him by his Father, and
the Father engaged to prepare a human nature for him,
anoint him with the Holy Ghost, and sustain him while
carryini^ out the work of redemption. "Wherefore,
when he cometh into the world, he saith, Sacrifice and
offering thou wouldest not, but a body hast thou prepared
me." Heb. x. 5. " Behold my servant, whom I uphold,
mine elect, in whom my soul delighteth, I have put my
spirit upon him. . . . He shall not fail nor be
discouraged, till he have set judgment in the earth.'
Isa. xlii. 3, 4. When he and the Father entered into
a covenant with regard to our redemption, he agreed to
take our nature into personal union with himself, and
to assume our responsibilities to obey the law and suffer
for our sins, on condition of obtaining for us everlasting
glory, perfect holiness, sonship, redemption, regenera-
tion, faith, justification, pardon, and deliverance from
the pollution of sin, together with his own exaltation,
as our Mediatorial Head, to supreme power over all
things. As he performed all that he undertook, the
Father performed to him all the stipulated promises ;
for he who was "in the form of God," and "thought
it not robbery to be equal with God, "because he made
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himself of no reputation, and took upon him the form
of a servant, and was made in the hkeness of men :
and being found in fashion as a man. he humbled him-
self, and became obedient unto death, even the death
of the cross. Wherefore God also hath highly exalted
him, and given him a name which is above every name."
Phil. ii. 6-9. The Father "raised him from the dead,
and set him at his own right hand in the heavenly
places, far above all principality, and power, and might,
and dominion, and every name that is named, not only
in this world, but in that which is to come ; and hath
put all things under his feet, and gave him to be the
head over all things to the Church, which is his body."
Eph. i. 20-23.
III. Notice the redeemed. "In whom r.'^ have
redemption."
I. Observe the significance of the pronoun ''we''
in this pL .e.
The apostle by " we " meant himself and the
saints which were "at Ephesus, and the faithful in
Christ Jesus." The passage refers to believers ir,
every place and all ages, whom "the God and Father
of our Lord Jesus Christ, . . . hath blessed with
all spiritual blessings in heavenly places in Christ :
according as he hath chosen " them " in him before
the foundation of the world, that " they " may be
holy and without blame before him in love : having
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predestinated " them " unto the adoption of children
by Jesus Christ to himself, according to the good
pleasure of his will, to the praise of the glory of his
(»^race, wherein he hath made" them "accepted in the
Beloved." These then are the persons who have
redemption through the blood of Christ.
2. Observe also that the apostle says : "We have
redemption."
The saints under the old dispensation could not
say " we have redemption," as New Testament believers
can. Christ obtained credit with the Father, on the
ground of which believers of that period were saved.
They saw the day of Christ afar off, but the price of
their redemption was not actually paid in their day.
He was "the Lamb slain from the foundation of the
world " onl)' in covenant and type, but he had not
really suffered and died until he was crucified on
Calvary. They had been saved, but Christ had not
yet actually paid any of their indebtedness. New
Testament saints are differently situated ; for in their
case the debt is paid, and their legal obligations are
cancelled. " We see Jesus, who was made a little
lower than the angels, for the suffering of death
crowned with glory and honour ; that he by the grace
of God should taste death for every man." Heb. ii. 9.
"Christ . . . offered himself without spot to
God. . . . And for this cause he is the Mediator
of the new testament, that by means of death, for the
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redemption of the transgressions that were under
the first testament, they which are called might
receive the promise of eternal inheritance.' Heb. ix.
14, 15. When he came into the world and died, he
settled by his obedience and death, for all already
saved on his credit, and paid in advance for all the
rest of those chosen to holiness ami predestinated unto
adoption. To know that the debt is paid is a great
help to the faith of New Ttstament believers ; for we
see Jesus crucified, dying, rising again from the dead,
ascending to heaven, and there "crowned with glory
and honour."
3. Ob.serve that "we have" this redemption in
Christ. " In who)ii we have redemj)tion."
Christ, like Adam, is a representative person : as
we were condemned in Adam when \\v. sinned, his
people were all justified in Christ when he paid the ir
indebtedness ; but the iXv.vA of justificati(Mi is not
actually put into their hands uni ' hy faith in him they
agree to accej)t it ; until that is done no man can claim
a discharge froin his liability to punishment.
IV. Notice the means whereby the retlemption is
receive'!. " We have redemption Ikroiigk Ins
blood''
When God transacted with Christ about the salva-
tion of those given to him. h(^ demanded a just jjricc
for their redemption ; seeing this was agreed to, in di c'
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time the amount was paid in full. On this account it
is said : " Ye are bought with a price ; therefore
glorify God in your body, and in your spirit, which arc
God's." I Cor. vi. 20. Christ "gave himself a ransom
for all." 1 Tim. ii. 6. The ransom, or price of our
redemption, is in the text called his blood, not because
his obedience formed r :> part of it, but because his
work culminated in the shedding of his blood. In the
Old Testament it is said that the blood is the life of a
creature, so is the blood of Christ the life of his
obedience and sul rings. Under the typical dispen-
sation "almost all things" were " purged with blood ;
and without sheddfng of blood" was "no remission."
Ileb. ix. 22. The blood of Christ Wiis shed for the
covering of sin ; and so lively does this truth affect the
minds of saints in glory that they exclaim : " Thou
art worthy to take the book, and to t)pen the seals
thereof; for thou wast slain, and hast redeemed us to
God by thy blood." Rev. v. 9.
V. Notice the; blessing conferred on believers as
the fruit of redinnption. " In whom we have
redemjjtit)n through his blood, the fori^ivencss
of sins''
This is an Import.int matter, for it lies at the
foundation of our ex[/<:rw!nce of all gospel blessings-
When a poor sinner is convinced of his sin, guilt,
.iiul condetnnation to punishment, he can have neither
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rest nor comfort until his sins be forgiven him, nor can
peace be satisfactorily found until he comes to Christ for
it. Many things promise relief from a condemning
conscience, which, if they give ease, it is only a delu-
sion : for sooner or later, when conscience will discover
the deception, it will denounce the sinner with greater
vigour than before. Without forgiveness there can be
no communion with God. no experience of "consolation
in Christ," no " comfort of love," no " fellowship of the
Spirit." nor any solid ho|)(! of heaven. Then; may
be some pleasurable cnnotions, but they produce no
s;mctifying effects. When a man's sins are pardoned,
other spiritual blessings will follow. If any one asks
what sins are forgiven, the .Scriptures rej)ly : all sins.
" And you, being dead in )'our sins and uncircumcision
of your tlesh, hath he (juickened together with him,
having forgiven you all tre.spa.sse.s. ' Col. ii. 13.
VI. Notice the source of redemption. '• We have
redtMnption . . . according to the riches
of his o race.
Grace means (iod's good will in conferring an\
favour on us. " He hath justifietl us fn'cly by his
grace. Rom. iii. 24. The love anil mercy of (iod arc
grace, because he fri'ely, or of his own good will, e.ver-
• cises them with regard to his creatures, (iod's gracit
is not of .my necessity of his nature, or from any ob-
ligation to us. but a matter of Pivine freedom, "lb
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hath mercy on whom he will have mercy." Rom. ix. 18.
It is said that he blessed his people "with all spiritual
blessings," chosen, adopted, and accepted them "to the
praise of the glory of his grace," and forgiveth them
" according to the riches of his grace."
1. Observe then that it was grace that appointed
Christ to the mediatorial office to render satisfaction
tor his people, that thus he should redeem them. Di-
me justice demanded satisfaction, for without it par-
don was impossible. Grace called Christ to meet the
demands that were made. It was not justice but grace
that suggested this arrangement, and urged Christ to
discharge for us oui heavy obligations.
2. As Goil was not l)ound to accept a substitute
for sinners, that he did so was a matter of grace. He
might insist upon the punishment of tht; guilty in their
own person, for that would be strictly just, holy, and
good. He might say to Christ: I grant the infmitc
value of thy merits, but I am at liberty to accept thine
')ffer or not. .Such howevt-r is (lod's grace that he
gave hi"^ \\t\ Son tt) offer himself a sacrifice for u.s.
3. W lien satisfaction was matle, and redemption
purchased, (iod was under no obligation to fipply it to
any rvne. nor even to accept the offer of the Spirit to do
so. Grace, however, moved liie iloK (ihost to under-
l.ike the work of renewing siiUKTs. and of persuading
tlKin to accept Jesus Christ and his redemption. Grace
acted with e()ual ix>wer in the minds of the leather. Son
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4. To comfort believers, the grace of God is said
to be so rich that it abounds " toward them in all wis-
dom and prudence." If their sins are many and their
guilt great, grace is greater. If our folly and ignorance
are great, his wisdom and prudence, which he abun-
dandy imparts to his people, are infinite.
Sinners, God, who offers this rich grace to you, in
proof of his g(jod faith, proclaims it to you in the gos-
pel, and urges it upon your acceptance by his servants ;
besides this, the Spirit in many cases presses it forcibly
upon your attention. If you then come short of the
grace of God it is because you will not accept redemp-
tion from the guilt and dominion of sin. I f you, through
the love of sin, refuse salvation you shall inevitably perish.
Considering your perilous position, pray to God to give
you repentance unto life that you may turn to him with
true contrition.
The Mysterious Congress.
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DISCOURSE VI.
THE MYSTERY OF THE CATHKRINd TO(;ETHER INTO ONE
OF ALL THINGS IN CHRIST.
Eph. i. y, 10: ' Having made known unto us the mystery
of his will, according to his good pleasure which he hath pur-
posed in himself: that in the dispensation of the fulness of
times he might gather together in one all things in Christ, both
which are in heaven, anil which, are on earth : even in him.
T X these verses the apostle continues the enumeration
"■■ of the blessings that God purposed to bestow upon
his people : from everlasting, he had chosen, predesti-
nated and accepted them in Christ; in time, he redeemed
them by his Son, and on the ground of the ransom paid
by him, he regenerates, pardons, justifies, adopts, sancti-
fies, and glorifies them. " He hath abounded toward us
in all wisdom and prudence ; ha.ing made known unto
us the mystery of his will, according to the good pleasure
which he hath purposed in himself: that in the dispen-
sation of the fulness of times he might gather together
in one all things in Christ, both which are in heaven
and which are on earth ; even in him."
I. Notice the character of God's purjjose with
regard to this great gathering together. It is
a mystery.
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I. It is a mystery, because none but God fully
understands it.
The purpose of convening this glorious congress
was hid in God's mind until he saw proper to reveal it;
first, obscurely and gradually ; afterwards, with greater
clearness ; but notwithstanding the brightness of the
revelation of it in the Gospel, there is much in it that,
to us, is mysterious, "We speak," said the apostle,
"the wisdom of God in a mystery, even the hidden
wisdt)m, which God ordained before the world unto
our glory." i Cor. ii. 7. There never was a greater
secret than the Gospel ; for the highest intelligence in
creation could not discover that the salvation of fallen
men was possible until Gotl revealed it, and even when
revealed, no man can understand the method of it, so
as to accept it, until his mind is enlightened by the
Holy Ghost. The great secret of redemj)tion and of
the august gathering of the saints was hid in (iod's
mind, nor would it ever be known if he had not
revealed it, and had he not given power of apprehend-
ing it to men. As a subordinate agent in the work ol
making it known, the apostle says that God bestowed
the great favour on him of being ap|)ointed to "preach
among the Gentiles the unsearchable riches of Christ ;
and to make all men see what is the fellowship of the
mystery, which from the beginning of the world hath
been hid in God." Kph. iii. 8, 9. All the wise men
of the world could not discover it. " None of the
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princes of this world knew" it, "for had they known
it. they would not have crucified the Lord of Glory ; "
for "eye hath not seen, nor ear heard, neither have
entered into the heart of man, the things which God
hath prepared for them that love him. Hut God hath
revealed them unto us by his Spirit." i Cor. ii. 8, 9.
Profound politicians, who understand the principles of
civil government, who have keen discernment in dis-
covering the secret purposes of cabinets, and who have
inventive genius to counteract the schemes of their
opponents, cannot imderstand the mystery of the gospel
without Divine illumination.
Old Testament saints, and even prophets, had but
(lark ideas of the glory of the gospel ; for they
"searched diligently, who prophesied of the grace that
should come unto " us ; " searching what, or what man-
ner of time, the .Spirit of Christ which was in them did
signify, when it testified beforehand the sufferings of
Christ, and the glory that should follow." i Peter i.
10, II. They wrote as they were inspired by the
Holy Ghost, but they did not clearly understand their
own predictions. They were given to know that they
ministered to the edification of future generations, but
the manner of the display of the coming glory they did
not comprehend.
This mystery was hidden from angels ; for, though
they were near God as faithful servants and ministers,
they did not know his mind concerning this matter.
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Indeed the Church knew it before angels did, for it is
by the Church it is made known to them. " From the
beginning of the world" it "hath been hid in God. who
created all things by Jesus Christ : to the intent that
now unto the principalities and powers in heavenly
places might be known by the Church the manifold
wisdom of God." Eph. iii. 9, 10. Prom this it seems
that they learn the gospel from the Church, and that
in Christian assemblies, where the gospel is preached,
there is a large concourse of angels present to hear the
mystery unfolded, in order that their desire to know
more of the wisdom of God may be gratified ; for we
are told that they *' desire to look into these things."
2. This is a mystery because it is a product of
God's will.
In purposing redemption and the glorious gather-
ing of the saints God did not consult any one but him-
self ; because none of his creatures, ht)wever high in
intelligence, could give him the least aid in the matter,
as the best of them had not sufficient capacity for the
solution of so great a problem. The whole plan must
be traced back to the divine will as the adequate cause.
•' For he saith to Moses, I will have mercy on whom 1
will have mercy, and I will have compassion on whom
I will have compassion. So then it is not of him that
willeth, nor of him that runneth, but of God that
showeth mercy." Rom, i\. 15. 16. Suppose that a
sinful man knew all that God himself knows except his
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purpose to save sinners and the plan that he devised
for this end, it would not in the least benefit him ; for
such extensive knowledge would increase his misery, as
it would make him like the devils. The knowledge of
this mystery is unspeakably more valuable than that of
everything else. To know that God in his goodness
will have mercy on sinners is worth more than all the
world. To have true comfort we need to know that
it is God's will to save us by living faith in Christ.
When an awakened sinner realizes his own lost state,
and is assured that it is God's good pleasure to save
such as he is for the sake of his own Son, he is
enabled to be satisfied with God's good will in the
matter and with the ransom paid by Christ. Thus,
he is enabled to rest on Christ and to surrender
himself to God to be dealt with as he sees proper.
Such a one is then enabled to know in some measure
the mystery of God's will with regard to himself.
Suppose that one of Solomon's courtiers, who had
been the king's companion in his studies, committed
some treasonable acts, and discovered that his treason
was reported to his master, he would be so agitated
with fear that, notwithstanding his knowledge of the
king's views on so many subjects,, his anxiety for
his life would not be removed until the justly incensed
monarch should intimate to him that it was his will to
pardon and reinstate him in his favour. He might
before that have heard rumours that such was the
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king's purpose, but the mystery would be too dark to
relieve his mind until he should be assured of his
sovereign's clemency ; and even then he might not be
able to account for the motives that caused him to
show mercy : there would still be considerable mystery
connected with the king's conduct.* If the case is so
with regard to the acts of men, how much more with
regard to God's act.
II. Notice the great work that God purposed to
accomplish. "He hath purposed in himself:
that in the dispensation of the fulness of
times he might gather together in one all
thill in Christ, both which are in heaven,
and which are on earth ; even in him."
1 . Observe that the residence of those whom God
[)urposed to gather together in one are heaven and
.earth.
The intelligent inhabitants of these two places are
angels and men, and it is to be observed that there is
a third region to which no reference is made in this
enumeration, hell, the habitation of devils and lost souls.
The solemn omission excludes them from this glorious
assembly ; their jiames are not written in the book of
life. In this distinguished congress there shall be all
the ran.somed and the holy angels of every rank, "prin-
cipalities, and powers, and mights, and dominions in the
heavenly places, ' and men of all nations, ages, and
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positions. It is God's will that men of all stations in
this life should "be saved and come unto the know-
ledge of the truth," and we are therefore exhorted to
make "supplications, prayers, intercessions, and thanks-
givings for all men for kings, and for all that are in
authority." i Tim. ii. i, 2, 4.
2. The time when God purposetl that this gather-
ing together should openly commence.
It is called "the dispensation of the fulness of
times." There were some gathered before, but u was
when Christ came, died, and ascended into heaven that
the mystery began to be clearly unfolded. Christ came
into the world for this purpose when four thousand
years had passed away. When the time appointed by
God for the old state of things had run out, a new era
commenced wherein God purposed to work in a differ-
ent way. Up to that time the field where the gather-
ing was carried on had been sm.ill ; the Ciospel in its
old dispensation was confined to one people, for the
Church was in its infancy. The time had arrived when
the children of God should obtain the liberty of their
majority. When, tht;refore, "the fulness of the time
was come, God sent forth his Son, made of a woman,
made under the law, to redeem them that were under
the law, that we might receive the adoption of sons."
(jal. iv. 4, 5. The Jews had the true religion exclu-
sively iiii" generations, but after the resurrection of
Christ it was extended to the Cientiles, and it soon
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passed over to them to the exclusion of the Jews for a
period. There is, however, an era appointed by God
when his ancient people shall be gathered again into
the Church. When these various periods come to an
end, the events settled in God's purpose shall take
place. Christ came when the world was ripe, because
the condition of Jews and Gentiles was ready for the
change that was to be introduced. Though we cannot
clearly see all the reasons for it, it was a fit season
for Christ's advent. Had he come earlier, all the ends
would not be accomplished, and if his coming had been
longer postponed, loss would be sustained. In devis-
ing and carrying out his plans, God commits no mis-
takes. It was the right time for the granting of liberty
to the Jews from ceremonial restraints, and the Gentiles
began to be ripe for the harvest. It is true that it was
the early ripening, but the ingathering has gone on
since, and there are now indications of the speedy
coming of the time wherein all nations shall be gathered
to Christ, and the Jewish field which has lain fallow for
eighteen hundred years shall be cultivated, that it may
yield a rich harvest for the honour of Christ, and to the
joy of the Gentiles,
3. But observe that a dispersion is implied in this
Divine purpose of gathering together.
Sin caused a serious separation : first, between
God and his sinful creatures ; and, secondly, between
rebel and holy angels, between holy angels and men,
The Mysterious Congress.
79
and to such extent among men themselves that this
world has been a wild scene of enmity, strife, and con-
fusion. Up to this time the earth has been the theatre
of animosities, oppression, war, and bloodshed. King-
doms are always suspicious of each other, so that in
times of peace they are prepared for hostilities, nor can
we see that mutual confidence prevails to any extent
among them. Though the Jews, on account of their
dispersion, are not able to wage war, their hatred to
the Gentiles, particularly to Christians, is intensely
bitter. They curse Christ to-day with as much venom
as they did in Pilate's judgment hall, when the excited
mob cried : " Away with him, away with him. crucify
him, crucify him." All this enmity between man and
God, between holy angels and men, between tribes,
nations, and kingdoms, and between Jews and Gentiles,
was virtually destroyed on the cross of Christ, and it
shall be actually destroyed in God's time by the Gospel
through the power of God. Men are by nature
enemies to God, who though he is merciful and gra-
cious, yet, as the righteous Judge, he has pronounced a
sentence of eternal death on all sinners. As there is a
sad disruption of friendship between God and men,
holy angels, in their loyalty, have declared for their
Sovereign Lord against the rebels. God, however,
purposed to remove this hostility between his people
and himself, ,and to establish friendship between them
and angels, and also among themselves. Along with
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all other graces, he fills their ht^arts with love to hini-
seir, and to each other. '\\\v tiiiK; for reconciliation
in tliis world is fi.xed in (ioil's counsel of peace. "And
it shall come to pass in the last days, that the mountain
of the Lord's house shall he (;stal)lished in the top of
the mountains, and shall he exalted above the hills ;
and all nations shall (low unto it. And many peoj)le
shall go ,ind say, Come ye. and let us go up to the
moimtain of the Li)Ui), to the house of the ( iod of
Jacob; and he will leach us of his ways, and wt; will
walk in his paihs : for out of Zion shall go forth the
law. and the word of tht? I.okn from Jerusalem. And
he shall judge among the nations, and shall rebuke
many people; and they shall beat their swords inln
ploughshares, and thc;ir spears into pruning hooks :
nation shall not lift up sword against natioji, neither
shall thi y learn war any more. " Isa. li. j-4.
4. Observe; that the Person in whom they arc
gathereil together is the Lord Jesus Christ, who made
peace between (iod and men, betwxu-n men and angels,
between Jews ami (ientiles, and between all men.
" For it pleased \\\v leather that in him shoukl all Jul
ness dwell ; anil. ha\ ing made peaci; Uirough tin
blood of his cross, by him to reconcile all things unlo
himself: by him. 1 say. whelluM* the\ be things i.i -arth,
or things in ht'aven." Col. i, K), 20. Idiis grci'.t recoii
c'liation having been accomplished by Christ. llu\
shall be all gathered together in him as unto a I lead
The Mysterious Congress.
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That he might, gather them together, and be a suitable
Head to them, he took uiito iiim. in personal union,
the nature of mtm. He took a nature wherein that of
men ant! angels may be regarded as combineil ; lor tlu!
human soul which hi; took to himself is a sj)irit which,
though not strictly speaking angelic, is similar to angels.
nd the body that he took is material, so
that
in his
nerson
th
phy
sical
t;re' I-
bodv.
lit;
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th
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mi
tl
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th
ree great elements
meet, that men and ang<'ls should be closely and lirmlv
united to him. and through him to (lod. 'I'o secure
this grand union \\v. submitted to a temj)orary separa-
tion from (iod and men. All his disciples forsook him
m
the hour of his ju-ril. aiul when he was on die cross
die bather hid his face; from him. which caust^l him to
cry : " My God. m\ (iod, why hast thou forsaken me.'^"
by \ irtue of this awful separation \\v are reconcileil.
His ificarnation was the summing of all in his Person,
his ditath was a short separation, antl his resurrection
\v;is \ irtually a gathering of all in him. and an assur-
aiuf that all intended to fill up his mystical body shall
he actually united to him.
5. Observe that there \vas a necessity for this
gathering together, not oiiU for fallen men, but also
lor holy angels, for though tht; latttM* were in friendshi])
with Ciod th(;re was no absolute certainty that they
would not fall as other angrls had tdready done ; for
<1'>(1 "putteth no trust in his saints; yea. the heayens
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are not clean in his sight." Job xv. 15. To make them
secure, God gave them to his Son to be united to him
as their Head, as well as the Head* of saved men,
though in a different way. Because then he is, by
Divine appointment, the Head of both, in him they
stantl.
We should aj)preciat(! the gospel that reveals this
profound mystery, and that our knowledge of it may
increase to our growth in holiiu.'ss, we should, in depentl-
ence on .!ic Holy Spirit, prayerfully study the Word of
God wherein he has l)een pleased to make his will
known concerning the salvation of men, and the gather-
ing together in one of " all things in Christ, both which
are in heaven and which are in (;arth ; even in him."
if truly desirous of knowing the mind of God concern-
ing this matter, we will submit ourselves to his instruc
tions with an hoiu^st desire to follow his directions. " If
any man will do his will, he shall know of the doctrine,
whether it be of Ciod." John vii. 17. No one who has
the Scriptures has a right to e.xcuse his ignorance of
the way of salvation, for all who sincerely endeavour to
ol)ey God shall bi' enlightened in the knowledge ol
Christ. It is therefore our part to avail our.selves dili-
gently of all the means of growth in spiritual knowkidj^t
that Goil has graciously i)laced within our reach, look-
ing to him for the e.verci.se of his power to make them
effectual unto our salvation.
The Inheritance.
83
DISCOURSE VII
''*v"
TIIH INHKRITANCE.
l"2pli. i. 11-13 : " III whom also wc have obtained an inheri-
tance, heiiij; predestinated acconhiij,^ to the purpose of liini who
worketh all thinf^'s after the counsel of his own will : that we
should be to the praise of his ^lory, who first trusted in Christ.
In whom ye also trusted, after that ye heard the word of truth,
the Gospel of your salvation."
T T AVI NG stated thi.' hicssings which Goil had jjur-
-'- -■■ posed to b(;stow on his people, the apostle proceeds
to make a practical .ipplicatioii of the great doctrines set
lorlh. In his eternal counsels God chose them in
Christ to holiness, he predestinated them to atloption
hy Jesus Christ, "in wliom " thc^y "have redemption
through his hlootl." and he purposed to " gather together
in one all things in Christ," " in whom also," says he,
■' we have obtained an inheritance . . . who first
trusted in Christ. In whom ye .ilso " obtained the same
inheritance.
I. Notice the inheritance of the saints.
I. Observe that it is a rich inheritance.
A man to whom an estate worth millions of money
is left, by his father or some other relative, is consiilered
wealthy, .so that friends congratulate and pa\ him
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court; l)iit in comparison with tlut heirs of (iod, he is
poor ; for believers inherit all things. " Whether I^iul,
or Apollos. or Cephas, or tlie world, or life, or death,
or thinjj^s present, or thinj^s to come, all are " theirs.
I Cor. iii. 22. Being "heirs of (iod, and joint-heirs
with Christ," therefore, all that (iod is, and possesses,
are theirs. It is characteristic of those that they regard
Ciod hims(!lf as their chief property, for each of them
says: "I'he Lord is the portion of mine iidieritance and
t)f my cii[): thou maintainesi my lot. The lin('sare fallen
unto me in pleasant places ; yea, 1 have a goodly heri
tage." IVs, wi. s. 6.
2. Observe th(Mi that this inheritance is inexhaust-
ible, luring infmile in \alue and amount.
(iod's wealth, as it is displaved in nature, shows
his rt'sourctrs lo be bountlless. Litdil and heat ha\c
been communicati;d to the earth for thousands of years,
nor does it appear th.it these inlluences, so iu;cessar\
to the life of j)lants. animals, and men. arc; in the K'asi
diminished. IMu,' earth has been for ages yielding
sustenance to the \arious creatures li\ ing thereon, nor
is its power of producing su|)|)ort to them appreciably less
than at an) formi-r lime ; though possibly the number
nourished thereby was never greater than al preseiu.
.Since the fu'st mist arose "from the t;arth. and v itercd
the whole face of the ground," then* has been no
poverty of rain to refresh the fu-lds, and the trt^asury
is as Jul! to-day as it was when the first shower fell. It
TfTfirJiri •
The Inheritance.
85
is true that (jrocl clistrihutes it as he pleases, when,
where, and how it seems good to himself, for he does
not. like us, require to ,)ractise economy lest the store
should give out. If thi; trc^asures of his bounty in the
natural world are so great, much more so are those of
his grace. His compassion is houndU;ss. his mercy is
unlimited, his lov(! is unfathomable, and his g(merosity
is inexhaustible'. " I'Or (iod so loved the world, that
he gave his only begotten Son, that whosoever l)elieveth
in him should not perish, but hav(.' (everlasting life."
|()hn iii. i6. "lie that spanxl not his own Son. but
(Nelivered him up for us all, how shall he not with him
also Ire.ely give us all things?" Rom. viii. 32.
3. It is an inalienable inheritance.
In this world parents ma\ becjueath laige (,'states
to iheir children, but through various causes their patri-
mony may pass away from them in a few y(;ars, so that
such heirs, frotii a state of altluence. may fall into
])(>verty. To prevent such a result, many, in the
exercise of what they consider wise foresight, entail
their property so that it cannot be lost ; but it may
income so encumbered that the owniT may be rt;ally
poor; and in every case, each succe.ssive proprietor
must h'ave it behind him, when he gcu:s out of this life
into another world where he can bring no part of it with
him, and if he iloes not lay up treasure in heaven, he
will be absok>t(!ly poor through eternity. Not so, how-
ever, the heirs of Ciod, for they have an everlasting
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inheritance, which is "incorruptible, and undefiled, and
that fadeth not away, reserved in heaven for " them,
and they " are kept by the power of God through faith
unto salvation." i Peter i, 4. 5. Their title cannot be
forfeited, for it is confirmed by an everlasting covenant
with their Head, who amply fulfilled its conditions to
the satisfaction of God the Father ; so that, in the
midst of anxious misgivings, each of them may say :
" Although my house be not so with God : yet he hath
made with me an everlasting covenant, ordered in all
things, and sure." 2 Sam. xxiii. 5. The endless jjos-
session which is promised them, God will faithfully
bestow upon th'-n. " I give unto them eternal life ;
anil they shall nrtver perish, neither shall any man pluck
them out of mv hand. Mv leather, which gave them
me, is greater than all ; and no man is able to pluck
them out of my Father's hand," John x. 2S. 29.
II. Notice the heirs. "We have obtained an
inheritance, . . who first trusted in
Christ. In whom ye also" obtained thi; same.
I. The apostle and other believing Jews obtained
the heavenly inhtritance.
These have the distinguished honour of having it
recorded of them that they " first trusted in Christ. "
Some of the apostles had the jjrivilegt; of being first
called by Christ, and of trusting in him before others,
so that they are the first fruits of this New Testament
The Inheritance.
87
Church. For these to whom Christ preached first, he
specially prayed before his last sufferings. " I pray
for them : I [jray not for the world, but for them
which thou hast given me. ... I pray not that
thou shouldest take them out of the world, but that
thou shouldest keep them from the (;vil. . . . And
for their sakes I sanctify myself, that they also might
he sanctified through the truth. Neither pray I for
these alone, but for them also which believe on me
through their word." John xvii. 9-20. Though, as
was natural, his human affections embraced his com-
panions, yet he remembered all his futures disciples.
To believe in Christ before others is represented by
the apostle as an advantage. He says that thi; (iospel
" is the power of God unto salvation to (;\ i;ry one that
helieveth ; to the Jew first, and also to the Greek.''
Rom. i. 16. On one occasion, as Peter preached
in the temj)le to a congregation of Jews, he said :
" Unto you first, God having raised u[) his Son Jesus,
sent him to bless you. in turning away every one of
you from his iniquities." Acts iii. 26. In one of Christ's
inttTviews with his disciples after his resurrection, he
uuiiL,du them "that repentance and remission of sins
should be preached in his name among all nations.
lK'L,nnning at Jerusalem. " Luke xxiv. 47. Me ijiformed
them that the Gospel shouUI bt; preached first to the
jews. It was Paul's practice, when he came to a city
or country, to make Christ known to the Jews first, if
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there were any there. Christ had a peculiar regard
for them, and it was reasonable that he should, seeing
that he was of them according to the flesh ; and though
ascended into heaven, we are not entitled to think that
he has lost his affection for his kinsmen. It is distinctly
stated that, though unbelieving, "they are beloved for
the fathers' sakes." Rom. xi. 28. We are at present,
however, considering the privilege of being first in
Christ ; for it may well be valued by those who are so
distinguished in a family, neighbourhood, or country,
and certainly those who belie:ve aftt-r them should treat
them with considerate respect. To see a convert of a
few weeks, or even a few years, pert and opiniona-
tive before an old believer, is, to say tht- least, not
very seemly. Such conduct plainly indicates lack of
modesty, if not a more serious defect. Paul mentions
to the honour of Andronicus and Junia. his " kinsmen,
and . . . fellow prisoners," that they "were in Christ
before" him. and also of Epa^netus, that he was "the
hrst fruits of Achaia unto Christ." When a j)erson.
whether young or old. is the first that is spiritually
enlightened in a family, and believes savingly in Christ,
he is the first fruit in the family. When one is thus
become holy to God. the family becomes holy. " For
if the first fruit be hob. the lump is also holy.
Rom. .\i. 16. In the first converts to the Gospel in
Hindostan, China, and Africa, these nations are con
secrated to Christ. In this way the Mediator asserts
till;:.!''
The Inheritance,
89
his universal sovereignty, by taking enfeoffment in his
propi ity, as the old law term says, as a pledge of
taking full possession of it in due time.
2. Gentiles also ohtaincicl the inheritance, " In
whom ye also trusted. '
The word "trusted" is printed in italics, 1/^cause
there is no word C(m> sponding to it in the ori;^inal.
and though it n\akes good sense, it seems that wc
should rather unvleiMand, in whom \e als«»> obtained
an inheritancf anvl trusted. The wo things may b«'
m\\Krstood , (o\ all that the apostle says of the Jews,
rxcept the [)riority of trusting in Christ, he says also
ol the (ientiles. 'i'he Kphi!sians trusted in Christ.
lliough later than the apostles and other Jews ; but
like them the: pLphesians were chosen in Christ to
he holy, predestinated to the adoption of childr<:n.
redeemetl, called, united to Christ, justified, and to
obtain the inheritance. The same ransom was paid
for them, they were saved by the same faith, they had
the same Father and Saviour, they were members of
the same family, and b(,'came entitled to the same
privilege.s.
111. Notice the Person in whose right believers
obtain the inheritance. " In whom also we
have obtained an inheritance."
1. Ob.serve that the person meant is Christ, who.
a^ Mediator was appointed heir of all things.
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As Mediator, God man, the Son ^ ^^
..„,,de so much better '*^- J^^„;X\han they."
,,WerUance obuuned a more e e .^ ^^^^
tub. i. 4. He obtamed ""'^'•'^'" , ^„ .. „orshi,.
'.U theangeUof God" '^'-^^^^^[^ ,hrone, C.
him," and unto him the .athcr -^. ^^^^^
God, is for ever and ever a -ept ^ .^^^^^^^
i, ,he sceptre of ^V K'n^^"- J^J' J,y ,„a pro-
h, is, like the Father, ^ ^^^^^^ character
prietor of all things, yet tn h M r. ^^ ^^^^
LHeadoftheChu.h,a tW;^^^^^
saints was g.ven to h m ^^^ ^^^^ ^^„,
When he was chosen to be th ^^^^^^^ ._,
chosen in him ; for --^'^^^^^^^ „„ ,„,,„•,„,. God
him his appointment "-"^'f,^, „,,,,„„, because it
knew the whole object ol^^e - ^^ .^ .^
„as planned ^^'^j;;;; He fitted for the enjoy-
necessaty that the ^e'rs shou ^^ „^^ ^^,^
„ent of the inheruance, C^<f'^'^^\^^,^„ ,„d that their
and without blame be^ - -^J"^ ^^ ^^^,,,,„,ca
title should be on a -o' "j^ ,„ .^is grand tran-
them to the -dopt-on of ch.ld ^^^.^ ^.^^^ ^^,
saction between the ^a^er and t ^^ ^^ ^_^_,
the inheritance was settled m the .^ P^^ ^^^^ ._^^^
covenant of -—X.^Ueve : they are constitute,
justified.
The hilicritance.
91
2. Observe, therefore, that in order to obtain the
inheritance actually, they are spiritually united to Christ.
God, " who worketh all things after the counsel of
his own will," at the time purposed by himself, renews
them by his Spirit, so that they rest on Christ by faith.
They are then vitally united to him so as to become
heirs of God in Christ's right.
IV. Notice the reason of their obtaining the in-
heritance. ■' We have obtained an inheritance,
being predestinated according to the purpose of
him who worketh all things after the coun.sel
of his own will."
I. (Observe that an inheritance is not* purchased
by the heir.
Though one, by industry, skill, and prudence,
should increase the capital whereby his father started
him in life, so as to enable him to buy a valuable pro-
perty, he could not say that he inherited it any more
than he who, without such aid, might accomplish the
same end ; for in both cases it would be simply a pur-
chased estate, but not an inheritance. Many, under a
mistaken notion, think that they can purchase the
heavenly inheritance either wholly or in part ; but if
this could be done it would not be called an inheritance
but a property acquired by paying its value for it. God,
in the eternal covenant, entailed the inheritance on his
chosen people, but as they forfeited their title to it by
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sin, Christ paid a ransom for them to redeem them from
merited punishment, and bought their lost title for
them. None of themselves could pay the least part
of the price justly demanded, because all they could do
would not have the least value to accomplish anything
towards that end. All the labour done by any one for
that purpose is altogether useless ; for " if righteousness
come bv the law, then is Christ dead in vain." Gal.
ii. 2 1.
2. An inheritance is bestowed upon the heirs inde-
pendent of their own will and conduct.
The word rendered " we have obtained," is a verb
in the passive voice, and therefore implies that we are
passive in the transaction. Indeed, in our natural state
we do not really desire it. It comes to us without our
own agency, as an estate bequeathed by will comes to
the legatee. Before one obtains the heavenly inheri-
tance, he has no desire to receive it, indeed, until
.savingly persuaded, sinners refuse it when offered to
them. Some fancy that they wish to have it, but what
they desire is something entirely different. Unrenewed
men are too proud to accept it as a legacy, nor can thc\
consent to do so until they are enlightened spiritually
to ai)preclate its great value, and are made willing to
accept it ; for while they are in their natural state their
heart can find nothing congenial to their taste in it.
3. We observe, therefore, that it was settled uj)oii
them by God in the covenant of redemption, and that
The Inheritance.
93
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everything necessary to put them in possession of it
was properly arranged. " Being predestinated accord-
ing to the purpose of him who worketh all things after
the counsel of his own will."
If God works all things after the counsel of his
will, he does everything necessary for his heirs to put
them in actual possession of the inheritance. He works
mightily in their hearts to induce them to accept it, and
to fit them for the glorious blessedness in heaven that
is settled upon them from everlasting, of which the title
was duly purchased by Christ according to agreement.
If it required the exercise of Divine wisdom and power
to plan and carry out all the other works of God, much
more did the devising and perfecting of the work of
redemption and the producing of gracious effects on
men's hearts ; Sr these are the greatest works of God.
If " he doeth according to his will in the army of
heaven, and among the inhabitants of the earth," in
regulating the affairs of nations, much more does he so
in the heirs of salvation. If he " hath determined the
times before appointed, and the bounds of the
habitations " of men, then the heirs of heaven have their
lot |)redestinated according to God's good pleasure. In
preparing his people for receiving the tide to their
inheritance, and fitting them for everlasting glory, he
re(juired to exercise greater power and wisdom than he
(lid in carrying on all his other works. Besides the
moral change in their souls, there is the change that
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the bodies of the saints shall iindercro in the resurrec-
tion. We are told that, when the Saviour will come
the second time, he "shall change our vile body, that
it may be fashioned like his glorious body, according to
the working whereby he is able to subdue all things to
himself." Phil. iii. 21. God will put forth upon the
bodies of the saints to fit them for heaven the same
power whereby all his enemies shall be conquered and
overthrown for ever.
V. We must, however, notice God's end in be-
stowing the inheritance on his people. " That
we should be to the praise of his glory."
Though God's essential glory is incapable of
increase or diminution, yet he is pleased to display his
attributes by his works, that rational creatures may
admire his excellence. He does not nved our praises,
for they can add nothing to his blessedness ; but there
is no exercise so healthy to ourselves as adoration and
thanksgiving. What God principally re(|uires of us is
praise. He represents other religious acts of obedience
as much inferior to this. " Hear, () .ny people, and
I will speak ; O Israel, and I will testify against thee :
I am God, even thy God. I will nor reprove thee for
thy sacrifices or thy burnt offerings, to have been con-
tinually before me. I will take no bullock out of thy
house, nor he-goat out of thy folds : for every beast ot
the forest is mine, and the cattle upon a thousand hills.
The Inherit a nee .
95
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con-
liist of
bills.
I know all the fowls of the mountains ; and the wild
beasts of the field are mine. If I were hungry, I would
not cell thee : for the world is mine, and the fulness
thereof. Will I eat the flesh of bulls, or drink the blood
of goats .-* Offer unto God thanksgiving. . . , Whoso
offereth praise glorifieth me." Ps. 1. 7-14, 23. From
this we may understand that, unless we aim at glorify-
ing God, he is not pleased with any service that we
render to him. He did so much for us, not only to
display the glory of his attributes, but also that we
should show forth his praises, not merely as the irra-
tional creation does, but with an intelligent purpose.
Let those then, who are conscious of having never
made the glory of God their end in anything, consider
th< Ir position as guilty sinners exposed to the wrath of
God. It is our duty and wisdom to pray to him to
create in us a new heart and right spirit, that we may
be able to rest on Christ for salvation. We need
spiritual illumination that we may know him so as to
be able to rest upon him for salvation with confidence.
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DISCOURSE VIII.
HELIEVERS SEALED.
Eph. i. 13, 14: " In whom also after that ye believed, ye
were sealed with that Holy Spirit of promise, which is the earnest
of our mheritance unto the redemption of the purchased posses-
sion, unto the praise of his glory. "
npHE apostle speaks of an inheritance to which the
"*■ Ephesians and all believers were "predestinated
according to the purpose of hiri who worketh all things
after the council of his own will." Though the right to
it was purchased by Jesus Christ, and though they wert:
appointed by the Father to possess it, yet they knew
nothing of it until they heard of it " by the word of
truth, the gospel of" their "salvation." When they
believed in Jesus Christ, and began to hope that in due
time they should be put in possession of it, they "were
sealed with that Holy Spirit of promise, which " was
" the earnest of" their " inheritance."
I. Notice this work done in believers. They arc
" sealed."
I. This .sealing is distinct from faith, for it is after
that they believe they are sealed.
It is true that the Holy Ghost seals the truth
Believe rs Sealed.
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believed on the mind, and gives an assurance of it.
The beHever is persuaded that the objects of faith are
true, and he rests upon them with a measure of confi-
dence ; but this is different from an assurance of his
own interest in them. A person hears that a wealthy
relative of his bequeathed his property to the nearest
kinsmen. He knows himself to be one of these, and he
firmly believes the report ; but he is not sure of his
own title to a share in it until his claim is satisfactorily
established. Paul says of the Thessalonians that "the
Gospel came not unto" them "in word only, but also
in i)Ower, and in the Holy Ghost, and in much assur-
ance," so that they "became followers of" the preachers
of the word, "and of the Lord." i Thes. i. 5, 6. Their
hearts were persuaded of the truth, and drawn after
Christ in a manner that was above the power of natural
reason. They had the assurance of faith, for the truth
was sealed upon their minds, so that they were convinced
of the certainty of the things which were revealed by
the word. It must be observed, however, that it is
not of the sealing of the promises concerning Christ
that the apostle speaks here, but of the persons of
believers, and it is evident that it is distinct from faith.
It is not the cause of faith, for it is after men believe
that they are sealed. Whatever this sealing means, it
takes place after the first exercise of saving faith, either
immediately, or at an interval of some time, iknng
after faith, it is not regeneration, nor even sanctification
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in the ordinary sense. Sanctification is a sealing, but
. not exactly what is meant in the text ; for all the
elements of holiness, or all the parts of the new creature,
are formed in the heart in regeneration prior to faith,
but this sealing is after they believe.
This sealing is with reference to an inheritance,
^ and in that respect a seal is used for two purposes :
first, it makes the inheritance sure ; and, secondly, it
makes the heir sure of the inheritance. It may be
settled upon the heir by the testator, and the will may
be duly sealed ; but the heir may not yet be sure that
he is entitled to the estate. The heavenly inheritance
is sure to those for whom it was designed in the will ot
the Father, even before they believe, for " the founda-
tion of God standeth sure, having this seal, The Lord
knoweth them that are his." 2 Tim. ii. 19. The Lord's
purpose with regard to his heirs is sure in itself, though
they, even after they believe, are not necessarily sure
of their interest in the inheritance of the saints. This
assurance is given by the Holy Ghost when he per-
suades them that the inheritance is theirs as " heirs of
God and joint heirs with Christ." This is what the
apostle means when he says : " Now he which stab-
lisheth us with you in Christ, and hath anointed us, is
Ciod : who hath also sealed us, and given the earnest
of the Spirit in our hearts." 2 Cor. i. 21, 22. The three
expressions, " stablisheth," "anointed," and "sealed,"
mean an assurance of an interest in the promises and
Believers Sealed.
99
of these good things whereof he gives an earnest in the
heart. Of this sealing baptism is an emblem. In the
Acts of the Apostles we read that when adults believed,
they were baptized, and then the Holy Ghost fell upon
them, and they rejoiced. When the eunuch was
baptized, " he went on his way rejoicing." Acts viii. 39.
Also, when the jailor was baptized, " he rejoiced,
believing in God with all his house." In the early days
of the Gospel, the seal of the Spirit followed the external
seal of baptism, and in modern days we ought to pray
for joy in the Holy Ghost and assurance of our own
salvation.
Assurance is obtained in two ways : a man is en-
abled by the Spirit to see the work of grace in his own
soul ; and thus, to his comfort, he is persuaded that he is
the subject of a saving work. This is what the apostle
means when he says : " Tribulation worketh patience ;
and patience, experience ; and experience, hope." Rom.
V. 3, 4. Believers also obtain a direct manifestation of
God in their souls by the Spirit ; for they have, at
times, a living intercourse with God, an intuitive sense
of his presence which does not require any process of
reasoning to make it more satisfactory. Like the axi-
oms of mathematics, the matter admits of neither proof
nor argument. In the case any process of reasoning
would be impertinence. Though this blessed realiza-
tion of God's favour is satisfactory at the time, yet
genuine believers do not rest upon it. We read that
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" there are three that bear record on earth ; the Spirit,
and the water, and the blood." i John v. 8. The be-
hever's appreciation of the blood of Christ gives him
the assurance of faith, but this, though real, may be so
very faint that the person who rests upon it may fear
that his faith is not genume. He has the testimony
of the blood, but he may not be able to apprehend it
with clearness. Besides that of the blood there is the
testimony of the water in the work of sanctification.
This is an internal evidence, "the witness in himself,"
which, when the Spirit enables him to read it, gives him
"the assurance of understanding." When it pleases
him to do so " the Spirit himself beareth witness with
our spirit, that we are the children of God." Rom. viii.
1 6. This is the assurance of hope, a sealing of us
"with that Holy Spirit of promise unto the day of
redemption."*
H. Observe that this sealing is after we believe.
The apostles were believers, and trusted in God
before they had received the Spirit to seal them and
give them assurance of hope. The Spirit in regenera-
tion enabled them to see the glory of Christ as of the
only begotten of the Feather, so as to believe and
follow him, before he had given them a comfortable
assurance of their title to eternal blessedness. Christ
• The author is indebted to the late Rev. D. McNab, of Renfield Street
Free Church, Glasgow, Scotland, for the above exposition of i John v. H
Believers Sealed.
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said to them : "Ye believe in God "; but they needed
more than that to cheer and strengthen them. Though
spiritually enlightened in a measure, they did not clearly
know the way to heaven, nor had they solid "assurance
of hope." They had the Spirit, for Christ said so.
" The F"ather . . . shall give you another Com-
forter, that he may abide with you for ever ; even the
Spirit of truth ; whom the world cannot receive, because
it seeth him not, neither knoweth him : but ye know
him ; for he dwelleth with you, and shall be in you."
John xiv. 1 6, 17. The meaning is evidently this:
they had the Holy Ghost already as a sanctifier, for he
had quickened them into spiritual life, and opened their
eyes to know and lay hold of Jesus Christ by faith ;
but he promised to send him to them as the Comforter.
The Spirit must come first into a man's heart to con-
vert him, and then as the Spirit of adoption and joy.
Cornelius and his friends by the Spirit's operations
believed the Gospel as preached by Peter, and then he
was given to them in richer measure so that they spake
" with tongues and magnified God." Acts x. 46. " God
which knoweth the hearts " saw that they believed, and
"bare them witness, giving them the Holy Ghost."
Acts XV. 8. Christ must first be yours before you can
say that he is yours. He becomes yours by faith, and
in due time you are enabled to know that you have re-
ceived him to be yours. He may be yours in the pur-
pose of God, but you are without him until you believe
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He is not yours actually until you believe, nor can you
be persuaded of your receiving him until the Holy
Ghost demonstrates to you the fact when he seals you
" unto the day of redemption."
n. Notice the Person who seals believers. "Ye
were sealed with the Holy Spirit of promise.''
The apostle refers in this chapter to the part of
each Person of the Godhead in our salvation. The
Father "hath blessed us with all spiritual blessings
in Christ : according as he hath chosen us in him
before the foundation of the world, that we sho aid be
holy and without blame before him in love : laving
predestinated us unto the adoption of children by Jesus
Christ unto himself, according to the good pleasure of
his will." In the Son "we have redemption through
his blood, the forgiveness of sins, according to the
riches of his grace," and by the Spirit, who "is the
earnest of their inheritance," believers "are sealed."
I. Observe that the Person who seals believers is
called the "Spirit of promise."
Because the Holy Ghost is promised to believers
to seal them, he is called " that Holy Spirit of promise."
The great promise of the Old Testament was Christ.
and the promise of thel New Testament is the Holy
Ghost. "We declare unto you glad tidings, how that
the promise which was made unto the fathers, God hath
fulfilled the same unto us their children, in that he hath
Believers Sealed.
103
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psalm, Thou art my Son, this day have I begotten
thee." Acts xiii. 32, t,t,. All the holy witnesses " having
obtained a good report through faith, received not the
promise," that is, Christ. Heb. xi. 39. In New Testa-
ment times, when he came into the world he promised
to send the Spirit, to *' reprove the world of sin, and
of righteousness, and of judgment," and to enlighten
believers to their comfort. Before his ascension Christ
said to his disciples : " Behold, I send the promise of
my Father upon you : but tarry ye in the city of
Jerusalem, until ye be endued with power from on
high." Luke xxiv. 49. " And, being assembled together
with them, commanded them that they should not
depart from Jerusalem, but wait for the promise of the
Father, which, saith he, ye have heard of me. For
John truly baptized with water ; but ye shall be baptized
with the Holy Ghost not many days hence." Acts i.
4, 5. That great promise began to be fulfilled on the
clay of Pentecost, when by the Spirit who descended upon
them, the apostles spake to the strangers present at the
feast "the wonderful works of God" in various lan-
guages, and in answer to the scoffers who said that they
were drunk, Peter said: "This Jesus hath God raised
up, whereof we all are witnesses. Therefore, being by
the right hand of God exalted, and having received of
the Father the promise of the Holy Ghost, he hath
shed forth this, which ye now see and hear." Acts ii. t^t,.
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"That the blessing of Abraham might come on the
Gentiles through Jesus Christ*, that we might receive
the promise of the Spirit through faith." Gal. iii. 14.
God promised his Son, and in due time gave him ; he
also promised the Spirit, and he has also fulfilled his
word. Besides the Son and the Spirit, God promises
himself: — " I will be a Father unto you, and ye shall
be my sons and daughters, saith the Lord Almighty."
2 Cor. vi. 18. "I will be their God, and they shall be
my people." Jer. xxxi. ^^^y- ^^ ^^^ '^i*^' believers we
have God's promise of the Spirit, not only to sanctify,
but to seal and comfort us. If we then appreciate the
promise we will pray for its fulfilment. Those who
rest on Christ by faith are then justified and pardoned,
but they greatly \\ii^<\ an assurance of the fact, and
this is given only by the Si)irit. This explains Peter's
words to those who were pricked in their hearts on the
day of Pentecost : — " Repent, and be baptizetl every
one of you in the name of Jesus Christ for the
remission of sins, and ye shall receive the gift of the
Holy (ihost," to give you an assurance of pardon.
2. Observe that he is the Holy Spirit.
"That Holy Spirit of promise." 1 ie is called Holy,
not only because he is essentially so, but also because
he produces holy effects in believers in sanctifying and
sealing them. He makes all whom he seals holy by
that very act. I'his is the effect ))r()duced by the
assurance that the Holy Ghost gives. If this blessed
Believers Sealed
■ __________^ ■ 105
res.,lt is not produced by the confi 1 ~"
."-e experienced, they are no, T^'^^"'" ^"^ joy that
'he products of the /e.sh There"" ^f '" '"^''^'y
"ot at all uncommon amon^ nJ " ^^^"rance,
of P-ducing charity, hu ly^ndTr''''' '"^"^'^
censoriousness, pride ,„,,^;.' °'''^''"^"'='^. Produces
<-^- I' - on y to tTo e T"' °' ""^ *'•" °^
holiness God grants hi S """"^">' -"-••«e
Christians who'ar:.:;;rt:tr "^v,'"™- ^^™^'
"'"ch comfort. •• He th t h ""^ '■■'""°' '^^^^■
^""1 keepeth them, he it is th.M '? """""^'"^hnents.
lo>eth me shall be lov«1 o T'!' '"' ' ^'"'' ''<-■ '^at
f™. -c. Will n,ani^:r ;:j;^:t",^'r'h' "'" ''^-
'' 's when people desire "''*" '"^'- -^'■
^;-fngthatUor:it::'ySt::sr7r''^''''^
"htan, it make real progress in I, r "'°'" *''°
'™""' ;■" «-y good' wor, , • ;:::d """ '•^^--^
paratively carnal ,nJ r i, ''J''^'^'^'^ ^ere com-
-- upon them ' ht' t T. '"^ ""'>■ «"-.
";- powerfully devote, t 1 L ™""'-^'' "^ ^
■'"'••'•■ It niigh, |„. ,„.,, ,1^ '«"'"« 'mmediately
""^ ■'^P.Vit upon th n h t" " "'" "^'^ ''™ °'
"■« 'hey iere bcfr ^ "'"''■."''''''--- men
'■•■-I'^'^'y that their ;.„ ^^' '""""' "^ Christ so
»-''h Jest,.s," Acts iv ,; f ":• f " "'^>' had been
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apostles. Let us, therefore, pray for the fulfilment of
the promise, and act like people who desire to receive
it ; for if we do so, we shall hardly have much taste
for frivolous amusements, whether of a secular or
religious character. Indeed, we should rather fear
them ; for they have a blighting influence on spiritu-
ality. Let us noi then obey the flesh in its lusts, but
do the will of Christ, that God by his Spirit may dwell
in us, and be our God. and we his people.
.^. Observe that the Holy Ghost is the earnest
of the inheritance of the saints.
An earnest differs from a pledge ; for the latter is
something given in security for money or anythin<(
else that one may borrow, and it is of greater value
than what is secured by it ; but the former is of the*
same kind as the thing promised. An earnest is given
to confirm the promise and pledge the promiser to
fulfil his word. By it he binds himself, his property,
and his character to stand by his agreement. In
certain countries it is customary, when one nires a
servant for a stated period at such wages as may be
agreed on, to hand him a piece of money to bind tlu'
bargain. This is of the same kind as the wages
promised, and pledges the honour and property of the
employer to pay the stipulated wages when due. This
God does to his people when he gives them his .Spirit
as the earnest of the 1 ward promised to them. From
this we may see w at the object of their hope is
Believers Sealed.
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Seeing that the Holy Ghost, who is God, is the earnest
of the inheritance of the saints, by giving him, God
pledges his honour to give himself to his people as
their everlasting reward. The Psalmist so understood
the matter when he said : — " The Lord is the portion
of mine inheritance." Ps. xvi. 5.
God gives his Spirit to believers to sustain them
" until the redemption of the purchased possession."
Though Christ redeemed them by a ransom, yet there
is a further redemption. When the Holy Ghost works
"faith in us, and thereby unites us to Christ." the
r(;demption purchased by Christ becomes ours ; but
jjesides this there is the redemption of the body at the
resurrection, for which the new creature waits ; for
not only does " the whole creation groan and travail
in pain together until now, . . . but ourselves also,
which have the first fruits of the Spirit, even we our-
selves groan within ourselves, waiting for the adoption,
to wit, the redemption of our body." Rom. viii. 22, 23.
IH. Notice God's end in sealing believers by his
Spirit. " Ye were sealed with that Holy
Spirit of promise . . . unto the praise of
his glory."
It is for this high end that God performed all his
works. He created the worlds with their inhabitants
to display the greatness of his power, wisdom, and
goodness. " The Lord hath made all things for him-
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self." Prov. xvi. 4. "The heavens declare the glory
of God." Ps. xix. I. He made responsible creatures
which he endowed with intelligence whereby they knew
the duty they owed to their Maker. He gave them
capacity to know himself, and to derive comfort from
the gifts of his goodness wherewith he bountifully sur-
rounded them. While they continued in this blessed
state they admired the glory of God's attributes as
they were manifested in his works. Though they
clearly understood that God had a just right to their
allegiance, they had yet no clear demonstration of
retributive justice. It is when they revolted by trans-
gression that they perceived themselves with horror to
be bound to suffer merited punishment for ever ; nor
did any creature know that mercy for the guilty existed
in the Divine mind until it was revealed. To exhibit
the glory of all his attributes, God permitted some of
his moral creatures to sin by disobedience to his will.
When the rebel angels fell, he manifested his grace in
fortifying other angels in their loyalty, but revealed his
justice in delivering the transgressors into "chains of
darkness, to be reserved unto judgment." 2 Peter
ii. 4. For the purpose of displaying his mercy he
suffered man to disobey his will ; and though in his
treatment of the human race he shows his abhorrence
of sin, he made known the glory of his grace by the
intimations of his merciful purposes towards his chosen
people which were made in Old Testament days, and
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Believers Sealed.
109
by the fulfilment of these promises in sending his own
Son into this world in their nature to make satisfaction
for them. His glory is further displayed by the work
of the Holy Ghost in applying the redemption pur-
chased by Christ to men, and in sealing believers.
As every blessing that God confers on his people
is to the praise of his glory, it is our duty to bless him
heartily for them. If one is enabled to rest on Christ
by ^aith, he should live to the praise of God's glory. If
he has gospel assurance, he should exhibit his gratitude
in holy submission to the will of God, and in practical
love to God and men.
If the earnest of the inheritance of the saints is
so glorious, and produces such joy in those who receive
it, the inheritance itself must be unspeakably blessed,
and if we have the earnest, we should serve God with
patience until he sees proper to call us to our eternal
rest. The question, however, is, whether we have
accepted redemption from condemnation ; if not, we
have not the earnest of the Spirit, nor can we be
"sealed with that Holy Spirit of promise," until we
agree to God's proposal of deliverance through Jesus
Christ. This is a matter of pressing importance that
should be settled without delay ; for sinners have an
earnest of future misery, inasmuch as the devil dwells
in their hearts. They have a foretaste of future misery
in the various sorrows of life and the accusations of
conscience. Sinners are certainly in great peril, but
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escape is open. Let them, therefore, cast from them
the earnest of woe, forsake the service of the devil,
and engage with Christ to obey him in dependence on
his grace to sustain them therein. " Let the wicked
forsake his way, and the unrighteous man his thoughts :
and let him return unto the Lord, and he will have
mercy upon him ; and to our God, for he will abun-
dantly pardon." Isa. Iv. 7.
DISCOURSE IX.
PAULS PRAYER FOR THK KPirKSIANS.
Eph. i. 15, 16: "Wherefore I also, after I heard of your
faith in the Lord Jesus, and love unto all the saints, cease not
to give thanks for you, making mention of you in my prayers."
TI)ECAUSE in apostolic days people had not such
^~^ facilities of communication as we have, it is
possible that Paul heard nothing of the Ephesians
since he met their elders at Miletus, when he warned
them of evils that he knew would arise among them.
to corrupt their faith and morals. Until some years
afterwards, when prisoner in Rome, his anxiety was
relieved by good news concerning them. To this
favourable report he gratefully refers, saying : "after I
heard of your faith in the Lord Jesus, and love unto
all the saints, I cease not to give thanks for you, making
mention of you in my prayers."
Paul's Prayer for the Ephesians,
III
I. Notice Paul's prayers for the Ephesians: "I
cease not to give thanks for you, making men-
tion of you in my prayers."
The apostle had been the instrument of the con-
version of the Ephesians, 'as we see recorded in Acts
xix. I -20. On his first visit to them such was his suc-
cess that he remained three years among them ; during
which time he "ceased not to warn every one night
and day with tears." Acts xx. 31. After he left them
he continued to pray for their spiritual prosperity ; and it
appears that he was stimulated to increased earnestness
in this Christian exercise by the good report of their
steadfastness in the faith which he had received. By
this gratifying news his apprehensions of the rising of
heresies and irregularities among them were much
relieved.
1. Observe that it was Paul's custom to make
mention in his prayers of those in whose welfare he
was interested.
The word means either remembrance or mention.
Here it evidently means the latter, for we do not say
make remembrance, but have remembrance ; but it
implies that he remembered them. The remembrance
of another in prayer is the root from which the mention
of him springs. When the Holy Ghost binds believers
to each other in Christian attachment, he causes them
so to bear each other on their spirits that they refer to
each other in their prayers. It was tlie apostle's custom
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to act in this way towards churches and individuals.
Ill the l^pistlo to the Philippiaiis he: said : " licinj^ con-
fident of lliis very thinj;, that he which hath l)e};un a
good work in you will perforin it until th(! day of Jesus
Christ : even as it is mex^t fur ni(^ to think this of you
all, because I have you in my heart. " IMiil. i. 6, ;.
The fact, that the Spirit l)rins.;s persons, churches, and
n^ligious interests into the minds of devout peoples in
prayer, is an encouraL»t'ment to pray lor them with con
fidence that (iod will grant their petitions on their
behalf. The apostle often prayed for persons by name.
"To Timothy, my dearly beloved son: (irace, mtM'cy,
and peace, from God the bather and Christ Jesus our
Lord. I thank (iod, whom 1 .serve from my foritfallu is
with pure conscience, that without ceasing I haxc
remembrance of thee in my prayers night and day;
2 Tim. i. 2, 3. To Philemon he said : " I thank my
Ciod, making mention of thee always in my prayers."
Philem. 4. So warm was the generous-h(NU*ted Paul's
Christian aftection that he must have s[)ent much
time in intercession for others. In almost all his
epistles he tells those to whom he writes that he
prayeil for them. " Paul, and Silvanus, and Timotheus,
unto the church of the Thessalonians which is in God
the Father and in the Lord Jesus Christ : Grace be
unto you, and peace, from God our b'ather and the
Lord Jesus Christ. We give thanks to God always for
you all, making me4ition of you in our prayers ; remeiii-
PaiiPs Prayer for the liphesians.
113
bcriiij^ without ceasing your work of faith, ami labour
of love, ami paticnia^ of ho|)<; in our Lord Jl'sus Christ,
ill the sight ol (iod and our I'athcr." i Thess. i. 1-3.
2. Paul gave thanks to (iod for th(t grace Ixistowed
oil tiiose in whose W(;lfare he was so much int(!rested.
" 1 cease not to giv(! thanks for you."
iiy prayer we declare our d<;pend(!nce uj)on (itnl
for what wt' want, hut in thanksgiving we make an
acknowledgmt'iit of what he has aln^ady Inistowtul on
us. In the Iniginning of this chai)ter the apostle n-fers
lo s(*veral great blessings which (iod conferr(;d upon
th(! l^phesian.s, and h(NU'ing that th(;y were effectual in
producing faith and love, h(! hi^artily gives thanks to
(iod for his liln^rality to them. As (iod was glorified
by the fruits of his grace in th(;m, i'aul glorifu^s him by
offering thanksgiving. We are bound to praise (iod
for mercies rc;ceived as well as to pray for mercies
iicaU^d. "Offer unto (iod thanksgiving ; and pay thy
vows unto the Most iligh: and call upon me in the
day of trouble." Ps. 1. 14, 15.
3. Observe that the aposth; was constant in thanks-
giving and prayer. " 1 cease not to give thanks for
you, making mention of you in my prayers."
It is as if he said : In my .secret prayers which I
offer to God I always mention you, asking him to bless
you, and praising him for what he has already given
you. He was persevering in his re(iuests to God for
himself and others, and mightily e.xemplified the teach-
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ing of Christ, " That men ought always to pray, and not
to faint." Luke xviii. i. As he believed that, when he
asked things necessary to his own salvation and that of
others, for the glory of God, they would be given, he
therefore persevered until it pleased God to grant his
requests. In this he was encouraged by God's libe-
rality in bestowing already such valuable gifts on himself
and his friends. It is our duty to pray in faith for
whatever things are needed to secure our own salvation,
and for the manifestation of the glory of God by the
gracious effects produced by the gospel : but for such
things as are not expressly promised we should pray in
submission to God's will. That we should praise God
as we ought, we must be able to recognize his answers
to our prayers ; for our thanksgivings should correspond
with our petitions. If we do not see that God answers
our prayers, we cannot sincerely thank him ; and words
of gratitude that come merely from the head, but not
from the heart, are simply hypocrisy. Let us then see
how far we can perform this duty, or whether we can
honestly thank him for anything. Some may flatter
themselves that they can, but they had better see whether
they are not mistaken. How can any one thank God if
he does not savingly know him ?
II. But we notice the apostle's reasons for thanks-
giving. "Wherefore I also cease not to give
thanks for you."
Paul's Prayer for the Ephesians.
115
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of
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De-
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for
ion.
the
such
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God
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ut not
en see
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hether
God it
thanks-
to give
I. The word "wherefore" indicates an inference
from what is already stated.
It might here be supposed to have some reference
to what follows, but it rather ser ms to direct us to the
preceding mention of blessings bestowed by God as the
apostle's reason for prayer and thanksgiving. The
consideration of these Divine favours filled his mind
with hope, gladness, and admiration of God's bounti-
ful grace " Wherefore," that is, for this reason, " I
cease not to give thanks for you, making mention of
you in my prayers." When the apostle thought how
they were chosen in Christ, predestinated to the adop-
tion of children, redeemed by the blood of Christ,
regenerated to faith and holiness, sealed by the Spirit,
who is the earnest of our inheritance ; and since he
heard of their faith and love, he ceased not to thank
God for them. He observed that all these blessings
were bestowed upon them "unto the praise of" God's
"glory," as his great end in all his purposes. As he
himself was so much at one with God, he thanked him
for such a display of his wisdom and goodness in the
case of the Ephesians. If he praised God for his bounty
to them, much more ought they to thank him for his
mercy. He speaks of the matter as if he were a spec-
tator, " I also." Seeing that I feel bound to express
gratitude to God for you, surely you will thank him for
yourselves. If Paul's thankfulness for the Ephesians
should stir up grateful sentiments in them, it is clear
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that the solicitude of godly friends about the salvation
of kinsmen and acquaintances should deeply affect the
objects of their concern. Suppose that this is read by
a careless person who knows that his father, mother, or
some Christian friend, has, for months or years, been
wrestling with God in prayer for him, should not the
knowledge of this fact awaken anxiety in his mind con-
cerning himself ? They understand his perilous position
as he advances towards outer darkness, into which
he may any day pass away from the comforts of
this life, to the regions of woe, the everlasting habita-
tions of devils and damned souls. They fear that, in
the midst of his recklessness, or in a drunken state, he
may be snatched away to lift up his eyes in the torments
of hell. If pious people have such painful apprehen-
sions of the possible fate of foolish sinners, ought they
not to consider their own danger, and cry to God for
grace that they may repent and believe ?
2. Observe that God's gifts to the Ephesians
produced such gracious effects upon them as were
manifest to others. Their faith and love to the
aints were so evident that they could be reported
tO the apostle.
Grace generally manifests itself in its subjects so
that their acquaintances see by their lives that they
are under its influence. It produces holy dispositions
in various degrees in different believers. It causes
some who are naturally proud to study to be humble,
PauTs Prayer for the Ephesians.
117
some passionate people to be meek, some mean people
to be generous, some covetous people to be liberal,
some extravagant to be provident, and some who were
dissolute to become virtuous. It is not characteristic
of those who savingly know the Lord to proclaim the
same in words, but to exhibit it in their conduct ; for
grace tends to make men modest, because it makes
them more conscious of defects than goodness. Those
who make the most satisfactory progress in the Divine
life do not so much speak of their advancement as
those who make least progress therein or none at all ;
for the latter would fain pass for saints among men.
A wealthy or learned man seldom speaks of his pos-
sessions or acquirements, whereas those who possess
litde of either often boast. Let us then study rather
to have grace than to make a loud profession ; for by
the former we shall glorify God, whereas by the latter
we dishonour him if our behaviour be inconsistent
with it.
y^ti
III. But this leads me to notice the occasion of
his increasing earnestness in his prayers and
thanksgiving for them. " Wherefore I also,
after I heard of your faith in the Lord Jesus,
and love unto all the saints, cease not to give
thanks for you, making mention of you in my
prayers."
The apostle was at their conversion an eye-witness
of their faith and love ; for "many that believed came,
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and confessed, and showed their deeds. Many of
them also which used curious arts brought their books
together, and burnt them before all mc^n : and they
counted the price of them, and found it fifty thousand
pieces of silver. So mightily grew the word of God
and prevailed." Acts xix. 18-20. Some years after-
wards, when on his way from Greece to Jerusalem,
he landed at Miletus, sent for the elders of the church
at Ephesus, and expressed to them his apprehension
of the rising among them of serious errors in doctrine
and morals ; but when now some years had passed, he
was credibly informed in his prison in Rome that they
continued in f;.ith and love. Being greatly refreshed
by this report, he gave thanks to God for them.
These two graces are often joined together in the;
Scriptures, and both are always in the hearts of God's
people. Faith without love is not genuine. If "1
have all faitl.,' says the apostle, "so thai I could
remove mountains, and have not chanty, \ am nothing."
I Cor. xiii. 2. "What doth it p-ofit, my brethren,
though a man say that he hath faith, and have not
works? Can faith save him ? If a brother or sister
be nai<ed, and destitute of daily food, and one of you
say unto them, Depart in peace. i)e ye warmed and
filled ; notwiihstanding ye give them not those things
which are needful to the body; what doth it profit?
Even so faith, if it hath not works, is dead, being
alone. James ii, 14-17. "We give thanks to God,
. . . since we heard of your faith in Christ Jesus, and
Paul's Prayer for the Ephesians.
119
of
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of the love which ye have to all the saints." Col. i. 3, 4.
" I thank my God . . . hearing of thy love and faith,
which thou hast toward the Lord Jesus, and toward all
saints." Philem. 4, 5. " And this is his commandment,
That we should believe on the name of his Son Jesus
Christ, and love one another, as he gave us command-
ment." I John iii. 23. "And the grace of our Lord
was exceeding abundant with faith and love which is
in Christ Jesus." 1 Tim. i. 14.
I. Observe that faith is mentioned here before
love, and that wherever true faith is exercised on
Christ, love manifests itself, for faith works by love.
In regeneration, as soon as a person by faith appre-
hends God in Christ reconciling the world to himself,
his affections are so drawn towards him that he cleaves
unto him. The next movement of a believer's love is
towards the .saints. The principal object of saving
faith is Christ, and the hrst exercise of it for justifica-
tion is resting on Christ as he who died for us ; or, as
often expressed, Christ v>\\ the cross. There is much
faith that ne\er lays hold of a dying Saviour, but it is
(lead faith. The cross is the place where an awakened
sinner becomes first united to Christ. People may
have no doubt of Christ's birth, miracles, teaching,
siifterings, death, resurrection, and ascension to heaven,
hut they need to rest upon him as his people's substi-
tute offering h!.nself to God to make an atonement for
their sins, in order to their justification.
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'X\\v apostle hcrt" means not merely the first act of
lailh l)y vvhieh they became united to Christ, hut th<'
continueil i!,\ercis(; of it. He saw the fn'st manitesta
tion of their faith when they turned from iilols to God
through his preaching, but the fiith to which he r(!fers
here was reported to him by others who saw its con
tinned fruits, lie calls it " your faith," and expresses
his pleasure at the fact that it was well known to other
churches. It appears that tin; ICphesians had a high
reputation for fn'th. Paul says also of th(! Romans
that their fiilh was "s|)oken of" throughout the whole
world.' Rom. i. S. These churches were distin-
guished for their f»ith. Some renu'mber wIumi the
b'ree Church of Scotland eminently showetl herself lo
be so richly endow(>d with the same grace that, lo
uphokl the honour of" Christ and the liberties of his
people, she gavi" up her liMiipoial support, cast hersell
on Christ for maintenance, and iiopefully engaged in
more than her former enterprises both at home ami
abroad ; nor has she had to this day any cause to
regret her trust in the Head of" the Church. \\'»
occasion. dly see men who, becau.se their faith is strong,
.iccomplish far nK)re than other l)eli(;vers in the work
of Christ. There is, f"or instance, (ieorge M tiller ot
liristol, Mnglaml, also Pr. Mackay of T'ormo.sa, Chiiui,
and there was Dr. Duff, the prince of modern amhas-
.sadors for Christ to the heathiMis. The (juestion arises,
Why have we not strong faith as well as these ? (ioil
Paul's Prayer for the Ephcsians.
121
is not less faithful to lis than to them. May not thr!
reason be that we do not know him sufficiently because
we are not disposed to do his will. Our faith, if we
have any, is well nij^h beinj^ smothered by disobedicMice
and the love of the world.
2. 01)S(,'rve that the faith of the I'^phesians mani-
fested itself by "love unto all the saints."
I'he apostle doc^s not here s|»(;ak of I()V(; to (iod,
because when; th(;re is love to the saints as saints,
there is love to Goil, because it is from it that Christian
charity springs. " livery nwv. that Iov(;th him that
hej^at loveth him also that is bejj^otten of him." i
John V. 1. "if a man say, 1 love (iod, and hateth
his brother, he is a liar* for he that loveth not his
hrolher whom he hath seen, how can he lov(! God
whom he hath not seen .'* And this commandnKMit
have we from him. That hv. who loveth (jod love his
hr()llu!r also." i John iv. 20, 21. If men do not
love those in whom is the imaj^e of God, and because
ihcy iliscern it in them, they cannot possibly love Ciod
himself, whatever their profession to that effect may be.
It must be ol)S(;rved that love to th(; saints as
such is much higher than geiuiral benevolence to men
■ukI natural kindness to relations. It is a supernatural
affection, an e.xercise of the spiritual life implanted in
the soul by the Holy Ghost. People may love be-
lievers as pleasant neighbours, but not l)ecaus<,' they
•irc saints. The Saviour makes this distinction wh<,'n
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he says : "He that receiveth a prophet in the name
of a prophet shall receive a prophet's reward ; and
he that receiveth a righteous man in the name of a
righteous man shall receive a righteous man's reward.
And whosever shall give to drink unto one of these
little ones a cup of cold water only in the name of a
disciple, verily I say unto you, he shall In no wise lose
his reward." Mat. x. 41, 42.
It is said of the Ephesians that they loved all the
saints ; and this I regard as no small trial of Christian
charity; for there are some saints that are rather fro-
ward than amiable. Many of them are naturally proud,
censorious, peevish, pettish, or not particularly scrupu-
lous in some things. If w^ believe, however, that we
discern indications of the image of Christ in them we
are bound to love them, even if they condemn our
conduct, injure our property, slander our reputation,
and even hate us as enemies. It is hard to do this,
but grace is able to sustain us therein ; and if we hon-
estly desire to exercise this charity, God will enable us
to do it, and will give us much comfort in our en-
deavours. Let us, therefore, love the saints, that our
souls may prosper spiritually, and God may be glorified
in us.
PatiVs Prayer for the Ephesians.
123
DISCOURSE X.
PAULS PRAYER FOR THE EPHESIANS — CONTINUED.
Eph. i. 17, 18: "That the God of our Lord Jesus Christ,
the Father of glory, may give unto you the spirit of wisdom and
revelation in the knowledge of him : the eyes of your under-
standing being enlightened ; that ye may know wiiat is the hope
ot his calling, and what the riches of the glory of his inheritance
in the saints."
"1 1 T'HEN the apostle, while prisoner in Rome, heard
^ ^ of the steadfastness of the Ephesians in the
faith, and in love to all the saints, he was stirred up
to give thanks to God for them, and to pray that he
would enlighten them by his Spirit in the knowledge
of himself, that they might know what was "the hope
of his calling, and what the riches of the glory of his
inheritance in the saints," and also the greatness of
Divine power whereby they were renewed and sanc-
tified.
In these verses there are two things to which I
purpose to direct the reader's attention : The spiritual
illumination of believers, and the valuable effects of it.
1. Notice the spiritual illumination of believers.
'• That the God of our Lord Jesus Christ, the
Father of glory, may give unto you the spirit
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of wisdom and revelation in the knowledge of
him : the eyes of your understanding being
enlightened."
I. The Agent who enlightens.
Men may communicate knowledge of natural
things to each other, as we can, by observation and
diligent application of our powers, acquire knowledge
both of physical and religious truths ; but no one can
aj)prehend spiritual things unless the Holy Ghost gives
him the power of discerning the truths which are re-
vealed to his mind by God. In this department wc
are altogether powerless ; for the eyes of the untU;r-
standing are blind, so that " the light of the glorious
gospel of Christ " cannot shine into the hearts of those
who do not believe. It is hard to convince sinners of
this darkness and of their own inability to remove it.
It is those who are enlightened who are truly con-
vinced that it is God who (enables them to know the
way of reconciliation through Christ. " Blessed art
thou, Simon Bar-jona : for llesh and blood hath not
revealed it unto thee, but my Father which is in hea-
ven." Matt. xvi. 17.
2. Observe that the chief blessing prayed for is
the knowledge of God. " That God . . . may
give unto you the spirit of wisdom and revelation in
the knowledge of him."
It was not the saving apprehension of Christ,
whereby a sinner rests upon him by faith for pardon,
Paul's Prayer for the Ephesians.
125
re of
»elng
i\c can
t gives
are rt'-
ent we
glorious
lof those
nners ol
move it.
ly con-
l\0\V tlK*
ssec\ art
-»ath not
s in hca-
red for in
nvay
elation in
)f Cbrist,
)r pardon.
justification, and accei)tance, that the apostle has here
in view, .seeing his prayer was for those who were
believers already; neither is it merely an enlargement
of the renewed understanding in spiritual truths, so that
they might have clearer views of God and the princi-
ples of the Christian religion, hut an experimental
knowledge resulting from living communion with God.
Till' minds of l)elievers are enlarged by the study of
the gospel, as were the two disciples who went to
l^inmaus, when on the way Christ "expounded unto
them in all th». scrip'^u'-es the things concerning him-
self"; but this might be done without their having
spiritual fellowship with him. One may understand
much of the character of a stranger, but he knows a
friend with whom he is intimate in a very different
wav ; to the one he is reserved, but to the other he is
frank. One may have correct ideas of the properties
of a certain article of food, but he who u.scs it, though
not learned in chemistry, and though he may be
ignorant of the elements of which it is composed, has
an experimental knowledge of its strengthening effects.
Natural men may have intelligent \iews of God and
Divine truth, but they do not know him as their friend:
and some believers may have an intelligent conception
of the principles of the Christian religion, while men
far inferior to them in intellectual acquirements may
oxcel them much in holiness, through the knowledge
produced by intimate fellowship with God constantly
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maintaitu'cl. VV lien Christians attain toaj^oocl m(;asurc
of this c\[K;ri(Mic(' they have incn^ascd hbcrty in draw
ing near to Ciod, and fhul it good to lo so ; for then
thoy hav(! courage; to speak to their Ahnighty I'^riend
of all things concerning themselves and others in
whose welfare they are interested. Sometimes th(!y
have much to say of these matters, and it gives them
great relief to poin^ their joys, sorrows, or i)eri)le.\iti('s
into the ears of a faithful friend on whose sympathy,
aid, and wisdom they can rely. God, in return, imparls
his iiiitul to them, and often gives thcMn assurance ol
his interest in their wc^lfare. When Moses, with grcii
familiarity, but ht)ly reverence, prayed to him, saying,
" I pray thee, if I have found grace: in thy sight, show
me now thy way, that I mjiy know th(!e, that I may
find grace in thy sight . . . ," Ciod replies,
" 1 will ilo this thing also that thou hast spoken ; for
thou hast found grace in my sight, and I know thee by
name." Ex. xxxiii. 13, 17. In their friendship they
mutiiallv knew each other. We fnul the same holy
familiarity exemplified by Abraham when he interceded
for Sodom. The Psalmist refers to it, when he says;
" It isLiood for me to draw near to God." Ps. Ixxiii. 28.
Christ said that the intimacy between him and his
disciples was like that between himself and his I'^ither.
** I know my sheep, and I am known of mine. As
the Father knoweth me, even so know I the F"ather.
John X. 14, 15. This is so important a part of spiritual
'eye
into t|
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Pnid's Prayer for the liphesians.
127
Iclijjfion that every oiu; of us should strive to attain it,
ami to continue steadfastly therein. As it is the fruit
of holiness, it cannot be enjoyt'd r(;gularly without
prayer and watchfulness. "Wt; do not cease to pray
for you, and to desire that ye might he filh^d with th(;
knowledge of his will in all wisdom and spiritual
understanding ; that ye might walk worthy of the
Lortl unto all pleasing, being fruitful in every good
work, and increasing in the knowledge of Ciod." Col.
i. 9, 10. It is those who are careful to i>lease Ciod
who grow in th(! knowledge of him, and this in its turn
promotes holy ol)etlience and comfort. Peter says,
"Grace and peace be multiplied unto you through the
knowledge of (iod." 2 Peter i. 2. To those who
cultivate communion with him, God gives spiritual
comfort.
3. Observe that this knowledge is bestowed by
"the Spirit of wisdom and revelation."
It seems that the "Spirit" here mentioned is the
Holy Ghost, because all Divine revelations are made
by him. The apostle says that the things which no
"eye hath seen, nor ear heard, neither have entered
into the heart of man, . . . God hath revealed
them unto us by his Spirit : for . . . the things of God
knoweth no man, but the Spirit of God." i Cor. ii. 9-1 1.
The common distinction between knowledge and wis-
dom appears to be applicable here, and that it constitutes
the difference between revelation and wisdom. In this
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place it is not an extraordinary r(;v(!lation that is meant,
such as the prophets received when (iod communicated
to them, for the instruction of the church, n(;w truths that
were not known ht^fore, nor such as Paul himsell
received rrt)m Christ to ([ualify him to preach the j^ospcl,
anil of which lie saitl : " IMie n()S|)el which was preached
of me is not after man. Voy I neither received it of man,
neither was I lauijht it, hut by the rev(;lation of J(?sus
Christ." Cial. i. 11, 12. Though not the same as that,
it resembles it inasmuch as it is not from man, but from
Ciod. " They shall Ik* all laui^ht of God," John vi. 45.
It is common to all believers, but imparteil in different
degrees according to the good pleasure of Ciod. It is
called revelation because the malli'rs rc'vealed could not
be othervvi.se known, neidier can this experiment.il
knowledge of God be communicatixl by one man to
another, nor can any natural man know it at all. " I
thank thee, O b'ather. Lord of heaven and earth, because
thou hast hid these things from the wi.se and prudent,
and hast revealed them imto babes. Even so. leather ;
for .so it seemed good in thy sight. All things arc
delivered unto me of my Fatht'r : and no man knowcth
the Son, but the Father ; neither knoweth any man the
Father, save the Son, and he to whom.soever the Son
will reveal him." Mat. xi. 25-27. Seeing this know-
ledge is peculiar to believers, all other people are utter
strangers to it. It is a new knowledge, a revelation ol
what those receiving it never saw or understood before.
PauVs Pray. . for the Efyltcsians.
129
Niitiiral men have sonic true, thouj^h dim, conceptions
ol" Gotl ; they know him to be omnipotent, omniscient,
just, and benevolent ; l)Ut wh(!n he reveals himself to
any one in the face of Jesus Christ, h(; obtains a view
of iiim that makt^s his former notions .appear as nothing.
1 meet a ptM'son for the first timi; in the dark, havinjj^
light (^nou^h to ascertain sonKithinjj^ of his height, si/e,
ami strenLi'th ; but if we both come; to the light, where
I s('(! his features, my conceptions of him will Im; very
(liffercnt from what I formi^d In'fore, and the cleartT the
light bi^comes, th(^ Ix^tter do I see him, so as to un(l(;r-
st.ind more of him. The exi)erimental knowledg(; of
(iod is somewhat similar.
To know (iod by wisdom as distinct from revela-
tion may be regarded as meaning the result of sj)iritual
skill in turning all the means of knowKxlge to good
account. It makes use of the word of (iod, the truths
of thc! gospel, sanctified reason, with all other powers of
mind and body, to secure the knowledge of God. It
avails itself of all Divine ordinances of religious instruc-
tion ; it makes use of the views of God already obtained,
and, in dependence on grace, the person possessing it
endeavours, by their aid, to know God so as to have
communion with him. He acts as a wise man who is
made so by the Spirit of God. By revelation the end
is secured in a more direct way than by wisdom ; and
there are some weak Christians who know God but little
in the way of wisdom, for the lack of the mental ability
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necessary to exercise it. Such may excel in holiness,
but they are deficient in power to instruct and help
others.
II. Notice the valuable effects produced by this
Divine illumination. *' The eyes of your under-
standing being enlightened ; that ye may know
what is the hope of his calling, and what the
riches of the glory of his inheritance in the
saints."
The clause, " the eyes of your understanding being
enlightened," may be understood as in apposition to
the clause, " may give unto you the Spirit of wisdom
and understanding in the knowledge of him," and
explanatory of it. The meaning is, that they might be
so perfectly enlightened as to know *• the hope of" their
" calling, and the riches of the glory of his inheritance
in the saints."
I. Observe that it is by this illumination that the
hope of the calling of God is known.
The word hope may mean either the thing hoped
or the grace of hope. It often i eans the former, as
in the following passages : " For *he hope which is laid
up for you in heaven." Col. i. 5. " Looking for that
blessed hope, and the glorious appearance of the great
God and our Saviour Jesus Christ." Tit. ii. 13. It is,
however, more frequently used for the grace of hope,
and this seems to be its meaning here ; for if it meant
'fhe ap
g'ory.
have as|
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PauVs Prayer for the Ephesians.
131
the thing hoped for, it would refer to the inheritance of
the saints mentioned afterwards. There appears to be
three distinct things, the knowledge of which the
aposde prayed that they might obtain : "the hope of"
their "calling," "the glory of his inheritance in the
saints," and " the greatness of his power." We under-
stand, then, " the hope of his calling " to mean the
ground of their hope. He asked first of all in his
prayer that they should have communion with God,
then that they should have assurance of hope, then, for
a knowledge of the glory of the inheritance of the
saints, and last of all for a knowledge of the power of
God which was able to fit them for the inheritance.
By the calling is to be understood, not the external call of
the gospel, but the " effectual calling " whereby in regen-
eration God caused them to rest on Christ by faith.
The apostle prayed that they would be assured of their
standing in Christ, and of the ground of their hope of
glory. Every man that is in a state of grace should
have assurance, because there is good ground for it,
but we need power to discern it. On this account the
aposde prayed for the Ephesians that the eyes of their
understanding might be opened, that they should be
able to see the evidence of their reconciliation to God.
Some think that all believers have assurance of hope ;
but the truth is, though all the people of God have
the grounds of it, many cannot see them with sufficient
dearness to remove their misgivings ; nor can they do
fH4
U
"It^
i»fv'a**ii>v»-...
I \2
Dt'sivurstw on F.f^/itsians.
si) hut as tho Holy Cihost «.Mi!ij>htcns tlu"
in.
1-
(>'■
this i)uri)i)S(.' ilu* apost'k: John wrote his tirst rpistU'.
" Phi'si' thinp;s write wo initio voii. that voiir iov inav
W t
111
joh
11 1. 4.
Th
oso traiius have
I
wriittMi
11
iilo vou that hi'l eve on llic naiiu' ol the Son ot* Clcul
that
may
VI* mav
:now
vc have I'ternal Iilo. aiul tliat vi
WW
ii'vo on tho namo oi tho Simi ol" (>oil. " i |ohi
V. 1 ;. In llu' first opistlo of Jolni, as olsowhori' in
Scripture, wo havo various ovidoncos ol" tho uracimis
o
porations ol tho Spirit m tho hearts o\ Ih'Iu'xois.
lloroLy we i\o kiunv that wt' know liiin, if we kwy
lis ct>ininaiuhnents
1 \o\\\\ 11. 'v
W'l" know that
w
e ha\o passed Irom iliMth unlo life liecause we \o\v
tlu' iiu'thren. " 1 lohn iii. 1 !. " if mir heart ei>iuleinii
us not. tluMi liave we eiuitiiliMieo tow.u'il lioil. " 1 John
iii. Ji. "lie tli.it keepeth his eoiPin.uulnu-nts ilwellcth
in him. aiul lu' in liiin. .\iui hori'h)- we know tli.ii lu
ahiileth in us. hv tlie .Spirit wliieh he h.illi i^iviMi us.
I |ol
in 111. i.\.
lie th.U behevetli iMi the Son
("lOil h.ith the witness in himseh." 1 |ohn v. ie>. \\
inanv eas(>s. liowi>ver. tlu
fait!
i IS so
loohU
ami ii"
voice as .1 witness is so iaint. til, it we e.innot poivcui
it.
'IMi
le e\ uieiue is iliscernihle 111 proportmn to t
strength ol the I'.iith. riiere ai\' pi. ices w'lere t\ti\
souiul produces an echo, ^ut .1 person may sp(\ik m
low that he cannot hoar it : ov his hearinj; mav he >'
tloleclivo that ho cannot iliscorn it. I'.vory j^raco in 11^
rrllccts tho mind ol Ciod tow.uils us. hut it is lun
us.
tliein-
the (aI
^'vainii
^'v.iiniii
'"'^'llloij
blow
"I" the J
'"hcrit,
[0 I,,, pi
•ilso ,-,,|
PiIn/'s PriiVt-r for the Eplusiaus.
:>>
alwavs equally clear : il is soincliiiios iMiglu, but often
so (.lull that we cannot always see Christ in us. Though
"the spirit (A man " " knoweth the things !>!" a man " :
vet it is by the Spirit of God that we "know the thiui^s
that are freely ^i\en to us o\ ^.ycsA. i Cor. ii. ii, \2.
Observe that the wonls of the text are ni>t "the
hoji
(•\\" vour calliui;. hut "the hope <c>\ his calli
ni2
not the work ({o\w in us si> much as the wi>rk done for
There is an evil icMulenry t>\(.>n in belie\ers to
Mue xain-uloriinis when thev iliseo\er ilu> work of
us.
iH'Cl
tl
race ni IIumuscmnhn
but when the UoK Cdiosi eau
ses
ihem to see that il is CuhI who works in them, i>ride is
cluvkeil : K>r thev observe that ihe\ ha\ e lunhini;
which they dill "not receive." and. if they diil "receive
il, ihev have no riuht to " i;lory ' as if ii wa: from
le more hojie arises trnm
Th
ihcn\>>el\i>s. i Cor. \\ . ~.
ihe experimental kntnvledge o\ (\od. ihe xworc healthv
bclicMM's are : bui those
WllO I
lie more
examine
ll
u ir own ijraces are
lo lii
■iummIIv feebh
than
Self-
rx.unination is a valuable diiiv. bui {o be sirono atul
comfortable we nei\l to h.i\e our v>\ t's iMilii^hteni'd to
know CiO(\ and "the lu>pe o\ his c.illini;.
J, Hy this illumination believers know "tlu: riches
of the ^lory t^f his inheritance in the saints."
The blessings reserved for the saints are an
inheritance, the titU' lo which was fi^rfeiletl, st) that il h.».d
lo he purchased bv Christ as their representative, who
ilso redeemed themselves from condenuialion ,uk1
I'l ir
' ■ - 1?
■•ajver
\mwh\ .
. y.i
134
Discourses on Epiicsians.
nierit(,'(l punishment. In the appointed time they are
born a^ain of God, adopted, and thus actually con-
stituted heirs of an ever-enduring inheritance that is
" incorruptible, and undefiled, and that fadeth not
away, reserved in heaven for" them, i Peter i. 4.
1 hi; whole of it is given to each of them, nor is the
share of the rest any the less on that account. Some
who are not heirs may receive valuable gifts, but are sent
away, as Abraham did to his sons by Keturah, whereas
he gave the inheritance to Isaac, the son of promise.
Because; i)eliev(M's constitute "the church of the first-
l)orn. which are written in heaven," they are " heirs of
Goil. and joint-heirs with Christ."
This inh{;ritance is exceedingly glorious ; for wiun
i)eauty and grandeur are coml)ined on a large scale
we have glory. When, from an elevated position.
we view a wide landscape containing many pleasant
objects we call tlu; sight glorious ; as we often call the
starry heavens, and the; many hues of the evening
clouds coloured by the rays of the setting sun. i'hc
Hebrew word for glory means weight, and the aj)()sllt
seems to have that in view when he said : — " Our light
aflhction . . . worketh for us a far more exceeding
and eternal weight of glory." 2 Cor. iv. 17. VVIkmi
men in this life saw but glimpses of the glory of (iod
they were overwhelmed by it. The disciples on thi
moimt of transfiguration " fell on their face, and wen
sore afraid," The Roman .soldiers shook "and became
PauVs Prayer for the Ephesiaus.
'35
as (lead men " when they saw the angel that rolled the
stone away from the tomb where the body of Christ
lay, and the pious women feared wh(;n they saw him.
When the I.ord appeared to Saul of I'arsus on his way
to Damascus, "he fell to the earth," and when John,
ill Patmos, saw the; glory of Christ in a vision, he " fell
at his feet as dead." Though in heaven the glory shall
be much brighter than anything seen in this world, the
saints shall be fitted, not only to bear, but to enjoy it ;
for even their bodies shall be sufficiently strong. " It
is s< w^i in corruption, it is raised in incorruption ; it is
sown in dishonour, it is raised in glory ; it is sown in
weakness, it is raised in power." i Cor. xv. 42, 43.
WJKMi Christ shall come the second time, he shall be
"j^^Iorified in his saints, and admin^d in all them that
luliev(!." 2 'I'hes. i. 10. The glory of God shall be
rclh^cted by the saints in grandtnir surpassing all his
other works. Hticausc; they an; his inheritance, and he
theirs, he will dwell among them forever. This glory
is said to be rich ; for it shall be a display of th(; w(;alth
of (iod. !!'>. »pints are his jewels; not because the)
arc intrinsic..-') Vi'uable, but because he made them so.
in (:()nd(;scensi(iii to our weakness, the glory of heaven
is described by th(! most costly things that we know; a
city lighted by the glory of Cod *' like a jasper stone,
clear as crystal," and " very precious " ; its walls of
jasper, foundations of various precious stones, gates of
pearl, and streets of gold. These are symbols whereby
ill
ly
. 'M
■Is
m
'ft.
■ m
■ V-
'H'
136
Discourses on Ephcsians.
the exccctling riches of God's inheritance in the saints
are set forth.
This glorious prospect should stimulate believers
to cultivate holiness, that they may be able to maintain
communion with God, whereby his people are in this
life fitted to dwell with him forever. Sinners should
consider what loss they sustain if they despise this
inheritance. Fhey may now prefer the ;jleasures of
sin, but the time is coming, when, if they do not repent
in season, they cannot receive it, even if sought with
tears as I'lsau did, when he was rejected, though he
sought his father's blessing.
DISCOURSE XI
PAULS I'RAVKK R)K TIIK KI'IIKSIANS — CONTINUKD.
l'2ph. i. ig, ^o : "That yc may know . . . wliat is
the cxcecdinjj; fj^rcatncss of his power to us-ward wlio bchmc
acxorchng to the working of his mighty power, which In
wrought in Clirist, when he raiseil him from the dead, and
set him at his own right hand in the heaveidy places."
"\ X /"IIICN the ai>ostle considered the great blessings
' ^ which God bestowed upon his people, ami
having been informed of the faith of the Ejjhesuiiis
and their "love unto all the saints," he gave thanks tn
God, and prayed that he would still more enlighten
their minds that they might " know what is the ho|)c
Paul's Prayer for the Ephesians.
137
of Iiis calling, and what the riches of the glory of his
inheritance in the saints, and what is the exceeding
(rrtatness of his power to those who believe, according
to the working of his mighty [jower, which he wrought
in Christ, when he raised him from the dead, and set
him at his own right hand in the heavenly places."
On this i)assage I purpose to direct your atten-
tion : To the pow(M" of God towards believers, the
persons on whom it is exercised, and the things
wherein it is revealed.
m,
'■'■\\V VA
aiii
'-%
I. Notice the power of God towards i)elievers.
1. Consider the greatness of this power.
In the wScriptures greatness is ap[)lied to the power
of (lod when it is exercised in the work of grace and
salvation. We have the phrase, "eternal power and
(iodiieiid " when the apostle refers to the work of
creation as manifesting them. Riches is applied to the
mercy and wisdom of God, but greatness seldom. We
read of the riches of his mercy, goodness, and wisdom,
l)iit his power is said to be great. Ciod brought his
people "out of Kgypt with great power, and with a
mij^hly hand." Kx. xxxii. 11. The power of the Lord
is great when he forgives sinners ; so Moses under-
stood the matter when he interceded for Israel. " I
beseech thee, let the power of my Lord be great, as
thou hast spoken, saying. The Lord is long-suffering,
land oi great mercy, forgiving iniquity and transgres-
m
m
138
Discourses on Ephesians.
sion." Num. xiv. 17, 18. We know that it requires
great strength of mind to forgive known enemies who
are bitterly opposed to us. In the matter our power
is imperfect at the best ; but because God's power of
forbearance and forgiveness is infinite, he says : —
"Fury is not in me." Isa. xxvii. 4. "Great is our
Lord, and of great power." Ps. cxlvii. 5. '^he powc^r
of God, which is engaged to save his { jople, is as
great as himself. No one's power exceeds himself,
but seeing God is infinite, his power is infinite in
greatness. To greatness the ai)ostle prefixes here; the
wortl "exceeding," literally, " hyj)erboIical," that is,
" hyperbolical greatness of his power," and means a
power that excels all other power, not merely ol
creatures, but exercised by God himself in any othir
way than in the resurrection and exaltation of Christ.
and in the salvation of sinners. The (jualifying word,
" hyperbolical," is used by the apostle where he speaks
of the superiority of the glory of the New restaincnt
dispensation to that of the Old. " For if the ministra
tion of condemnation be glory, much more doth tin
ministration of righteousness exceed in glory, lor
even that which was made glorious had no glory in
this respect, by reason of the glory that excelleth. ' or
hyperbolical glory. 2 Cor. iii. 9, \o. The power olj
creatures is nothing to that of God. Indeed "the]
weakness of God is stronger than men." i Cor. i. :
That is, God, by feeble means, accomplishes greater!
kt/ie
•f I
"^■'•t.'a.sed.
'^^""cv; 0/
^"5-' ^--^-Z- '/" A>.„W.
139
thi"S.s than n,e„ can do by ...iT^ '
power towards believers exceed • , T. """"-■'■• "''"'
stands in opposition to hin, • n /i '"'*'^'' """
He saves his people i„ ^ , "oT ^ T T ' "'
the resurrection Christ will "cho °''-^'^^'^'«- At
'"- i' .nay be fashionej K-e hi "f'^ ;■■ "''^ '^™'>'
accor<ling to the working wherebJ he IT'""'' '"^•>-'
-" things to himself." Phil 1i P^ ^ '''''" '" '^"W''^
Ijc abolished for ever He »,-n ^ ',' , '" '''-■^"' ^^all
^-^^ 'n h. people and -^r'ji'"-'' ^-"en,ies
^'" 'hrngs, even wicked n,en an<l devils fo "°" ''"'^'^^
P-P"ses of grace t„war<ls the saints VV,"T'°'' ^''^
-n„es know the gracious ends he ,s ^^ ''"' '''''''
■I'cy cannot successfully resist h, V ""' °'' "°''
church is opposed by •>i" , "'"• '"''"'"^'^ 'he
"- ^larkness of this wor d ,nd ' T'""- '"''''' "'
'■■«•M^'aces^.ye..beitl ;~^'''='^-
g."<^s of hell shall not prev.il "°"°"-^' ^"'< "the
1'"-^ '«eeds all our ho "h f"'";"-'' '"'■ ^'-''^
^■-«hng abundantly above ^^' ^^ '^ " " "'"«= '" '''•
--•--thepweithat::;^:.::..^,:,?--'
i'".-rr:i:'Lf^r---caciou'-^:.::„-
^^--«yofthet,igL':;s:L:r''"^''''-"''^'
t- "f the two wo Is ■" "ht"" 'r ''""'^- •'"''^'
h-«lbytheword,..e„egy ■ ^T "''"'""''"'■" '"^
] '^y- T^he purpose of the
.i
l'
(*;'■'■ ' ^^
I:;
•rp
If I
m7W^
140
Discourses on Ephesians.
Spirit by the phrase is to give an infallible assurance
that he will carry out to a successful issue the object of
the exercise of his power. Whenever God puts forth
the "might of his strength," he will bring the thing to
pass. This shows the absolute certainty of the salva-
tion of all believers; for God exercises for that end the
"energy of the might of his strength which he wrought
in Christ, when he raised him from the dead, and set
him at his own right hand in the heavenly places."
As the resurrection and exaltation of Christ by the
working of God's mighty power are accomplished facts,
so is the salvation of believers equally sure, though not
yet completed. Seeing that the power that did the
one is engaged in the other, it cannot fail. " Lift up
your eyes on high, and behold who hath created these
things, that bringeth out their host by number : he
calleth them all by names by the greatness of his might,
for that he is strong in power ; not one faileth. Why
say est thou. O Jacob, and speakest, O Israel, My way
is hid from the Lord, and my judgment is passed o\'er
from my God ? Hast thou not known, hast thou iidt
heard, that the everlasting God, the Lord, the Creator
of the ends of the earth, fainteth not, neither is weary'
there is no searching of his understanding." Isa. xl. 26
28. " With him is strength and wisdom." Job xii. 16. 1
God "raised up" Christ, "having loosed the pains ol
death : because it was not possible that he should bej
holden of it." Acts ii. 24. It is not, therefore, pos
Paul's Prayer for the Ephesians.
141
sible that God should fail in the salvation of his people.
He could not leave his own Son under the power of
death, neither can he leave the saints under the power
of any evil, but will raise them to glory, and honour,
and immortality.
II. Notice those on whom this power is exercised.
"What is the exceeding greatness of his power
to US-ward who believe.''
The contemplation of the mighty power of God,
displayed in the works of creation, providence, and
redemption, may so much excite our admiration that
our speculative fancy may be greatly pleased. The
enjoyment of their meditations may be such as to lead
some to consider themselves spiritually minded, because
they find pleasure in exercising their imagination on
the greatness of God's works ; but unless we know
that ourselves have an interest in them we cannot
obtain true solid comfort from our .thoughts of them.
To derive real satisfaction from the consideration of
the exercise of God's mighty power we must know it
to be " to US-ward." We must observe that the apostle
did not pray that they should know " the exceeding
greatness of his power" simply, but that they should
know that it was wrought towards themselves. Devils
^and lost souls know that there is infinite power and
I riches of mercy in God, but that does not comfort them,
[because they know that they are not for them, What
f^T!^
i
i. |<
i \%
'''If-
^^1
III
f
i '■'(]
*
142
m
scom. 's i<>/
/•///
ii\\iiin\.
Awrvs ,\\\ ;ni\inus !;«>nl is to »lisn)\<'r ihiil (Iw pnwti n|
lind is »MUMU«'<I l<» s(( (Mr his s.iKillinu
l(
IS till'
|»riu;(iial knowlctl^c tli.U \\v sli(»iiltl strive ihilv l»»
obtain ; atul let it Ih< tnidcrstood tliMl it is iiltiiiiMMc
I. ()l»s(r\<' that this powrr is not cxtn iscd rtii
l>rh,»ll ol an^rls.
\\\c liolv an^i'ls tl»» not n<'('«l saKation. and (allrn
ani;rls ,\vc nllcily lost, nor docs (i«»d spend his saving
power aiul the (^seeedinj; riehes ol his j_>ia((' on eiijicr:
the tornier ^\k^ not need it, and the lall<M ha\«' l.illni
IxMUMth it. thoni^h we do not sa\ th.n ( lod lonld imt
nsioK" ihein, bnt that there is no intiin.ition thai he
e\(M' will. W (" ha\(", lh<'relore, no rii'ht to think
or
wisii. that lhe\ shall be restored to his lav our. Il is
true that the hol\ anqels are sustained 1)\ the- power
ol i, iod in their hi
essed st.Ue. hill lh<'\' do not re(|iiir(
ll
le eveiiise ol "ihe rivVi
<//
III
'K(r///(\\s ol his i»o\vc
11
\c exeeedini; Ljrealness ol the pow<M' ol (
Oil
is nol ("\ei\Msed on natural men whom he does noi
renew to sninlual
lih
TluniLih this is the ease, yvi many sueh are ll
suhjeets ol mii^htx- operations ol the S|)iril which
(i(t
Sl'
(.ihost," which ihov would not do unli'ss he iiad Ixdi
stnving wi
th them. The ap^sih* speaks ol iHdp'i'
«()(l
not ri'suli in salvation. Corrupt nature is olieii
ntuch stiriwl up by eoiivictions. and so lar enliLjIiliMH'il
that self love is L;i\Mtly rousetl to activity. Sleplicn
chari;ed the Jews with the sin ol" " resist! iii*^ the MolvH <oi)iiii;i,J
"w
(lea
(IIk
nl (
Meli
"pfM
<»l III'
McMM
f.lW, (
(mm! I
VVr ||,|
Wi' li.i
.111(1 ll,
'"I llii.s
"I (he
''<ir uf
oi ihr I
•IS We
I'l.it th
IIS all i/i
.111(1
Were
powc
lore
h
We
K'-'
f-in Ml
iixl
lll.ir si
h iiiak
III
/'iiit/'.s /'raj't't' for tin- liplnstaiis.
'43
vvlu»" ini^^lil
rli
IilHh
nird
and
laHtr n
I ll
H!
hcavnily ^ill. Mini " Itr " inadr partakrrs ol (lie Holy
(ihosl, and lasU; llir ^(nn| won! nl (in«l, an<l tlir |>owrrn
ol llw world lo <nnu'." and yd niij^dil "fall -iway."
licit, vi, ,|. 5. I Ih'sc r(lr( Is an- piddiKcd Ity fix:
"iMivvcr ' <»r(fnd, ImiI not l»y " llir rxurdimi i^i Cd/nrss
or his |t()Wcr," VVlun (".od a|»|)rar«'d in niajfsly on
Mount Sinai. an<l in a voicr ol l< iror |»ro( lainird tlir
law, dw |Mo|»lc said to Moses: " licliold, llic \.n\>\> (AW
(ioil liatli simwcd us liis ^lory an<l his ^(rcatrH-ss, and
we h.i\'<' heard his voi(<' oiil ol (he midst ol the hre :
we have seen (his <lay lha( ( iod doll (alk wi(h nian,
,iiit
I he liv<'(ll.
N
OW
dier<lore why should vve die
1(11 diis j^reaf hie will consume ns: il we hear the voice,
ol (he L(»Ki» our (lod any more, (hen we shall die.
lor who is then- of all llesh, that hath heard the voi( e
ol (Ik living ( iod s|>eal<inj^r out ol (he midst ol the lin-,
have, and live<l i* ( lo thou near, and hear all
.IS we
ihal (he Louh our (iod shall say ; and speak thou unto
iisall that the i.oKO our (iod shall s|)eals unto the(; ;
and vve will hear it and do it." I )eut. v. 24 27. They
were. j.;reatly airerte<l l)y what they saw and felt <)\ the
power of (iod, l)ut it was only a t<iiiporary imj>ression,
lor God said to Mosc;s : "() that there were such an
heart ill them, that they would fear me, and keep all my
cominaiK
inients always." IJeut. v. 29. The sole
mn
tcdiiiL^ soon passed away, and they sinned against dod
by
inakm}^^ an ic
lol. A little before his death Moses
W',
%
m
144
Disivutst's on l'f>fii'siiins.
r.iithrnlly declared to lliein lliat they were not inily
C(>iU'<Ml( ti " N'e \\,\\v seen ail lliat the L«)i<i» did
helofe your eyes in tlie land ol I'.qApl imto IMiaraoJi,
and iiiUo all liis servants, ami nnto all his land ; the
great temptations whieli thine eyes ha\-e seen, the
sii;ns. and those j;reat miracles: yet the L()ki> halli
not given ytni an heart to perceive, and <yes to sec,
and ears to hear, luito this d.iv.' I )eut. xxi\. 2.\.
'V\\v Ps.dmist s.ivs «>!" them that "when" ( iod "slew
them. lluMi they sought him ; and they retunu-d ami
en(]uired early alter (Iod: and they rememhered that
Ciod was their Rock, and the high (iod their kedeeincr.
Neverth(>less the\ diil (latter him with their moiitli,
and they lied unto him with then* tongues. l'"or tlicir
heart was not rioht with him. neither were they sU id
fast
m
us cov(>n.uu.
I's. 1
.\ \ \ u 1
,1/
11
lUS we
se(* thai, unl(\ss llu> exceeding gi'eatness of the power
of C'lod is exerted upon nun, they remain unrenewed'
and altiM' some time they generalK prove that this is
tlu' case.
V Observe that in the salvation of his people (kk!
exerts the exceeding greatness ot his pow(;r.
rhis seeminglv hold statement the text hears oiil:
f(M' in thc> salvation o[ his {people he puts forth the same
power whereby he raised Christ "from the dead and
exalted him to "his own right hand in the heavenly
places." In the manifestation of his grace, for the
salvation of sinners. God engages all his attributes.
Paul's Prayer for t/ir Hfylusiaus.
145
lie showed i^rc.il power, wisdom, :iii(l jMiodness in llie
cicilion of the world ; hut in the new creation lie used
"(he i'.\ (('('(/ i ni^ i^trafiit'ss ol his power." lie shows
riches ol ni(Tcy to wicked men, Imt to his peoph- he
shows the exce{'<lins( riches ol his jrrace. " I creaU;,"
savs he, "new heav<ns and a new earth ; and the
Conner shall not he remcrnihered, nor conK; into mind."
Isa. Ixv. 17. The new shall so far e\(<l the old that
il shall dim its j^lory. as the sini does that ol th(; stars.
(i()(l will exhihit his power in the overthrow and
punishment of the wicked, as tlu; apostle says: "II
(lod, \villin_L( to show his wr.ith, and to mak(' his powctr
known, endured with nnich lonjj^-sufferinjj^ the v(;ssels of
'h fitted to destruction." but Ik; makes "known the
iit/ics ol his i^lory on the vessels of mercy." Kom. ix.
22, 23. 1 1(; shows j^lorious pow(;r in his wrath in th(;
loiideinnation of the wicked, l)utrich(;s of j^lory jiowcr,
and all Divine attributes in saving'' men. (iod's love
is ('iii>a^;ed in the salvation of sinn(;rs, and it commands
all his pow(;r. It is our duty to love him with all our
heart, strenijth. and mind, because he thus loves his
|)copI('. " I will Rejoice over them," says he, " to do
them jvood." Jer. xxxii. 41. Th : tlestruction of the
wicked does not give him enjoyment, nor does he put
forth all his pow(M- in it, "As 1 live, saith the Lokd
God, I have no pleasure in th(; death of the wicked ;
but that the wicked turn from his way and live." Ez.
xxxiii. II. When God punishes he acts reluctantly,
1
"•if
il 111*
if
'«1
■Irl
-~t~
':.|
146
D:scourst's on Ephesians.
but when he shows mercy he does it with all his heart
and power. " I beseech thee. " said Moses, "let the
power of my Lord be great. . . . Pardon. 1
beseech thee, the iniquity of this people according unto
the greatness of thy mercy." Num. xiv. 17-19.
III. Notice those things wherein this great power
is revealed.
I. It was manifested \\\ raising Christ from the
dead, and in setting him at (lod's right hand in the
heavenly places.
Christ came under the burden of all our sins, aiul
it was heavy enough to crush all creation under its
weight. He was exposetl to the most powerful tein|)-
tations that men and devils couUl bring to bear upon
him, and he endured the fierceness of his bathers
wrath. He was made a curse for us. that is. he w.is
devoted to Divine vengeanc . <ukI he gave up ihe
ghost under the l{)ad. Death sei/.ed him as 'ts lawful
I'i isoner, but the exceeding greatness of the power ol
Ciod sustained him, so that \\(> sooniir had ileath laiil
iiold upon him than it lost its power. He bore tin
curse, look it away. ;ind after, as it weri'. resting a litlu'
from iht: mighty conflict, iie rose a concpieror from tin
deail. "The exceeding greatne.ss t)f the power" et
G(h1 was j)roved by his resurrection. He not oiiK
overcame all that oj)poseil him, but he was. by th<
same power, raised to the highest «lignity and authoritv
Pnu/'s Prayer for the Ephesiaus.
147
in the universe; tor he was set at (lod's "rijii^ht hand
in the heavenly places, far above all j)rincipality. and
power, and might, and dominion, and every name that
is nanietl. not only in this world, but also in that which
is to come ; and hath put all things under his feet, and
irave him to be the head o\ er all things to the church."
2. The power that accomplished these great
things is engaged in the saKation of every believer.
Phis power manifests itself in their regeneration.
" What is the exceeding greatness of his power to
US-ward who believe, according to the working of his
mighty power." Though by the punctu.ition in our
own and various other versions, except the X'ulgate,
t!ic second clause is separateil from the first ; yet it is
true that they believe by the powir of Ciod working
taith in them; for "the fruit of the Spirit is love,
jov. peace, long-sufleri ng. gentleness, gooilness. faith."
Cull. V. 22. " \\s grace are ye saveil by faith, and that
; )t of yourselves, it is tlu' gift of (iod." Mph. ii. S.
"Ye are risen with him ihnu'xh the faith of the'
operation of God." Col. ii. 12. It is true that it is
we who believe, but in order to ilo this, our distrust
of (iod, ami the opposition of the c;irnal mind, stimu-
l.ileil to activity by the de\il, must be overcome,
;iiul knowledge, power. ;uul a trustful spirit must be
divinely imparti d to us. Hefore his conversion a man
is under the power of the devil, ami " t.iken captive at
his will." 2 I'im. li. 2O. lie walks "according to the
m
Illli-
1,»
fUxtVNfXi'.K (*tf l-f>lu\t,Vt\
DMiisr of \\\Vs wnrlil. iintHtlillfj li» lllr |»li)Ht' n| |||i
|>i>>\ii ol \\\\ M\. lltr spirit lltill linw WMlkrlli ill (In
rlulilirn «>( ili;oln (Ili'Mt r ," I'pll ii ' I ll<' ilivil hll,
nwn s l\t\M{'< to (to lU'i will IS lit' iliti tl);lt n| ,\lKini:l'i Im
l\Mlvr \\\\\\ " \\v \\\ ll((- ll(»l\ (illo'il. illlil III Ivt r|» lull Is
p.nl nl |||< pMic III till' i.niil " , .Mill .IS li\ his illllllrllM
on ihr hriH 111 Iml.is, wIhmi In » niiinl ii. Iir ilmvr
luiW III III ||,|\ his Milsti 1. Mill iliil hi |r,|\r llitn lllllll
hr h.nuM'il hiinsril \\ hni ( mil l»riii};s " tin- rsi n t|iii|;
v;r»\ilMrss ol his |io\\ri io ln-.ii ii|iiiii ,i in. in ihr ilrxil's
snpnin.i* \ in iln hr.ni is »lisiro\ril < InisI loiiirlli
upon th«- "siioiij; in, in ,ninr«l. ovrnmnrs hint, .iiiij
"l.ikrih lion^ Inin .ill his .uniinii wlinrin hrniislnj,
,\w\
\\\ hli'lh ihr spoil
I iiK
I'M. ' I
Ihr ilrvii
Di
h.is AwW pown th.il noilniii; Irss ili.ni I Mvmr pnwri
* ,«n r\p« I hnn liom ,i in.in s hr.n t
l\<\wirn«M,ilion is » oinp.iir«l (o ihr lr;nisroiiM;ilioii nl
one »r«Minir nnto .uiolhrr sprt iIm.iIIn ililliirnl. " Iln
wolt .tiso sh.ill «K\«'II with ihr l.iinli, .iml thr Imp.ihl
sh.ill In .low n w It h the kill , ,in«l ihr i .ill .iinl the \ oiiim;
lion M\y\ [\w l.illini^ toiirtlii'i . .ind ,i liltir i liiM .li.ill
lo.ul tluMU ,\i\il th'. « ow .111(1 ihr lir.ir sh.ill In il . ih« II
Nonnj.; on»*s s
h.ill Iir ilown liMM-thn : .iinl ihr lion .li il
VAX sir.uv likr thr o\ Ami ihr siukiin; i hild sh.ill pl,i\
o\\ ihr hoir ol thr asp. .nul ihr wr.innl t hiM sh.ill piii
his \\m\k\ oi\ thr »oi k.mifr' y\v\\. I h«'\ shall not hiiii
nov ilrsinn in all mv holx inonnl.iin." Isa. \i. (> u If
aicon\plish ihis inarvcllons « han^' in a sini\« r, (••»>!
fittt/'^ rtityit fi>i till I'l^liiMivn.
'4'/
l.lKr'i ;IW.IV llllldlJlIM I <;. ,|||(| |/iv«"i.l lir w ) .l| »,!« i( y to»lf»
will! c; i'immI. I|( l.iki'; .iw;iv iIm slndy Im,m| | («•
lit II I HI iiirl|>; iiiti I (I I ; 1 1. <; it, I II It t;ik*'<) ii .ivv.iy .iri<l I''|iI.im ^
I liy .1 iHVV In Ml I In Itii ,il, ', I Ik |t(iwr( f il iIm « .irn.i
ill)! wIlM II < .limni Im m ( iiiii ||( (| In ( .imI, I »♦ < ,im';»' it r
III
nullity .i^Niiii'it liiiii, .111(1 Im i m mIi s spititii.il iiiiii'lf'«lii''<,q.
I M ,i( M)iii|iliMli llii'4 ( li,iii|M t)(|iiiirs.i |)iittiii); Idtlli ol
|-ii ,ilt'i iiii}>lil til. Ill < md t \t K r.t (I III ( ii iiiiijf ilic wnrl'l ,
|nl till !<• IS Ihk ,1 tWnliiM WMil tliit III <|( stioyili^/
r\ 1 1, .111(1 1 1 1. 1 1 itl < •( ,itili|; |mmm| |ii nil i|ilf '. .itid ,ifff ( t lori'i.
"Till' r\( irijill)^ );|( MtlH '.'. » •( tin |ii»wrt ol ( #oi|
is t i)iiliiiii.ili\ I II It li)i til III I ,11 1 y II i|; I'll till work ol (/r;i( «-
ill till' '..Hill's .iml III |ii( ".<'i viiij^ tin III in tli<' nii'l'.t ol
i;n ,it t< iii|)l.ilioii'
I l>oii|;li holy |ii MM i|iN ". ,ir« iin
li» ,irt
|i|,lll|ri| III thrill, tllf i|i Vll i|itlno!;< li, tlir '.Iniiy
l.ikiii .iw.i\, .mil
tl
U Ml
|ir< in.n y ol t li< i ,ii imI niinr
liiukiii , \rt ,ill iIh'.c fiiriiin
.till
I . i'.i wii II ( on I'l' f
tl
,lltlr ,ii livity to ',r<iii( r tiMiil. .mil tin V woiijij ( rrt.iitily
rnoMi iIk II lie, I |io'iilioii, w«ir it not tli.it lir|irv»r'i
".in Kr|)i l)\ till' |>owi'i ol <ioi| tliroii^di f>iitli unto
.llv.lllnll. I
INtii i. s.
liy "llir «s< rcdiiij; j;i«mIii«',', ol tlir (»<»w'r of
(iod llir liodir-. nl tlw '..litit', '.li.ill !•«■ r.ii'.'d in ^dr>ry .it
llir '.rmiid ( oiiiitif^; ol ( 111 i.l. I Im ii .ImII liny " sliinr
as llu' Mill ill lIu- kiii^;doni ol tlirii iMtlM-r." Mat. xfii. 4;^.
Wr slioiild
canicsdy iiM|iiii'«' wImiImt wr ,\\
th*
siilijri t', ol tins rxrrnsr ol I )iviih- powrr. If w»: an-,
our siipniiu' wish is to do th«' will of (iod, hfcair^'- •.♦if
ifiji
Wk
»i
ISO
Pt\tiU(f\f'\ (>// h'.f>ltisiiV>s
is «lrtluoiU'<l. hill il \vr arc \v\ iimlci llir iloiniiiinti ul
sin ami the ivranny nl Satan, nollnn^ l»nl llir powcT nl
( ioil tan set lis lire
II
<• who is alilf (f» sa\T ii'
w
aitim; lor our ronscnl lo liis arlin^ upon ns l»y hi'
Spirit.
II
\V(> AW wiliiiiju; lu" will work rllci
tnally
III II'
n I sio I' ks V. \ I I
r\ri s I'K.wi'K loK iiii' iriii'siANs i on iiNt'iit.
i:pl
|>h. 1. .'o > \
Th.n
VI" \\\.\\ Ullou
llir woikiii!
i»l Ins mifjlilv |><>\\ri. wliiili lir \viiMif;lil in Cliiisl, when lie
i.nsi'il Inin lioin lln' dcul. ;niil set Inni .it Ins own ti|;lit ImikI in
tlu- li(M\(Mil\ pi;»« rs, l.d ;il>ii\(< ;ill pi ini ip.ilil y, aiitl powfi, iinl
iMii^ht, anil ilonnniDn. .iml rvciv n.iinr tli.it I'i naniiil, nnl hhK
in tins woiM. Init also ni tli.it wlnrli !■< In rmnr ; unil li.itli |miI
all tlnnqs niuiri Ins lirt. .nnl \i,\\v liiin to lir tlir IkmiI ovci .ill
tlnnj;- to llu' > lnn« li, wliu li is Ins l>inl\. tlir liiliicss ol liiin lii.il
lillrlli ..II III .ill.""
1
\ this rii.iptcr tiicrc is .i summarv ol the riiiuli
mental priiuipKs ol the gospel ; lor it inlonns iis
th.it "tlic (lod ami I'aliicr ol (tiir Lord jcsiis Christ
has l>t>sto\\(>tl sii;n.»l ra\«>ui's on his people : he cliosi
them to highness, piHHie.stin.iteil them "unto tin* adop
lion ol rhiKlren by Jesus Christ." wlu) reileemed thtin
hv "his hlooil " ; he piirp«>seil to "leather loj^ether in
owe all ihini^s in L'hiist." providetl an inheritance lor
ren. ami lor its enjoyment they are prepan-d
ns (.
hiUI
by "the working tW his might) power whieh Ik
ihcin
•(« lov
/'iin/'s rtityi'f for tlir li/'/iisinHs.
'5
wnMi^lil in Clirisl. wlini \\v i;iis«'<l liitii Iniin llir firad,
.111(1 ',(1 him at Ins own riglil lian<l in tin- liravcniy
pl.icrs."
lien- \vr liav«- a view ol ihr Mnlialorlal dif^Miity
ol ( Inist, and I |nn|M»s<' to dine i atlrntinn lo its rria
lion ((»(ind \\\r I'allur. to c rraird dij^nilics, and In tlx;
(liiiri h.
I. N(ili(«- Christ's ch^nity in nialion to dod the
I'.ithrr. ( iod " srt him at his own lij^ht hand,"
The w<M"d "srt " means niade to sit. " I hf Loi;i»
id to my L»»i(l, Sit tlioii at njy rij^dil hand." I's. ( x. i.
s.i
He said it cKccliially ; lor with tin- rxrn isr o( "thr
(•\(ccdin^ ^^ifatiwss ol his power, wine h he wronj^ht
II) him " w
hrn he raised him Iroin the dead, " he. in.ide
him sit " al his own ri^^ht hand."
This is .1 meta|>hori( al ex|)nssioii ; htr, seein^^ ( iod
li;is not hands as we have, we imi-.t not understand
sitliiij4 in this place in a iilt'ia! sense. I he phrase is a
siniilitiide whereby the siipere.miiient ^dory io which
( luisl is exalted is set lorlh, and does not mean the
posture ol" his hody ; lor he is oikc at least represented
IS siandinj^ .it the ri^dit ha'<l ol (Iod. A vision (>\
lln' j^lory ol Christ was j^ranted to St«-phen, when on
ihi' (lay ol his trial he ad<lress«'d the Sanhedrim.
" H<inj4 hill ol the lloly ( ihost, he lool<(!(l up stead
lastly into h<'aven. ami saw th<- J^lory of" (iod, and
\\\ l^<' ^1 i^^^'^ standing on the right hand ol Ciod, t'lnd s<iid,
l-r'n
•52
Discourses on Ephesians.
Behold, I sec; the heavens opened, and the Son of
man standing on the right hand of God." Acts vii.
55. 56.
The words, " God set him at his own right hand,"
mean that God, as the supreme Sovereign of heaven
and earth, exalted Christ to universal dominion over
all things. "The King eternal, immortal, invisible,
the only wise God." enthronetl his own Son " on the
right hand of the Majesty on high." called also " ihc
right hand of the throne of the Majesty in the heavens,"
and called by Christ himself "the right hand of power."
Eastern monarchs expressed their respect for those
whom they highly favoured by placing them on their
right hanil. as if that was the greatest honour they
could show them. In this manner king Solomon
treated his mother, when he " caused a seat to be set
for the king's mother, and she sat on his right hand.
I Kings ii. 19. The mother of Zebedee's children
desired Christ to bestow a similar honour on her two
sons. Before David's death Solomon sat on his throiu,
and though the aged monarch was king of Israel until
the hour of his death, the executive authority was
delegated to Solomon. In like manner, though Ciod
the Father is the supreme and eternal Sovereign ot
the universe, the executive government of the media-
torial kingdom is delegated to Christ with unlimited
authority to carry it on as he sees good. He is the
Kiiig's Son who sits upon his Father's throne, ami
the seed
"fo opt
! thereof,"
Pant's Prayer for the Ephesians,
«53
"shall have dominion also from sea to sea, and from
the river unto the ends of the earth," and " his name
shall endure for ever ; his name shall be continued as
long as the sun." Ps. Ixxii. 8, 17. Daniel "saw in the
night visions, and, behold, one like the Son of man
came with the clouds of heaven, and came to the
Ancient of days, and they brought him near before
him. And there was given him dominion, and glory^
and a kingdom, that all people, nations, and languages,
should serve him : his dominion is an everlasting
dominion, which shall not pass away, and his kingdom
ihat which shall not be destroyed." Dan. vii. 13, 14,
This is an honour that God conferred on no one else ;
for " to which of the angels said he at any time, Sit on
my right hand, until I make thine enemies thy foot-
stool." Heb. i. 13. In his exalted position Christ
enjoys the highest dignity, honour, and fulness of bles-
sedness. This is set forth in the Psalms : "The lines
are fallen unto me in pleasant places ; yea, I have a
goodly heritage.'' " In thy presence is fulness of joy ;
at thy right hand there are pleasures for evermore." Ps.
xvi. 6, 1 1. As his position is so high, and his duty so
important, he is qualified by glorious endowments and
eminent abilities to discharge them. He has infinite
knowledge, unerring wisdom, and ;miple power to wield
the sceptre of his kingdom. He alone was worthy
"to open the book, and to loose the seven seals
ithereof." and therefore, "many angels," " the living
.H!
»S4
Discourses on Ephesiaus.
crcaturos." .md "the cUlcrs," to the number of "ten
thousand times ten thousand, and thousands of thou-
sands " proclaimed " with a loud voice, Worthy is the
I.amb that was slain to receive [)ower, and riches, and
wisdom, and strength, and honour, and glory, ami
blessing." Rev. v. ii, 12,
2. Ob* jrve that it is God the T'ather who raised
him to this dignity.
Christ tl(;clared that all power was grantcnl to him
by the b'ather. " All power is given to me in heaven
and earth." Mat. xxviii. 18. He did not |)resumptu-
ously aiiogate it to himself, but it was duly conferred
upon him in reward of his work, in terms of thi'
agreement between him and his I'^ither. He has
therefore a right to it. As the I'ternal Sen of (loil
it is essentially his own, but, to redeem us, he " ni;idi'
himself of no reputation, and took on him the form of
a servant, and was made in the likeness of men : and
being found in fashion as a man, he humbled hiniscll
and became obedient unto death, even tlie death of tin
cross. Wherefore God also hath highly exalted iiiiii,
and given him a name which is above every naiiio.
Phil. ii. 7-9. Though he died, he is the source of litV,
and has the power to bestow it. " IMie Son quickeneth
whom he will." Though he is exalted to suprcim 1
sovereignty, he was always the King who had thtj
right to bestow a kingdom on whom he pleased,
appoint unto you a kingdom, as my Father hattij
appointed unto me." Luke xxii. 29.
r\^\
to a
Med
into
wen;
purge
'la/u/
'le hai
for (..V(
\m whl
.i^ii'se, \
»;'s /i/s|
I'll to de
'iii,'-h/y (\
to recci'i
4.
^''gn/ty
'land /n
'^y some I
Khrist's
I'" /leaver
^•"^ 't fs I
Paul's Prayer for the Ephcsiaiis.
'55
3. The time of his exaltation was when God
"raised him from the dead, and set him at his own
right hand."
As the eternal Son of God, he was always entitled
to a place at God's right hand, but it was when he was
raised from the ilead that he was installed in his
Mediatorial Sovereignty. Until he rose, and ascended
into heaven, he was the Mediatorial King l)ut as it
wcri; under age. It was " when he had by himself
purged our sins," that he "sat down on the right
hand of the Majesty on high." Ileb. i. 3. "After
he had offered one sacrifice for sins," he sat down
for ever "on the right hand of God." Fleb. x. 12.
While he was on earth he was in the form of a servant,
hut when he finished his work, he put off that lowly
i^uise, and assumed the insignia of the royalty which
was his by right, because he earned it by his obedience
uiuo death. For the service which he performed God
highly exalted him. Because he was slain he is worthy
to receive glory, honour, and riches.
4. Observe that the place where he enjoys his
dignity is heaven. God "set him at his own right
hand in the heavenly places."
The literal rendering is, in the heavenlies, and is
!hy some understood to mean heavenh things ; but as
Christ's human nature is now, not on earth, but really
JHi heaven, the meaning seems to be " heavenly places,"
is it is in our version. Heaven is the roval court
I '* t
fiS'
'„ V|
1
m.
- il
'bw
"^M
Discourses on Epiusians.
where the Mediatorial throne is. '* Heaven is my
throne, and the earth is my footstool." Isa. Ixvi. i.
It is expressly stated that Christ "was received ii|)
into heaven, and sat on the right hand of God," and
will there remain, as to his human nature, until he conic
the second time to judge the living and the dead.
II. Notice Christ's high rank in relation to all
created dignities. He is exalted " far aljovc
all principality, and power, and might, and
dominion, and every name th»t is named, not
only in this world but also in that which is to
come."
I. Consider the eminence of Christ's dignity.
The greatness of his exaltation above all ranks,
the apostle could not express but by an indefinite word
" far," and in Phil. ii. 9, he says : " God also hath highly
exalted him," literally, super-exalted him. He "was
made higher than the heavens." Heb. vii. 26. In those
expressions the apostle illustrates this glorious truth by
a reference to eastern royal courts and kingdoms where
there were kings with absolute power, princes, high
counsellors, governors of provinces, nobility, gentry,
peasantry, and slaves ; and some person exalted, for
his services, worth, or some other reason, next to the
person of his sovereign, above all dignitaries, and nearly
all the king's royal power delegated to him, as was done
by Pharaoh to Joseph, and by Darius to Daniel. These
''uthorityl
2. r
[supreme,
PeTi//'^ Prayer for the lip/iesians.
•57
two nuMi were exalted above all princij-MHty and power, ^
and ev(.'ry name (except the sovereign's) in these king-
doms ; but Christ is by God exalt(;d far (infinitely) above
all powers and authorities in the universe, not only
human, but angelic powers, whether good or bad. He
has a right to be set over them, because " by him were
all things created that are in heaven, and that are in
earth, visible and invisible, whether they be thrones, or
dominions, or principalities, or i)Owers." Col. i. i6.
Having all the angels, good and evil, under his control,
he executes his purpose by them in this world. It
appears from the prophecies of Daniel that these spirits
have power over the affairs of kingdoms, for some of
them are called i)rinces of certain nations. An angel
came to the prophet antl informed him that, in answer
to his prayer, he was dispatched from heaven to com-
fort him, but that he was detained for one and twenty
days by the prince (angel) of the kingdom of Persia,
until Michael, one of the chief princes, came to help
him. Dan. x. 13. From this we learn that evil angels
rule the affairs of men in this world, and act under the
direction of " the prince of the power of the air, the
spirit that now worketh in the children of dis( ibedience,"
and that Christ appoints holy angels to prot(;ct his
people and to superintend their affairs. All these, as
well as human rulers, are subjected to the sovereign
authority of Christ.
2. Observe that Christ's authority is not only
I supreme, but universal.
jit
m
■it
- S:M
"■i~
'MM
•58
Disioiirsfs on lif'lu'sians.
lie is cxallcd "far alunc all j)n"iui|»ality, and
power, ami niii^lu, ami doininioii. " ami also above
"even naim" that is tiaincd, not only in this world,
but also in that which is lo coinc." I'Iumc is nothini;
iixcMuplcd from snhjcilion to him. I \v. cxcrcisi's his
aulhorily over all things in ihis world, and will excr
cise it also in the world to e»)ine. lie rules now In
hea\('n and on earth. riiouj^h heaxcn exists now,
\vi to MS, as far as the actual eniovnient ol its blessed-
ness is concerned, it is to come. Though this world
will i)ass away, the world to come shall continue throunh
elernitv, and in it Christ will be lor ever hiidier in dii:
nity than all cr(;atures. It is true that, when the lasi
judgment shall be over, and all enemies |)ut imder his
tect, he will ihdivt'r " up the kingilom to (jod, even iIk
bather ; when he shall have put down all rule, and all
authoritv and power." ist Cor. xv. 24. Though lie
shall then yieKl his sovereign authority as Mediator id
the bather, yet his sui)er-eminence over all creatnl
dignities shall continue lor ever, lor through him all
blessedness shall llow to thi! redeemed through all
eternity, iiut the phrase, "the world to come," may
have a reference to some future period wherein tin
sovereign glory of Christ may be more conspicuously
displayed amt)ng men on earth than it has yet Ixin
exhibited. Some may understand by the exprc!ssion,
the thousand years during which Satan shall be hound
by the sway of the gospel over all nations ; but this \i
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a mutter about which j^ood www have, considcrahlc dis-
piilc : for some maintain that Christ will come hodily
to remain on earth with the saints (Un'in^ that period,
iiiul others witli lu'tter reason, as it seems to ns, hold
tiiat his comiiii^ then shall be spiritual, and powerful
in the conv(;rsioii of sinners by tlu; means which he
lias a|)pointed for that end. It is supposed by sound
expositors of Scripture that the last judj^ment shall
cxleiid over a period of another thousand years, which
is not at all improbable ; for thouj^h Christ could fully
investigate the cases of all men in the shortest time,
vvc could not clearly understand the {.ground of his (V\-
cision in every sinj^le case in that time. It is reason-
al)K; to sup|)ose that all minds shall be fully convinced
of the e(|uity of all his j)roceedinjjjs on that day. His
a[)i)earance on that grand occasion shall be the most
tjjlorious display of his super-eminence over all crea-
tures, as all his enemies shall be put under his feet.
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III. Notic(; Christ's dignity in relation to th(;
church. God 'gave him to be the head over
all things to the church, which is his body, th(,'
fulness of him that filleth all in all."
I. Consider God's kindness to the church in giving
her such a Head.
She is raised to wonderful dignity by her union
to such a glorious Head. That she, who is, in herself,
not only worthless, but sinful by nature, should be
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raised, purified, and advanced to the position of Christ's
spouse and queen is marvellous grace. We admire
Esther's preferment, when she, an obscure Jewish
maiden, was chosen out of all the young women of
Persia to be queen to Ahasuerus, but her exaltation
to that exalted rank is not to be compared with the
honoured position of those who are united to Christ,
as bone of his bones, and flesh of his flesh. I'rom the
time of the formation of the union he communicates
his own life to them, and continues to do so without
intermission for evr.r, as their life, strength, and guitle.
He watches ovci them to protect them, and provide
for all thei»* wants. He administers to their necessities
with unerring wisdon^ and unfailing affection.
2. Consider the honour God did to Christ as to
his mystical body.
God so loved the church from everlasting that,
wh*'n regarded as guilty and polluted, he gave 'ur to
Christ to be redeemed, so that she might become his
loving spouse for ever. When he gave a human nature
(body and soul) to him, as was the case of the first
type of him, it was not good that he should be alone ; hi
made therefore a gift of the church to him, that it>
members might be his companions. He was certainly
worthy of her, for ho gave himself for her to redeem
her, nor was there another who could do ihis but him-
self Th J Fathei' honoured him above all others ; lor,
knowing his ability, he chose him to deliver the church
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By his people the glory of Christ is displayed more
than by anything else ; she is his mystical body. " the
fulness of him that filleth all in all." The church is
empty in herself, but he fills her with all grace and
whatever else she needs. Without him we "can do
nothing." We Jire poor, but he, who is infinitely rich,
bestows his wealth on us ; we are guilty, he has right-
eousness to justify us ; we are naked, he has white
raiment to clothe us ; we are blind, he has eye-salve
to ciuse us to see ; we are perishing of want, he s the
bread of life. He filleth all in all. because all fulness
(Iwclls in him.
The church is the fulness of Christ ; for without
his body he would not be complete as Mediator, nor
shall he be full in this respect until the last member of
his body be united to him, and all grown up to the
stature of his fulness. If a person lacks a hand, foot,
finger, or any other part of his i)ody, there is an un-
comely defect, for he is not full ; but in Christ there
shall be no defect.
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I. See ihi; love of Christ to tht; church in accept-
ing her as a gift from the P'ather when he knew what
her redemption woukl cost him ; but he " Iov<'d it and
Kave himself for it. that he might sanctify and < k-ansc
it with the washing of water by the word, that he might
prt'sent it to himself a glorious church, not having spot
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or wrinkle, or any such thinjr ; but that it should In;
holy, and without blemish. " I ".ph. v. 25-27.
2. Consider how glorious Christ shall appear when
his mystical botly shall be complete. He will surpass
all " when \\v. shall come to be glorified in his saints.
and to be admired in all them that believe." 2 Thes.
i. 10.
3. As the body of Christ is not lull yet, sinners arc
inviteil to come to him to be made members of it. Will
you nt)t then consent to in; united to him? Me is
waiting for you, .uul earnestly asking your consciu.
What do you say to him on the subject ^ .Speak your
minil to him with ri'gard to the m.itter. litrwan- ot
refusing his offer, for it shall not be always made.
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DISCOURSE XIII,
Tlir: SIMRITUAI. 1<I-:SURKK( riON ()!• IJKLIKVKKS.
ICpli. ii. I -10 : " And you ii.ith Ii'' ']uii:k('ii«'<|, who wvxv dead
in trespasses and sins : wherein in li. e past ye walked aerord-
int,' to the course of tliis worhl, arrordinf,' to the prince of the
power of the air, th(! ^^pirit tliat now worketli in the children of
(lis()he(hence : ainon^ wlioin also we all had oiir conversation in
times |)ast in the lusts of our flesh, fuHillin^; the desires of the
ll( sli and of the mind ; and werc! by nature the children of
wrath, even as others. Hut ("lod, who is ri<I. in mercy, for his
t,'r(.'at love wherewith he loved us, even wiien we were dead in
sins, hath (|uick(!ned us to^,'ether with ('hrist, (hy ^race ye are
saved;) and hath raised us up toj,'ether, and I'lade us sit to^'cther
in heavenly places in ('hrist Jesus : that in the atjes to come he
ini^'lit show the exceedinj; riches of his ^,'rac(! in his kindness
toward us throuj,di Christ Jesus. For by (,'race are ye saved
tlirou;,di faith ; and that not of yourselves ; it is the ^ift of (iod :
not of works, lest any man should bo 1st. Vox we are his work-
inanslu|), created in Christ Jesus unlo f^ood wirks, which (lod
li.itli hefori' ordained that we should walk in tlu
'T^lll'. aposilc prayed th il (iocl would Jjfivt; th(; Mphf-
sians spiritual undurstandinj,( that they mi^ht know
tlu- salvation of the jrospd which was imparted to them
l>y "the e.xceedinj^ greatness of the miiJjhty power" of
("••k1 \vh(?rel)y he rai.sed Christ "from the dead, and
f'xalted him to his own rij^dit hand in the heavenly
1 iace.s, far above all principality, and powder, and niijj^ht.
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and dominion, and every name that is named, not only
in this world, but also in that which is to come : and
hath put all things under his feet, and gave him to be
,he head over all things to the church," and whereby he
also quickened, raised, and made them sit together with
Christ in the same heavenly places.
In this passage we have the spiritual resurrection
of believers, the motive that prompted God to acc(jm-
plish it. and the end he had in view in doing so.
I. Notice the spiritual resurrection of believers.
I. Observe that a resurrection implies previous
death. " You hath he (piickened, who were dead in
trespasses and sins."
According to Ciod's warning to Adam death is tlu
punishment of sin. " In the day that thou eatest there-
of thou shalt surely die." Gen. ii. 17. The same truth
is asserted by the apostle. " By ">ne man sin entered
into the world, and death by sin." Rom. v. 12. Such
is the nature of this death that it increa.ses sin through
the moral corrui)tion of men's nature which it produces,
so that those who are under its power "walk accord in>;
to the course of this world, according to the prince ot
the power of the air, the spirit that now worketh in the
children of disobetlience." and liv(; " in the lusts of iht
tlesh, fulfilling the desires of the llesh and of the mind.
When a living creature dies a ch(;mica) change; sets in
whereby putrefaction is produced. Spiritual death
The Spiritual Resurrection of Believers.
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produces an analogous effect ; for by it the character
of the sinner is become loathsome to all holy beings.
This deterioration goes on, nor have sinful men any
power left them to arrest its progress, so that without
the infusion of life by Divine power, it shall reach a
degree of such confirmed depravity that recovery shall
be impossible. This terrible progress, with all its
outward manifestations, is what is here called walking
"according to the course of this world." This course
means not merely the direction in which the world
goes, but also the mighty stream of moral corruption
by which natural men are borne along. They are
willingly carried by its current, nor can they resist it.
because they are dead. It is those who are quickened
by the power of God that really struggle against it, all
others yield to its force. The living do not sometimes
.ippear to make much progress against it, but with more
or less energy they struggle. This distinguishes the
living from the dead. Natural men move as they are
iiilluenced by the course of the world brought to bear
upon them by " the prince of the power of the air" ;
l)ut believers resist steadfastly because they are sus-
tained by the power of God. In this matter, however^
there are false appearances, inasmuch as many seem to
move against the main current when they are merely
fallen into an eddy of favourable circumstances to be
yet caught in the great stream to be hurried into the
dead sea of wrath at last unless previously (juickened
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by the Spirit of life. Whatever reformations unre-
newed men make, they are still controlled by the devil,
the " prince of the power of the air," who, while
hi: carries many rapidly downwards, controls others
more gently ; he has one class in the violent current,
but others in apparently still waters, so that it is hard
to say in what direction they move ; some are profli-
gate, others virtuous, some ()i)enly irreligious, others
seemingly devout. The difference between natural
men may be considerable, but they all walk "accordin*;
to the course of this world " until (juickened to spiritual
life. Many, who are in some degree sensible of danger,
think that they will yet turn from the unsafe course
which they now pursue, but the greatest part of them
still pursue their foolish career until their lusts, through
long indulgence, accjuire an uncontrollable power over
them. Some peojjle do not believe that they are in
much danger, because the majority of men live much
the same as they do. They do not think that a bene-
volent God will consign so many to perdition. They
regard themselves safe in following the customs of
society, while they do not violate the laws of propriety.
In such ways does " the spirit that now worketh in the
children of disobedience " deceive men. They sd
admire the spirit of the age that they regard those who
conscientiously follow God's directions in his word as
fanatics, who, on account of prejudices, are incural)l\
unprogressive. Many of these, in their mistaken con
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fidence in the power of human nature to raise itself to
holiness, zealously advocate improvements in morals
and religion that are merely devised by men without
any sanction from God, as if any reformation could rise
higher than the perfect law promulgated by infinite
wisdom.
The end of this death is everlasting destruction ;
for those under its power are called "the children
of wrath. " They commit these deeds for which the
"wrath of God comes upon the children of diso-
bedience." for they live in "the lusts of the Hesh,
fulfilling the desires of the llesh and of the mind."
These phrases, "children of wrath" and "children of
disobedience," are solemnly significant, inasmuch as
they indicate the sad truth that natural men are ripen-
ing for wrath through disobedience wherein they live
;is an element. "The desires of the tlesh and of the;
mind," called also "the law of sin and death," control
iheir lives to the fulfilling of their demands until, unless
rescued by Divine power, they plunge them into (;ternal
misery in hell where they shall imperiously rule them
tnrever without affording them any of the pleasures
that i\\v.) gave them while they were in this life. The
inhabitants of that place of woe shall be tormented by
their own corruption, by conscience, called also "the
worm that dieth not," and by the wrath of God.
2. This resurrection implies a restoration to life.
He hath (juickened us together with Christ."
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As Christ is tht; rcprcscMitativc of his people hy
Divine appointment, his death, (juickening, rcsurrec-
tif)n, and exaltation, was legally their death, (|uicken-
ing, resurrection, and exaltation, so that their si)iriiii;il
(luickening was secured by his merits. When, with
regard to each of them, the time of grace comes, iht:
Holy Ghost, according to the arrangement made in
the covenant of grace, breathes life into his souI,
whereby new sensibilities are produced which at first
cause pain through a conviction of guilt, ignorance, and
moral impotence. His experience is supjiosed to he
st)mevvhat like that of a i)erson in a state of ins(!nsi-
bility when he is being restoretl to animation. .Souk
have been in such distress at that myst(MMous tin-.*' that
they can never forget the impression it made upon
their spirits. In this life, besides scMisibility. llicrc
is illumination, so that those who are (juickened i)\
it receive the power of disc(;rning spiritual tliiiiifs.
Through this power given to them, they receive, not
only conviction of sin, but also such knowletlgc ol
Christ as enables them to rest ui)oii him for salvation.
3. This leads me to observe that spiritual (|iiick-
ening is invariably followed by a resurrection. Ik
"hath raised us up together" with Christ.
Those who are spiritually quickened shall net he
left in darkness to die again, but shall be en.iMitl
through the light given to them to discern Christ so as
to act upon him by faith. Inasmuch as by this first
The Spiritual Resurrection of fhlicvcrs.
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s.iviiii^ ;ict of the lU'wly (|iiick<'ncd soul In: bccoiiiL's
vitally iim'tol to Christ, he is spiritually ris(;ii with him
because he legally rose in him when \\v rose from the
(lead. In proportion to th«^ strength of his faith, a
believer can call the death and resurrection of Christ
his own death and resurrection.
4. We observe that thosi; raised with Christ are
cxalletl to},a:ther with him. " ll(; hath . . . made
lis sit loj^eth(*r in heavenly j)Iaces in Christ Jesus."
When Christ sat upon the; Mi;diatorial throne in
ht'av( n, those, on behalf of whom he acted as r(;[>re-
scntalive, wen; virtually t;nthroned in him in conse-
(liK'.nce of th(; a}j^re(!ment between him and the leather.
When they rested on him by faith, they became actual
citizens of heaven. Though they arc. not actually
introduced into the capital of Christ's d<jminion to
iRJiold the full display of his L,dory while' they are in
lliis world, yet they are " delivered from the pow(;r of
ilaikness, and translated into the kinj^dom of (iod's
dear St)n. " Col. i. 13. Heint( made kinj^^s and |)riests
miiniiod, suitable privilej^a;s are confirm(;(l to them by
ill unchangeable charter, (iod has promised to them
i>\ an oath that they shall l)e crowned with glory, "so
that hy two immutabli; things, in which it is impossibh;
jtnr(i()d to lie, they may have a strong consolation."
lie!), vi, 18. I'hat they may be projjerly trained to
hi' t their part becomingly in his royal palace in heaven,
[they are left for a time on earth where diey e.xercise
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their s|)intiial powers in order to their sufficient dc-
vc^lopineiit. (lod assigns to each of them a work in
this world, the performance of which is filled lo
educate him for his higli destiny,
II. Notice (jod's hijj^h motive in raising liis people
from spiritual ilealh.
1. We observe that lie was not inlluenced lo do ii
by any consideration of their worth, for they "were
dead in trespassi>s and sins.'
Heinp; Satan's slaves thev had no inclinalion t(»
render obedience lo (iod. liecausc they were aNcrsc
to holiness their nniuls were alienatec' 'rom (iod. In
conse(iuence of the steady progress ot spiritual ilccav,
moral corruption constantly increased in them. 'i'lu\
were loathsome to holy beings. Justice demanded
that the i)unishment merited by \\\v\y transgression
should be inllictetl upon them lo the utmost. Then
was. therefore, no moral excellence in them on accoiiiit
of wiiich God could bestow such a favour upon thciii.
2. Gotl did nt)t (]uicken them on account of lluir
good works. "Not of works, lest any man slioiilil
boast."
The Pharisees hoped that, by the punctual ohscrv
ance of the Mosaic ritual, with the addition of tin
commandments of men. they should merit the favour
of God, but their expectation was vain, for Chrbi
denounced them more severely for wicked hypocrisy
T/zf- Spii iiunl Resurrection of Ihiicvcrs.
171
than lie (litl any other class of men. This false hoj)'-
has always prevailed in the cluirch, so that iniiltitiides,
ill all sections of it, have lrust<'(l in iheir performance
of duties. The works done may serve vahiahh; ends,
1)111 th(;y do not merit such a reward .is restoration
from spiritual d(;ath to spiritual life;, or any other
rcwanl. If (iod were in the matter to act on this
false principle, a disturbing (tleiiK'nt would hv. intro-
(luicd into his kingdom that would d(;stroy the har-
moin of heaven, because jealous diss(Misions, through
l)(tasiing, would spring u|) among its iidiahitants.
3. \V(* ol)S(;rv<; that (iod raised his people from
spiritual d(Mth because he lov(;d them. " liut (iod,
who is rich in miircy, for his gnsit love when^with he
loved us, even when we wen; dead in sins, hath (juick-
ciud us together with Christ, (by grace ye are saved ;)
and hath raised us up together, and made us sit tog(!ther
iiihcaxenly places in Christ Jesus."
He. saved them through faith, because he greatly
loved them. As faith is necessary in order to union to
( hrisl, (;very believer must therefore exerciser it in
order to salvation, though no one naturally posses.ses
it, nor can any one originate it in hims(;lf, for " it is the
gilt of (iod." If we originated in ourselves the faith
which connects us with Christ, we would certainly
boast. It is not partly produced by God and partly by
ourselves, but wholly by God, " For by grace are ye
[saved through faith ; and that not of yourselves ; it
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is the gift of God." The following statements of
Scripture are of the same import : — " And what is
the exceeding greatness of his power to us-ward who
believe, according to the working of his mighty power."
Eph. i. 19. "Buried with him in baptism, wherein
also ye are risen with him through the faith of the
operation of God." Col. ii. 12. " But the fruit of the
Spirit is love, joy, peace, long-suffering, gentleness,
goodness, faith." Gal. v. 22.
III. Notice God's end in the spiritual resurrection
of his people. " That in the ages to come
he might show the exceeding riches of his
grace in his kindness toward us through Christ
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I. Observe that God's grace is so rich that it shall
never be exhausted.
F^ew men, if any, have appreciated God's grace as
Paul did. It was much enhanced to him by the affect-
ing view he had of his own un worthiness. " Unto me,
who am less than the least of all saints, is this grace
given, that I might preach unto the Gentiles the
unsearchable riches of Christ." Eph. iii. 8. In view
of his opposition to Christ in the past, he greatly
admired his grace. " He put me into the ministry.
who was before a blasphemer, and a persecutor, and
injurious : but I obtained mercy, because I did it igno-
rantly in unbelief. And the grace of our Lord wasi
The Spiritual Resurrection of Believers.
173
exceeding abundant with faith and love which is in
Christ Jesus. This is a faithful saying, and worthy of
all acceptation, that Christ Jesus came into the world
to save sinners; of whom I am chief" i Tim. i. 12-15.
If all believers do not equal Paul in his high estimate
of God's grace, they discover that its riches exceed the
demands which their poverty makes upon it. They
may think that they draw very largely upon it to
supply their necessities, but they cannot exhaust it,
because it is infinite.
2. God, at this present time, shows his grace to his
people.
When believers look back on the time wherein
they lived in sinful unbelief they admire God's grace in
bearing with them during those days of ungodliness.
When the time determined came, in his mercy, he im-
planted a living principle in their dead souls, so that
they were quickened to spiritual life. Since that time,
by the gracious exercise of his Divine power, he enabled
them to rest on Christ by faith, and has given them
many proofs of his favour. Indeed they cannot enu-
merate the gifts which he has bestowed upon them.
God gave his Son to redeem them, sent the Holy Ghost
to apply to them the redemption purchased by the Son,
and he has given himself to them to be their God.
They are exceedingly enriched ; for God is the portion
of their inheritance. They have no reason to desire
an exchange of conditions with princes, kings, or
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emperors, for by grace "all things are theirs, whether
Paul, or Apollos, or Cephas, or lift;, or death, or thinirs
present, or things to come." i Cor. iii. 21, 22.
3. God quickened, raised, and exalted his peo|)l(;
that he might show the riches of his grace to future
ages.
The expression " ages to come " means not onlv
the endless period of future glory, hut also all ages from
the days of the ai)ostles. The saKation of the saints
recortled in Scripture, including Paul, shows to us "the
exceeding riches of God's grace." Were the history <"t
believers, who now live, put on record, ns was that ol
the apostle, the grace of (iod towards many of them
woukl be no less worthy of admiration. WhtMi ilit
whole history of the administration of God's grace shall
be made known, holy creatures shall with raptures slni,'
the song of Moses and of the I.amb : "(ireat and
marvellous are thy works, Lord (i')d Almighty ; jiM
and true are thy ways, thou king of saints." Rev. xv. ;.
Impkovkmknt :
I. Have we been cjuickened from spiritual death'
If wt; have, we have turned our faces resolutely agaiiM
the polluted stream of the coursi; of this world becaiiv
we discovered that, to walk according to it. is to he It'i
to the dead sea of Divine wrath under the inllueiicc oi
" the prince of the power of the air, the spirit that now
worketh in the children of disobedience." The currtn:
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may seem too strong for our small strength, but. if
quicktMied, we struggle, though feebly. Vv'e find our-
selves forced to act in various ways in opposition to he
world, though we are often callei! i)rejutliced bigots.
If we do not suffer any measure of this petty persecu-
tion we have reason to examine our sincerity. " Woe
unto you when all men shaP speak well of you. '
2. Believers shouKl adore thi; great love wherewith
God has loved them, so that ht; (juickened, raised, and
m.ule them sit together with Christ in heavenly places.
They should act as citizens of heaven in rendering
cheerful obedience to their King. '\\\K\y should appreci-
ate the exceeding riches of Gods grace so highly as to
be ready to commend it to others.
^. Sinners, seriously reflect on the course by which
the prince of the power of the air" leads you to ruin.
Whatever your external lilc is, unless you have been
(luickened you are ktl to di.'struction. Consider the
i;iul of the course that you pursue. Ciod. in his mercy,
others to rescue you in the exercise of his grace. If
.itfected by a conviction of thi; daiigiT of your course
cry to God to impart life to your soul that you may by
taith lay hold on Christ for salvation.
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DISCOURSE XIV.
DEAD IN' TKKSI'ASSKS AND SINS.
Eph. ii. 1-3: "And von, . . . who were dead in tres-
passes and sins ; wherein in time past ye walked accordiii<,' tn
the course of this world, ;iccordiii{i[ to the prince of the powtr of
the air, the spirit that now worketh in the children of disobt<ii
ence : among whom also we all had our conversation in times
past in the lusts of our flesh, fulfilling .ne desires of the tlcsli
and of the mind; and were by nature the children of wrath,
even as others."
'Trills cha])t(.'r is a contituiation of the subjt;ct which
^ the aposilc discusses in the close of the first
chapter where he reft^rs to " the exceeding greatness
of the power" of (jocI towards Ijehevers, "accordiiii^
to the working of his mighty |)()wer. whicii he wr;)ii;^rh[
in Clirist, when he raised him from the dead, and sii
him at his own ighl liand in the- heavenly places.
. and also wrouglu in the Ephesians, " wIt
wen; dead in trespasses and sins."
I. Consider the comlition of believers before tlu)
are renewed and justifieil. They are " dead ir
trespas.ses and sins.'
I. Death implies a previous life. ^
We all had life representatively in our first |iar(iit>
while they continue " holy, stood in the favour (»f lii'*
Dead in Trespasses and Sins.
17;
and enjoyed communion with him. As Adam was
constituted our head, if he had maintained his integrity,
wc would have remained in the same holy and hapjjy
state ; but when he fell by transgressing the command-
ment of God, he died spiritually, and we died in him.
God gave him clear warning of the terrible conse-
quences if he should eat the forbidden fruit ; but, by
yielding in an evil hour to the temptation, he involved
ail his posterity in his own guilt and punishment. On
that account we are by nature "dead in trespasses and
sins."
2. This death is not an e.xtinction of life in every
n.'spect.
As in temporal death the body only dies, for the
soul still lives on in the exercise of its faculties —
iiuk'ctl the Scriptures iniimate that its powers are then
< nlarged, because; thi.'ir activities are not imi)ede(.l by
the body — so in spiritual ileath the body <uul mental
t.iculties live, but in eternal death, when the whole
man is banished for ever from the eniovment of all
hiippintiss in the presence of Ciod. the body and soul
^hall live in eternal misery. The consideration of
these truths is import. uit, seeing that somtr people deny
that spiritual death wholly incapacitates men from per-
tormiiig acts that are truly good ; and because others,
•Ml account of it. justify their own disobetlieiu failure in
'lisrharging their duty. As we have reason, memory,
omscicnce, will, and bodily activities, we have power
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178
DiscoHt'ses on Ephcsians.
to know what is right and wrong ; we can also cU,*t( r-
mine our own actions ; but we have no pleasure in God
and holiness, no inclination to love and trust him ; nor
can we call right dispositions into existence. In this
respect we are without ability to ([uicken ourselv(;s,
because we are totally dead. If ([uickened, it must l)e
done by ''the exceeding greatness of the power" ol"
God, "which he wrought in Christ when he raised him
from the dead."
3. .Spiritual death consists in guilt and moral cor-
ruption.
.Sin shuts a man out from the favour of God ami
exposes him to his wrath ; on this account a senteiia'
of death is pronounced upon him, so that, though ht
lives physically and intellectually in this world, yd he
is dead, being untler a sentence of death, nor does he
know the day nor the hour of its execution. On
this account sinners arc; "all their lifetime subject to
bondagt! " through the fear of death, that is, the iiillic-
tion iq)on them of merited punishment. Such is thf
power of this death that, through the fear of it, they
often commit sin to avoid it. A sad part of spiritii;:i
death is subjection to the power of sin. Natural imn
are dead in "the uncircumcision of their llesh," t'.iat i--
they are corrupt by birth, and this evil is increased In
actual sin, nor have they power to arrest the process oi
deterionition.
Dead in Trespasses and Sins.
179
11. Notice the life that believers led while in their
natural state.
The apostle said to the Ephesians : " And you,
who were dead in trespasses and sins, wherein in time
past ye walked according to the course of this world,
according to the prince of the power of the air, the
spirit that now worketh in the children of disobedience :
among whom also we all had our conversation in
tiiiK.'s past in the lusts of our llesh, fulfilling the; desires
of th(^ llesh and of the mind."
I. Observe that natural men, though spiritually
(lead, yet walk.
This is a seeming contradiction ; but the connec-
tion of the two opposite ideas sets forth the fearful
coiulition of sinners ; for were we to see the physically
(lead walking, we would be horrified ; for we would
conclude that they had some mysterious and unnatural
life. The expression, "ye walked," teach(.*s that.
though "dead in trespasses and sins," the I'^phttsians
were, alive in other respects. As the dead have no
sensibilities, no desires, and no enjoyments, so the
spiritually dead have no saving khowledgc of (iod, no
(lesir(! for holiness, and no pleasure therein ; but they
have pleasure in sin, for their nature is wholly inclined
lowanls it. Th's is their moral life. They have "the
uiulcrstanding darkened, being alienated from the life
"t (iod through the ignorances that is in them, because
ot the blindness of their heart : who being past feel-
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ing have given themselves over unto lasciviousness, to
work all uncleanness with greediness," Eph, iv. 18, 19.
Men must have pleasure, but when they have it not in
God, they will have it in sin, so that those who arc
dead in it are alive to its allurements. Because thty
derive their enjoyments from sin, they walk in it.
They have a life, but it is a life in sin. There is a
time coming, however, when all the comfort they derive
from sin shall cease. In the place of woe, there is no
pleasure ; therefore, the condition of its inhabitants is
called the second death. They cannot cease from sin,
but, instead of comforting, it shall torment them for
ever.
Walking in sin means that a man's life -s altogether
sinful. Sin is the element wherein he lives, nor can he
exercise any member of his body or power of his mind
without it. While men walk "according to the coiirsi
of this world " and of " the j)rince of tlu; power of thi
air" they cannot cease from sin. "The wicked .ir
like the troubled sea, when it cannot rest, whose waters
cast up mire and dirt." Isa. Ivii. 20. They ''canndt
cease from sin." 2 Peter ii. 14. They walk carelessly
and securely, nor do they consider A'i)ith''r their eoiirsi
leads them; each is like Solomons "simple one," oi
whom he says : " He goeth after her straightway. ;b
an ox goeth to the slaughter, or as a fool to the correc
lion of the stocks ; till a dart strike through his liver
as .a bird hasteth to the snare, and knovveth not thai k
Ill ar-
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ay. i»^
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Dead in Trespasses and Sins.
i8i
is for his life." Prov, vii. 22, 23. Because in this
course sinners go farther and farther from God, it is
called a departing from the living God. Unless
arrested by Divine power and grace, they will never
stop until they go so far that there will be no return
for ever.
2. The way wherein they walk is the way of
trespasses and sins.
This exhibits the character of unregenerate men,
and shows that their natural disposition is to walk in
sin. as that of the godly is to " walk in the Spirit."
Tlu! apostle said to the Ephesians that this was the
course which they once pursued, but that when quick-
ened they returned into the ways of God. Fhe
Psalmist distinguishes the godly from the wicked by
the life that they respectively lead. " Bless<,'d is the
man that walketh not in the counsel of the ungodly,
nor siantleth in the way of sinners, nor sitteth in the
seat of the scoriiful." Fs. i. 1. So natural is the way
of wickedness to unrenewed men. that, though at
times they may appear to turn from it to the j)ath of
lioliness, it is but a seeming reformation, a change
trom one set of vices to another set, whereas not a
tew soon turn to their former "crooked ways," and
at last "the Lord shall lead them forth with the
workers of iniquity." Fs. c.\.\v. 5. As a godly man
may tall into sin, but will not walk in it, so a wicked
m.ui may, thnnigh fear or some (Jther selfish considera-
■, t ,
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lion. Ix' I(hI tit m» in the patli of \ irluc. I)iit lie will iioi
tin s«> Irom \vm ir^.iid \ov ( .od, nor will he ((mtiiuic
lIuMcin. Jiul.is rnllowcii Christ in t-niniuMN willi the
«>lh(M- tlisiiplrs. I)ul the loxc nl the worM prcN .lilcd on
uin ,\\ List.
W
iil(" ill his sclhsh t «)\cl()iisncss, In
('\|u'rf('tl person. il .nlvant.incs Iroin his .ulhcrciuc l(»
CI
nist. he lonliniu't! with hiin
lull
when He iindcr
stoi>il that his teinptn.il prospcrilN would not he .id
N.nucd tluTchy as lu' dcsift-d, \\v look his own t»tiii'.(
and perished. rims<'. in whosi- heart sin rules, lollow
' the wav i>l Hal.i.iin the son of H(ts«>r, who N)ved the
\>ai;es o\ unri_L;ht«'<>usness.
eter II. I S.
()|)serve that the L;iiides, wherehy sinners .m
are
the wo
iKI, the de\ li, and tlu' Mesh.
led.
time past \«- walked aeeoidiiiL: to the course ol lliis
wimK!. aeeoiilini^ lo the prince »>l the power ol tile ,iir.
our eon\'ersali*)ii in times past in tlu
Aiu
hist
>ve a
s ol our
II had
liesh.
Ill
le phrase, "the course ol this world, is pei iili.
il" literallv reiuliM-etl. it would \\
the ai^c ol llib
Wi>l
Id." It
(>\ ideiitlv means the prexalent spirit ol tl
world., thai is. the principles, tastes, and customs ol
wimKIK men. It is ecjuivalenl to the phrasi-, " tli«' spiiii
of the .ii;c\" whicl
1 some Ci)mmeiul as a .sa
le n
lie ol
conduct. riu" idea here is the jirinciple ihal^^'ovn
till' lilo oi ungoillv an«! worldly i><'opl<'. lh«' " \
that lioth in wickedness. ' i ji>hn v. ig. Christ a
" It" the worKl h.ile you. ye k
to
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Ihiiif ill I liSffil\\,\ llllii SlII.S.
>«t
lll.ll it ll.ltrd inr iHlnrr il h.ilr*! yoii.
lh( world, llw world would lo\r lii', ow
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lie iioi ol (lie world, tlnir(orc llic world h.iltili
(>hn N\-
S. r
M
m\' druivr llH'ms«l\cs .ind
s,n di.il th«) .lie not worldly, simpl) Ihi.iiis*' lhr\ ,\vv
iiDl iiidiishioiis ;»nd provident, nor ^rr.ulv d< mic ihIx',;
wliilr .It llic siinn" lime, l>rinj^f slaves to the |>eo|»|i \\\
the wol
I.I. tl
ley .idopl their \ lews, lasles
l.isl
llott'
«uul
m,imi''rs.
M,
iiiv have no other ^;nine th.in the se(Ui
\\\
nil Ills .ind ( iistoiiis ol tlios* .nnoii^; wlioin llie\ live.
\\\ s.i\c their souls llie\ r.uinol n hise (Ouloimil\ to
llif iiiij^odly ((MidiHt ol then .iss«u i.tles. Many .i
voimj; man <annot withstand ihe alluring' inlliieiK e nt
his companions, wherehy In- isdr.iwn away Iroin virtue ;
ih(iUjL;h his cons* ieii(<' o|)poses him, he lakes a part in
ihcir improper practices. As the world is too strong lor
h;n
n, he serves it, thoiij^h at times willi rehiclance
vmiiij^^ woman will act like her ac(|ii.iinlanc<'s and iiei^h
hours, e\cn when she knows that the course is neither
lini(hiit nor ri^ht ; he. aiise sh*- is a sl.iv*- lo " the course
ill this world, ' she cannot break its yoke, or Irec her
><'|| jiom it. IMk- I'-phesians, Im lore their conversion,
walked in the same sins wherein other ( icntiles walked,
.111(1 in relij^ion they were like their fellow-cili/ctns :
thty were horiK,' alon^ by the same stream ; they wor
-hijipiil I )iana. and if they had not been ren(;w(;<l and
iili^ditened by the I loly (ihost l)y means of the ^osj
\n-
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the multitude in the cry — " Great is Diana of the
Ephesians." Carnal men, notwithstanding separate
interests which cause differences on various matters,
concur in dislike to true godliness. The outward
manifestation of their character may change with times
and places, but their dispositions are always the same.
" For they that are after the flesh do mind the things
of the flesh." Rom. viii. 5.
Besides the influence of the world upon natural
men, they are in addition controlled by the devil. " Ye
walked . . . according to the prince of the power
of the air, the spirit that now worketh in the children
of disobedience." If the first is powerful and arbi-
trary, the second is still more mighty, and he is, besides,
a cruel tyrant. The world leads people to sin princi-
pally by example, but the devil drives them to sin : for
he is a prince who has a kingdom wherein he exercises
great power over all the children of disobedience, it
appears that he resides in the air, wherein he exercises
his kingly power over the whole world ; he has innu-
merable spirits, his companions in the original revolt.
under his control, and they all act in concert, not merely
on, but in, the children of disobedience. They allure
them to sin by presenting various inducements to them
whereby they impose upon sinners who are willing
to be deceived. By entering the heart, they act upon
the appetites, passions, lusts, and tastes, and mightily
rouse them to evil. By fanning the fire of evil desire,
mQ
Dead in Trespasses and Sins.
185
they cause men to rush irresistibly to the commission
of sin. Because his kini^dom is a monarchy, he has
.ill his hosts skilfully arranged ; antl as they are all
mighty spirits of great knowledge and experience, they
know men so well that they act upon them in such
ways, and at such times, as are best ada[)ted to give
them success. The superior of all the rest is he who
done is called "the prince of the power of the air,"
ind his subordinates are styled "principalities, powers.
;uul rulers of the darkness of this world, and spiritual
wickedness in high places." Eph. vi. 12. The chief
is called the devil and Satan in the original Scriptures,
the other spirits are called demons. Considering then
iheir power, order, industry, skill, malice, and terrible
success in "blinding the minds of them who believe
not, lest the light of the glorious gospel of Christ, who
is the image of God, should shine unto them," the
Ephesians might well admire the grace whereby they
were delivered from their power, " and translated
into the kingdom of his dear Son." Indeed all believers
in every age may well thank God for their deliverance
from the mighty power of the spirits of darkness.
In addition to the malign power of the world and
the devil, the flesh exerts its influence as their ally.
The aposde says: "We all had our conversation in
[times past in the lusts of our flesh, fulfilling the desires
of the tlesh and of the mind." If the two former
[leaders are terrible, the last is more dangerous, because
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more subtle. It is a part of ourselves and within us.
inasmuch as the lusts of the flesh were generattd in
us, and are cherished by us. The world and the de\ il
are foreigners, but the lusts are natives who can use
the faculties of our souls and the members of our bodies
as their instruments for evil. Being the progeny of tht-
devil, begotten by him on our own fallen nature, it is
often hard to distinguish them from the inclinations
that are essential to our well-being. Because they an
in alliance with the devil, their father, he rules by their
means over men's souls and bodies, so that he brinos
them into subjection to himself. He conceals himscll
by means of the lusts of the llesh, so that people
observe not him, but their own desires only. Thi
devil sets the lusts on fire, and deluded men think
their happiness consists in satisfying them : but if they
saw the incendiary at work, they would be more likely
to refuse compliance with his will. Such arc the
powers that rule over natural men, that, unless de-
livered from them by the energy of Ood's might, ruii
must be the result.
III. Notice the misery of men while in their
natural state. We " were by nature the chil
dren of wrath, even as others."
I. Observe that those to whom the apostle refers
were some Jews and some Gentiles.
We, Jews, as well as you Gentiles, " had our oni
us,
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evil
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Dead in Trespasses and Sins.
187
versation in times past in the lusts of our flesh, fulfilling
the desires of the flesh and of the mind, and were by
nature the children of wrath, even as others." This
was unusual from a Jew, seeing that tjjcy were wont to
call the Gentiles dogs and sinners, anq to regard them-
selves as the chosen people of God and saints ; but
Paul was a Christian, and discovered that there was no
difference in that respect between the one people and
the other. In the Epistle to the Romans, he proved
from Scripture and experience that both were equally
under sin. The one had no cause for boasting over
the other, and " the same Lord over all is rich unto all
thiit call upon him." Rom. .\. 12.
2. The prospects of unrenewed sinners are dark,
for they are the children of wrath.
God is not angry with any one without a cause.
We are. therefore, by nature, the children of wrath
because we are guilty and corrupt sinners, not merely
sinners every one of us in every part of us, but sinners
and children of wrath by birth. When our first parents
hy their first sin incurred the wrath of God, they in-
volved their posterity in the same evil, so that every
one is horn under condemnation with a corrupt nature
that produces evil as soon as he is able to act. We
provoke God to anger continually. Sinners treasure
up unto themselves " wrath against th(; day of wrath " ;
'^nd, because bound over to punishment, they an;
Killed the children of wrath, as some were called " the
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children of the captivity," "children of disobedience."
and Judas, "the son of perdition." To be callccl
"children pf wrath" is a solemn expression which
teaches us that upon all who are not united to Christ
"the wrath of God abideth." They are under con-
demnation to suffer the punishment due to their sins.
Let sinners consider, however, that they may
escape from this awful state, for believers were once
in the same condition. If some were delivered from
it, others may be delivered as well. If aViy one is
• alarmed by a sense of danger, and well a sinner ma\
be alarmed, let him cry to God for deliverance. He
not discouraged because you cannot save yourself; for
God sent his Son to make an atonement for sin. It
you find inability to rest on Christ's finished work,
the Holy Ghost will be given to you to apply the
redemption purchased by Christ, if you ask him, with
an honest desire to receive him, to make you able anJ
willing. God commands you to look to him for all
that you need to save you. ' Look unto me, and be
ye saved, all the ends of the earth ; for I am God, and
there is none else." Isa. xlv. 22.
God's Love to His People.
189
I (
U'<3
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DISCOURSE XV.
god's LOVK to his PEOI'I-K.
Eph. ii. 4-6 : " But God, who is rich in mercy, for his great
love wherewith he loved us, even when we were dead in sins,
hath quickened us together with Christ, (by grace ye are saved ; )
and hath raised us up together, and made us sit together in
heavenly places in Christ Jesus."
1. VTOTICE the great benefits that God has be-
■^ ^ stowed on his people.
1. He quickened, raised, and enthroned them
with and in Christ.
The phrases "with Christ" and "in Christ"
express two different things. To be quickened, raised,
and enthroned with Christ is to share these blessings
with him. When a sinner is awakened from spiritual
eleath to a new life, he shares with Christ the life of
God, with all the gifts and graces that dwell in him ;
tor "of his fulness have all we received, and grace for
;^T;ice." John i. 16. God the Father, as the fountain of
life, hath given life to the Son, with sovereign power
to communicate the same to us, to quicken and raise us
to ;i life of holiness. " As the Father hath life in him-
self, so hath he given to the Son to have life in him-
self." John v. 26. "As the living Father hath sent
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me, and I live by the Father ; so he that eateth me,
even he shall, live by me." John vi. 57. As God has
perfect life in himself, he decreed to impart the same
to his people. For that purpose he communicated life
to Christ as Mediator, who is therefore called "the
Word of life," and became incarnate that he might
impart life and happiness to men. " This is the
record, that God hath given to us eternal life, and this
life is in his Son." 1 John v. 1 1. Christ speaks of his
people as the Father's gift to him, saying: "Thine
they were, and thou gavest them me." John xvii. 6,
"That I should give eternal life to as many as thou
hast given me. " John xvii. 2. The Godhead dwells
in the human nature of Christ as a quickening Spirit,
quickening us together with him, and graciously carries
on that work, by imparting grai;e to us until we become
fitted for uninterrupted communion with God accord-
ing to our capacity. Believers share now with Christ,
though in an imperfect degree, the same life that is in
him, with its purifying and comforting effects, bccaiise
they are destined to participate with him in the full
enjoyment of God through all eternity.
Believers are raised with Christ, inasmuch as
they experience "the power of his resurrection." Phil.
iii. 10. When quickened, they become active, for the
new life must exercise itself When Christ revived in
the tomb, he came forth never to return ; and so when
a sinner is awakened to spiritual life, he goes forth
God'i Love to His People.
191
' 1
immediately in its power to "walk in newness of life."
This effect is produced by "the exceeding greatness of
the power of" God upon those " who believe, according
to the working of his mighty power, which he wrought
in Christ, when he raised him from the dead, and set
him at his own right hand in the heavenly places."
Hph. i. 19, 20. This power shall work in them, nor
shall it cease till they be made entirely like Christ. It
shall not only sanctify their nature in the entire destruc-
tion of sin, but it shall also *' quicken their mortal
bodies," so that at last their whole man shall share in
the life, resurrection, and exaltation of Christ. Then
there shall be a complete fulfilment of the ancient
prophecy : " Thy dead men shall live, together with
my dead body shall they arise. Awake and sing, ye
that dwell in dust : for thy dew is as the dew of herbs,
.md the earth shall cast out the dead." Isa. xxvi. 19.
The saints share in these blessings with Christ,
because they have them in Christ, for the phrase "in
Christ Jesus" applies to the quickening, the raising,
and the sitting in heavenly places. When the Head
of the Church died, revived, arose, ascended to heaven,
and sat on his Mediatorial throne, all his people died,
revived, ascended, and were enthroned in him ; because
in acting for them he earned for them the reward of
his toils, sufferings, and death. When he was "justi-
fied in the Spirit " by his resurrection from the dead,
they were all justified federally in him. It would be
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incorrect to say that they were justified actually then ;
for they are personally under condemnation until,
being quickened, they believe in Christ. The resur-
rection and exaltation of Christ declare the acceptance
by God of the satisfaction made by Christ and his
judicial discharge from all further demands of justice
on behalf of all for whom he acted. In his justification
they were federally absolved, and their personal justifi-
cation, pardon, resurrection of their bodies, and eternal
glory were made sure to them.
2. We observe that these benefits were secured
to them when they "were dead in sins," and that this
shows the greatness of the favour bestowed upon thein.
They owe their quickening wholly to God, for
they were not simply passive, but resisting therein.
To create the world in the beginning was to call into
being what had no existence, and could not, therefore,
oppose the Divine fiat, but to produce the new creation
it is necessary to overcome the opposition of the carnal
mind, that is, of all the depraved tastes, desires, and
inclinations of the natural man. In effecting this, the
exceeding greatness of the power of God is put forth,
The prophet's repre.sentation of the miserable con-
dition of sinners by nature is affecting and striking,
and though .spoken directly of the original state of
Israel, it contemplates the condition of lost sinners.
"Thus saith the Lord God unto Jeru.salem ; Thy
birth and thy nativity is of the land of Canaan ; thy
fath(
And
nave
to su
died
unto
wasc c
persor
Wood,
Uve."
state \w
with nc
and .sin
the coui
power
childrei
"convc:
the desi
nature a
[f
the \^{^_^_ <,
't takes
consider
fh(.' durat
^^•"y greai
" He that
John iff.
God's Love to His People.
193
father was an Amorite, and thy mother an Hittite.
And as for thy nativity, in the day thou wast born thy
navel was not cut, neither wast thou washed in water
to supple thee ; thou wast not salted at all, nor swad-
dled at all. None eye pitied thee, to do any of these
unto thee, to have compassion upon thee ; but thou
wasc cast out in the open field, to the loathing of thy
person, in the day that thou wast born. And when I
passed by thee, and saw thee polluted in thine own
blood, I said unto thee when thou wast in thy blood,
l.ive." Ez. xvi. 3-6. The description of the sinner's
state in the context is that he is not merely abandoned
with no one to care for him, but "dead in trespasses
and sins; wherein" natural men walk "according to
the course of this world, according to the prince of the
power of the air, the spirit that now worketh in the
children of disobedience " ; and that he also had his
"conversation in the lusts of" his "flesh, fulfilling
the desires oT the flesh and of the mind ; and was by
nature a child of wrath."
If believers are kept by the power of God, and if
the life given to them is maintained in activity by him,
it takes infinite power to impart life at first. If we
consider the new state into which they are raised and
tht: duration of it, the goodness of God will appear
very great. The life infused into them is everlasting.
"He that believeth on the Son hath everlasting life."
John iii. 36. It is a life that "is hid with Christ in
, 1, J-
S. ,
:\\
11; ii i.SL".!t"
194
Discoursi's on I'.phcsians.
Ciod. ' and will. I here 'lore, cnchirt; as lon^ as Clirisi
will iMidurc, that is, lor kwvx.
li. Notice tlu; P('rson who hath lu'stowtnl these
iKMielils upon them. "Hut ("kkI, who is lit h
ill inercy, . . . hath (juickt'iicd us loLrcili,!-
with Christ."
I. ()l)si'r\i* that (iod is not merely said lo he
mercilul, hut "rich in mercy"; as if the a|)(t.silc
regarded this Divine i!.\cellcMice as among the most
precious ol the attribute's of (iod.
We call men rich, not on account of every thiiij^
they possess, hut on account of the most valuable ihiiij^rs
they have. The apostle spt'aks of some as "rich in
faith." They might have had many other gifts, niciilal
powers, and nohle traits of character ; hut their faith is
counted as their riches. i'he peculiar treasure; in whidi
(iod has the highest ple.isure is his mercv. rhoiii^li
(iod is said to he rich in mercy, grace, wiVsdom, know
ledge, and piorv, he is nowhere said to he rich in wrath,
justiciN or power. These latt(;r are inlinite attrihutes
of his nature, hut he does not delight in their e.\( rcisf
in the punishment of sinners. He " is rich unto al!
that call upon him.' Rom. \. 12. The meaning i>
that he is rich in goodness and compassion. Mc saw
us destitute of all things necessary to our well-bciiii:.
and, in his mercy, he made Christ unto us ''wisdom
and righteousness, and sanctitication, and redemption.
(iod's l.ovi- to I lis rcoplc.
195
t ■
I Cor. i. .^o- It '•'^ i'l I'l'^ I'l'il ^J<>^' would have us to
nlory, inr.'Uisc Ik* was pltiast'd l)y it to make his j^lory
known. I f it is a man's " glory to pass ov(!r a transgres-
sion, ' nnich more; is it tlu; glory ot ( iod to have mercy
on the vvr(;t(h(;(l who deserve, ete-rnal punishment.
J. ( )l)S(;rve that there is abundance of mercy in
(iod.
No one is rich in anything unless he has an
iihundance of it, (iod's iiutrcy is so great that it over-
llows. " 'IMie (iod and I''ather of om* Lord Jesus
Christ, which according to his abundant uk rc)' hath
hcgotlcMi us again unto a livt;Iy hope." i Teter i. }y.
In (iod then; is fulness of m(;rcy. " According to the
mullilucU; of thy tender mercies blot out my trans-
irrcssions." Ps. li. i. "() (iod, in the multitude; of
thy mercy hear me." Ps. Ixix. i ^^. "Let the wicked
forsake his way, and the unrightc;ous man his tiioughts;
and i(;t him return unto the Loud, and he will have
mercy upon him ; and to our (iod, for he will abundantly
pardon." Isa. Iv. 7. (iod's merci(;s are innumeral)le.
lo meet our wretched condition the case would need
to be so ; for our sins and miseries are without num-
her. We have no want but God has mercy to
remove it ; he has a balm for all our wounds. He
has remedies for all our diseases, and can effectually
cure them, however obstinate they may be. He has
tender mercies to soften hardness of heart ; he has a
fountain of living water to cleanse all pollution thor-
;■
f J i H
W:.
¥k\\^
^!*^l
■?.
?>>
\t
196
Discourses on Ephesians.
oughly, however filthy we may be. If any one is
oppressed with guilt. " the blood of Jesus Christ his
Son cleanseth us from all sin." i John i. 7, For the
poor he has "gold tried in the fire," for the naked he
has "white raiment that" they may "be clothed." and
that "the shame" of their "nakedness do not appear,'
and for the blind he has "eye-salve" that they may
see. Rev. iii. 18. To examine our condition, and to
apply the proper remedies, we have a great Physician
who possesses unfailing skill, inexhaustible patience,
and unbounded compassion. " We have not an high
priest which Cr-nnot be touched with the feeling of our
infirmities ; but was in all things tempted like as we
are, yet without sin. Let us therefore come boldly
unto the throne of grace, that we may obtain mercy,
and find grace to help in time of need." Heb. iv. 15, 16.
The mercies of God are inexhaustible. " O the depth
of the riches both of the wisdom and knowledge of
God ! how unsearchable are his judgments, and his
ways past finding out." Rom. xi. 33. God exercised
his knowledge and wisdom in devising ways of show-
ing mercy. The Psalmist had a comfortable view
of God's benevolence when he said: "Thy mercy,
Lord, is in the heavens ; and thy faithfulness reacheth
unto the clouds. Thy righteousness is like the great
mountains; thy judgments are a great deep: O Lord,
thou preservest man and beast. How excellent is thy
loving-kindness, O God ! " Ps. xxxvi. 5-7.
God's Love to His People.
197
III. Notice what prompted God to bestow thts*^
benefits on his people, " But God, who is
rich in mercy, for his great love wherewith he
loved us."
1. Observe that mercy merely res[)ects misery,
but love bestows favours.
Love is a desire to communicate the greatest good,
and mercy is a desire to deliver from distress. Parents
love their children as they are their children, but when
they fall into trouble love stirs up mercy, which exerts
itself to relieve them. Divine mercy rescues the
miserable, but God's love advances them to honour,
that they may be blessed for evermore. Because a
benevolent man pities any one who is afflicted, he is
disposed to comfort him, whoever he may be ; but if
the object of his compassion is one whom he loves, his
affectionate regard for him gives intensity to his mercy.
it is God's nature to pity the distress of his creatures,
but the affliction of the objects of his love moves his
compassion to take effectual steps to deliver them from
their miseries. " Like as a father pitieth his children,
so the Lord pitieth them that fear him." Ps. ciii. 13.
If God's love to his people has the command of the
riches of his mercy, we may rest assured that it will
be sufficiently dispensed. In the meantime he regu-
lates the gifts of his love by wisdom, and shows mercy
to the extent that is necessary to secure the well-being
of his people. But the time is coming when he will
198
Discourses on Ej>/irsians.
give them all the blessings which they shall be ca|)ahl(
of eiijoN'iiig.
Observi' that lovi' is the foundation of in
('1"C\
anc
1 the cause of exercisin<> it. Ciod 'is rich in in(iv\
(' Is
for the great love wherewith he loved us."
(khI's love moved him to show mercy. II
nder no necessity of nature to extend his com[)assion
is practical
u
to his creatures m acts of benevolence
)1(
I!
kiinlness is regulatetl by his will, for he pardons whom
he i)least's. in pnu'Iaiming his name bi'fore Moses,
sail
1
wtl
)e
• •racious to whom
I
w
oracious. and will show mercv on whom 1 will show
mi'rcN
b
th;
\. XWlll. U).
I
\\\ many !ie passes over, anc
(ioil i)ardons gri'ater siniur
1 if 1
le sax'eil none
mercN and e\'er\' other attribute ol his naturt^ winiKl In
even then infinite. ( »ur salvation is. therefore, of his
giHHl will. l>ecaus<.' it pleased him to lo\'e his peoplr
from eternity, his compassion was moveil by thiii
miserv
to h;
ive mercv on them in an efficient maiiiu
.\s Clod's love fixed upon its objects, it moved lii>
wisilom to devisi" the proper metluul for relicviiii;
them from their wretcheilness. and it urgeil his i-owir
to carry out die wt)rk to perfection. As nothing i'K(
could accomplish the eiul in view, so that tile tlesirc d
his love should be satisfied, Cioil appointeil his own
Son to work out a deliverance tor his
peoj
>h
ami in
the fuhiess of time sent him forth, "made of a woman,
made under the law." (iai. iv. 4. " For God .so lovcJ
Goifs Love io J lis People.
199
thr worUl. that he .navi- his only hei^t)ttoii Son. that
whensoever beheveth in him shcniKl not perish, but have
cvi-rlasting \'\h." John iii. lO.
V ()bst'rvt; that Ciocl lo\ I'll his people wlien ihey
wtTe enemies. " l'^\i'n when wi* \veri> ile.ul in sins lie
hath <iuickenecl us." Tin v were In' nature the chihlren
dt" wrath, even as otht-rs. But (loil. who is rich in
nuMVX . lor his i^reat love wlierewith he loxt-il them." in
due time imparti'cl spiritu.il lit\' to them, lieloveil them
when thev were ehiUlreii of wrath. It mav. inileecl,
sain stranj^-e thai a child of" wrath, who is umler the
curse, shoukl, .u tile same tinu', be lox'ed 1)\ (lod with
,1 Lircal lo\'e. "WC oursel\t>s." sa\ s the apostle, "were
sonu'tinu's fotnlish. disobedient. decei\'eil, ser\in<j' divers
lusts .uul pleasinx's. livini; in malice .iiul en\ \. hateful,
and haliiiLl one another. lUil after that the kindness
uul li)\e of (ioil our S;iviour tcnvanl man aj)|)i'ared,
not In works of righteousness which wt have done.
Imt .iccordii)''- to his mercv he saveil us. " Titus iii. :-s.
Tiod loves his people when lhe\ are objects of his
displeasure, for if earthly parents have simil.u" feelinos
in some dei^rei, we mav expect (iod to \o\v his
diiidirn even when disobedient. .An undutiful son
provokes his father's an^cr. but still he loves him
while he reproves and chastisi-s him. th.it he mav
l>v hroiii;ht to* a sense iil" his faults. It must be
ohscrveil that the (objects of Ciod's love are not mere
characters but persons ; for character is only an
ahstiaction. a nothing but as it is foimd in imliviilu.ils.
» ■
.?*
'¥■■ •
;]i:iP^
''ii*-' *
•»«
U- J,
2(K1
/'/
StVN/.US .'//
/•///
'/iwiitn.s.
Ol
>s(M\(' \\\M this is .1 prciU Ionh
il
IS L;r(\i(, hciMUsc
th(< I
crson vvh«> loves is itch
in |M)\V(M- h) i;i\<' it ('Huicncy. jt^n^at in undcist.iiiiliii^
lo know the necessities ol the Inved ones. ^r» .n jn
eoinpassion t(» h.nc nuMiv on (liein. j^reat in wisditm i(.
in.ni.iee .ill (hinus netessarv to lh<'ir wellare. and i-kh
in laithlnlness to bestow .ill L;o«)d upon them. Mr
r«>ntiiuu's to ))e the Iriend ol his loved ones lor i vci
"I "an a woin.in rtH^ct her sin kini; ehild, that she sheiild
not hav e *-oinpassmii on the son ol her woinh.'* NCi.
the\ ina\ lor^et. \ et will I not lorjL;et thee. Hehold |
h.ive L^iaven thee ii|t(»n the palms ol my hands; ilu
walls are eontiniialK helore ine
sa. sli\. I s. K'
i^l^reit, seeing it lu^Ids out in all its w.uinlh aL;,iiii'-i
the pn»\ (uations ol its ohjeets.
It
IS j^reat on ac ((niiit
ol the antit|uit\ ol its origin, lor it is not ol ncsIci
\\,\\\ hilt Irom eti'inilv
I I
ia\ e
IO\<'(l
thee \\i
th
,m e\ I'l
last
invi
K
lo\ ("
It
IS L;re.it Meiaus<' el il^
aahililN, lor it is a lo\«' that iMtihu'es lor ever. 1'
(II
ih
ese reasons nothing: ean i
th
I lest
ro\ or eoo
I it.
M
iii\
w.iters e.unun i|neiuh it. neither e.ni the lloods drowi
II
Sonj; \ ni.
d
It
IS i;ieat. seeinj^
( iod,
on .(icouiii
i>f It. in.iile ,\\\ inlinit(* s.uriliee lor the lo\cd ones; tor
he j;ave his own Son lo siiller and the lor them.
it is then heeomin^ that \\v should express our
appr(viati(>n ol (ioil's love hy j^rateliil •hetlienee to hi>
will, l>v .tlleelioiiate attaehment to liiinseir ami lii>
eause. h\ hatreil ti> sin aiul lovt* to holiness. l)\ luiiiiMi
»U'»
i\nt
UlUl
\t'
<U'l'
W WW
o\
lb
•o\
' M,uu
.\iH-OlUV.
lus
iH'SS
\o\
{0
am
our
1 bi^
(ii'ii'.s (,'irnf Drsii'^n in Ntuiriiif^fioH.
20 1
)i>(i(l(Mi(r ill liiin, iind hy .1 lunlcssioii ol our
faith
IK
Clnisl in every Wiiy
' I)
(liiit i
w aiipoiti
i|>|i
led.
I's l(
Siimcrs! |)(» iioi <lcs|»isr * lod s love, nor contmiic
10 i(j('( I his iiurcy. lie olh-rs his love i«» yon with a
pnunise to lorj^ive all yonr sins, it yon turn IVom yfiiir
vil ways an<l come to him.
II
e swears \)\
Mnis(
11
ili.il he has no |»le.isiii«' in yonr |ier(lilion. "As I live^
s.iith ihe Li>Ki> (lni», I have no phMsine in the deaih
,)| ijic wicked ; Imt th.il iIk- wicked (nrii Iroin his wa)
,111(1 live; inrn ye. inrn ye Iroin yonr e\il ways; lor
why will )on die, < ) hons*' of Israel Z " I'l/. xxxiii. 1 1.
DISCOU KSI': \VI
,n|.s CKIAI hlSK.N IN II II', WORK <M K Kl »i:M I'l |( »N.
I'",|>li. ii. 7: " 'Iliiil in IIm' ;if;rs l«t ( oiiw Iw iiii|,'lil sli(»w tlw
S('('((||ii(; IK lies (il Ills (;i.it r, in In:
Kill' I
IK".'. (oWilKI IIS tlltflll^,'
liiisl I
(MIS.
G
OI), Iroin all eternity, those a |)eo|)Ie for himself,
whom he prctlestinaled to the adoption of c.hil-
ilicM hy Jcsiis Christ, whom he appointed to redeem
ihcm hy his hlood, that their sins mi^,,dit he lorj^ivfMi.
W
1(11 (lc;td in trespasses and sins he (jnickened llu
m
[lo^clhcr with Christ, and in him he hath raised them
iji lo^^cthcr, and madt; them to sit toj^jc^ther in thf:
lu\ni^i'^ ^Bhi ivcnly places, "that in the. aj^^i-s to come he mi^ht
mY
\ '' ii
vx.
'.■It'
'i
!^ : a
II M
^o,»
PistOHtsrs ,>ft I' f^/h stitns.
show y\\v v\yv\'A\\\\\ ritlii"i nl lii'^ j^iiu «', in liis kiinlniss
tow.uti \\\\\\\ in K Ini'U |rs\is, "
In this \<rsi' we sec tli;il (hxI's jM»';M <lrsii'ii in
{\\V work »>l H'tli'inplion U,)'. In " Jlnw tlir <'\(('ri|iiiii
rn'ht's ol his pi.uc,'
I
Wll
lllitclorr, (liliMl \iiiii
.(ttrtilioM lo llic lii hfs ol iM.u r \\v,\\ (kkI (IcsJjmk ,| id
show, ih( limes in whit h he ilt'sij^^iinl to show il
\\h«Mtin h(" shows il. .iiul ihc r<isoii lt\ whom In
show s n.
/in
W/i
(IC(
( re
I'lnv
(lies,
I. Nolitc the ri»h('s ol piiU r ih.ll ' iod (Irsii'i
to show
1. 11
ir \\.^\\
I. •••>l
\ow
lO.Kl
I'llnl
IIS to ol»sr|\c |||,||
t iod's hirlu'st rnd in o\ir s.ilv.itioii is to in. miles! Ii
own « h.ir.iclor
N.
o one ( .in know ( loij's n;iniii' ,it
ittrilMilt^s Imllior th.in ho rev c.il
Inmsi
•n
m III
W
Dili
,m«l Winks . InM ,(s ho Ins |tI(Msmr in m.tkini^ himscl
known \y^ his iro.itmcs. ho o\lul»its " tho rsrccijiii;
liilu^s ol Ins of.wc " in s.t\ inj; liis |»<'o|)|c. The ,i|iiislli
s,\\ s. ih.»t t iod. "who is the Mossed ,mtl onh Tol
late, the Kiui; ol kinj^s. ,nul lord ol ktrds ; wl
ci;
Id iijlh
() 111,1"
li.uh inunoii.ihlv, dwdhnj^ in the huhl which n
K\\\\ ,\yy\\\\\.'\\ imi«> , whom no m.m h.ilh seen, nori.r
sor
{o whom
he h
umour .md powcf ovcil.istii
.Amen." sh.ill "in lus linu's" show "oiif Toid jc
V^'hrist '" .\l liis .jppo.irinj;. ist Tim. \ i. i.| i(). (ii
\\v ui
\\\\
<»r ,1
(i(
">
Mfcs
/
Hll/l (
<'l,l|)(,.,
li'hv
(•(■
nut'
i"(,
i/ii
"I lie//
''o<l I,
(•(
•Ml
IS
'•IKI
l;i^rs
U]
"I
oil
who is inlinitoly hl<'ssi>d in himsoll". may, in liis .il'""'^B/('"a(,r.
liiU- si>v<Mvii;nl\ . commnniiMtt' ihi* knowledge ol hiinsc^^B/Ktcd („ J
(>«,rS (,,y,,f f,^
".',''/ /// AVv/,7/,/,//
"//.
(M hi'
<I'<M( I ((•«•',
mt ('vr I), nil
' "•■ ""I. .IM ),,. ,,|
'MSf
'''■'•. M»M ( ,1(1
icr
• IMJNc
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ll''<''ssily (.. ,-rvr,,| |
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lif(li(
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20.1
loin
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"• 'S IMMJfj-
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'l'''|''.i\s (.1 his v\
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"Vf, (,)(•(■(
lf» r
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ilf'l^^^'- (lie I
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"•'■ wIiIkmii
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2. Ill
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'■'"'•"""•'I wli(„n I,
"'•I'"'. "» w/ink|(
'■'■'' I'' Moilii,
•MIC, to .,1,
•K "I 'inrl'', ,1
III
Uilll (lir
(• (
"^'' """•'• lIl.MI (lir n, I
''"'" "r (li,if I,
pi'ilil
W; o
)'"K vvord.
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'XCff-dl
K''"
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''I''!'"'-. .Mid Uryr \[
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K» ''- ro/Miff frfl
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|{
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' "nrlic. ol I
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"'' "").(,r(;,„( ,1,7/
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111 \\v\\
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'"''y. or Mi;iy
lie
l'> ll
l""iisli(.,| \^y I
II'
"'^ "''"Mrr-, ; /,„■ ,|„. I
(io(|
<i(.(l|
"-'Ml, wllc,
l"'W<r, |„i(
OS I
<""HniMMV;i(,.s I
'■'IS id ill
"" f OM)|f,rt is
i;is
made ih,. ,.,,.|,;|
'•"I'I'MMss. \\
'■ '".X/;r(;is<- (,/ I
ir
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''"'• "1 'Mir sal
'"Ks oi, I
jKracr, 'fl
fitt
MUi
vatlf.M ; r,„- I
" of Ills /iivour I
'■^ vvcll for MS ll
)ar
"s siij^rcnif.
"^ l"'"P^' wlicn |„. si
'"'•■'■ '^"'> ''N,iMnM.r(;od
"■ "''<-'"vsarily l>,;st<,ws M
f:.s.s-
)ows the
^'^' ^" ■^InM.gih,,, ,h(. f;
s v\
n'hffs o/ h
IS
n'th (,r |„.|
J'M'actfT so Well
"•^'•■'•s as his kiMd-
Wl
m
m
'til
204
Discourses on Ephesians.
ness. An awakened sinner, deeply convinced of his
sin, cannot well derive comfort from God's wisdom,
power, and holiness, and he finds it hard to see how
God could love him ; but when the gracious disposition
of God, whereby he freely bestows good things on
undeserving sinnprs, is impressed on his mind, peace
and hope possess him. There is no doctrine of the
gospel that satisfies a guilty soul like the great truth
that God's supreme end is to declare his own glory by
showing forth the riches of his grace. "I, even 1, am
he that blotteth out thy transgressions for mine own
sake." Isa. xliii. 25. "Say unto the house of Israel,
Thus saith the Lord God ; I do not this for your sakes,
O house of Israel, but for mine holy name's sake, which
ye have profaned among the heathen, whither ye went.
Ez. xxxvi. 22. By these and similar statements God
intimates to us that he saves and blesses, not for any-
thing in us, but for himself. " I will have mercy on
whom I will have mercy, and I will have compassion
on whom I will have compassion. So then it is not of
him that willeth, nor of him that runneth, but of God
that showeth mercy." Rom. ix. 15, 16.
3. The grace of God is supereminently tich both
in forgiving sins and in bestowing gifts.
The apostle, in his reference to the quickening
and exaltation of believers in Christ, ascribes them to
God's riches of mercy, and, rising in a climax, he says
this was done " that in the ages to come he might
Mi
his
\om.
how
iltion
fs on
peace
3f the
truth
ory by
1 1, am
le own
Israel
r sakes,
which
went."
tits God
for any-
\ercy on
npassion
is not of
of God
[ich botb
licUening
^ them i^^
he savi
Ihe m^^
God's Great Design in Redemption.
205
show the exceeding riches of his grace." The experi-
ence of all the saints shall cause them to concur in this.
When men first receive forgiveness of sin when they
turn to God, they find him rich in mercy ; when they
advance in spiritual life they find him richer in mercy
and grace, and at last, if not in this life, at all events
in the life to come, they will find that there is exceed-
ing riches of grace in him towards them, so that each
of them can say : — The Lord hath "dealt bountifully
with me." Ph. xiii. 6. God is not only rich in mercy
and grace with respect to abundance, but he is exceed-
ingly rich in grace. He exceeds the most wealthy
who is the most generous in bestowing gifts, for his
liberality exceeds the demerits of his people. " Who
is a God like unto thee, that pardoneth iniquity, and
passeth by the transgression of the remnant of his
heritage } He retaineth not his anger for ever, be-
cause he delighteth in mercy. He will turn again, he
will have compassion upon us ; he will subdue our
iniquities ; and thou wilt cast all their sins into the
<lepth of the sea." Micah vii. 18, 19. "The Lord,
the Lord G»d, merciful and gracious, long-suffering,
and abundant in goodness and truth, keeping mercy
tor thousands, forgiving iniquity and transgression
and sin." Ex. xxxiv. 6, 7. He forgives all kinds of
violations of his law, because there is superabundance
ot grace in him. 'All manner of sin and blasphemy
shall be forgiven unto men," except the blasphemy
j.''*.i*
, I
^ 1
It*
H
(I
* V.
'f'
il.^
fi' •f '' t
y- 1>
Ifi
I.
206
Discourses on Ephesians.
against the Holy Ghost. Mat. xii. 31. "Though vour
sins be as scarlet, they shall be as white as snow ;
though they be reel like crimson, they shall be as wool.
If ye be willing and obedient, ye shall eat the good of
the land." Isa. i. 18, 19. " I have blotted out, as a diick
cloud, thy transgressions, and, as a cloud, thy sins: return
unto me; for I have redeemed thee." Isa. xliv. 22.
He is exceedingly generous in bestowing rich
gifts. The apostle says : " Trust ... in the
living God, who giveth us richly all things to enjoy. "
I Tim. vi. 17. He gives us the earth with all it
contains for a dwelling-i)lace as long as we need it,
and he is preparing mansions for his people in glory.
He surrounds the earth with an atmosphere fitted for
us to live in. He poised the sun in space at a j^roper
distance from us, to give us the amount of light and
heat which we need to support us in comfort. With-
out attempting the impossible task of enumerating all
the temporal mercies he b(;stows on us, let it suffice to
say that he fills " our hearts with food and gladness.
Acts xiv. 17. Though temporal things are valuable
they are infinitely surpassed by the spiritual blessings
that God has richly provided for his people. A view
of them caused David to say: "O Lord, for thy
servant's sake, and according to thine own heart, hast
thou done all this greatness, in making known all these
great things. O Lord, there is none like thee, neither
is there any God besides thee, according to all that we
God's Great Design in Redemption.
207
have heard with our ears." i Chron. xvii. 19, 20.
God has a generous heart to give liberally in his
infinite wisdom, knowledge, and und<;rstanding, where-
by he devises and distributes blessings in the way that
is i)est calculated to promote the happiness of the
objects of his bounty. "The Lord will give grace
and glory : no good thing will he withhold from them
that walk uprightly.' Ps. Ixxxiv. fi. He possesses
all good things, and will bestow them on the saints.
When his i)eoj)le weni bound over by justice to merited
punishment, he gave his own Son to redeem them, and
"he that spared not his own Son, but delivered him up
for us all, how shall he not with him also freely give us
all things ? " Rom. viii. 32. Seeing that when dead v/e
were unable to accept the redemption purchased by
Christ, (iod gave his Spirit to cjuicken, renew, and
make us able and willing to embrace Christ as he is
freely offered to us in the gospel. He giveth him
richly to sanctify us that we may be prepared for the
full enjoyment of himself in glory. He "sheds him
forth abundantly through Jesus Christ our Saviour."
litus iii. 6. He gives himself to be a Father, friend,
and benefactor. " I will be their God, and they shall
he my people."
II. Notice the times wherein he designed to show
the riches of his grace. " That in the ages to
come he might show the exceeding riches of
his grace." This means all succeeding ages.
1 1
,;4,l
lid! aJi;i
:: I
W -
!^.v: ..
m
:, illj
^
Nl^^H
M
i2^^fl^H
A).S
/U\ty>ttrx(.\ rn hlf>hi\\titus.
I. 1 iod (IcsiiJncd to show tn^()M|n'l jijm'S (lit' liiln
(III
ol his ^iMi (• tnxMUth lh«' l',|th('si;iim MUtl i»lh<M' h( lir\
in apnslohr \\\\\ s.
P(»«1(M \\\v (>1(| r«'slainrnt thsprMISMlinn. Ik I
('hrisl ruin«\ \\\vy\, rose nj);»in from ihr (|r;nl. jisrtmliil
into hnncn. .iihl ^;H on ilu' rij)hi h;ui<l ol (iod, tin
s;ni\ts rotlld not llu'll he s.iid to he set ill the llcjiM nl\
pliircs ioi)(Mh<M- with i'hrist iis it r;iii l>r sjiid imw
Siiur I'hrisi, as the rrpH'sciUativ •• ol his |n'o|»|<'. li.r.
iMUncd into hr;t\(Mi to t.ilvc possession ol its fdoi\ ,ini|
!>!(
('ss(^»lnrss lor thrm,
h.- I
LIS s<'nt ihr j^osprl li
I .11
nations to inalvo tho l.ut known ; so that ihr l',phrM,in
nul oih<Ms in iIumt ilav. who wore ('iilij^htciicii ii
W\
\c\v it, \\«M'o »onsiitiU('«I <'\aini)l('s and \^itn('^^(
o
I th
\c ('Vvci^lin^ ri»hos ol ( iods j^r.icc to al
viiuaU aui's.
\\
nonyh tlu-in also (iod made known
that th(^ i"i(Mnii('s should \)v l(>Ilo\\ heirs, and ol il
same
hod\
aitd partakers ol his promise in ( hii.l
llu^ gospt^l. ' I'.ph. iii. (V Thoni,;h there have heci
1 M'
inanv aw;<'s snu-e
the d,
i\ s ol the aposlle diiriiij; whit
(iod has laivtdv hesiowed lavtuirs on inan\-. his pr
uv
is not exhausted, nor even dinnnislu'd in the leasi ; Im
it is (^\ee(\lini;l\ lieh. and will he so in all eoinins; .i.i;r'-
lo a
1] et
ernitN
w
e are entitled lo inJiM' Iroin llii"-
cws
passai;e that. siHMnj; (iod iKmIi iMninliliillv with |
M\\.\ (i(MUiles who lu^lie\(Hl the u-i'^pel in rani's dav, li
will, in hiinic agc's. doal wilh c<|ual, il" nol gicalci
hiHM-alilv with hoth.
(i<uf\\ (I'tftit lh\if>tt in Nt'iimifyfioti.
209
wilt II ii new slillr n( ^l^ill^^ sllflll l»r' r';!;ililislic»l, altfr
the pn'^i'llt (limirnsMtinii ^liull |i;iss ;iw,iy. Ill ('nnmo!i
wiili l'icmill«'nni;ili'il'? we cxprt 1 aii r\,\ n\ ^nrjii j^lory
,11 lliis (Mhli ; Imt vvr iKljfVr it '',h,ill lif ;i prrind
wlicn'ii) (liriT sinill l»r j^'icii jMii^iiK I |HMS|»riily llii"(iiij/|i
,1 jJiMlliI <lis|»liiy nl llw |»nw(f nl llif j/|,i(«' '»! (kkI
Itdoir llir setniid (ttmiii^j nl ( liiisl, vvlirn j/<mpr| ;ij4»'S
•,li;ill (lose 1(11 rvfT ; Ihi( (licy liflicvr lli;it Clirisl
will (fimr prrsniiJilly, iinl spiriliKilly inci'ly, |(» rrij/n
will) llx- SMJlUs lor ;i tlMUm.'llul yr;il'; pirvioim |(» llir
l.isi iii(lL;incnl. VV^itJi iIiIm clillcrciH »•, wr -iimi flicy l»f'
lic\'c iImI ihrff sjlillj lif ;i liinr nl };r(;i( jjinry yrl ju
lliis wnilil. W'v l»ntli lnn|< Inr the sfi nnd cnininj^ i)\
Chiisl. It must. JHiwrvcT. Ix- f;;ii(|, tli;il, wliilf lli'rr
.lie ((il.iiii lliiii}.;s that hclnkfii llir. dawn nl l)flf»r
i|;iys. dicrc arc many tliiiij^s in all flif ( liiirclirs nf
( lirisi ill ilic wni'ld sn disli»'arl«'ninjr, llial, wrrr if nnf
lor <('itain explicit promises, we vvniild Insc hope, and
I"' iiiit In tail in with tlir I'rcmillrmiialisls in despair.
An alanniiijt^ spirit nl a'stln"ti(ism, as it is (ailed, and
liliialisin has pervade(l all ItraiK lies nl the ( liiirch nf
Chrisl, so that niie is often teni|»led to fear that i'ope.ry
will y(;l pr(;vail over the wliol'- world. Thoii^di this
lirlinji; is weakness, yet the risin^^ of dark clouds
threatens rain, hut the heat of tlu' sun may dissipat(;
ihrm, nor do wc at all doiiht that the Sun of Ri^ht
Icousness will drive! these threateninj^ evils away. If
iriif ;.%
'■^^i.::!':-^/^?- 'Ip'3
i
■ H
^'irt-'i'.
■4
■i%* '
■i !
m
III I
li
!.■!
2IO
/hsiVNKuw on li/*/usinns.
the (lis|)lays ol llic j^Ioi'n oI (iod iirc so mlorioiis in the
a^cs of iliis (lis|)<Misiili()n. what may wc not cnikc ( in
llic ai^cs of clfniity. vvlicii llicrc will be no dark,
carlhly vapours to obscure its liglu ? riu'ii the ohjcds
ol his laxour shall rccciNc all hlcssiiins to the utmost
ol" their tjii)ai:ity. that they may shine as the suii in iIk
kini^dom ol' their I'ather. There are hidden ri( lies
treasured up in (lod. vvhith are not lully rt;veal<-(l yet;
!>ul, in die heavenly ages, the tr<'asure shall be thrown
open, and exery one shall Ik; permitteil to draw Iron)
it .is much as he ean. lor there shall be no restrictions
there, but men's own ability to ust- tlu; blessings ol
Divine goodness. When millions of agt:s shall pass,
the ireasm'v shall be as lull as at the beginning ; I
Divine K>ve cannot be exhausted by its outgoing lolls
obji'cts, neither can generosity that has boniullcss
rt'sources to exercise itself uj)on become less. As (lod
is intinite and imchangeablc*. so are all his attrihiitcs;
and he has ilesigned "that in the ages to come" he
(ir
wil
show
the
jcd
ng
e exceccimtJ- riclies o
)f h
IS grace.
ill. Notice that wherein he shows th(; riclus ol
his grace. He does it "in his kindness to-
wards us."
1. God's grace is not a mere display of liberality,
but the result of kindness.
It is possible to exercise great liberality simply
with a view to display one's own wealth and open ,
!;■!
(ii'd's (iri'itt Prstiiii in Niifiinf^/ion.
211
hiiiulcdiu'ss, A l<inj4', or some other L;i'c.it iiiai), inij^lu
so act lor his own fj^lory only. When l'arnu:ni<> asked
AlcxandcM' the (Ircal to K'^'*' ''•'" '^ iilll<' money lo
meet pressinj^ necessities, he gave a sum so large lluit
the modest general exclaimed in aslonishmiMit. " O,
sire, this is loo much. " I'o this the vainglorious
nioiiarch replied, " It is too much lor I'armenio, hut not
l(U) much for Alexander." That act ol generosity was
|)n)ini»le<l rather hy a desire to display his own riches
,111(1 lihcrality than hy kindness to his servant. it is
not so, how('V(;r, with (jod; for while liis own glory
must he his supreme end in all things, the (.'xercisc (jf
his ujrace is invariably prompted hy his kindness to his
creatures. Mercy is a good dis|)()sition, and (iod is
rich in mercy ; but it only res|)(!cts mis(;ry, whereas
kiiidiu'ss impli(;s all(;ctionate Iriendship. I'his shows
that the exceeding riches of (iod's grac(- are the out-
j^roino^s of his lov(;. " God .so loved the world, that he
^AVii his only begotten .Son, that whosoever believeth
ill him should not perish, but have everlasting life."
John iii. i6.
2. (iod is glad when he bestows favours on his
l)C()l)lc.
King Ahasuerus " made a feast unto all his princes
and his servants ; the i)ower of Persia and Media, the
nobles and princes of the provinces," to show " the
riches of his glorious kingdom, and the honour of his
excellent majesty " ; but God displays his glory in the
in .
-rf' 'g
it A'
r n i!
212
Ih
aiourst's ofi
Kph
'tCMtVIS.
<'\niisi> 111 tin* cMCfdiu^ riihrs ol his j^raic to ^i\t
liinsril pN'Msiin^ id ilniiii; us ^i
)(»(
I
will rcioin
(Urf lIuMii lo «
('m\\\ .1 'he pinplict s.iN s
in tl
Mill PDOU.
I." In-
\\\ii. } I
In tl,
The I ,'»i<i> lliv 1 nxl in !ht
ini«lst nl ilu>(' is inii;luv : li«' will s.ivr. hr will nimir
OM'V thcr with io\ ; Uv wil
rrsi Ml Ins lo\r
h( ui
joy o\«'r thee with sii\l;iml;.
/,(M)h.
III. I
I\. NolivM' tht> I'crson l>v whom he shows tin
I h
ruiu's ot his ui'.ut
Ih.it
ill the .lijt , ii
come lu- ini
"^
Us i;r.ii'(\ 111
ht si
kiiut
low
tl
ic f.Mffdin^ r
rliis
iirss tow, ml us in ( \\\\-
U'sus.
I. riuMi' is no coninninioii lictwrcn tiod .uiil ili'
saints hut in t."hrist ; lor it is on .uiount ol the nirnts
ol I'iirist th.u iu" lic.iis L;r.u'iouslv with tluMii, li ism
him tiiat hr hath hl<>ssr«l them with all spiritual I
inj;s III luMMMilv |>lar("
It
IS 111 \ain
that
Ill's-.
.IIU iMli
t'\p(\ts tin iavourol (.mhI without I hr'st. II ilnicl
Inn
wr il( sirr to ootain tin- saviiii; blrssin^s that Ihh!
bestows on his propl<> wr must aiTt*pt Ihrist as hi i-
otViMCil to us in the ^osprl. that we m.iv liopclulK cowv
toCloil in his n.uiu" tor all ginul lhiii)4s. As Kmiil^ .h
an\ owe \'v'\cc\s Christ hv rt'jri'ts the favour I'l ('n\\.
anil cannot obtain lorgix I'lU'ss,
or
anv oiluT s.iMiii;
bl
cssniij.
-\ (.ioil lovos Christ .iinl his inystiial luuly toi;! tlui
A ^nwln* love than this laniiol hv co\Kt'Wvt.\, iov \\W'
(ftni's (ttitif Pfsii^n tn Fi-'i- inf-ti-'n.
2»;
th< '^.lints shall LfHnr tn )r» ivm thry -^hall hv recfivrfl
l.\ ilu iMllirr as hv ri'crivrd I brim at his .isccnsion.
riir sainr kiiuliiess Ik h,is In hini lir h,js tn all tmr
l,t litvtrs. ,111(1 .1^ lie '^f't liiin at hi- riL,'ht hand until all
hi'^ f iicniirs shall hv iiiadr his tnf»ist"»il. ihfy sihall )»»•
t\.ilt"i| tit^ctlur with him in ^l"ry. M' ilistinctly loM
his ilisi iplrs that tli"v shanM) with hiM in his I'athrr >
love " Ihr ^'lory \vhi»h thou gavtsi mr I hav<' ^iveMi
iht in : that lh«v inav hr nnc. i-vrn as \\v arr one : I in
in thnn, ami thmi in mt . that thrv niay l»'^ m.id*' jht-
ti'd in t'lir ; ami that the wnrM may know that thf>ij
h isi --'Ht me. and hast |nv» d th»ni. as ih'>u hast loved
iiif. lohn wii. :.'. 2 ;.
It \vr .ire thr ( hildrrn >A Ciod. let us mrditatr on
niii hii^li privilc^M's th Jt we may duly aj»j<rrciat<' thrm.
uiil that wr mav nnt. as hypocrites do, rrteive the
^jraiT nl iioil in vain. If wr v.dur the exceedinj^ riches
ol tiod s i^r.ue .is we should, i arnal |»leasur»'s will Ios«»
imuh ol their powrr over us, Sou hardly evj^'cl that
those who rej(»irf in ( iod wdl rim much altri friv(»ljiies.
vanities, revelries, and .imusemrnt**. whether relij^jious
or secular. Indeed the thoughtless .mil unj»(xlly so far
iimlerstasul this that they wouhl he aina/ed if a man or
woman eminent for j>ielv would take a part in vime
i;.iy revel even onci .
.And now. ihouj^htless sinners, will yoii stiM refuse
ihc ^race. that is. the j.;ood will of CkhI .'' It i*- offeret!
iMou. .iml "we beseech you. in Christ s stead. Ix* ye
¥0 < ' i'
t
■ • f ? ,
r'l
\k
■i ' 1
f«
214
Disioufses on Ep/icsian.\
roconcilcd to (kmI. VVhik' you reject Clirisl you
cannot know his Iov(;, wIiat(!V(M* vain fancies yon may
have concerning ln"s benevolence to his crealiiics.
I'rav to liiin to open your eyes lliat you may (lisrcin
Ins kimhiess to his |)eo|)ie.
DlSCOUkSl'. W'l I.
SALVATION ItV (;KA(K
I'.pl
ph. n. Sill
I'
1)1
))• f;iaco arr y{> sav('(
I lilt
nimh
fiiitl
won
ami tliat uo[ ol yo\iisfl\cs : it is th(> j^itt of (mkI: not of
lost any 111,111 slioiiM boast. I'or \vr .uc liis workiii.iiisl
ctratcd in Clitist )csus iiiilo f^'ood works, which Goil hath htl
«)rilaiiu'(l th.tl we shoiiM w.ilk in tliciu."
lip,
(lie
A
LI. the reh'oious systems in llie world may In
ofoupi'tl under two he.ids ; those which |)CoiniM
salvation hy works, and li1.1l which promis<'s salvation
l)V ni'ace. The lirsl heati comprises all lorins ol
Heathenism. Mohammeil.inism. Judaism, Popery, aiul
other corru|)tions of Chrislianiu ; ami the seiond oun
prises all the I"! vanot'lic.d Churches. Tlu; majority nl
those adherinj; to the latter, lailinj; to underslaiul tin
method of j>race, rely upon their own works lor sal
v.ition, so that hitherto, only a small proportion ot tin
adult human race, as far as we can judj^c, assent (0
God's methinl of .savinjj^ sinncr.s, and close with it. in
discussing this subject. I will consider the false thcon
Salvation by (iracc.
'5
ot iIk" way of" salvation relied on by so many, and the.
triu^ plan tleviseil l)y Cioil.
I. Notice the false view of tli(; way of salvation
(!XtiMisively entertaitKnl hy men.
I. Observe that salvation l)v works a^re(,'s with
our natural pride.
( )nr fcH^linjL^s are o|)|)os<h1 to heinj^r entirely he-
hoMcn to another for unmerited favoin's, so that the
idea Is repuj^Miant to ns. ( )n this aeroiint siiniers,
awakened to a serious consideration o( their Halation to
(lOil and of their responsihilities to him. (Mideavour to
nicril his favour l>y their own works ol self-denial and
oludicncc;. There is a deep-rooted leelinj^ in their
iniiuls. that, if they mak<' such recompense, as is in
ihcir power, to ( iod and man for transjj^ressions com-
iniltcd aj^ainst them, and if they render obedience: to
the Divine law, (iod will luistow salvation u|)on them.
Some think that their j^ood deeds are sufficient for this
|Hirp()se. and. entertaining consid(;ral)l<' hope of eternal
happiness on the i^M'ound of their own rij^dUeousn<-ss.
(lie under this delusion. I'liere are others, who.
hcinjij somewhat more (Mili^hteiKxl, and knowinj^ that
their works an; not perfect, but relying; on the j.(en(;ral
mercy of (iod, trust that he will overlook thiMr d(;f(;cts.
sccinjif that they sincerely, as they think, desire to do
what they can to please: him, and they consider that it
woiilil not be just to demand more. Seeing they art
< ' .fj.
II .-If
1-
t
» )
■fr
}'«ljg» r \ \ ■
fW
tf
■t.fel
2l6
Discourses on Ef>/iesiatis.
doing their litest, they hope that Gocl will not demand
any more. Though a complete salvation is offered
gratuitously by (iod, yet unrenewed sinners cannot
accept it. but cleave to their own works until ihcv arc
slain by the law ; nor is it only ignorant Heathens and
deluded Romanists that so act, but all Protestants as
Will, until tlu;y are s[)iritually (|uickened, and enlight
eiuni in the knowledge of Christ.
2. Natural wisdom despises (ioil's method o* sal
vation by grace. Mere human wi.stlom cannot see that
such a way of saving simiers is at all adapti;d to pro-
moti' morality and lit men for everlasting blesseciiuss,
and so "the preaching of the cross is to them that
perish foolishness," i Cor. i. iS. "The natural man
receiveth not the things of the Spirit of God : K)r ihcv
are foolishness unto him : neither can he know them,
because they are spiritually tliscerned." i Cor. ii. 14
hi the early days of the Gospel the |)reachiii<; ot
"Christ crucilieil " w.is " imto the Jews a siiimhling-
block. and unto the (ireeks foolishness." i Cor. i. :;.
b'rom that ilay to this the dark minds of men hav(
looked upon God's plan as altogether inadecjuatc t"
the production of so great a result as the moral rcsto
ration and salvation of sinners. Though the product
of infinite wisdom, it is regarded as the idle dream ol
enthusiasts ami fanatics. Hy his way of salvation God
resolved to overthrow the devices of the devil, and
confound the boasted wisdom of men. " For alter
1 .11 '*
^1
Saivatiou by Grace
~ ■ 217
t'l'it i" the wisdom of r,,,A ,,
I--'.;".' C, save, then, „,., ,„,,,■[.,'''. "" ';^'-«' of
lli^ii liunian wfsd,,,,, sl,a„l,r ' ' "'• '■ ^i.
•«'«'■ "f'-K. way or ..:i::;c^^^^^
<h^ wis,, shall have no ..-o,,,,,, , . '"^"/"^^"'^ «' ">«,
"""-"'■ ■•''-sou, whfchTs, ':"''':'' '^'Wosod
' "r- ' \~.(n, VIM r ll /-
»'*^' ">-" in the worM ,„us. 1 ' ,'''"■" ""'
'■"'y '^''o^ lays .h,J,-„,::,,;;'''^ -'-''<- The
;''^''-^'-'y'an, „.,,J. ';^r'''"--h.:n,.o
'»<-hnst. lie thinks thu s, ■ '''"''"«• f^''^
""h""--"-. particniarly wl e ' 7 '" '" ^'^""'^^
^""' t>"""uraWc as any of then '' T""""'' "'^"*'''»-
, *"l'^""^ - ">ost, if not ,„ ^ ";/""' "' '"any ways
»nie ij;nora,u and dissio ,ted f r '' '•' '^''"•'^''de'-s.
^■"^». In this way df 5 , " '^""'" '^'''"'"'' ^<=
''"''■ -"'' "hen the Holy Ghost
i:4
; ? "'If
IIJ
;) ,.':>- 1 e
'»■■
! . .
. J, 1,
3tM
/UXfVNf.SfW on /'/>/h'\t,HI.\
i,y\\\\\Ui''i \\U'\\\ ol' sin. j-Mlill. .IH<I jllsl t'S|Hi'UI|r in
Nxralh. ihrir iv.isoji prcsnil'i 1<» tlwii mimls sim It ',\\n\\y
aritiunuMM» .i^.iinsl (Iumi mining. In ( Inisi ih.ii ilir\
;«|>;»U' with v;ir;M sdltdctv .i^jiiiusl .mv csrn i-.r nl l.iilli
l>\ th«'in AinoiHj ollu'v tliiii^js one wlin h.r. Iircn iiiiiici
souiwl m»s|U'l iiistnirlion sjus
Srnnp^ ill, it my l.iillr
i'» i\ni ^cMUiiiH' il il l«" mrrclv ol nu'.rll, wli.il iIkii r.
lh(^ U'.(> nl inv lt\inj; In ic.l nil ( liriHl in m\ nwii
strcujMh * Il I kiUMv lli.il inv l.iilli w.is prndiu cd liy
ll\r Spiiil I wniiM jd.ullv Ixlicvc. ImiI nllicrwisc iIkk
IS iin lis*' III hviin;
SiK II lliniii>lil'. .ininitnl In ihi
Il I iM'Iicvc. I will hclicvc ; ni il I lviU'-> I li.nl l.'iili
I wnuUI Ix'licN
Siuli is llic rnnln.inn iiiln wliidi
o\\\ nw II HMsnii Ir.ul
11"
II
IS nnl ,1"
h«'lM'\ ri
\Vi
\ (
>iH(Mn I "luisi, lull .is lns| sinncis wlm .iif .illnisllid
*l('s|iiiu»< nl n\<M\ jMtnd IIiiiil;
N
n nnn Clll he mil
s\iniis nl r.iilli until lie lirsl iiincs in ('lirisi. 11
r innsciniis nl .in .ul iiiilil lli.il .u i
o\\
vMii .\ii\ niic
rnin llirsf «>l>s('iv.ilu»ns wn see ih.ii ,i
sinner is nni s,i\ (sl b\ nMsnn,
i)it( I
ly ji^iarc
iinh
j, N.ilin.il innsiiciu'*' t .innnl iCfn^ni/c (
nu'ihnd nl s.iU.uiiMi, *
In nur l.illcn iniulilinn, lonscifiu'c is llic lusi
|unv<M- in us ; Inr thniiv^h it is dt'liN-d. tlicif is iiiiui
i^nndnoss in il ; it s|)(Mks t«» ns «>n (Ind's hcliall. |)i)iii^
iUil our diU\. rtM>rn\('s us for nur sins, ilcil. ires our |
vjuill. ami .innnuiu*i*s the punishincni that we dcscni
Inn it kiunvs nnihittg of pafdnn o( sin lhft)iij;h laithi
Christ ; indeed it i^ppnscs faith with all its inichM
\[ \\\'\
\\ \\\u\v\
nv t.>il>i"
1 \\\r\\ V>
WW "wn
Hlo \vl\uli
I '
How
lU/'"
I loa
ll^r i'
re »s
lUOV.l:
lu\\l. 1'*^''^^^
W^
Ivc I
l;iro:
out
v>^
U'sorvi
iis mig'
hi.
S,ili'it(ii>n fiy liftti
2ig
.Soitic |iro|ilr in.iy lliiiik lli.il. il llif'v l.iit liliilly olny
(O
ii'.( niK r. Ilu'v Wil
11
,i\'f'<
I In II
II'. wr 'i.iv, !iMW
•Ml, lll.ll I (tll'.i iriK f will lU'Vri If.ul ,|liv nlM- In ( llli'.l,
hill .lu.iN' lioin linn in ilniir'
.III)
I tri
ni tn.illnii'
II
IIIK
jri'.l.llld'. lllf I.IW. lull il Is!
f III
f;os|
I. Like Ihr I
rVV'i 1 1 'J.iy
kllnw. linlhiiif; n( \\\i'
I " kiinw lli;il ( icmI
sii.ikf ihc
.IW, lilll
.r. Ini
he }'( »'.|»»
■I, I " k
iinw not
WlH'lli (•
II I'
|nl
III l\.
'>.
Il
( .III l.ikr ( njMii/.inrr ol
m.iin Mir
ImiI It r.nnini sec uiilx
liri
IIKJccd
It
•,ti(ii);lli("|p. lll.ll '.ill .ij,;,iin'il (Ini'. I, in.i'.miK li .r. il
drivi". ijic awiikf'iu'il sinnri (rnin l.iilii In lf■J^ll nl»r»li
nu-'. H('<.iii',r il ifj-Ninl'i liclicviM),; in < Ini'.l ;r. iinl ;it
,ill roiiiiM.iiKlcd, it '.tt'ctninll'ily n|i|)n'i( ". it. I O i niivilM «■
i>l lllllHlirl is the wnik nl ||)c S|»ilit ; Ini wImii Iw
(OMK '. If* .1 snill In wnrk f'llr( I iiiiHy " ||c vvill irprovr
lliin nl sill l»c(.ill".f' In- lu'lirvr'. Iinl nil " ( liri'.t. jolill
\\i. .^, <). ,'\n .iw.ik«-iic(l ( (»ii'.( iciM «■ '.Irniijfly n|>|)n',r<;
I. lilll ; il prnckiims llir wr.illi nl i^ ,n{\ .i(;,iiii',t iIh- '.iir.
whidi jiislly <|cs<TV<' it. hut il i ;ninnl point In iIm-
S.ivioiir. iinr cr.isr Irnm rniidcinnin^ until, 'iprinkk-d l»y
ihclilnod nl CliriM. it i', [nir^rcd Imin «N-;id wnrks.
idin these nlccrvalions vvc m;iy see || ;ii, s;ilva-
iiot |»y WKfks. iinr Ijy .my nl niir naiiifal |K)W(rrs ;
I'
lioii
Inil il is liiird to cniiviiicc us nl this tnilh
11. Notice ihe irm- nielhnd of salvation. " I'or
hy f^race are y(; saved throii^di faith, and that
not of youfsclvcs ; it is the gift of (iod. "
220
Discourses on Ephesians.
1. Observe that it is particular persons that an
saved. "Ye."
It is agreed by all who profess the Christian
rc.igion that all men are not saved, but only some, and
we have shown that these are not saved by works or
anything in themselves, but by Ciod ; we therefore
conclude that all, whom God intended to save, shall Ix
saved, but no more. The result shall at last reveal
the eternal purpose of God concerning them. 1 la\ inn
given them to Christ in the covenant of redemption,
in the fulness of time he sent him to give his life a
ran.som for them, and according to the terms of th(
covenant he sends the Holy Ghost to enable them tc
believe on Christ that they may partake of the redemii
tion purchased by him,
2. We observe that they are saved from grcai
evils, and put in possession of valuable privileges.
By nature they are guilty, condemned, and exposed
to punishment, they are altogether corrupt, alienated
from God in the spirit of their minds, and without any
power to purify their own hearts, return to God, and
practise holiness ; but God having purposed to rescut
them, in due time he calls them effectually unto salva
tion. When renewed by the Holv Ghost, they are
justified, pardoned, and also constituted sons of God by
adoption, wherein they receive a right to all the privi
leges of sons. By these acts of grace their relation to
God being satisfactorily adjusted, a title to all blessings
Salvation by Grace.
221
is bestowed upon them. Then they " are the sons of
Gotl ; and it doth not yet appear what they shall hv :
but they know that, when he shall appear, they shall
be like him ; for they shall see him as he is." i John
iii. 2. In this world their salvation is not perfect, but
merely begun. They arc fully justified and adopt(*d,
but their sanctification and blessedness are not comjjlete.
Gotl is, however, engaged to themselves, and to Christ
on their behalf, to "perfect all that concern" them,
;intl Christ will at last " present them to himself a
glorious church, not having spot, or wrinkle, or any
such thing ; but holy and without blemish." Eph. v.
27. In this life. they are subject to such afflictions as
cause them to "groan within themselves, waiting for
the adoption, to wit, the redemption of their bodies."
Rom. viii. 23. They are destined to be at last like
Christ ; for at the resurrection their bodies shall be like
his glorious body. They shall in heaven share in his
honours and blessedness as "heirs of God, and joint
heirs with Christ." Rom. viii. 17.
3. Observe that the cause of their salvation is not
their own works or merit, but grace. " For by grace
are ye saved."
Grace means the favour of God to his creatures,
conferred on whom he pleases, not on account of their
merit, but of his own good will. This is clear from
various passages of Scripture. I " will be gracious to
whom I will be gracious, and will show mercy on whom
j 1
P-'.'i
'k
a|«
. < ',
\ '
a/j
i&^'t:^
■•Mi
lid
/U.\tyfttt.\f.\ OH f-'fh^shtus.
I
will show in«M» V
I'
WMII. lO.
I'
iiiin till'
III
apostlr inlns tliiU sMlv.uiou "isiwu nl lijin llial wilK ili,
nor ol liiiu that niniiiili. ImiI nl (mkI iImI .linwitli
miM^v
\oni. i\.
u».
I'll
kllKllH'SS .111(1
li)\ (' nl
i iod onr S;U iour InWind in. in ;l|t|ir;lir(l. iinl li\ Willi,
»>i rii^hlrniisiu'ss w
hJrl
I we ll;l\(' ilniir. Itlll ilit nitlill!' In
\\
US inrrr\- \\v Mwrd us. Ii\ Hir Wiisluilj4 <M icj^miu i .iimn,
aiul rrn»>wiuu <>| \\\v llnl\ ( Ihnsi . wliirli lie sIkmI ni
I 11'^
;»l>uiul.uul\ iluniiiji h'siis ^.luisi our S.ixidin." I im,
(> rill' woiil. "mii«(\" is used l(» iiK'.in Imth
III.
I
lh(' I,
ivom nl 1 invl .uiil the cllci Is |»i(i
iIlH ("»|
in IIS lllcir
\v\
l>\ . Inu ilir liMiiUM- is In 1)»- iiiulcrslnnd Ikmc i.iil
ih.ui il\(' l.uirr. Ii w.is \\\ .in .i« I nl liis qiMir lli.ii (kuI
tVnin (^((Muitv »lw>s<> liis jirnpN' in C'hrisi in linliiii- .
aiul |M('d('sliu.ilr«l iIkih in .ulnplinn .uul jdnrv Ic
v.urv nui ilus |nnpns(> nl gr.ur. ( inil. in llu- IiiIik .. nl
tinu\ S(MU Inrlh his Snn In n-dcciu ihciu. .iml lie .i|
the rrd<Muptinn l»> lh(MU l»v iiis Spiril.
W
ijHlc
in h.llll
s,\\ (\l us. .u\d veiled us with .ui hnlv rallinj^, nnl .utoid
hut .urnnliuk; to his nwn pin pose ,imiI
lUj; U> nur wnrks.
s^r.ut\ wlurh w.is j^ixcn us in i'luist Icsus hclnrc ll
Nvni
Ul I
UX'"^-
r
IIU. I. o.
\\y
grace wr iiiulci
stand lh(^ lax nur nl th(> liuco IVMsnns nl the ( IndluMil
riu^ I'alhor. nl liis v^racr. i^.ivr his St)n l«) die lor us
" (.iixl soni Inrlh his Snn. made nl" a wniuan, made iiiuld
the law, tn ivttoem tluMU that W(M-e under the l.iw, ilut
we niiglu receive the ailnptinn ol" .sons." (ial. iv. 4.3
"We see Jesus, wlu) was luade a little lower than du'
Sttlvtitton />y (ttiiie.
I., Inr llic silKt'lill^r nf (K'.ilh
as
,ii)^M I., Inr WW siMH'iiii^r ni (U'.iiM . . . ; lli;il Iw l>y llir
iMK (• nl ( inti mIkHiM (jislf (Iralll (ni rvf'l V in.lM.' I l»l».
ij () Till- Snil, ol hi^ f^r.K ••, ( .lliw I'M llir s.inir |»iir-
niisc . " N'r kllMW iIm' pjiK r nl niit I, mil |r'.im ( llli'il,
tll.ll llinllf,;ll lin W.l'i li( ll. yrl (nl ynill '..(lo"; lir l»((,nn»'
niMd. lli.il V<' llimu^^li his |tn\rrly mij^;lil l»r ri( li." ; < nr.
viii, (). Ill'" llnlv <ilinsl, nl lii<; }^/|,i(r, vvnilsS r|(rr(i|'
,lllv III IIS. ,111(1 is, llMlflmr. (.illnl " llir S|)illl nl
llri
t. \. ^<>.
( 1 1, 1
( «•
M- llllln ynil
Irnt
111
M UM
M'vcti S|»irils wliii ll .iif hdnrr his (hinnf." Krv. i. 4,
II is Miirly a inarvcjioiis thiiij; ih.il (•<»<! inved iis ln»m
(•M'li.r.liiij^;. sriit his Snii In j;iv his lilc ,1 i.iiisnin Inr
1!'., ,111(1 .ll the |>rn|M'r lime sends his Spiiil ln(,ill us
tll('( 111, lily ihal wr should lie 111, idc willing In a( ( r|>t, ,1
tillc In clcriial hie, 11
IIS was dniic, linl nil a(C<»U
III ni
iiir mcril, Itiil nl ^^nnd will. We arc " jiistilird Ircly
() his }4ra(c." Knin. iii. i.\. 11
hciicvcs on
ic mnincnt a siiuh r
("hrisl the whnic nl this salvation is his,
nor shall he men
ly />
>(• saved
hiK I
!•• IS saved already
Iroiii coiideinnation and the dninininii nl sin. Whether
his I'ailh he stroll^ or weak, his salvatinn is er|ually
n'rl;iin ; the dillerence is only in his eiijnyment of it,
1
lull iiol in its reality.
.). The instrument wherehy salvation is received
is faith. " |'"or hy ^racc! an; y<; .saved ihroii^di faitli ; and
that not of y(nirs(!lv(:.s ; it is the ^ift ol (Wxl."
It may hv. a.skcd, What is here said to hr; thf; ^ift
)fCi(Kl? Is it salvation, or laith .•* In reality both are
V
2:24
l^iscotosi's oil /(/>/irMtni\.
nc
Ljids of (1«)»1. and |M'rh.i|)s on lli.il acconiu ilic ('\|)i
sioii is purposely aniln'mioiis ; hiil. at the s.inu' lit
tlu' words, "and that not of vourscK cs ; it is the ^\\\ of
God," appear to refer more nalnrally to " lailli " ih.in
to " savet
ri
lere is nothinju; in us ihal can iccciM
the j^ilt of salvation hut lailh only ; our good works
cannot (-nahle us to aee<'pl it. neither can any ol tin
powHMs oi our mind while in our natural state. TIk
apostK" says; " Heini)- justified fri'ely hy his l;i.U(,
through the redemption that is in Christ Jesus; whoin
(Vod hath set forth to he a propitiation through lailh in
his Mood." Kom. iii. 24, ( )ur redemption is ol iln
favour o( (lod, hut it had to he puri'hased hy Icsii,
Christ as our Mediator. It was. howexer. of the himk
of the l*'ath<M" that Christ w;is ap|)ointed to do this, aiiil
o
f hi
is own grace he undertook th<' work
th
ri
!<• ill
chasi^ of our redem[)tion does not lessen the grace ot
God therein, but enhanct's i., and the s;d\ ation wroiiohi
by Christ is applied to us in a way that m;dses i^iaa
conspicutnis. If there had been some native ahilit) in
us to receive it. the accepting of it vvouki not he hy
grace, but by that something in us, and the ;ip|)licati()ii
of reilemptit>n would be ilue to ours(.;lves. II the c.is(
were so believers would have cause to boast of llu' ;ui
of accepting it. To prevent this, God, by the agency
of the Holy Ghost, brings into e.xisttMice in us a priii
ciple that was not in us by nature, so that we ;iro
enabled thereby to know Christ, and, by the newly
S diva f ion hy (iraci'.
21%
(•iciiU'd faith, rest upon liiin for salvation. No one (an
.icccpt the salvation offcrctl in tlic j^osprl inihrss lie is
(|iiii kcncd to spiritual life whcrchy Iw ('X(;rcis(:s faith
ii) Christ.
5. In tiiis nianih'station of i)is f^nacr (iod had in
view that the saved should abound in f^r(»od works to
(he |)raisc of his fj^lory. " VV(! arc his workmanship,
(I'ciUcd in Christ Jesus, mtto j^ood works, which ( »od
h.ilh before ordained that w<' should walk in thcin."
This is the evidence (jf our salvation, for if we hav*-
aa'cpled it by faith, we walk in jj;^ood works. If we
lu'licvc in Christ we love him and ke(;p his connnand
mciils. Ifwc! "are risen widi Christ we seek the thinj^s
which ar(' above, where Christ sitt<;th on the rij^ht
hiiiid of Ciod," and mortify tlie (lesh with its corru|)t
incliiialions.
Sinners, Ciod oilers a gratuitous salvation to you;
iiol only thcM-cdemption purchased by Christ, but the
Holy Cihost to work faith in you that by him you may
lie united to Christ by faith, and saved by ^race. Il is
your part to accept the jj^ift thus freely offered without
alt(MnptiiiL>; to i^ive any price in return. A.s your virtues
;ir(; defiled by sin, Ciod will not receive. th(;m as a satis-
laction for your transgressions, for he " is of purer eyes
than to behold (!vil, and cannot look on inicpiity."
Hal), i. I \.
'Hm\
'.^fKfm
vm
''^^M
1 -A--.
-Ml
■'^1
■ ; ^ ; '
'4 '
u
f.
226
Discoursts iW EpJwsians.
DISCOURSE Will.
AI.IKNS MADi: NICll \\\ TIIK HI.OdD OK ( IIKIM.
l'2ph. ii, 11-13: '• WluMrfoiv rtMiUMubor, that ye Iuiiil,' u'
tiiiu' past Gentilos in tlic iU'sh, who are (.-allfd uiuiicuiiuisioii
hy that uhicli is cr.lkul thi- rirruincision in thr tU'sli iiuuK' In
liamls ; that at that tinir ye were without C'hrist. beiiiL; ,ilki>
troiii ihi' commoinvi'alth of Israel, ami str.inj;ers trom the invi
M.mls ot promise, h.iviiii; no hope, ami without Cioil in t!u
worlil : but now in Christ Jesus ye who sometimes weie t.u o'
.iri" madi" nij^h by tiie blooil of Christ."
TN tliis chapUT llu' apDstk' sol hrforc tlu' Mphesiaii
llicir siaU" wIum) tlu'V wvvv " ilcail in trt'spasM^
"ami sins." li\iiio jn wickciliicss. " aiul were l>v n.itiirt
.ilu' cliilih'cMi o\ wrath even as otlu'rs '" ; .in<.l si.itai
llial it was iH'causi' o( tlu- " great love wlureuiti'
("lOii " loveil them, they weri' (jiiiekiMieil, exalietl, .iiu;
eiuhroiieil logethe'" with Christ. It was not m
accoiiiu o{ their oriuul works or merit that he ilid ilnsi
tilings tor them, iuit t)!' his gooil will. " I'^or l)\ i;r,Kf
are ve saveil throiioh faitli; aiul that not t)l \H>iirsdv(^
it is the gilt ot Cioil." This being so. lie urgiil tlur
to remember that thev were onee I'.'r trom li(ul. ,i!ii:
si'p.ira
teil li
rom his people
hut that now in C
Jesus they who sometimes were far otT are m.ule mc'
by the blocul ot* Christ."
■li i.
Aliens > funic Xi^/i.
227
In consitlcriiii; this liappy chaii^c of rclatitMi to
ChhI ami his poople, 1 will direct your .ittciuion to
those who "are made nigh. " through wlioni they "are
m.ule nigh," and the duties enjoined on those whose
relation is thus changed.
I. Notice those who are niatle nigh.
They ate such as in time past were Uvst, without
Christ, aliens and strangers, witlunit hope, and without
iuHJ. It is n^asonahle that, to kindle their irratituile
;mi.l to proiKice humility, such, when made nigh, should
nru'inher ^vhat they had been.
1. The Ivphesians were "Cientiles in the ilesh,
who were called uncircumcision hy that which is called
du' circumcision in the tlesh i lade by h.uuls,"
rhis is .i hvK ^ descrii>tion ot their condition hetore
thi\ In'lieved on Christ. IMiey were uncircumciseil
hcithens, not meri>ly by birtl'.. but spiritually as well.
Ihc majority ot the Jews, and since, ot protessing
Christians, though circumcised in the tlesh as in the
asr ot" the tormer. and ba|)ti/t'd as in the case ot the
i.iUrr, lui\e been he.ithens in he.wl. lietort* the com-
;ni; ot" Christ uncircumcisit>n declared that those in th.it
coiulition were not the peopI(> ot' (lOil, .is the want ot"
Khrisii.in b.iptism does since the death ami resurrection
•'t Christ. It is true that there have been both uncircuju-
jtisal and unbaptized who have been true believers, but
jinc non-pertorm.mce ot" one or other i>f these scriptural
if '
ilPillli
4't
«
li
1
',1
■
■
228
Discourses on Ephesians.
rites upon them declared them to be heathens. As
both were appointed by God as seals of his covenant,
to have been without them was a serious defect and
misfortune. From this consideration we may infer the
propriety of the baptism of the infants of believers.
If the people of God were more distinct from the world
and the ordinance strictly confined to them, the effect
upon the ungodly would be salutary ; but at present
we can hardly distinguish the church from the world,
because the former confcms so much to the latter.
2. The Ephesians were before their conxersioii
*' without Christ."
To be "without Christ ' means more than to be
uncircumoised heathens destitute of the knowledge of
God, and without any expectation of the Messiah. As
Christ is the only Redeemer of men, to be without him
is to be without redemption, reconciliation to God
justification, pardon, and all spiritual blessings. Such
being under condemnation, are children of wraih To
possess Christ is the sum of all blessedness, but to br
without him is the sum of all misery.
3. The Ephesians were '-al 'ns from the com
monwealth of Israel, ar.d stranger: !• ix\ the covenant
of promise."
They were separate from the people of God, w-
they were not citizens of the holy commonwealth, bn;
outside of it, in an attitude of hostility to itself and ib
King. It is granted that many of its citizens werer
As
:t and
fer the
levers.
ti worUl
2 effeci
present
ti world,
tter.
nversion
\cin to be
kvled'jjc (^t
siah. -^^
:h(-)Ut him
to Ciod,
IS. ^^ic^'
•aih Ti'
but t(> b'
the com
Icoveniiu^
l)f Go(l..i^
wealth. Hill
lelf :uHliM
L were n^M
Aliens made Nigh.
229
true men but traitors ; but the heathens were declared
enemies to its Supreme Ruler. Many are now in the
kingdom of Christ on earth who are not at all loyal
subjects to its sovereign, and though they enjoy its
external privileges, they have no real right to them.
They do not know its spiritual advantages, nor do they
desire them, because they are not congenial to them.
The heathens were "strangers from the covenants of
l)romise." as well as aliens ; they knew neither the
various covenants that God made with the fathers, nor
the u^reat promise of redemption ; and. therefore, felt
110 interest in either. As they were not included in
the covenants, their condition was deplorable, for their
future prospects were without a ray of light to cheer
them.
4. We, therefore, observe that they were without
"hojje."
The promise of God is the only ground of hope
men can have in this world, so that those who have
not the one cannot have the other. This then is the
sad state of the heathens, and also of all who have not
come by faith to Christ to lay hold of the hope set
l)efore us ; for as it is in Christ that the promises o*"
tiod are "yea and amen." they have no significance to
those who are not in him.
5. rhe Ephesians were " withv)ut God in the
[world."
They were not professed atheists, for they wor-
>.i?
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I.
t!
1*
-:-r
V-
. -vi
2^0
Pi
\(VNtsr.\ lift
/•///
'usiitns.
shipped inanv ^nds. and. rxccpl .i lew philosophers,
\\\v\ \\v\\v\vi\ thai thnc was one Siiprcinr l)rii\, luit
Ixmiil; dcslilulc ol tlic Isnowlfdnc ol the irnc ( iod, ihcv
served those who were no ^ods.
11
\v
y
lived
III
wiekediH'ss '" as .ill do. who. even in Christian I.iikI'.
ha\c not savingly siihmitlc'd to (.'hrist and trnshd it
him. The alienation ol the heathens Iroin the i liiinli
in this as in l«»riner ai^cs. involves a similar alien. ilinn
Irom (iod. ami the same is tine ol all who stand out
side its pale. H\ this is not meant .ill who .nc ikii
i-ommnnie.ints. I»nt those who j^eiu'ially tlisn'^anl iln
oidin. HUM'S ol the gospel ; lor such h.i\'e no more h(i|i(
than the he.ithens.
o. \U\\ the I'.phrsians were m.ide ni^h.
( ioil in his own time sent the n«>spel to them, .iml
thn>iii;h the nuLihtv oper.itions of the Holy < diosi .1
i;oodi\ numher oT ihem helieved. soth.it "main (.iiik,
and ronl'i'sscd, .ind showed their deeds. Mainol tiiciii
also w
Inch
1 used curious arts hrou)
d I
dit tl
len
hook-"
lourther, .uul hurnetl them In-lore all men : .iiid llitn
1 1
nmied ilu' price ol them, .uul loiiiul it lill)' tlidiis.ii
pieces ot sihiM'. So migluilv i;rew the word ol d
.uul pn-v.iiled." .\cls \i\. iS-jo. In this w.iy li
l(Hl
I'ph
phcsi.uis were m.ule mull
11. This Ic.uls mc to notice him ihrouuh ^vl
th
ev " were m.ule niu
iUil
iu)w. in
Clirisi
Jesus, ye who soineliines wen* far oil irt
made nij^h hy ihe hhunl of Christ."
ItTS,
, \>lH
ihcv
" 111
amis,
(•(1 in
liinvli.
u.vlioii
1(1 Olll
lie nol
,\v»l \\v
ClU, .lUil
|\\ cinu'.
luH>k'>
ntl iIh'v
lunisuul
,\v.vy ilu'
lin Chvisi
A/it-ns wade Niirh.
A? I
I. They wen- in ( lirist liy r|r(ii(m.
In the piccrdin^ rliajilcr wr IfJiin lli.il dod « liosr
llu! I^phcsiiins in ("lirist "lirlorc the IniMMlalion ol llir
world, tliiil llu-y should Im- holy ;ind wilhoiil Manv Im
lure him in love." 1 1«' chose Christ to In- the Mediator,
,111(1 in ( hoosin^r him In* chose all who wen to he mad<'
ni^rji hv him. I hon^h in the choice and |Mir|ios(; of
(lod they were in Christ IVoni eternity, yet when lh<:y
(line forth into actual existence they were aliens and
siiMiij^ers in their minds imtil llw'y were ai t'lally ma<le
nii^li.
I'lxler tlu' old dispensation (mmI dwell in th(*
iiiiipjc, s<» that those who had a((«".s to the courts
(i| his house on occasions ol solemn worshi|» were
his people. Israel was near, hut as he (ientiles were
Lir oil, llie\' had no lilterty ol access to ( lod. not even
ihroii^h the priests, until they hecame Israelites.
When the priests came into the presenc*' ol ( lod
with the hlood ot the sacrifices, it was on hehall of
the h()l\ peo|)le only that they made an atonement
with ii, "Near" and "lartjff" are u.sed in Scripture
Id ilcsij^mate jews and (ietitiles. " LislcMi, O isles,
iiiUo ine ; and hearken, yv j)eo|)le, from far." Isa.
xlix. I. " I create the fruit of the lips; p(Nice, peace,
Id him that is far off, and to him that is ii(;ar, saith the
l-oi'ii." Is.i. Ivii. 19. " I'Or the |)romis(; is unto you,
|aiul to your children, and to all that are afar off. "
Acts ii. 39.
III
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Discourses on Ephesians.
\ I
2. It was through Christ's intervention that the
obstacle to their being " made nigh " was removed.
Seeing sin stood as an impassable barrier between
men and God, no sinner could be " made nigh " unless
it had been taken out of the way. Christ, by the
Father's appointment, undertook the great task, and
the iniquity of us all was laid upon him. By his
obedier ci and sufferings unto death he opened a wav
to Gou, and by his Spirit he induces sinners to draw
near to him.
3. The means, whereby Christ made access to
God possible, was his blood. "Ye are made nigh bv
the blood of Christ."
" Without shedding of blood there is no remis
sion." When Moses ratified the covenant between
God and Israel at Mount Sinai, "He took the blood
of calves and of goats, with water, and scarlet wool,
and hyssop, and sprinkled both the book, and all the
people, saying, This is the blood of the covenant which
God hath enjoined unto you. Moreover he sprinkled
with blood both the tabernacle, and all the vessels
of the ministry. And almost all things are by the law
purged with blood ; and without shedding of blood
is no remission. It was therefore necessary that tht
patterns of things in the heavens should be purified
with these; but the heavenly things themselves with
better sacrifices than these." Heb. ix. 19-23. As I
under the Old Testament the people were "niadej
I »-
N4> ,
A /tens made Nigh.
233
nifi^h " by the blood of bulls and goats, so are we
"made nigh" by the blood of Christ, "who by one
offering perfected for ever them that are sanctified ;
for he has obtained eternal redemption for us," having
been " once offered to bear the sins of many."
III. Notice the duty enjoined on those who are
'made nigh." " Remember, that ye being in
time past Gentiles in the flesh, who are called
uncircumcision by that which is called the cir-
cumcision in the flesh made by hands ; that at
that time ye were without Christ, being aliens
from the commonwealth of Israel, and stran-
gers from the covenants of promise, having no
hope, and without God in the world."
I. Recollection of their past state will help believ-
ers to magnify the grace of God.
The apostle well remembered his own state before
he became a follower of Christ, and this recollection
caused him to admire the grace of God in having
mercy upon him. " I thank Christ Jesus our Lord,
, who hath enabled me, for that he counted me faithful,
I putting me into the ministry ; who was before a blas-
phemer, and a persecutor, and injurious: but I obtained
Imercy, because I did it ignorantly in unbelief. And
jthe grace of our Lord was exceeding abundant with
Itiiith and love which is in Christ Jesus. This is a
Kiiitnful saying, and worthy of all acceptation, that
m
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Discourses on Ephesians.
Christ Jesus came into the world to save sinners ; of
whom I am chief." i Tim. i. 12-15.
2. The remembrance of their miserable condition
before they were " made nigh " strengthens the faith
of God's people.
A clear recollection of their natural state is well
calculated to show believers their helplessness. Before
they were born again they had no ability to think one
good thought, they had no holy impulses or aims, no
power to do anything to advance their own salvation
or promote the glory of God ; and though the salva
tion which God provided was freely offered in the
gospel, there was no inclination in them to accept it;
" for by grace they are saved through faith ; and that,
not of themselves, it is the gift of God." Though
God has provided a remedy, man has neither hand
nor heart to take it ; so that, if left to himself, he
will certainly perish. The consideration of this is well
fitted both to humble believers, and also to stir up their
gratitude to God. Besides this, it is well to remember
that they were not justified by the works of the law
but by faith. When they first rested on Christ the\
discovered that all their obedience came short of what
the law demanded, and that even if they did obe\ it
perfectly for the future, that would not atone for pasti
sins. They are then convinced that they are saved j
"not of works, lest they should boast" ; but that the\|
are God's " workmanship, created in Christ Jesus unto
their
arice
"1 iin^
J-
I'ookino-
Aliens made Nigh.
235
good works." Thesf^ r«fl .• ,
■ha. it was as ung^ „~ '^ "'- '« -n,e„,ber
The realization of th "rl''.""''^"^' °" Christ.
when .'fseressed by a s „se of "„•''' '° ''^'P "'^'"
juiit- and deadness, to co!ne a °"' •""■-■""•"'--.
souls in whom there k nr. ^ ^^.'" '^ ^^^'^^' ^s Jost
^y a view of theiH ;:S 1 T '^''^" ^'^^^
'^- '"ey a.e „oe subjels 7^^,^:? " ^""""''^
that ,t was for such as they that Ch T '<="'«'"ber
" »as when thev looked upo fh T ''"''' ""'' "'=''
'■"f"l 'hey firsi obtaineTTeher'f " T ^'°^«''^'-
'^™t,gh faith in Christ. wT e ' T ""'' "'"'^'y
"- faith by looking fo. son,e goocUh"" "'' '° "'
""'I- the misapprehension tl,at ! ^^ '? °"''^'='''«-^
«""''! I'-^'lieve ; but f^ith t«k *""' ■'^"'^''' ""=
good things, but of Christ ■,nZ^^'' ™g"i^ance of our
7"-fi^'^ the ungodly forh,- salt' 'tv" °'''°''*''°
tke.r state by nature encoura<.e. K , "-etrospect of
- in the exercise of <^r' Pe Htl"-^ '\ ''''''''-
'« ungodliness : but when h , ""^ ^"'"'^ y<^<-^
™.vince.l of guilt ndev "" ' ""= "°'>' ^host
•"Chris, ,fl believer irr" r ""'" "^"^ ^'^ '«'
t"s or unbelief !„, u;.„ ''"^^''"S against tempta-
Wore, and relief will comU'd """" ^~' '^ '''^ '"''
, "> Christ, he will not ast Z 1^- '' *^ '^'^-<--
I ""^ case ,„ay appear to be ' """''' ^^^P'^''^'--
I 3- A believer's love tn PK •
H'"^ back on his fonner state' VH"""'"' "^ '^'''^
^ne woman that
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Discourses on Ephesians.
anointed Christ's feet in the Pharisee's house loved
much because she was forgiven much. Paul's faith
and love to Christ was much strengthened by a con-
sideration of his kindness to a sinner so unworthy as
he was. God recommends to his people to " look
to the rock whence they are hewn, and to the hole of
the rock whence they are digged." Isa. li. i. The
people of Israel were commanded to consider their
origin once every year, and to " say before the Lori>
on the feast of the first fruits : "A Syrian ready to
perish was my father ; and he went down into Egypt,
and sojourned there with a few, and became there a
nation, great, mighty, and populous." Deut. xxvi. 5.
4. This retrospect is fitted to produce godly
sorrow.
Some may think that when one obtains pardon lie
has no occasion to think any more of past sins. This
is contrary to sound experience ; for it is when one
realizes the kindness and love of God in forgiving
his sins that true grief fills his soul ; and this agrees
with the Scriptures. " I have surely heard Ephraim
bemoaning himself thus ; Thou hast chastised me,
and I was chastised, as a bullock unaccustomed to the
yoke : turn thou me, and I shall be turned ; for thou art
the Lord my God. Surely after that I was turned,
I repented ; and after that I was instructed. I smote
upon my thigh : I was ashamed, yea, even confounded,
because I did bear the reproach of my youth. " Jer.
m
A /tens made Nigh.
237
m
xxxi. 18, 19. "I will establish my covenant with
thee ; and thou shalt know that I am the Lord : that
thou mayest remember, and be confounded, and never
open thy mouth any more because of thy shame, when
I am pacified toward thee for all that thou hast done,
saith the Lord God." Ez. xvi. 63. The sentiments of
those who maintain that no believer has cause for
repentance or need of prayer for pardon are contrary
to the whole tenor of Scripture.
5. This recollection of past sins makes believers
zealous for God, The remembrance of his persecution
of the disciples of Christ filled Paul's mind with grati-
tude to God for his mercy in forgiving his great sins,
and animated him with zeal in his service. Regarding
himself as more unworthy than all men, and stimulated
by his appreciation of the greatness of God's mercy to
him, he laboured more than all the apostles. " I am the
least of the ajSostles, that am not meet to be called
an apostle, because I persecuted the church of God.
Sut by the grace of God I am what I am : and his
grace which was bestowed upon me was not in vain,
but I laboured more abundantly than they all. " i Cor.
XV. 9, 10. That he resisted the gospel of Christ in his
early days deeply grieved him when he was enlightened
by the Holy Spirit ; nor was his repentance a tem-
porary but a permanent affection which acted in him
with power to urge him to glorify God with gratitude.
" Forasmuch as ye know that ye were not redeemed
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Discourses on Ephesians,
with corruptible things, as silver and gold, from your
vain conversation received by tradition from your
fathers ; but with the precious blood of Christ, as of
a lamb without blemish or without spot," " pass the
time of your sojourning here in fear," and " see that
ye love one another with a pure heart fervently." i
Peter i. 18, 19, 17, 22.
6. This recollection is fitted to encourage believers
to pray for the conversion of the most unpromising
sinners.
If such as are doing something in this intercessory
work feel discouraged, the remembrance of their own
stubbornness in the days of their disobedience may
well urge them to persevere in prayer for sinners In
whose welfare they are • crested. vSeeing it was
Divine power that overca hemselves, they should
continue to ask God to subdue others to himself
Let sinners reflect on their sad and perilous con
tlition ; for they are without Christ and God, nor art
they true citizens in the commonwealth of Israel, but
slaves in the kingdom of Satan. As God may at
any moment summon them to receive their doom, they
should pray to him for pardon that they may be trans
lated from darkness to light and from the kingdom ot
Satan to the kingdom of God's dear Son.
If
Christ our Peace.
239
your
your
as of
« the
e that
;ly." .
ilievcrs
)mising
•ccssory
eir own
ce in;w
incrs in
it was
should
llf.
lis Con-
nor art
rael but
m;iy ''^
111, they
)e trans-
igc'iom ol
DISCOURSE XIX.
CHKIST OUR I'KACE.
Eph. ii. 14-17 : " For he is our peace, who hath made both
one, and hath broken down the middle wall of partition between
us; having abolished in his flesh the enmity, even the law of
commandments contained in ordinances ; for to make in himself
of twain one new man, so making peace ; and that he might re-
concile both unto God in one body by the cross, having slain
the enmity thereby : and came and preached peace to you which
were afar off, and to them that were nigh."'
TN this passage there is a seeming difficulty which it
■^ is well to clear at the outset. From the connec-
tion of the fifteenth and sixteenth verses some may
suppose that Christ first of all "abolished in his (lesh
the enmity" between Jews and Gentiles, "even the law
of commandments contained in ordinances," to make
of both "one new man," that then "he might recon-
cile" the two "unto God by the cross." This view of
the case might be made to appear plausible ; but the
most satisfactory explanation is that which agrees with
the actual facts of the case, and regards the two verses
s containing distinct statements of great acts of which
the second named was performed before the first men-
tioned,, because it is the meritorious cause of it. Christ
tirst reconciled both Jews and Gentiles unto God by
'1
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Discourses on Ephesians.
the cross, and thereby ** aboHshed in his flesh the en
mity '' between ■.hem, that is, " the law of command
ments contained in ordinances ; for to make in himself
of both one new man." As there was a double enmity;
between men and God, and between men themselves,
a twofold reconciliation was necessary.
In the passage there are two great truths to which
our attention will be directed : — The reconciliation, ;ind
its proclamation to men.
I. Notice the reconciliation.
Reconciliation implies the previous existence oi
enmity between the parties reconciled ; and that, in
order to pccomplish it, two things must be doin' :
Firstly, the enmity must be removed, and, secondly,
friendship must be established. The parties here re-
ferred to are God and men, Jew.; and Gentiles.
I. Observe that God is reconciled to men.
Certain people oppr :e the view that God was
reconcile:' ; they base their objection on the glorious
truth that it was of his love that God devised thi
.scheme of redemption and sent his Son to save sinners
'* For God so loved the world, that he gave his onh
begotten Son, that whosoever believeth in him should
not perish, but have everlasting life." John iii. 10.
They say that man needed to be reconciled to (iiul.
seeing his mind was full of enmity to him, but that
Ciod did not hate man. This view overlooks soim
Christ our Peace.
241
important facts in the case, and seems to incline to-
wards Socinianism, or at least towards the moral theor)
of the atonement. It overlooks the demerits of sin.
and the tenor of Scripture with regard to God's judicial
treatment of it. To say that God hates sin, but not
the sinner, sounds like a contradiction in terms ; sin
has no possible existence but in the creature that com-
mits it. When the act is done the agent, being neces-
sarily involved therein, becomes responsible for it, so
that he is bound over to the punishment justly due.
and which a holy God will certainly inflict upon himself
or upon another in his stead. As thus God is judicially
angry with the sinner, he will not be reconciled to him
unless his wrath is pacified by a sufficient atonement.
When in the Word of God we read of his wrath
against wicked men, we must not surely regard these
solemn" expressions as destitute of all meaning, or as
having only some meaning of which we cannot have
the least conception. They have a meaning, and a
lerrible one it is. " God is angry with the wicked
i;very day." Ps. vii. 11. "Thou, even thou, art to be
teared ; and who may stand in thy sijht when onci'
thou art angry." I's. Ixxvi. 7. "() Lord. I will praise
ihrc : though thou wast angry with me, thine anger is
turned away, anil thou comfortcst nu." Isa. xii. 1.
These six things doth the Lord hate , yea, seven are
-in abomination unto him : a proud look, a lying tongue.
ind hands that shed innocent blood, an heart that
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Discourses on Ephesians.
deviseth wicked imaginations, feet that be swift in
running to mischief, a false witness that speaketii litis,
and he that soweth discord among brethren," Prov. vi.
16-19. Here we see that God not only hates wicked-
ness, but also the doers of it. " Because of these
things cometh the wrath of God upon the children ot
disobedience." Eph. v. 6. " He treadeth the wine-
press of the fierceness and wrath of Almighty God,'
Rev. xix. 1 5. As it was necessary that the judicial
anger of God, the Supreme Judge of the universe.
should be pacified, so man's enmity to him must b(
overcome, and on the ground of the satisfaction ren-
dered to Divine justice by the Lord Jesus Christ, God
can pardon sinners, send his vSpirit to renew them, open
their understandings to know his loving-kindness a>
displayed by the work of Christ as it is revealed in
the gospel, and thus he destroys the enmity ^f (heir
hearts against him. In this way everlasting friendshiji
between God and his people is established.
But there is another enmity referred to, iiamelv,
that between Jews and Gentiles. Christ, l)y abohshing
"in his llesh " the cause of this enmity, "the kiw ot
commandments contained in ordinances," broke "down
the middle wall of partition between" them. Itii
(Mimity, which was the most bitter that the world evi'j
saw, was mutual, but more malicious, if possii)le, 01;
the part of the Jews. To express its intensity, tht
apostle not merely says that they were enemies, bull
n\i
'♦■^'■'•l.istin^
^' united
Christ our Peace.
243
ift in
1 lies,
3V. VI.
icketl-
these
.Ircn 0I
; winc-
; God,"
judiciiil
iniverse,
nnist be
ion ren-
rist, God
icm. open
c\n«'.ss ii''
.reiilcd in
M" thtir
Iricndship
ii.inu'
Iv,
liboVishing
l\u' Vaw of
Iv i)rld fvtr
DssibW. on 1
inMiy-
ihn
Muics. bull
that there was enmity between them, an irreconcilable
feeling of hatred. It was an active hatred that was
roused whenever they sa .v, heard, or thought of each
other. It was an inveterate dislike that e.xisted two
thousand years before Christ came to abolish the cause
of it. Commencing with the separation of Abraham
from all other nations, it showed itself in the malicious
treatment of Isaac by the Philistines when they de-
prived him of the wells that he and his father dug.
Simeon and Levi, the sons of Jacob, manifested it in a
fiercer form when they treacherously slew the Shechem-
ites. This hostile feeling increased in bitterness as
time advanced, so that in the days of the Saviour it
rose to such a height that the Jews would not even eat
with the Gentiles. This dislike to all other people
1,'rew so much at last in the minds of the Jews that the
apostle said concerning them that they were "contrary
to all men." i Thes. ii. 15. Though the cause of the
enmity was aboWshed, yet it has continued in the hearts
of the Jewish people unto this day, e.xcept in case of
such of them as had it destroyed 'n them by the Spirit
lot Tiod. At this time it exists as bitter as ever in the
liL'.irts of unbelieving Jews, and the Gentiles .sometimes
hm cruelly retaliate. Seeing that the foundation of
reconciliation is firmly laid, all, that CiotI intended, shall
jlx. brought into the union, to be joined in the bonds of
tverlastiug peace ; and not only shall Jews and Gentiles
united in friendship, but tin- rivalries of Christian
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Discourses on Ephcsians.
sects shall yet yield to the blessed influence of gosjXil
peace and brotherhood. That desirable end shall be
secured, not by disregarding any truth, or holding it
loosely, but by increase in light and charity.
2. The Mediator or peacemaker is Christ. "For
he is our peace."
That the enmity between the elect and God, and
that between themselves might be destroyed, Christ
took both upon himself. In the eternal agreement
between himself and the Father, he and they were
reckoned as one. As both " were made one " in tht
covenant of redemption, Christ undertook to answer for
their enmity against God, " that he might reconcile
them unto God " in one body by the cross " ; he also
undertook to abolish their enmity to each other by satis-
fying Divine justice for it, and by fulfilling the signi-
ficance of " the law of commandments contained in
ordinances." Thus we see that the death of Christ on
the cross was a sacrifice t3 reconcile us to God, and also
to one another. As he became responsible for oiir|
enmity to God and to our brethren, and suffered for ii
we are bound to make peace with God, and also to I
cultivate the spirit of forgiveness that we may be ai
peace among ourselves. To cherish a vindictive spin:
against others is a sin against Chiist, inasmuch as i
depreciates the value of his sufterings for them; lor!
is our duty to suppose that he bore the enmity, mi
only of those who profess to be his disciples, but dl
Christ our Peace.
245
any one who may injure us ; for if Christ endured the
punishment of his sins, I have no right to inflict pun-
ishment upon him.
Covenants of reconciliation and friendship were in
Old Testament times ratified by sacrifices wherein the
victims were divided into two parts, between which
the parties to the engagement passed and invoked the
vengeance of God upon themselves by a similar death
if they violated the covenant. The formula was : —
God do so to me, and more also." In God's cove-
nant with Abraham there was something of this nature
(lone. In answer to the patriarch's request of a proof
whereby he might know that he should inherit the
land, God said unto him. : " Take me an heifer of three
vears old, and a she-goat of three years old, and a ram
ot three years old, and a turtle dove, and a young
jiigeon. And he took unto him all these, -^nd divided
them in the midst, and laid each piece one against
another ; but the birds divided he not. . . . And
jit came to pass, that, when the sun went down, and it
[was dark, behold a smoking furnace, and a burning
lamp that passed between those pieces." Gen. xv. 8-17.
As men did in similar transactions, Ciod condescended
[to cause the emblems of his presence to pass between
{the divided sacrifice. In the days of Zedekiah, he. the
cobles, and the wealthy among the people, entered into
mutual engagement to liberate their poor brethren
vhom they held as bondsmen, but afterwards, in viola-
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246
Discourses on Ephesians.
tion of the agreement, they forced them back to servi-
tude. For this violation of a solemn covenant God,
expressive of his displeasure, said : "I will give the
men that have transgressed my covenant, which have
not performed the words of the covenant which they
had made before me, when they cut the calf in twain,
and passed between the parts thereof." Jer. xxxiv. hS.
Though that ancient ceremonial is not observed now.
our covenant with God is solemnly ratified by us in
baptism, and at the Lord's table, and it binds us with
equal force to maintain peace with one another as well
as with God ; for in the Lord's Supper we cat and
drink together the symbols of the slain body of Christ
whereby t!ie enmity was destroyed. It is therefore
wicked in us to revive that which he slew by his own
death.
II. But notice the proclamation of the reconcilia-
tion. " And he came and preached peace to
you which were a-far off, and to them that were
nigh."
Christ, by pacifying Divine wrath, laid the founda-
tion of everlasting peace, and this he announced to men.
This is the glorious declaration of the gospel. "On
earth peace, good will toward men." " Being justitial
by faith, we have peace with God, through our Lord
Jesus Christ." Rom. v. r. When Christ redeemed us
from the curse of the law, and reconciled us to God. he
came and proclaimed peace.
Christ our Peace
- - 247
durin, the Old Testanfen- Z^^XT^ "" "^"^
types, and prophetic announceme f I Z P™'""^^'
these ages many rejoiced in tli ''°"''^'' °^
and in reliance on the faithfulnes! of r 'T'.''""'"'""'""-
.hat a satisfactory foundation I .act 'T f-^^*^'
due tune, was planned and rh ' '"' '^''' ''"
-nd ,0 God. As thev re 1: I ""'' '''=^°"^'''^^ i"
-in. l-ce-n.a4 "^^t^^^^^^^ *'"'^' -- '"e
;eio.c«l to see .y dav, an I e : • '" Z* ^"-"^
John viii. 56. ■'" 'f- and was glad."
-• ^'"■''*' personally proclaim„,l
public ministry on earth. '^ '"'^'' ^■""' during his
He had full confidence in hi. .
"^rtaking. ,„ the Scriptu "s t h T" '" ''''^ *'"'<^^"
from the Father of nowe tl r' """^ ^''^^-'^
™ "he conflict with death ,Tl"^ '' ''""'^" "^ture
■^^ entity and it^f:!:. ^ hIUI^^ "^^^'^^ "^
"ice of accomplishin.. hi. T, ? '^''"'^°'^ f"ll assur-
"Ji-gs to men anH '^^ ''" '"-^^^h"' the glad
s 'o men, and commanded th^m , 1 ^^
Jisciples. Though the ,„,• . ° '"='=°'"« his
*ed the peacf w ch hf 7 °' '" "^""'"^y"'-'
'*-d were^econct?to God «'■ '"' "'°- -""
3- It was, however afi-^r u
f - '"at he preached pt tith""' '"^' '""^ '"^^ '
''^" « was ever done before H ""'"":' "''^'""'''^
--^ -0 go into the Whole ^7;:;:^^ -I
Hi
4
;iff
m
4
■••"III ; >
■:f
24S
f)isioursi's on Hplwsiatis.
jrosju'l to all nations ; l)iil to In'gin at Jerusalem, to
whose Jewish inhahitatits, who were ni^^h, they wen
commanded to make thi* In'st offer, then to witness
for him " in Samaria, and unto the utmost ends of the
earth. " I'his work has l)e(;n carried on since' ihc
ascension of Christ unto this day ; for his scrv.ints
have proclaimed peace, as directed, through the nations,
and many have heard the re|)ort with j^ladness, ihoiiirli
others, who refuseil to l)e reconciled, treated the inattir
with indifference, it is true that, to this day, not ,i
few populous countries have remained in ignorance ol
the great transaction, either hecaust; they have not
heard the joyful tidings, or because they would not
admit Christ's heralds into their territories ; for such is
the power of the devil over men that he shuts them up
.against the gos|)el by^ their own ennr'ty to (iod, which
produces various prejudices in their mincls. Many
nations, who received the gospel, alt(;rwards so cor
rupteil its simplicity, that for it they substituted sii|)(r
stitious fables which are .so congenial to them thai
they are loath to part with these vanities. i'liis j,m ii
enterpri.se has hitherto been mightily oppo.sed hy tlit
powers of darkn-jss, but the church is encouraged In
promises and Divine providence to persevere therein;
for it is declared that Christ " shall have dominiot;
from sea to sea, and from the river unto the ends o!
the earth." ami that " the kings of Tarshish and of the
isles shall bring presents ; the kings of Shcba and
_. ., _ 249
■Vlti sli.ill „ff,.r jjfft,, Y,-, ..II,- ~
'"■''"^'' '•"" ■• all „.,,i„„s si nil '*-': ''•^'" ''^'" ''"wn
«" lian.ls " will l.rcal^ .|„. , ', ""' "'"""M/n will,.
I»™:s, a„<l will ,., „„ ,•„.,;, '^"'^''"""^ "'■ II-' world „.
whole o,.nl,;a,'li; VnrV'"*'' '■''•'•''" 'i"'''<-
'■'■ ^''''-' '<> '''«.'iv,. ilK- „ ,fi " '"^ ■•*''■■'" "'^'
«^if."i '^\^\^ Christ .l„ri„,. ,i,,, ,','■, ■""' ""• '^•"■'"^ ■•^hall
'^" .'"-^ ■■"•'• at this .Uy a: . r' '":'■'""• •''•".■Kh
^- /"llow,:,.s as thdr an.vstor 1 '''^'""" ^''"■'■"' '""'
wy'^'thoy will, i,,, ;::;."', ;'--"'^^^
I"", whom thoy hav,. ni,r,,,, \T "" '""'' "P""
'"W«Hnoss for hi,,, as S-T^"""' ^""' ■^''"" '"^
'»«-'l«n."A.eK;ii,;"\:';'''\''''''"-nc.ss,or
^^'y» ''"'l. "that y. shouhl I " "'"• '"-"hrc-n,'
;7' '-t y. shouhl he wi i, : '^'""""' '"' ""•« mys-
"''"'l"'.'ss in part is happencu' 7" """■■'^'■'■^' ">"'
'"•"'0 Gentiles he ccTh A r"''' """' ">^' f"'"--
'»^«1" K„,n. xi. .5, ,6 " "' ■■'" ''^'•'"■■' ••^hail he
f; "• ^ause then, to watch d "' , *'''''^ ^"f"--'"'« '•
h- '-'!» .0 wthdraw he,V ff""' ^'«^""'*' ->""nff
'" •''*^"'°"« from God. ,0
250
Discourses on Ephesians.
1 i
the disturbance of their friendship with him. It', hf,
bv the sacrifice of his own Son, is reconciled to them,
they should be so reconciled to him in the spirit ol
their mind, as to cultivate an affectionate regard for
him. To maintain proper evangelical feelings toward
him they must carefully guard against alliances with
his enemies, nor be "conformed to 'this world, but
transformed by the renewing of their mind, that they
may prove what is that good, and acceptable, and |jcr-
fect will of God." Rom. xii. r, 2.
2. Believers should cherish such benevolent feel-
ings toward Jews and Heathens as will urge them tn
use means to make the reconciliation known to them
by the proclamation of the gospel of peace amongst
them. If we made peace with God, we rejoice in it,
and desire that all men, by means of the gospel, should
accept it. Christ's command to us is to send them the
good news, and we are bound to preach tlie glad
tidings to all nations, either in person, or by such aid
as we can give. This matter should be always so near
our hearts that it would always occupy our thoughts so
lively as to find a place in our prayers, and cause us to
use our means to send the glad tidings abroad.
3. If we appreciate the peace of God, we cultivate 1
peace among ourselves, so as to be ready to forgive I
one another our mutual offences. If we have tb
generous spirit, it is a clear evidence of our for<,nveiie!i|
by God, and of being at peace with him.
Access to God.
^_^ 251
4- God offers peace to you .; ^~~^ "
accn)t it. or do you prefer to !r """"'• ^'" ^^^
Consider the perils of your ^ ""^ ^^ enemies ?
destroy you. but he has no .f '^'''^"'"- ^«^' can easily
•'^-y is not in me who tn/°'°"' "--X-
t^o-s against me in baule p ' "' ^'^ ""''^'^ -^
them I would burn them together '"o',^^''''^"^^
hold of my strength th.^ h ' '^^ ^'"^ take
"1^- Isa. xxvii. 4, 5.
DISCOURSE XX.
^^^•^'KSS TO GOD.
Sp.m i;m:;,;:p:;^.^'--^^' ^- - ^oth have access by one
-•J Genc-les to each o.he aU' "fTl'""°" °' ^"^^^
'h<^' ceremonial dispensatio;, . °"' '° ^"'- As
C"" -0 the Jews .0 t e elr "' '"'^ "°'--^'"'' o*"
»-'' "i"er e„n„-ty be ween r" °' ""^ ^™"''-. ''
, ^"-- 'hen, and God Ch ' ^' "'^'''^ *- --itj
'^-^ -u.es of altnation ?''''"'"'''''■ ^-"'oved
P"^' '^cl hath broLTdo he reconciled sinners to
-^--••iew:td'z-t";:t''*"'r'^-'-
^"tiics, havmg abolished
' I*
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I
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2<;2
DiscoNrsiS on l'./>/icsinns.
ill his llfsli ilic cninily, even the law ol coininatulmcius
fonlaiiu'd III tudiiiaiucs ; l(H' l«» make in hiinscll of
iwain one new man, so inakinj^ peace ; and llial lie
inij^lu reconcile i)olh nnlo (iod in one body hy (he
cross. Iiavini; slain ihe (;ninily thereby ; and came and
preacheil peace to yon which were afar olf, aiul to tlicni
thai were ni^h. i'Or throii.i,di him we both have access
by one Spirit nnlo the i'ather." Hy iiis ileaih Christ
abolished the old mode ol worship, and took away the
cnrse ol the la
w.
iU
aying
th
c; cause ol enmii\
between Clod and siinuMS, and also b(!tween Jews and
Cientiles. he procured for both an e(|ual right to draw
ne.u" to (ioil in solemn
tile belie V
gospel worship, so that (Icn
1 1.
ers "are no more strangers and loreigncrs
but lellow-citizens with the saints, and ol the htuisc
hold of doil," and "are builded together" with tli(
Jews "for an habitation of Cioil through the .Spirit,
I'rom these statements we learn that believers of all
th
prtions have the .same valuable i>rivileges, mcliKliiig
luabh
il(
a right t)f access to (lod in divine
worship
W
c will
then consider the nature and glory of the worshij) ot
Ciod. how and by whom we have access to I. mi, ami
the Person who directs us therein.
I. Notice the nature and glory of the worship ot
God.
It is a natural feeling in the human mind that the
service of Goil should be beautiful, and hence, in every
■ lil
I lit''"' '*• ir*
•^fifss to Coil,
-iSt
ap;, ilms,. wl,,. ,.,.„.,..l.,| , •,,,,,,,.._ ~
will) III,- inin.l <>f(;„,|. vVh.-n t),' • '" ■"''''"■''•""■<■
'"«' '""'-"■ is .1,.. „„„ ,. '"'"■'■"'•"'•■'^ upon o.|„:rs.
H« ™ n s,.rvf,:., „„, ,„, „„y ^^ ^. J^at ,s , ,„„|j. ,„
™.l,„n.,|. ^ '"'■'"";'^^ *'"•''' I." I.as „,H
acoou'n. of'thtTiirin!'';',.;;::':'' "-'"'"■" '-^ »^"'---us „„
■s<".. an,, ,,.: H, ;;;:;":"'■' -•'" "- i-at-.c.. .h...
■ ■''''^"'"''> I'"" --hav, „";'■'" "^T^ --hi,.
F"""T." This is t|„. ,,," r T ""' ■^'"■'■" ""'" "><■
*■'«' • ^""1 its con„,.|i,u.ss hVs i„ r ■■''"'' "^
^"•<^ale,l will. H<. wh„ 1 u '' '^""'''""i'y to his -
'«--,sio„, ^ZZ f ";-•'"''-•"-• "" his n„.it.s a„.l
! G"<i i.s pleased, I e "" o ' '1'"" ■"''"'^'^ "•'---'th
-8'-t „f any ;f h :: ': '!. T'"""^^ 'hereby. The
these essentials renders our devotions ,
V^^'-'iM\\\i
L' ffltJ
If "
%
254
Discourses on Ephcsians.
ik'fornu'd and otTciisivf, do iiiattcr with what amount
of incri'tricioiis oriuiincnts invented by human iiij^Mi,-
iiity th(?y may he cmhcHished. If we do not com,
imlo the I'alhcr by Jesus Clirist in the slren^^h ol ih, '
lloly (iliost. we transgress the great gosjx'l eaiioii, ikh
is there any s|)iritual decency in our service even il w,
hati the eIo(|uence of the gn^atest orators, and adorned
the aceonip.uiiments ol the service with costiv d( (ora
tions set up wilh the greatest taste. Worship isaii;i(i(i|
ih<' soul in wiiich the hotlv is subservient to the mind.
("lod is a Spirit : and liiey that worsliip him
\\
orsi)ip !iim in spirit and in truth.
J..I
ui i\
imisi
icirt
" I'hou siialt love the Lord thy ( iod with all tin I
and with all thy soul, aiul with all thy mind. Th
IS
the li
list aiul unal commandnu'iit.
Mat.
.\.\i
M •
Spiritual worship receives its glory (rom the ohjciiMii
the soul s exercises, and these are the three persons di
the Trinity. We come tor acceptance to Uk I "iiln
b\ lailh in Christ lor admission, .uul in reliance ontln
es ih
lloly Cdu)st lor .issistaiicc. Ilu: I'.uher recei\
the Son prest^nts us, .uul the .Spirit guides us.
2. Observe that gospel worship is glorious m i
n.iture. because in it we have access to (iod. " l.cti
draw near with .i true heart.' is the direciioii j^^ivt
lo us. .uul we are encouragi'd to enter with " iHildm
into the holiest." Heb. \. 22. WHien the law w.is nn
claimed iVoin Mount Sinai, and the legal worslii]) «.i
instituted, the people were commaiuled to st.md ili
c.omr
of the'
>u, nor
n il \v«'
nlorntd
ilfcor.i
AW acbit
^^' \wv\.
iiu miM
, i\. -M
In luMin
a. l'i^>^
ii. .^7- 3^'
lUf on til'
Iccivr^ lb
hous In il^
l.riv
lion ^ivi"
1 u tUlm-
Iv v\.v^ 1 "■'■'•
,i.\nil .il.''
/frrf.w /<? fr<>(/.
'55
off on pain of instant ilcath. " I'hoii shall set l)oiinds
unto the |)c(>ple round ahoiil. saying, Vnkr. heed to
yourselves that y<' j^o not up into the mount, or toijch
the l)order of it : whosoever touchelh the mount shall
he surely put to death : tht're shall not an hand touch
it, l)Ul lie shall surely he stoned, or shot through."
1".\. \i.\. 12, 13. The jjeoplc were exeludcd from
the lahernaele while the holy service was ])erformx J..
rh( y stood without in the court when the; priest went
into the sanctuary with th<' hlood of the sacrifices, .'.nd
to 1)11111 inc(!nse. On tlu^ j^reat day of atonement
;ill the people .uul priests were excluiU'd hv)m the
sanctuary whih' the hiijh priest was in the holy of
holies in the |)resence of (iod. Din^ct .access to the
1 atlier came hy the j^ospel disj)ensatioii, so that
through Christ we come to him !>) the .Sj)irit. Ihere
is now no int(Tposition of veils, carnal ordinances,
iir Iiuinan priests, hut we have, a new and living way
npcMcd for us into the holiest of all, and a ^nat Irittnd to
pnsttu us to the i'alher. I he |)hrase. " havi' access."
inij^ht he rendered. " have a leading hy the hanil."
Fhis i^ (lone hy our (ireat ilij^h Priest Jesus Christ,
who li.is all power and inllueiKc iji the most holy
|»lact'. ' He is ,il)le to save tluin to the uttermost
who (ome unto (ioti hy him." Ileh. \ ii. 25. Ii(r tak(;s
iho worshipper by the hand, and pres(;nts hifn to God,
10 receive all that he j>urchased for him. and it shall hv.
fndy granted to him in the way that shall he most
1^
J'-'?
,1
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i
1
i
2S(>
Ihsioursis on /'!/>//t:\t\iffs
iMiirtirial lo tlic rcii|»i(iU. lie is itHcfxctl jnin liitinl
ship witli ( ioil. ,js .1 s(»M. .111(1 ohl.iins .i tillf In .ill lijcss
iiii^s. riiis .icic'ss i(» (h)(I iliKniqli (Inisl l>\' tln' Spiiii
is in.nlc pnin.nKMU t<» ,il! who siiicrrciy woiship liini
\U\
\r\cvs .lie n(»l ordcrcti In st.iiu
I oil
• It .1 (ilsl.iiuc
l)in ciu ()»ir.iL»rtl to foinc niiji wiih ItoMncss.
> I" i4»>''l'
w
orshlp we h.l\«' .!(( CSS In ( ind
hiinsc
l( is siin'lv \\n sm.ill |t.iil ol the J4l<»ry ol ih
!■ .t'l
\ iic ol (iod ih.U we h.ixc .u cess to (he ctcniiil j.iilin,
To Ix- .idiuiltctl on Icnns ol lri<'i)(lshi|) inin t|i,
prcstMU'c ol A pjTsoii ol hij^h r.mk .imoii^ men i . (oii
sidcrcd .111 honour, wh.il l;Ioi\ niiisi it thcrcrorc \u- iu
\h' permitted to i-oine into the |»rcsrn«c ol the liinli
.iiul JoIlN One who inh.dtits «'tfmit\, .md to li.i\< this
luivilei^c. \N
hen oiu-e <'r.inted, esl.ihhshed lor
(•\r|
I'luler tht> I )ld lest.nneiit. when the woishi|> ol (.k
w.is I'elehr.iled in .ill its s|)lendonr. ilie w i)is|ii|i|M i
iMiue ilireellv. not to him, hut to some \ isilije sivii ni
svmhol ol his preseiu-e siicii .is the lem|>le. the .\\i
;uu
1 tl
le meirv si
.It on whieh rested ihe eloud ol "I
iir\
.iiul some ol these none, hut tlu' hii4;h priest dihc
\ (Mr, w. IS permitted to .ippro.uh, or e\ en to see. " Th
w.iN into the holiest ol .ill w.is not vet inadi* m;iniltsi
where.is under the j,»;(>spei it is laid open to all helievcr^
ind e\('n sinners ,\vv iiuileil to come to (iod hy ii
lhrtnij.jh Christ.
We are permitted lo conie lo Ciod as a lather, n>'i
/
tawx to Coti
■57
"lllv .IS (lie \;,y^\
<iiir
/m(I
icr,
A
iicl) h
otir
s S
'-nnj |,
.(lS|.(IISC ^rr;M(. .,l)(| I,
'• 'ills «M1 (li,. (I
"^"•^ <'l'nsi. |,„i
;is
(•me (() 1)1
'" "» tile nainr of |
"'•■'■y- '»' Ins |<i,„|
•rniic of ^rr;„r ,,
'"•^'^ »o all wIj.
'"•'^•'l'l">iM(c'.l IhVl, IVm... "' ,"" '"^"^' ^''"•'\, ; for
"""■"""••^' '"""""•• Who ■.W..S J'''''''''''''''
'•k'' -w.-.nv.y.uvMl.HU Sin •s''''''''"^ '"•'''''•''
^''•''"'•''••''''^'•'-•^'•'•''Hnn..;;;;;:.:;:^^ '^'"'
"'•'' -v 'S M> VVI, '""■'I"" "MMw./nrrcl."
'•••''-'^ ''-• '--iJ^^^
""''^"""'.ilar oil ;\,„| ,., • , ^''^ "iMiu.vcl.
"- -nu. w. :,";'';'';''' "'-■'■■ ■--"•••.^
«"" -. I'M w.. ,1,-,. •■ ,";■;'""'■■' •""'s,,..,-,k
'"' '■'■|"vsrm;u,o„ „| <„„| .,;','■ ";■, "V "'is 'lr.-,„|
■'■■•7 ;; ->' :::":' :;.r"':';e'7' -
•"■•• ''•<' I'v llir Sniri, ../ C I i '"'^ •"•"ly ;,s
/■"" -^yHj.:;;.: ;::;,:;•;.;•-''•'■';.'•'.'..,, or
■ '^'''-^ ---ry. AI,lM, FaU .■,'"''.:'' "''■'"
^'" '• '<'>ll). VIM. / |. , r
" ^'-i"! how. .,,,1 ,,y „,„„
'" <.o,| is pr.,c„r,.<| .1. , >-"'"' ■"'<-''s
258
Discourses on Ephesians,
I. Observe that this right was purchased for us
by Christ ; and much of the glory of gospel worship
arises from this fact. Of old the people of God h;icl
access only to the symbols of his presence by the hi<rh
priest, who, representing them, came to the presence
of God only once a year, whereas the way unto God
through Christ is always open to us. The Son of God,
our High Priestf gave his soul a ransom for us. satis-
fied justice i)y obeying the law and suffering its penaltv
for us ; anti thus met all demands upon us, so that he
reconciled us to God. On this account "we are ac-
cepted in" him. Kph. i. 6. "In all things he was
made like unto his brethren, that he might be a merci-
ful and faithful High IViest in things pertaining to
God, to make reconciliation for the sins of the |)eople.
Heb. ii. 17. On this account "we have access by
faith into this grace wherein we stand." Rom. v. :.
This privilege procured for the saints is no small pan
of the purchase made by the precious blood of Christ
and it is a blessing so costly that all the wealth in thr
world and all the worth of angels could not buy it
If on entering the most splendid edifice for religious
worship on earth you \\\\\v sufficient skill, you car,
estimate its value, and that of its decorations; fortht
whole was purchased by money or its equivalent. Ihn
most ignorant and fanatical devotee in the world wi
grant that this is the case, so he who has abundance ii
worldly wealth may set up the most gorgeous servicj
Access to God.
259
of this kind, and erect a splendid structure to perform
it in ; but all the essential parts of the worship offered
to God by believers are bought by the blood of the Son
of God. Access to God could be obtained at no less
cost, nor could the universe produce another price that
could purchase it. In their ignorance and superstition
men may "lavish gold out of the bag, and weigh silver
in the balance, and hire a goldsiiiith " to set up an
ornate ritual of worship ; they may employ the highest
irenius to compose its music, and hire the most expert
artistes to render its strains and harmonies in the most
impressive manner, but in all this there is no spiritual
jrlorv. In the sight of God and heavenly minded men
it is only a ghastly carcase full of rottenness, and all the
more odious that it is dressed out in gaudy trappings
and tawdry decorations. There is more glory and
comeliness in the believing prayer of th(; most obscure
saint on earth than in the gross amoimt of all the
carnal worship and religious ri'es in the world, with all
the showy ornaments whereby tht;y are eml)ellished.
2. Christ opened, prepared, and consecrated for
us a way of access to Ciod.
Though justice was satisfied, a propitiation made,
and the favour of God procurt;d. if a way to it was not
opened we might say, Thert: is water in abundances
but "the well is deep," and we have "nothing to draw
with"; acceptance is purchased, but if there is no way
to come unto Ciod. what avails it .•* Christ has not left
:?. IP
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26o
Discourses on Ephesians.
, I
the matU-T in this sad coiuHtion, hut opened ",i nt^w
and h'ving way, which he has cons(XTated for us,
through the veil, that is to say, his llesh." Hel). x. 20
When Thomas said that he ditl not know the way to
(jod, Christ reph'ed : " I am the way : no man coineth
unto the P^ither. but by me." John xiv. 6. It is In
Christ only that we can draw near to God, hut in
coming to him we must have his blood sprinkled on
our conscience. Without this, sin, .Satan, and the law,
will stop us ; but the blood will force them to give way.
When, as is often the case;, believers cannot show this
token, they are interrupted, so that they have to pass
the time in perplexity antl misery ; but as .soon as they
can plead the sufferings and death of Christ, thev
obtain (enlargement, confidence, peace, and joy.
3. Ob.serve that Christ himself has gone before us
to make every neces.sary preparation for our access and
acceptance. "We have an High Priest that is passed
into the heavens, Jesus the Son of (lOil." Heb. iv. 14
Me has gone into heaven as our " forerunner" to
declare before (lod that believers are coming to him in
.solemn acts of worship, and to secure for them a gra
cious reception. This is a glorious encoura^^emeni
to sin-troubled believers and -poor penitents. Christ b
lu;fore us in the presence of God, waiting to procure all
blessings for us when we draw near. Such is his kind
ness that the more he is employed the more delighteil
he is. The more his people apply to him. the morr
Access to God.
2tl
honoured he is ; nor does he grow weary in his inter-
cessory labours.
III. But notice the Person who animates and
directs us in our access to (jod. " We have
access by one Spirit unto the Father."
The l.ord Jesus Christ promised to send his Spirit
10 enable his followers to discharge every duty enjoined
u|)on them in the word of Clod. I'he Spirit and the
word agree in this : the latter commands nothing that
the former is not given to support in the perform-
ance of it. nor does he enable us to do anything that
is not made known in the word. Fanatics may think
otherwise, but their notions are delusions. The Spirit
j,nves believers knowledge, grace, and ability to per-
form duties, and the more cheerful their obedience the
[greater becomes their capacity for further light and
peace.
1. Observe that the .Spirit enables the saints to
discover the mind of God concerning his worship and
the way of access to the Father.
Christ promised his di.sciples that, when the Spirit
should come as the Comforter, he would "guide them
jinto all truth," because he is "the .Spirit of truth."
John xvi. 13. The apostle John, after years of experi-
ence of the operations of the Spirit on his own soul in
Itnlightening his mind and directing his conduct, says
Ito believers : " Ye have an unction from the Holy One,
t
I
. ail':' .,
.v'5i
E*u
W\\
-:iM
1 !' '
262
Discourses on Ephesians.
and ye know all things." i John ii. 20. He directs in
duty, and preserves from error. "The anointing which
ye have received of him abideth in you. and ye ncd
not that any man teach you ; but as the same anointinir
teacheth you of all things, and is truth, and is no lit,
and even as it has taught you, ye shall abide in him,'
r John ii. 27. He causes believers to attend to the
mind of Christ as it is revealed in the word. He
makes them diligent in its study, and in practising the
knowledge that they obtain. You cannot believe that
a man has the Spirit of Christ who is not a student ot
the Bible, and who is not honestly resolved to do
the will of God according to the directions of his
word. It is true that restless spirits, some of whom
are sincere, perform, as religious and moral duties,
things that God has not commanded at all, hut in
these they are not guided by the Holy Ghost, but by
fancy and an unenlightened conscience. When pm
fessors of religion neglect the worship of God and
l)lain moral duties, you cannot say that they are led \)\
the Spirit, or even subjects of his gracious operations.
2. The Spirit enables believers to approach (iod
with liberty and holy reverence.
He reveals God to them in the face of Jou^
Christ ; and enables them to discern what " no eyt
hath seen, nor ear heard, neither entered into the hear!
of man," but by his own illumination, and makes them ^
satisfied with the provision of grace. He is in thcnj
■ects in
r which
re need
\oinling
s no lie,
in him.'
[I to the
.rd. He
ising the
iievc that
ituelent ot
ed to do
ns of his
of whom
■al duties,
Idl l)ut in
.St. buli)v
;hen pni-
God aiul
arc led b\
,pi' rations,
Iroach <'"'''
of y'>^'
" no eyi'
lo the hceirt
lakes then'.
lis in the;ii|
T/ie Citizms of Heaven.
J63
as " the Spirit of grace and supplication." He shows
them their own sins, defects, and wants, and prompts
them to go to God in the name of Christ. Without
his gracious working on their minds they would not
l^now their own necessities, but he teaches them all
things, and makes "intercession for them with groan-
ings that cannot be uttered."
What then, do you think, sinners, of the pro-
visions of the gospel and of access to the Father ?
You may not now desire these blessings, but when
distress comes, to whom will you apply for help ? If
vou continue to the end to slight the favour of God,
then when you "call upon " him. he " will not answer."
Do not delay to put yourselves in Christ's hand that he
may introduce you to God, and jjrocure all needed
lilessings for you.
DISCOURSE XXI.
THE CITIZENS OF HEAVEN.
Kph. li. ig : " Now therefore ye are no more strangers
:u)d foreif^ncrs, but fellow-citizens with the saints, and of the
lioiisehold of God."
DY the reconciliation made by Christ he slew the
enmity between men and God and between Jews
land Gfintiles, so that " both have access by one Spirit
\ ' m
i 'lis
it-u
■If;
ill' Si " ' '1
u r
If; ml
If})! ? > i i
If}
■ ii
1 :
264
Pixcoursis OH Hp/tcsiivts.
unto till' I''atlK'r," ami the Ciciuilcs arc now "fellow
ciii/t'us with the saints, ami of the hoiisc:holti of (ioci.
H(Mnj^ formerly " slrans^ors and foriM^ncrs," tlu:y stood
in liu' same relation to the coniinonwealth of Isr.u'
that we tlo to a foreign state. We may In- permitted
tt) ji.iss throu}^h it. or even to reside in it and rec:ei\e Its
hos|)italily ; hut we have: no voice in its Ljoveriinn :ii ;
ami, e\ce|»t as mercenaries, we camiot he emplovid
in its public service. To obtain a full rij^lit to ihr
honours of citizenship we must, Ik- naturali/eil and
made to swear allegiance lo its govt^rnment. Fhi
relation of snniers to the Kingdom of (iod is aiialofjnib
to this : they are aliens, who, to obtain its freedom,
m I renoimce the aulhorit\ of " the i)rince of this
world, and swear allegiance to the: King of heaven.
1. Notice the |)osiiion of men before they hecoiiK
citizens oi the kingdom of heaven. They an
"strangers and foreigners."
I. Taking the words in their plain ineaninj,',
" strangers " may be regarded as visitors in a familv
but not members of it, and " foreigners," those who,
being citizens of another country, are the subjects
of another sovereign.
The subjects of a foreign prince may travtl
through a coimtry. reside there, engage in commerce,
and enter its army as mercenaries, without becoming
naturalized citizen.s. While the heathens are far awav
The Citizens of Ifenvev.
il
26s
fron, tlic kingdom of heaven thos. \. "
"al (-hnst.ans are „„ ,„„„• ,l,.„, , '"" """"■
"r liinrlfngs. Tl„.v „„. ".•■"I"'rary ^^si<l<,. ,,s,
•'-;-■■'''■ -0.4 ::lV,:r:^;;;.;''"-""'™''^
."r, the spirit that now worko.h „ 1 T'^'" "' ""^
''-'''-•«••■■ They ■• fulfil the, ' '''"' "f '"«'-
'""••'»l"nt of loyalty, lH.t fo, th, ,,t ■;■ "' "°'
AamuKos and the hope of ,J^, , . "^ "•'"I""-"'
"lany of these i„ var„„s ,1, ^'"-'^ '^nploys
ccon,,>lish such reXa .'"''"'" ''f '''•^ -'■•'<
™% -wards then., (HU i„;,J;,,7;; '7'"^^ he hl,e-
'*^'"- <li.scontente<l lahour s in , ' •''""'"'^^ '"^•'"
-^™- ■■ Tak.-hat whieh i • ; ;'''^7'' -Wn«
»•'?■ ■•'•^ yon wroufjlu for hir . I ^"' >"""■
'"--Veclwhat'oua«e7o;;;""/''^'"'^'^''''
"»f"«her clain,s on ,ne [ " '^^"'' ^"■"' '"'^e
I '* y'-n«ion for eve'r T, ''*'' 7'"'^ '"-' ""W
h^vebcen brouLdu niL* '„ , ? " "'"<-<--"aries
'^-^-'rhoartanutp::;:;::'^^--^'^^^^^^^^^^^^^
^-o„orproperty^-:;-™;^Hernp^^
'I » f|
J'
fi
^or*
/)tyUi>ltt\U'.\ OH I'./^/lt'siilHS.
Mv \\,\\)\v lo <\\|)iilsioii Irnin llu* house ,it ;mv limr
.Analogous U) this is the positinn ^^{ many in (kmIs
h«>iisr. llu* ilinrch ; lor llicy arc no niorr than \ isitdi,
who arc led into it l)y vari(tiis ranscs. Sonx- ( oiisidci
alliance with il rcspcrtahlc. .md litl^d t<» j^ivc tlicin
such inlliuMUC in society as will likely jn'onioir ihcji
life. Ihc world disa|t|)oinls sonic whd
siui'css in
w
ill
ilhoul a change ol hearl or » hai'.uter. take rcln^c m
the church : «)thers. without any desire ol n'sidin^ Im
cyer in the house ol ( iod. seek temporary shelter then
.All such leaye its lellowship when they think tlicv tii;
'h
ll
do as well otherwise, or when then* ionn<'ction wiih
<>\|)oses them to any trials, disappointment, or inoitili
tMlion. When ("hnst is weary «»l such followers, In
sometimes driyes ihom away, as he often tlid when or
earth, lie purv;ed his threshinj^-lloor llu-n. and iIk
chaff was hlown .iway l>y his doctrine and the sell
vlenial Jiecessary to discipleship. 1 1 is people of
rihl.'ss character that (Iod renews in the s|iii
wo
SI 111
II ('•
th
d. 1
leir mmtl. i>rmL;s nii»n to himseil, an(
h to
d mal
Kes
fellow
citi/ens wi
th ll
U' samts.
aiu
I memhers " of the I
UMISC
hold of God.
II. Notice ihe transference of their alI('}^iai!Ci
from ihe prince of this worltl to the Kinjjol
hcayen.
1. This change of relation is [)roccded hy ccriaii'l
preparations.
rf>,' athn,s of ltr„rr„
JO/
""■> •"■'• <<)(ivilh-,.,| ii,.,, ,1 ^
'''''"''" '"•'■«"•'• I'l-v .i.v.'mu """, ^'""'' '"•*">' y-"'^
' '■■^- .^ ::;::„:"""":'"■'••■"■ '^
"""■•■'■ lli'T r.L.,r,/r/, '"" "I"'" H"'"- r„„)is|,
'■""■■'■■ -'-t::;:::;,:;'::;;:"'-.n...>
"K'anl tlicn,.sclv,.s (r.-,. ,/, ' i "'' «''"«'"'l .i.:ls
'•'«"- -Wy wi,..„ „„, ,,I V""^ ':■'■"-■ '"a"
''"■y -^^'l<- - .!..■ r...,| ,,„,i, , ,- ;,;'."""'^ "-"•■ "'a.
*' *i" '•,■„„„„„.. i|„. ,•,,„. ' ""■;'■'• I-'"-''"" '" all
™.Toy .,,,1 J,,,,, •'""""^"y "> .-./fa,,,:. „„ |,i,
^'-l. swear alJ""^' ""■" '""" «'" ""'"
^ ^ ''" '^'-^ l^^^vver to sustain
■^ 111 ,':• '''« .;
ill!
T5? f^ (
5...^:! 4
.■9l4' ^
268
Discourses on Ephesians.
them. They believe his promise to this effect, and as
they advance in self-denying obedience, they find that
his service is not the irksome bondage that they ap-
prehended in the days of their ignorance, but true
liberty. They find that God has dealt bountifulK with
them in making ample provision for their comfort, and
they are enabled to see that a glorious future is ) n
pared for them.
III. This leads us to notice the advantages of the
citizens of the kingdom of heaven.
. They are under the government of a powertui.
just, wise and generous King.
To remove the great obstacle to their rccninion
into the kingdom of God, their lawful King, whc
undertook to suffer the penalty of their rebellion, satis
fied the demands of justice by discharging their liahili
ties. In due time, by the demonstration and ijovsrr
of his Spirit, he casts "down imaginations, ami every
high thing that e.xalteth itself against the knowIiil,L(e ot
Ciod, and brings into captivity every thought to oluili
ence " to himself 2 Cor. x. 5. When he conuis, ht
finds the heart altogether opposed to him ; lor ih'
"strong man armed kei.'peth his palace : but uIk 11 In
the stronger, cometh, he shall overcome him, and taki
from him all his armour wherein he tr...-, s, and divkl
eth his spoils." Luke xi. 21, 22. Chri it expels Satan
and condemns to crucifixion all thf wicked l)ro(Kl thi:
The Cith«,s of H,^
269
Ifc produced in the heart • he ,v,;k , ,.
■•^'' ™»<l with its enmity o God . ^ ' T"" '""^ ™'-
■here, so that it cannot e . , ""''"■'* " ■'^"■"■■••
When Christ :.ets " If """' " '^ '''^«'-°V''.
•^-^ forever. i tr t ' ^tT '" "r ''^••■'" -"^ -'•^-
-^""s.here causes nnlV::::^:;^'''*-'',"'''''''^'
"nies it threatens even •, .,., i ,^ "'""' • ■''"'"e-
-r Christ the Kin,. Mr^r^^"^''^ "'"'""'>
■^•■' '- "-ay brin,, tin. ;hl;,:,:,t^'^\"''. '--''■
^■' »"■••'>■ Many yieltl thenrsel " „ Ch •" '""■^'•'■''" '"
••;■» ""ly. '>ut these withhold a ..rfl":" '"'''''""-
■"-y hnn in certain thinj^s l„.cu s, V'^"" ^ ""-•>■
«'■ >" .'o so, or they htd ^'''-'V •'""•" ""■'''' "■"'"•"'
'* "^ their pleasur in .-r ■ ■", ' h" """"'■""' "'"'"-
"'■"• ^"''•■'"'■'■'«,' vears -.nd I, , *•" ■' """ ^''^ ""'
l*^l'a|,s .,,,|„us ahout cert.in n^ , "*''"""*• ^'"''
^"' ^'fj-'i '.- i.fs will i : V ?■ '"""^''' "^'^>' '-■'■
'''''■-•-Pin.nah-ty.irr'"','""''-'"'^'"'' '-■''"
""" """■ -' >..." stiy , si: T" "■"'■"■ "'■•'•■• ~an.
""' '"-^ -ay ,,. ZlT ""■■''■""'""■"• '--•"- •
•• * ne citi'^ens of rl i •
I '""-'■'I "-threat honours "''"'•"""'■ '"'-"«re
h It
III
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4 »
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i
m
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All'*/' W \ \'H
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'ti \iiin.\
I hen « l\.n .It lt'|- lt\ n.ltlMC WM'i iDlilinnll'.. Iiii
arrtMHU ol lunsj^irssmii'. .iinl jMiill tlirv wrn mi
thinMcd " li» '.h.nMr .inti < \ ril.isliii^ ninlciMliI ' , Inii
ihcii sniMinssinii in ( Ini.l, llir\ hn .iiiic tiiiih il in |
.)'< (hni Irtln.il I Ir.itl. Ill', M( ili.ilni l,il tli'lii
<il:
nil
inn
I'llll) Hi, III'
Pt I ,nu<' (hill'., .111*1 '.n IIk'N nlil.lllK'il .1 new III, II. II III
loi lluN wnc pioiiniiin (tl |ii'.l. vnIhii tlirv i .mn t,,
him. .uitl '.nut-. iitt(lnn|< .l.tiitl'; th.iijMMl ,i);,iiii'.i iIhih
rilttUj^h lht\ ll.lil llti nillMll.ll I l};lllt'(UI'.IH'.'., Ml I
nv<lut"t>u'.i\i".'.. t»l '.(It li x.iliif ih.ii II Mil |». ISM", ill, ii III
ho\
\ .miM'l'. w lilt nt\ ti '.mii''«i w.r. );i .h itMi',l\ iin|iiili
to ilit'in ( >ii ihi-'. .ittDiini, "(iitil W.I', not .I'.li.iiin ij ic
ht't.illtJ ilit-ti ( itttj, .iiitl lit W.I'. |ii'.l wlii'ii In |ii.iiliii'
thiin
rht\ luxe .ill lilt' ln>ntMir', til i iii/tii'.lii|> m iIh
Ivinv^iltMU nl ilif '..iiMis . It)r |Ih\ Ii.i\ c n-t rixtt" iln Im
tl>>iM t>l tht' t DiniutMiw i-.illli Willi .ill II'. iiinniiiiiiit"., .hk'
.» rij;l\i lt» .ill ilif PI i\ ilfjM-. til ilic |)til\ t DiiiiiiiMiih
Iht'v .IH' t>iunl«"il III i.iKf '.lit li |).nts III il'. '.tihinii .n
\ ill's .\s tht'N .lit' t.ip.ililt' t)| |ifrl(»rmiiii; Iti cililu .iiioii
\ pi.itc .It ihf i.iMf ol ilit'ii I dill .iinl Kiiii; i> llii'
riv;lu, .iiui n«> tiiu- t.ui tii'li.n llifin liniii it wiilitnii \ii
latinj; tlif l.uv. »i| ilu- kiiivMlt»m. Il is .nliiiiili ililu;
tlu'N lu.iv i»«M"\iliul<'il l«'m|)«)iMril\ Im iin|iri)|Mi t ninliui
l>iit olIuMwisc im tUH" ii,»s .1 riy^lil In ki«|» lln in ,n\n
riu'N .ire )u'nuit(( tl (d ioint- into the |irrs(ii(t n! tln'^H I'loii,
Kinii; .IS i>rttMi .IS tluN wish to oiu.nii his jdiiiist I «i
itX'^f^' I*' •>1^ ilu'ii
.ttl.iir:
n
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272
Discourses on liphesians
of Christ wc have iiothi!i}.r to Irar ; (or hrsulcs the
aiijL»;rIs to (U'fc ml us "(iod is onr refuse and .relish
a vory present \\v\\i in iroiiMe. I'lierefore will imt «,
fear, tliouLjh tlie earth l)e removed, and thoiinli iIk
mountains he carried into the midst of tlie se.i : tlini|n|i
the water thereof roar ami he troubled, tliouj^li ihc tuotm
tains shake with the sw<'lh'nj4 thereof." I's. \I\ i. 1 ;
'I'lieir highest lionour is that they are constituted
the sons of (Iod ; and hein^ so. lhe\ are heirs u| hm)
and joint lieirs with Christ. I'liey ha\<'. iIkk Inn , .
i'ommon ri^lit to all things hoth in heaven .uid on cinl
\\
le a|
DStl
e says.
All tl
linj^s are yotu's ; wIk iIki
Paul, or Apollos. or Cephas, or the world, 01 lit
death, or ihinj^s present, or things to come : .ill
<■, or
>
ours. I Cor. m. i\, 22.
11
i<
y have no i-.uisc ii
envy the wealth of th(! rich, for it is <'njoyed for .1 shori
season only, .is it is lost, either at death, or hv souk
.leciilent during their lifetime. " Riches ceriaiiils inaki
tl
lemse
jeaven.
Ives winus ; thev llv a
ng
Prov. xxiii. s-
w;
ly as an eagle low.ird
i'he wealth of the hoiiscli
(Mil
of Ciod endureth for <\cr; for (Iod himself "is tin
portion of their inherit. mc«' .uid of their cup" ; for thai
nt*as(Mi the Ps.ilmist says. " Tlu* lines are f illcii iiiiii
me Ml pleasa
>l<
.u pi
place.:
yea.
I I
laM' a liooi
llyl
i('nl.iL:f.
Ps. xvi. 0. Seeing, then, that the children of (mn;
have so wealthy a property which is managiil hy ilinr
Father, whose wisdom is unerring, whose power i'
fmile. whose knowledge is .ihsolutely peril ct,
in
ai!i:
■'-«s ih.
Tilt Citizens of Heaven.
273
wh(»s<' loving-kiiKlni^ss is uiihoiiiulcd, they should h;iv<'
lull coiifulcna: in him that whatever is lor their heiu^fil
shall certainly Im; jiiven them. IT it is hest that they
shoiiM hav<' almndancc' of worldly j^^oods, h(* will j^iv<-
it ; il livini^ from hand to month, he will j^ive that. an<l
it Want is beni^ficial, h(! will ^ive that; hut he always
toiiirols all cireumstana^s to produce the very results
ill il he sees needful. In all conditions (iod's children
lie ciiconraj^ed to come to th<ir I'alhrr to make their
wants known to hifn. He eiicourajjfes them to "come
l)()Kllv iini.o the throne (>f j^race, that they may ohlain
iiuTcv. iind fmd grace to help in lime of need." Iiel».
iv, 16.
;,. The children of (lod are conunanded to rejoic<r
ill their privileges.
Having such advantages, we should cheerlully
ivail ourselvi's of our high privileges and mak(^ it our
business to hring all matters in which we are inter-
tstt'd regularly JK^fore God. II «Mn- health is failiiig,
Irt us go to him to entreat him to do in the case
whatever will be most beneficial to us. We are \w.x-
niitt(!(l to ask the removal of the trouble, but in sub-
mission to him. When in darknc^ss our spirits are
ilcprcssetl, W(! should go to him to ask him tf) cause
liijht to arise in our minds in the way that shall best
promote our welfare and his glory. When, in doubtful
aflairs, we (h) not well undtTstand the path of duty, let
us ask his guidance, that he may lead us in a plain
1
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w. ^H liiiirs III till' ^(>s|M-l ill ill' iit'.t two ( Iwiptf-r'. of this
j^'icit <'|(isi|c. i/tn\ i'. iio^ faring .1 l»'tn)(l' to l#r a
i«^.
I I
J 76
lUxiourst's on li/*/iishins.
h.»l)it.itit»n (or hiinscll, aiul il is (Icsliiicd tn siirp;
all his works in inaj^iiilicciUM' and j^loiy.
ISS
I. N(»tii<> (In- Anhihii of (his huiMini^.
I. riu* plan.
W lu'M a kinj4 01 noMcmaii r<'si>lv<s to ItiiiM 1
jtalarc he has an idea of ihc striutiiK- in his ou;i innul
ami il his Mitcllrii is snHui<Millv itowt'ilul, he lorm , .m
iniaqc of (li<- cdiruM', not only ol its si/.c. lonw, m\
i'Mcrnal a|>|)(Mraiuc. hut also ol its val■iou^ jmh
iloois. \\in(U)\v
ipai'ti)
icnts. and <!(•( oration-
illd
cniploxsa man ol known skill to draw pl.ins in i«iii
the hnilih'rs. As (lod Iroin ctcrnily |»iir|»os«(l ton
a habitation lor hiinscH, he had an cxat 1 plan ol it
his own mind. Mo had a dislincl vi<'W. not mk tcIn n
tho wholr. hut ol i'\<'i"\ part ol it. and also n| cvm
step nt'i"t'ss.n"\ to (•«)inpl<'t<' tin- j^rand cdilicc rii(iiii;li
luMMMi, whith is his throne .nul hii;h residence, cxok
\\\ )i}o\\ all other pl.iees in the universe, yet. as il
salislieil with this, he alw.ivs re.solved to <'re(t .1 |mI
iiii;
10
that would please him more, hecause ihroui^'' it Ik
resoKetl to display tin' j^lory ol his eharaeter, (lij,mit\
principalilies and powers in
and wealth helore
the
he.ixenly plaees I'.ph. iii. 10. He says ol it th;
h
is great pleasure in it.
l'"or the Loud hath chose
/ion : h«' hath desired it tor his hahitation. I his is
rest lor e\ cr ; h<-re will I dwell ; for I have ilcsinv
it ■ r
CXXXII. I
.^>
N
II
e says
that
he Wll
he 111-
'///<• l/iihititfion of (lOii
277
Icillv s.ili.slicd with it wlun it shall in- ( ompjclcd.
U'lu'H iif crciiK'tl tin- Ikmvcus .iikI rarlh with .ill thai
ihcy ((Hitain, hr was so plra.rd ihal \\v drclanwl iIk-mi
10 !)(• very j4«>«hI, l)iH ol this iirw « realign il is said that
he will rrjoirc ov^-r il with jny ; will rra tn his love ;
\\v\ will j«>N ovrr il with Miij^in^'." /<'|>h. lii. 17,
J. This slrvu lnr«' shall l>c so y^irat. ifiarv«:llons,
,iml ^'loiious that «^<»thiM^ h-ss than inliniic ini<» lli^ciw <•
ouiM devise Its plai\ \\\\\\ all its drt.ids. If ( .od had
.(•(•11 |Hu(»rr \\\ yxwyusv lt> the anjL;<ls thai siirroimd his
ll\roiu\ and an' m'eal m mi^hl, to draw out thr lorin oi
idwcllnu^, plair lor him, th<v KMild not scf that any
\iiig inor«' snitaldc than his «|cnial hahitalioii in \\\i
hcavt'ii ol heavens i ould he made, (»r il they fhoiij/hl
it pessihie, they could not think wh.it it should he ,
d il the (»iitliiu;s ol th< plan were set helore them,
.IIUl
ihcyco'iid not arrange its parts, or know how it could
lu lonstrncted. All tiie created inlelli^^ence in the
jiiiiivcisc (ould not lorm the pattern of this ^^rand
|sliui:Hirc ; il is tlnrelore a glorious exiiihition of
iPivinc wisdom.
;. 1 1 re(|i!ii(!(l unbounded we.ilth to hu>!d accord-
|in|; u» the pattern formed in the mind of (iful.
riu: S.iviour spake of th(; lolly ol th(! man who
*()iil(l iimlertakc; to construct an edifice when he had
not suftiticMU m(!ans to hnish it. " l'"or which of you,
ntciuiinji; to build a tow(T, sitt('th not down first, and
pniiucih the cost, whether he have sufficient to fmish it ?
278
Discourses on Ephesians.
{•\
Lest haply, after he hath laid the foundation, and is not
able to finish it, all that behold it begin to mock him
saying, This man began to build, and was not able to
finish." Luke xiv. 28-30. Such a person woiiK! \'
sadly mortified, but this is not the case with God tor
he not only had intelligence to dex'ise, but he has
abundant means to carry out his plan ; for his wealth
is inexhaustible. He engaged in this glorious (MUer
prise " that in ages to come he might show the exceed
ing riches of his grace." In God there is infinm
wealth of power, wisdom, holiness, justice, mercy, com
passion, and truth, and he is therefore able to carry
out his great idea to the admiration of holy creatuas
the mortification of his enemies, and to his own satis
faction.
I
I L Notice the foundation of this building. "Aiu!
are built upon the foundation of the aiJost!e>
and prophets, Jesus Christ himself being ttit
chief corner-stone."
1. Observe that this edifice is erected on thi
attributes of God. " His foundation is in the hnii
mountain.' Ps. Ixxxvii. i. " Righteousness and judg
ment are the habitation of his throne." Ps. xcvii. :
The earthly emblem of this palace was erected 011 the
rocky eminence of Mount Zion in Jerusalem, so that:!
could not be easily moved, and the spiritual house isj
built on the eternal rock, the unchangeable God. lti>
The Habitation of Go,/.
279
not built on the sand of hum.n • ■ " '■
such as Peter or any othe Zn l'^'"'™'' °' P^^^°"^'
Cod hi,nseir, and L the p oV^V""'' '" °"
-ii^er,e..rooHshn,an'wh U,i';,'T ""^ ''
the sand : and the rain descended T . "'"^ "P°"
and the wind blew and h , """ "°°* ^^""'-•.
'-^' ^"" beat upon ^ho^ »,
great was the fall of it" buf '''''^' ^"<^'
- '>™-if, and ..the gates oHell^h^f " ^'^ "^^''^
igainst it." ' •^"'^'' not prevail
'• '^^^ '••g-ht to build on thi'- f-n. 1 •
chased by Christ. foundation was pur-
^^ the title to set i.n tu;
«- 'orfeited, it was ne e ^ 1 T""" "" ""'^ -^"'^
- -'h Justice ,. i,nt th eT:^™' '' '" --^-
creatures that God m-.rl,. "'"""S all the
I- '^- was jl ; ,:^ :;:: ^7? "^^ -^'^l pay the
»ho couhl do i I ■ ."" ^''' ^'"y °f tli«" know
"-r one that had suffi "'" '""'"^ "'■^''°'" '" '"-
Co^ ^new that ^ :^Z::T '"'" ''^- '^-'^-•
■•" ">- -s demanded, and h^s" "': ■'"^''-- '° '^^
"P»" carrying out his ,reT, , "'' ""''* ••^«"'«l
;" -^-Hep^urchas: ::":::::, vr'"'^^^''"
- )vherein it was promised hin, hTth T'"'"' ""■"■
t« h- own. and that he wouldbe c ' "''' *""'''
corner-stone. ^ constituted its chief
3- Wien Christ accordir- fn h;
'-»-" life to satisfy all demands^h f ^^7"'''"' ^"^^' '
"^^^ l--^. 'Hat the building i,,?;^"^'^"°" —
^ '"'gnt be proceeded with
!l*
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280
Discourses on Ephesians.
I i
and built on " the foundation of the apostles and pro-
phets." This expression is by some understood to mean
the foundation on which the apostles and prophets
were laid ; by some, their testimony concerning the
foundation ; and by some, the apostles and prophets
themselves, as the stones first laid, and therefore forming
the lowest course in the edifice. Though the first two
views express important truths, yet it is more natural
to understand the passage as meaning the last, because
Christ is here represented, not as their foundation, but
as occupying the most important position in the same
course, and binding the whole together by imparting
his own life to all the stones laid upon the foundation.
and also those forming the superstructure, so that tht\
all become living stones. In this way "all the build-
ing, fitly framed together, groweth unto an holy tenipit
in the Lord." It is united in all its parts, not liy
mortar and cement, as material buildings are, but b)
the Divine life of Christ, which animates each individual
so that he can never be separated, for the bond
union will not decay.
III. Notice the superstructure and materials. Ye
■'are built upon the foundation of the apostlr^
and prophets."
I. The patriarchs, prophets, and saints of the 01^
Testament are built together with New Testamen;
believers. The Holy Ghost hewed and polished them
The Habitation of God
- — ' 28i
^^"^^ Christ, the chief co
\\nQ.n Christ died and
fad «ones were gathered out ofT '^"'" ^'■°"' 'l'^-
and Gentiles that they n„Vh/r """''^" "^ i^ws
'«"" in .he structure/ tT l,'^' ''^^■■^-^'' «"«!. and
ploys many servants, whom h """''"'■'''''' <™d em-
1-^ o-- 'he world, and take .sol:™;'",? ''^ ■" «° '° -"
«/-•" of natural character or " t "''""'^ "''"'''"'
'l"s purpose. They are to ,r ,, ''"'""S' ""^n for
»'">0". any regard to C^'^'t ''^'^ ^''" &-
"■^•y -- directed to act diffrn "f ^ r"' '" ""'^
"^- '"^"----'^ for other l,u ^.T" i'"" "'«' "™-
";■'")■ ^'ones because they can ot I \ '''' ""^ ^'^J«'
■" --^«. "aw.s, veins, or',. , r^/T.'"""' "" -count
» '^;" >hey either crun„„e u „ h f "'" ■"'"'^"•^«'
- f ■' h, all directions hut that! ;""""-''' '"• <^'"-''
"*■" '" <-"'^ 'HWIding is ri!^, :'"'■ .''"■ '"•"--'
'"'"»<-•• because its n-.tu^ ^ ^' """""'''*-' '"'■ 'h^
r«' P-x. can ..hape" ;:,:;;" ""'''-■" '^atno
^"'.'"" ^l<'" "my polish it i ° '■ ''"''^'--^ '■■"•"'■ Mere
^:'-'- sn,a,,Lt de,e 'r:;-'^^-^' '-■■' cannot
'""''l'"K. ^ '"' " l''acv n, the .spiritual
'■ Uh.serve thif tU .
I""" '■" l'n.Kre.s.s. ' '™'"'« "^ "-is structure is.
i.
f||
• !
U i II
» " «>**"«-W»«6aS«aW«lg»!.;
''a^^toi.v***^.
282
Discourses on Ephesians.
As already observed, much valuable material was
prepared by the Holy Ghost in Old Testament days:
the resurrection of Christ proved that the right to build
on the eternal rock was jjrocured by his obedience and
death ; the apostles, and prophets of their day, were
laid thereon as the foundation course, and the risen
Saviour in his Mediatorial character was the chiet
corner-stone by whom the whole is united as a living
structure by the regular communication of his life to
each part. Tiie Spirit, by such agents as he see^
projjer to use, prepares living stones, which he <^^athers
quickens, and by a Divine act unites to Christ.
In apostolic days the early progress made was
rapid ; for in a few years the building so advanced that
many thought it would be completed in the same ;i;'e
and that all the promises with regard to it would bt
fulfilled before all that generation would pass away
The enemy of God and men became so much alarmed
for the interests of his kingdom that he used all hi^
skill and power to hinder, if he could not defeat, tin
Divine purpose. He set about destroying the.stone>
of the building, obstructing the labourers, and drivini.
them away from their work ; but when he found thf
edifice rising ^all the more rapidly through his opposi
tion, he assumed such a show of friendshij) that V
induced many of the builders to use inferior material^
By that fraud he greatly retarded the progress of >(h|
enterprise, as for ages it was very niuch " wood, hav
anil stubble " that was used. The Holy Ghost, ho»
■r'ly
Tlu HabilalioH of God
' * ^^3
ever, has carried on the work ■... v " '
plan, from time to time .separattr/'"^ '° "'" ""^''-^-l
Jev.Ts rubbish, every par e,e 7 T. '" "'"'''' °^ ^^e
-ovc chat it may L^; ""^f '^ ^'^ « last
by this time grown to noble r/i™ • '"■"""'"'^ ^as
•'»)'. in spite of all efforts to in °"'' * "'■■'' '" our
"■^""■'■''•^'iy advancing-. vVe s r''" "' ("""Sress, it is
from all parts of the world an^^ u'^ "'"""' '=''"^«ed
•i™ that the whole earth shall "" ^ ^'°'''^ 'J^'^"^-
--■;*." ^e all it wa:t:.X^^^^^^^^
- Wh,;n ,t shall be comol,.,, i :
-Jfnificent of all the workT 'f r '1 "'" ''' ''"^ '"°«
'-l-r .Icfect nor e«ess no I , "'• " ^''^•" ''-•^
""^' Wace therein be absent 1 ''"''' """*-' ''"'™':l«l
l;»i>ion meant for it. ,, Xi',, , ''"' ^'^^'" "^"'PX the
'---y stone in it was recti irr"'''''*''' ''--•ous,
'^'' I"- of the .Son of God "'" ^'^-^'"'"ion b,-
' ™ '^" -^-- '■"•• >vH,ch this palace is
' .'"'" fr""- us conunencetnem " "'"-crated
'■'^'""^•'' i-y any one else or. ""' "'" " '''■ J^^')'
";: •■"" clain,s the who^e er'^'""'""' " '"^ ""'-
";"■ - his : indeed, each f ^ ''': ■■""' ^^^^^ '"-'"-•
.■^""^ yc not that ye Ire 1 "" "l "'"«' '^''^ '<•■•"?'-
*'^'-"^c=o.ic.:eii::h;;:T^r^"^^^
^'"- '' •i"y man defile
'^^■--^M-mvimm^.n^.
-'^fSxiMfi}^^g»li^„^
mm\
284
Discourses on Ephesians.
the temple of God, him shall God destroy ; tor thi
temple of God is holy, which temple ye are." i Cor.
ill. 16, 17. The money changers should not be per-
mitted to desecrate God's house, and. if we allow them
there, the Lord will drive them out, with severe
reproofs to those who countenance their profane intni
sion ; but if we persist in harbounng them, he will cast
ourselves out with them to be burned along with them.
Because the whole church belongs to (iod, he alone
has a right to regulate the affairs of his own hou.sc ; no
one else should be lord in it, or make laws for its man-
agement, nor should any of God's family submit to rulc^
not (established by the Head of the church.
The phra.se, "in the Lord," is connected with thr
word "holy," and means that the church is loly in
virtue of its union to the Lord; and grows ' unto an
holy tem[)le," because thus united to him. He impart-
life to it with such Divine energy that it increases, ani'
every part joined to it by his power is made holy 1}
his life, which is diffused through all its parts. It b
proper that it should be holy, not only consecrated a>
a temple, but also holy in its nature, for God's .servia
of prayer, praise, adoration, and thanksgiving is to Ix
offered up continually and for ever therein.
2. It is God's habitation as well as his temple. I:
is his home, where he dwells with his family, where K
feeds them and admits them to familiarity with himsel.
as much as is consistent with wise management. Tki
The Habitation of q^^
__ 385
time is comintr when ^11 .-,. ^ • •
s vvnen dij restrictions shill K
■Hid every member of God's f l ''t-'nioved,
,.»<xl, but at p...,,.,,, because";!!!?',";;'" "f "' ■"-■ '^^'-■^
!.-'ficK.,u i„ knowledge, wisdo,,,, a, ,| J "'""'""'' "^"^
:.n' krpi in check. Thev .r,. i '"■'''•■'^"■'"n'. they
"'*"'" '"'I lil*"y wlien ,h '■'"-''■■ ''<-■""■"<■'' t"
■"H'e.!»-. confonned .,,,,. J,; J'^'-^'^'--'' '-con,.
II vvc form part of (' r.
■M. that we should ,.,-eativ ■,! '""!'''' '' '' '"" '•'■^'-"'-
^l>««i„,. us fron, al;,'!':; T""""'^ '"'^ '^'-'■'-- "•
atones therein, (t is nnTl' "^ '" '"''-'"""• "vini; '
""-- or tnore .suital 1 " ntriT", "^ "^'^ ''"'^ "'-
- «'--e..po.se:,:':';i;'7'7--''''^^^^^
«-'<,. his own Son to redeen^ f , """"^' '^"' ^=".1
•^ '•i'lit to be biu'lt in God's „ ' ' T '" Purchase for us
'ion ." hin, through tit Spirit ' '" " ■' ''"'^ ''■"'"•'■
■I l><- temple of Go<l is „„t' ,^1 finish, I
atones shall be yet dug, gathered h '"•■"'•' '"'"«'•
ll>- l-ords labourers arc n '"" ' '""' ''""^'"■'l-
*'l"''>' "'^"erials from their „"! '''\T''' '" "'">'<' ""-
''^'« -n them to ^veir ""■■•■"'' 'l^--- Holy
"- "-pp'-n« the'm:. 7:r: '" f ■" "'^^^'•-
:" ^" "■"-- felt that th<. Soirit - '^ ^■"" ''■•'^"
""»■ ''■ yot, did, it was to .nV"r "^ "" ^-^"^
, .'" »"><-■ of you have yet resist • 11 "^' ■'""■'=^'
^'M-w-on you bvrea3 "• ^^ '"-' — ts
•"'"'• P^y to him tore'Jwvo ; ^'=''^'=-^«^"'«''>ns of
"or a place „, the spiritual- nouse
ffjl
286
Discourses on Ephesians.
There is much rotten material seemingly built in ("krIs
temple that shall yet be burned. Let professors set-
that they be not some of it. Let none be satisfied
without Scriptural evidence of possessing spiritual life.
DISCOURSK XXI II,
; I
I I
TIIK MVSTKKV OT lllklSl.
\i\A\. iii. 1-7: " For this cause, 1 Paul, the prisoiu-r ot Jesii>
(Christ for you Gentiles, if ye have heard of the dispeiisalion ul
the grace of God which is given to me to you-ward : liow llini
by revelaHon he made known unto me the mystery ; (as 1 wiott
afore in few words, whereby, when ye read, ye may understand
my knowledge in the mystery of Christ ;) which in other age?
was not made known unto the sons of men, as it is now rcvcald
unto his holy apostles and prophets by the Spirit ; that th(>(icn
tiles should be fellow heirs, and of the same body, and paitakrs
of his promise in Christ by the gospel : whereof 1 was iii.uk a
minister, according to the gift of the grace of God given unto
me by the effectual working of his power. "
TN the two preceding chapters the apostle iiii
the fimdamental doctrines of the gospel ; he states
that God elected in Christ a people to himself "before
the foundation of the world," predestinated them "iintc
the adoption of children by Jesus Christ," who redeemeii
them by "his blood," and, in reward of his works, vva>
raised from the dead, and exalted by "the exceeding
greatness" of the power of God, and set "at his or,
The Mystery of Christ.
2^7
right ha.Kl m the heavenly uUco^ c. , ^ ~
Mity .ncl powe. and Jd.,:^tJZlf'"'-
nam,, that ,s named, „„t o,,,. ;„ th;,? , u '^''"''
that which is to come ' \Z 1 ""'"'''■ ''"^ ='''*<' ''"
,-c,-, the redempt/on' w.ough' bJ 0^" °' ^ '^^"'^
•'Ppli-l to the elect, so that fheya.e ! "^ " '"'^'^^''^
and M,a,le to sit •.!„ heivenlv^ q"'<:l<ened, raised,
- oentiies, Who ...:::;[,;;-:;--;- ^-.s.,
Iron, the commonwealth of lsr„ I ''"*'' ^''"^"»
the covenants of promise " ' "," '^""'"'ff'--'^ from
with the saints, and of the I, feUow-eitizens
«- truths were m; tert ^r; °'''^"-" ''"-
."e apostles and prophets of Christ ' ^""' "^^^'<='' '"
^" examinincr this i^cc^ i
"•.--''^-vist;„dtL'r:c;,,';.:.-"-^'-''-'^'^
'■ '^""■'^'-'""^"lystery of Christ
A mystery is a truth or iu-, . , .
">« ■-■" are tmable te underln ^ T' """''^^
"■•"■""«' - our first parents ',] p'^'"'^- ^«'
»me who would avenJe thei !, /"''•'^'^ "'"'"'d
»f their adversary ■ utt Z u'T^ '^' '^^ "^^•"hrow
™- <hey under.<Ioo I, '2 l'^ ''^'-«' '"e pro-
"f their deliverer ,'"' '«'^- "^ "'« Person and work
-or-ship his redeeming wo rwr't'"''"' '""^ ^--^
-"■fices. and prophets °te 1 """'^ '"' '""'' '"
h-gloriouschamcter but : n ' T"^ descriptions of
'^" ^'- -ceptio;?::^---'- nor others
""iseit and his work. The
288
Discourses on Ephcsians.
doctrine of election by ijrace was intimated in Old
I'estamcnt days by the call of Abraham to be the heir
of the- promise, the choice of Isaac to the exclusion dt
Ishmael and the other sons of Abraham from a shan
in the typical inluM'itance, the choosini^ of Jacob hcfoic
he antl his brother I'>saii w(;re born, the separation ot
the tribe of i>evi to the holy stirvice, of Aaron and his
family to th(^ priesthood, and of I )avid out of his fatlu-r's
family to the rei^al disunity. These and similar sclcc.
tions of persons, by (iod, to positions of service- and
disunity, were practical proofs of the doctrine, hut ii
remained a myst(;ry until it was more plainly revcaici
by Christ and the aposth^s, that the b'ather had nivcii
him a people whom he had chosen "before the louiida
tion of till' world." Thous^h the first promise of a Ki
deemer was made to the human family, yet when the
service of (jod and the covenant were restricted to oik
branch of the descendants of Abraham, the favound
people concluded that none of the heathens could par
take of their privileges unless they became Israelites
bv receivino: the rite of circumcision.
I. The mystery of Christ, besides the intnuliictioii
of the Gentiles into the church, includes all truths con
cernino[ him and the gospel.
Though Old Testament saints believed thai the
Messiah would come to redeem his people by his sul
fering for them, and would exalt them with himself to
glory, yet they were far from understanding the nianntr
><l hk i:<in/lfct and triuniDl, I'l
Wm .l,ey w„„|,| „,„,,■„ |,^,^j_^^^ '^J '"'l-J tl.a. through
'■'•«. mul fflory ; for J„h ^ai,! •■ I T'' '"'""'"■■'' '''"'"'^<'-
■l«^iiHT liv.,'th, an,l that he shall , ,""'' "'^" '">' ''='•"
upon <).,■ ...arth : and thouj^h aft.'r '" "",' '"'"■ ''"^^
.l«roy this ho<ly, yet in „,' n'osh sh"'n f"" *"™'-^
«l'om I shall s«. f„r „n-sHr , '"'■' '''"'■
""'■'■•'"<' not an.,th.r. thou i," '""" '^^'^^ ■^''■''l
^amHfcsocI emi. ■■ As for r"' '""'-"'^'' ''"'• t'"^
'" Wglitcousncss : I sh.ll I, "'■' ' *'" '"''"''' "'^ '''C'^
•Wtli thylikcnc-ss." I's'xvii ,'""'"■''' '"'"" ' ''"•''^'^'
KlorioMs ,lc,.|iv,:ra„ce tron, ^Jl ?''''• ,'■'"' ''"^ '^""'^
"'«> sliall hV<:, together with ",' '""'' " ''''^ '''^^"'
-e. Awake and si r;:'h7;''1.''"'^^^'-'''''cT
Ay'l-isasthedewohrbt 'r'"'"'"' ■■'"■•
Jeclarcd hy |)a„i,,,^ "M-inv fi ^' '■'""^ "'"''' *■'«
*«'of tl.. earth shall avv'Z '"' '"' '''^'-'P '" "'<=
"""^""™^- -'"d they that t^r ' '"'«'"'"- "f the
;-^e stars for e J :;:;:, ;";;'f/">''>teousness
''°«"nes of expiation and ,h^ ""• '' •'■ The
^-*" ••" tfese ancient dl T"'".'"" ^'^^'^ "-^^
•^^•",-- confused bt^;J",-"'^ conceptions of
-vealed. These and othetl ^ "''''-• '^"' 'I'"'')-
Sp.nt of Christ which was in
;i-f-:-
W"J
290
Discourses on Eplu'sians.
thcin " commiiiiicatcd these things, were ai a loss tn
mulerstaiul them; for th(;y "<;n(|uire(l and searched
(hHjrcntly, who prophesied of th(; j^race that should
come imto iis : searchinij^ what, or what mamicr ot
lime. th<' Spirit of Christ . . . did sij^i)ify, when it
testified betoreliaiid the siifferiniys of Christ, and the
glory that should follow." i Peter i. lo, ii. Christ
"brought life and immortality to life through the Ljoy
j)el." 2 rim. i. lo. i'hese great things w(M"e hdorc sn
dimly revealed that their nature could not he clcarlv
ascertained.
2. Pile truth expressh- refernnl to here is iIk
introduction of the (ientiles into the fellowship of tin
church. " Which in other ag(!s was not made known
unto the sons of nuMi. as it is now revealed unto his
holy apostles antl prophets by his Spirit ; that the (kii
tiles should be f(;llow-heirs, and of the same body, .iiu!
l)artaki'rs of his i)romise in Christ by the gos|)(l,"
In the days of Christ the carnal Jews could no:
believe it possible that the (ientiles shoidd share tlit
favour of God with them, and thought the announce-
ment of it a most wicketl heresy, deserving diatli
When, therefore, they saw it accomplished they werrj
enraged beyond measure. Though the disciples oi
Christ were commanded by their Master to go i
all the world to preach the gospel to every creai
ture, they did not at first understand that the Gentitel
could be received into the church without their becora
The Mystery of Cfirisi.
ii)\
w loss to
sc.irclvd
;a shoillll
"y. vviicn il
I. and ihe
I . Christ
■»
•o. before sn
1)C i-l(';irl\
luMT is iht
»vsbii> <>* ^1^'
incr [cws by circiMiicision. Tlu; inyslirry was inadf
dear by supernatural r(:v«'lati<ni bcfon; lh(;y were rc-
a:ivc(l into the enjoyment ol" Christian |)rivilej^(;s ; and
ivcii after the Lord made known his mind on the sub-
ject to his servants many Christian Jews refused to asso
cialc vvitli (ic.Mitile believers eitiier in rehi^nOus or social
intercourse. rh(!y thoujj^ht they should not (.'at with
thcin. and ev{,'n l^eter, who was instructed by a voice
from heaven " not to call any man common or unclean,"
was in(luc(;d. when in Anlioch, by certain men who
"came from |am(.'s. ' to withdraw from fellowship with
the (ientiles, thoujj^h he formerly at(; with them, (ial.
ii, 12. So profound was the darkne.ss on this subject
that it took some time to dispel it by the light of th(;
gosi)t:i
3. Paul was peculiarly entrusted with the pro-
clamation of this truth to the Centiles. " I, I^lul, the
prisoner of Jesus Christ for you (ientiles," " was made
a minister '" of this mystery, "according to the gift
of the grace, of God given unto me by th(; effectual
working of his power."
Though the connecting of the seventh verse with
the first makes good .sense, it seems, however, that
the clause, " was made a minister," was not the prin-
cipal thing which the apo.stle had in view when he
commenced the .sentence by the words, " For this
cause, I Paul, the prisoner of Jesus Christ," but the
[statement, " I bow my knees unto the Father of our
■iiii
292
Discourses on Ephcsiaus.
Lord Jesus Christ" in the fourteenth verse. If that is
the proper construction, all between it and the first
verse is a parenthesis, probably the iong^est in the
Bible. Omitting the parenthesis, the sentence reads
" For this cause I Paul, the prisoner of Jesus Christ
for you Gentiles, bow my knees unto the Father oi
our Lord Jesus Christ." Some understantl the first
verse as elliptical, and read it, " For this cause 1 Paul
am the prisoner of Jesus Christ ;" but that woukl iiiaki
the verse tautological, and would mean because 1
preach that you Gentiles "are no more strangers and
foreigners, but fellow-citizens with the saints, and ol
the household of God," I am " a prisoner for \ou,
wher(.'as the meam'ng is, because you "arc fellow
citizens with the saints, and of the household of ("kkI,
" 1 bow my knees unto the leather o! our Lord Jcsu^
Christ." *
The apostle was not a prisoner for crime, or deht,
or for sedition, but for preaching that Jesus was tin
Christ, and that Gentile believers should be admiitd
into all the j)rivileges of the household of Ciod. Whri!
"the Jews which were of Asia," who knew thecharactir
of his doctrine, "saw him in the temple, they stirre
up all the ptiople, and laid hands on him, crying; out
Men of Israel, help : This is the man that teacheth ali
men everywhere against the people, and the law, ami
this place : and further, brought Greeks also into t
• See Dr. Hodge on the paHsage.
Tiie Mystery of Christ.
293
temple, and hath polluted this holy place." Acts xxi.
27, 28. When, under the protection of the Roman
troops, he addressed the enraged Jewish crowd, and
irave an account of his descent, youth, education in the
religion of the Jews, and conversion, they gave him
"audience" until he declared that the Lord said to hini
in a vision : "Depart; for I will send thee far hence
unto the Gentiles. ' On hearing these words, they
"lifted up their voices, and said. Away with such a
fellow from the earth ; for it is not fit that he should
live." Acts xxii. 21, 22. In his youth he was a
Pharisee, and " beyond measure persecuted the church
1)1" God, and wasted it. . . . But when it pleased
God, who separated him from his mother's womb, and
called him by his grace, to reveal his Son in him, that
he might preach him among the heathen ; immediately
he conferred not with tlesh and blood : neither went
he up to Jerusalem to them which were apostles before
him ; but he went into A.'abia, and returned again to
hamaseus." Gal. i. 13-17. fie took it for granted that
the I'lphesians heard of the "dispensation of the grace
of Goil which was given to him towards them." I'aul
would never pre ich Christ were it rot that he vva^
made a minister by Divine power. Christ met him on
his way to Damascus to destroy the church there, and
in a moment changed his purpose, so that he submitted
to the Lonl, and was in due time informed Ly hini that
he was to go to the Gentiles.
'tie
M. 'Vr
V X :
1 5 n
s>. %■
t
I
I'
im
294
Discourses on Ephesians.
1 1. Notice the revelation of the mystery of Christ.
I. It was made known to the apostles and prophets
by supernatural communication from God.
When Cornelius of Cccsarea was directed by an
angel to send for Peter to give instruction to himsell
and his household, before the arrival of the messenger
sent l)y Cornelius. Peter, in a vision, saw "heaven
opened, and a certain vessel descending unto him, as it
had been a great sheet knit at the four corners, and Id
down to the earth : wherein were all manner of four
footed beasts of the earth, and wild beasts, and creep-
ing things, and fowls of the air, and there came a voia
to him. Rise, Peter ; kill, and eat. But Peter said
Not so. Lord ; for I have never eaten anythiiiL; that i^
common or unclean. And the voice spake unto hin;
again the second time.;, What God hath cleansed, that
call not thou common." Acts x. 11 r S- In thi' mean
time the messengers came to the house, and Peter \va^
plainly commanded by God "to go with them, doiibtin,
nothing." Acts x. 20. In jbedience to the Diviiu
revelation, Peter nccompanied the messengers to
Cii'sarea, preached Christ to Cornelius and his family
and admitted them to membership in the commonwealth
of Israel by administering the ordinance of l)ai)tisniti
them. When Paul received similar instructions froir
Christ, he nobly followed them, and often referrc
afterwards to his appointment to the apostleship ol th^
Genules. The Lord came to Ananias of Dani.iscu^
Tlie Mystery of Chris,.
295
in a vision, and commanded him to visit P„„,
un,Ue<l pen,te„t, with instructions Z ban • r "
because he was "a chosen vessel to bear ^h , '
•name before the Gentiles a,>d l-- ^°'''^'''
of Israel.' Acts ix. ,5 Anan "f ' ""'' "'^ ^'^"''^-"
-^ putting his hands on I rsa-; ■'\^'' ^^ f^^^^^^^
'.0^; >^ven Jesus, that appeared^:!":,^-';^' '"^
-s thou earnest, hath sent me th„ 1 ^^'
-.ve thy sight, and be fi„ed wi h he Hol'"r\''^'^'
An ,„„nediately there fell fro„, his ey as"t ^ H^''
«alcs: an.l he received si.,h, ( X T '''^^''''
''-"^^-."i"..)andwa.tt^^^^^^^^^
In Antioch, where corfin . ' "■ '7' '«■
'"i"i».erecl to the Lord, r''™"^"-' ='"^' ''-■^^''-■^
'nt Lord, and fasted, the Hob- ri,
-<l. Separate me li.rnabas and Su,l f . '
whnvunto 1 have called then, An" . ""' ^""'^
'«"=<! and prayed, an<l laid their h "''=>' ''''^'
-'t then, away. .So ^hev I "" "^'-"'"- '^ey
^^=Host,dearted,; ^^S,:^^^^^
■^'^>: -'"''..Cyprus.'' .Acts .I;, "'■;'"' !™;"''';"-
™«vc his knowledge of the nu'sterv f' ' '""
I «^-"' certify yot,brethre?:\ ■""'''""■'■"'■ '''^
,-s preached of „,, is not after nv„ r^' ""'■'"
l«-«litofme„, neither was t ' k T ""'""••■•
-elation of Jesus Christ " Ga| ^^^' "' ''"' '^^ '^e
ITobable that the knowledge of the''.' ' ' "' '"' ''"''"^
h'^-^ imparted to him wl I '")'«ery of Christ "
k'or vii. ,, ^ '''' '"^^'•'' "n^|x-akable words,"
fi!
296
Discourses on Ephestans.
2. Paul's knowledge of "the mystery of Christ
may be known from the two preceding chapters. "B\
revelation he made known unto me the mystery ; as I
wrote afore (have written already) in few words, where
by when ye read, ye may understand my knowledge in
the mystery of Christ."
Some suppose that he had written another episilt
to the Ephesians which God did not see proper \u
cause to be preserved, but this supposition is unneces-
sary, seeing that the first two chapters of this epistle
abundantly show how well he understood the truths ol
the gospel ; and though written in few words, no part
of the New Testament sets forth the fundameiual
principles of Christianity more clearly. What he had
written concerning the call of the Gentiles in the second
chapter plainly indicates his accurate knowledge of the
whole plan of salvation, or " mystery of Christ." as it i^
here called.
3. This mystery was dark in Old Testament times.
" Which in other ages was not made known unto tin
sons of men, as it is now revealed."
The benevolent purpose of God towards all men
was not clearly disclosed" until the coming of Chrisi
unto the world ; it was but very obscurely made known
to Israel, and it was altogether concealed from the|
Gentiles, that God formed a plan of redemption whicii
included them as well as the Jews. Though uttered j
by ancient prophets as they were moved by the Hoiv
if Christ
ers. "By
tery ; as 1
■ds, where-
owledge in
:her episiV
2 proper ti>
is unneces-
this episllf
:he truths ol
)rds, no p;in
fundamemal
hat he had
n the. second
|kdge of llie
rist." as it b
lament times,
Lwn unto the
lards all men
ig of Chrisi
Imade known
:d from the
|iption wbid
)ugh uttereti
jy the Hol\
Tke Mystery of Christ.
297
Ghost, and though Paul often cited their statements in
proof of the Divine intention of extending gospel
privileges to all nations, yet the Gentiles did not know
these predictions which even Israel did not understand.
in the prophecy of Hosea it is said, as quoted by Paul:
I will call them my people, which were not my people;
<ind her beloved, which was not beloved. And it shall
come to pass, that in the place where it was said unto
them. Ye are not my people ; there shall they be called
the children of the living God." Rom. ix. 25, 26. In
Isaiah we read, "It is a light thing that thou shouldest
be my servant, to raise up the tribes of Jacob, and to
restore the preserved of Israel ; I will also give thee for
a light to the Gentiles, that thou mayest be my salvation
to the ends of the earth." Isa. xlix. 6. There are many
such allusions to the call of the Gentiles in the Psalms
and other prophets, and it was expressly stated in the
promise to Abraham : "In thee shall all the families of
the earth be blessed ; " but the people of Israel misin-
terpreteJ these predictions, as we often misunderstand
many unfulfilled prophecies.
4. This mystery was not understood until it was
revealed to the apostles and prophets of Christ. "Which
in other ages was not made known unto the sons of
men, as it is now revealed unto his holy apostles and
prophets by the gospel."
These were the only inspired men, who, in New
Hetament times, infallibly made known the will of
jGod. The ajjostles were permanent mediums of reve-
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298
Discourses on Ephesians.
I I
lation while they lived, whereas the New Testament
prophets were only occasionally inspired. They wen
both holy, inasmuch as they were sanctified by thi
Spirit, as all true believers are, and also because thev
were consecrated to a sacred office. The apostles had
no successors in their peculiar position, inasmuch as
there has not been since any inspired men to whom
the promise of ability to declare the will of God with
infallible certainty was made. An uninspired apostk
is as great a contradiction as an unholy saint. The
Popes of Rome lay claim to infallibility, but they havt
authoritatively spoken too many things that are contrarv
to Scripture, and therefore their claim Is false.*
Reflections :
1. We should thankfully receive the knowledge ot
*' the mystery of Christ "' which is imparted to us in
the word of God, and show our appreciation of it by a
daily peru.sal of the Scriptures with earnest prayer that
God by his Spirit should give us power to understand
it savingly. If we appreciate it we are desirous ot
sending it to those who are yet ignorant of it, that
they may be enlightened and become " fellow-heirs, ami
of the same body."
2. If any to whom the gospel is preached refuse tht
privileges offered therein, they must perish. Let sin
ners then pray to God to give them understanding, ami
persuade them to become fellow-citizens of the saints.
• See Hodge on the passage.
DISCOURSE XXIV.
THE UNSEARCHAJ^LE RJCHES n.
-i^HES Oi^ CHRIST.
saints IS this grace givenrtW TstonlH ^''' '^"" '^^ ^'^'^ of aJI
t es the unsearchable riches of Chn" ^^ '' ^"^"^ '^^ ^en-
wha ,s the fellowship of the myst, ' ll u"r "^'^^ ^" ^^^ ^ee
of he word hath been hid .nGo'^i "^'f '"-^"^ *^- beginning
by Jesus Christ." '" (-^od, who created all things
pAL/L was appointed m th
••O ol thnst. which in other =, ^'>"'
known unto the sons of men " . ^^' """ ""' '"'"^'=
liim when he •• was made =. '• • " ""'^ "-evealed to
■he ..Tt of the grace otcoT"'-'" "' "' ^'^^''^^-g '«
Actual working of his pow J ^'T "T '''"' ""^ '""^
""worthiness, he highly a „n ' • ,''"'''""8 his own
"«-• and in entrrng ,0^ l"' '° "'^ '"'"°"'-="^''^ -
'»'>"" ^'^ to "preach al T^""""' =' »'"n'ission
""^ ™h«s of Chris. T 1 '''^""■'"^ "-^ —C.
P'-eacher, his exalted theme" and T''^" "' ''""^ "''=
^' ws appointed as a preX ''"'''""^ '"°'' *'"'^''
'• Notice the preacher.
'■^°-<'- his parents, education, and character.
mi
V •
If Ftt ^ I.
300
Discourses on Ephesians.
Mis parents, though Jews, were citizens oj the
Roman empire* They resided in Tarsus in Cilicia,
antl were of the sect of the l*harisees. I*aul called
himself " a Hebrew of the Hebrews, and as touchinj^
the law a Pharisee. " Phil. iii. 5. He was "a Pharisee,
the son of a l*harisee." Acts xxxiii. 6. rhert' is
reason to beUeve that, in his boyhood, he was carefully
instructed in the Scriptures, and trained in religious
dulii!S. He was no doubt made well acquainted with
the Bible account of the creation, the fall of man, tht
murder of Abel, the universal corruption of the human
race, its destruction by the lU)od, and the story ol
Noah and his family. We can suppose his young
mind to have l)ecMi deeply interested in th(; call ol
Abraham, the birth of I.saac, the election of Jacob,
the history of Joseph, and the late birth of Hon
Jamin, his own progenitor, at the expense of his
mother's life. Benjamin, in his birth some ycar^
after the rest of his father's family, and other inci-
dents in his life, bore some resemblance to the
apostle, for he was born again and appointed to the
apostleship long after the other apostles, and when the
change in his views became known he lost the friend
ship of the Jews his kinsmen, except such as embraced
the religion of Christ like himself. He was no doubt
well instructed in his youth in the law and the prophets.
It also seems that he received a liberal education both
in Hebrew and Greek learning, and probably acquireii
The Unsearchable Riches of Christ.
301
a knowledge of the Latin tongue. Like other Jewish
youths, he was taught a handicraft ; he learned to i)e a
tent-maker. He found these varied acciuirements of
(rreat practical value to him in his ajjostolic labours ;
the high culture of his vigorous faculties enabled him
to unfold the principles of the gospel with such clear-
ness that he confuted his adversaries with success. He
availed himself of his mechanical skill to support him-
self on many occasions. He was a warm and affec-
tionate friend, an u|)right and earnest man, devout and
zealous in the service of Ciod, sincere and steadfast in
his attachment to Christ.
2. W(; observe that his appointment to the office
of a preacher of the mystery of Christ was accompanied
with unusual circumstances.
He says himself that he " was made a minister
. . . by the effectual working of God's power." Uj)
to that time his purposes were far from preaching
Christ ; for it was when on his way to Damascus with
authority from the chief priests to make prisoners of all
who confessed Christ there, that, near the end of his
journey, a light shone from heaven brighter than the
sun, and he heard a voice sayinfj to him, "Saul, Saul,
why persecutest thou me .'* " Acts ix. 4. It was Christ
who appeared to him in glory, and convinced him of
the sinfulness of the course he was pursuing. He was
profoundly astonished and alarmed, and by the power
ol Christ he became a new man. It was not the light,
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the vision, or the voice that wrought the change in
him, but " the effectual working " of the Spirit in his
soul. Soon afterwards he was formally appointed to
the apostleship, on the third day after the vision inti-
mated to Ananias by the Lord that he was "a ciiosen
vessel to bear " the name of Christ " before the Gentiles,
and kings, and the children of Israel." Acts i.\. i^
Some years after this, when in Jerusalem praying in
the temple, while in a trance, the Lord said to him,
" For I will send thee far hence unto the Gentiles,
Acts xxii. 21. Perhaps this was the occasion on which
he "was caught up to the third heaven." 2 Cor. .\ii. 2,
3. Consider Paul's estimate of himself
If any man might be exalted on account of favours
from God^such as his extraordinary appointment to
the ministry, his faithfulness in the work, the difficul-
ties he encountered, and his success — Paul might be
the man. When forced to defend his apostolic charac-
ter against the detractions of false teachers, he said,
" Whereinsoever any is bold, I am bold also. Are
they Hebrews? so am I. Are they Israelites.-* so am
I. Are they the seed of Abraham ? so am 1. Are
they ministers of Christ ? (I speak as a fool,) I am
more : in labours more abundant, in stripes above
measure, in prisons more frequent, in deaths oft. Of
the Jews five times received I forty stripes save one
Thrice was I beaten with rods, once was I stoned
thrice 1 suffered shipwreck, a night and a day I have
The Unsearchable Riches of Christ.
303
been in the deep ; in journeyings often, in perils of
waters, in perils of robbers, in perils by mine own
countrymen, in perils by the heathen, in perils in the
city, in perils in the wilderness, in perils in the sea, in
perils among false brethren ; in weariness and painful-
ness, in watchings often, in hunger and thirst, in fast-
ings often, in cold and nakedness." 2 Cor. xi. 21-27.
Notwithstanding his faithfulness to Christ, his patience
in affliction, and the many tokens of Divine approba-
tion which he had received, his estimate of himself was
so low that he said he was *' less than the least," not of
the apostles only, but of all saints ; nor are we to sup-
pose that this was a mere rhetorical flourish, but an
honest confession of his views of himself. The expres-
sion is the strongest that language can express, indeed.
he formed a new word for the occasion ; for to the
superlative he added the termination of the compara-
tive degree. He knew that his sins were forgiven, but
there were certain acts of his past life that he could
neither forget nor forgive. Because he persecuted
Christ in the saints, he regarded himself as utterly
unworthy. I believe that in this he was not altogether
singular ; for in the history of many of God's people
there are transgressions which they do not forget, and
of which the remembrance so deeply humbles them as
to cause them to think that the name by which Paul
called himself, " less than the least of all saints," is with
more justice due to them. I can imaging a controversy
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in heaven among the ransomed on this point, wht^rein
each maintains that he is "less than the least of all
saints," and that, for the honour of Christ, the title
shall hot be quietly yielded to Paul, Many believers
have not been bloodthirsty persecutors as he was, but,
if not, they sinned otherwise more grievously than he,
and they know that their nature was wicked enough to
commit any crime.
Considering his advantages, the apostle regarded
his progress in holiness far less than it should b<j. and
on that ground he depreciated himself, as every true
believer does for similar reasons. Formalists may con-
gratulate themselves on their attainments and worth,
but sincere Christians are humble.
4. Paul's estimate of his office was high.
He regarded his appointment to the work of thr
ministry as a great favour. " Unto me, who am less
than the least of all saints, is this grace given, that 1
should preach among the Gentiles the unsearchable
riches of Christ." He did not consider that his learn-
ing, culture, and zeal entitled him to the honourable
position, but regarded his cal. to it as an act of Divine
grace. He considered his office as high in dignity, and
spoke of himself as an ambassador for Christ.
H. Notice his exalted theme. "Unto me, who
am less than the least of all saints, is this grace
given,* that I should preach among the Gentiles
the unsearchable riches of Christ."
30S
^t is apparently imnossfhl^ ^
mmd can adequately esti„,ate his well^ t "" "'"'"''
mfimte m length, breadth, height ZTJ . '^"'^ '' '''
no man can explore it ,o alfo ' m '''''' '^''°"gh
a" its extent, yet .inistL! lho\ '° ""'"'' " '"
understand its nature so far as to h Z "'"^''' °'" ^°d,
others. No man can fully co'n I I '° '^"'^'^'^ '"' '"
we can know to some xtenTr T' '"^ '"'"'"'■ "'^
b".es of him who is infinite Indor'" '"'^ ^"■•'•-
be true as faras it goes. W^Zt Z r""'^'^'^^ "^'^y
and preach the riches of Chrisf' '' '^P^^''^"''
-ch e..,ent that our statemen s '" T" ""^'^"'"'^ '°
l geologist does not kn", ;7,i^ f'^ '°'"""-
">e world, but he has so carrfullv' '"""'^"'"^ '"
0' that mineral that he found rt'""^"''' ''"""''"'
certain elements ; he can <:h^ composed of
- ^^ bas learned, he can rainTf"'^""' ^^^-
"« of 'hat species of rock Hi u'" ""= P^P^
<l'stinct that those instructed K u "^ '"">' '^ ^
, t' ^" '-stone «!' he":a:T^?"^^-^'"<^<=
characteristics. Another ^'stinguishintr
, ™- about the suyS arr;" '"f ' '""^ =° "'-^
-e My, but the LcriloflV; "''''''" " ^^^
pore limited, mi^ht he » n '°'"'"«=''' 'hough
h- 'n like manner theT'; '"""'^ "' *"- - 'hfy
l-eatures, what they do know s so fa '^''' ''' "''^
pn speak of it in accord "°'"\^o far correct that they
I '" ^"°^''«"^^ w,th the Word of God.
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I. We observe for illustration that Christ's wealth
in the physical world is unsearchable.
In viewing these wonders as we can. let us lingir
for a little in the ve-itibule of the temple that our vision
may become gradually strengthened to discern thr
glory of God in the face of Jesus Christ. The earth
and the shining orbs of light, that are spread out in
space, display riches of wisdom, power, and goodntss.
When we ascertain something of their distances, sizt.
weight, motions, and orbits, we admire the might am!
skill of him who made: and sustains them in tkir
respective positions. They have given forth light t^
this world for thousands of years v/ithout being y\
exhausted in the least. From this we may learn some
thing of the great riches of Christ. If we examine th
earth, we find it to be richly stored with valiiahlr
minerals, of which much has been dug for the pur
pose of being wrought into useful and ornamenta,
articles. I hough vast q.Ttiitities of them have hter
extracted, manufactu'ed, and wasted, the storehouse i^
not by any me?ns exhausted, for Christ has this pan
of his riches safely deposited in his treasury, that he
may gradually open it as he sees proper for the accoir
plishment of his purposes in this world. Great are tht
riches of genial intluences that are continually imjiarttc
to this planet by the sun, which is placed in a positior
suitable for that purpose. Its heat and lighi desant
upon us from day to day without any diininiilioii
Though every creature on earth share in these intlu
The Unsearchable Riches of Christ. 307
ences, the portion of fiach is not any the less by what
the rest receive. Its light and heat come to every one
in as great abundance as if no other creature was
lighted and warmed by them. Such is the riches of
Christ that what is bestowedjof it upon one does not
impoverish any one else.
2. Christ is rich in spiritual things.
We have lingered a little at the entrance, but let
us now advance to view greater things within, that we
may see that Christ is rich in the heavenly blessings
which he bountifully bestows upon his people. His
merits are infinite, so that though we dishonoured the
l^'lory of the Most High God by our transgressions, on
account of which justice demands that we, or some one
for us, should suffer an equal dishonour to repair the
wrong before we can be restored to the favour of God,
yet seeing that we are finite creatures whose sufferings,
however severe, could never satisfy its infinite demands,
Christ in his rich love undertook the weighty task of
rendering perfect satisfaction, so that in conse(juence
(ioil is just when he justifies the ungodly. His merits
art' inexhaustible, so that every sinner who i)elieves on
him receives a title to eternal glory, because his sins
are forgiven for Christ's sake. In justification the
Hjiihteousness of Christ in all its richness is imputed to
ever}- one who believes, as much as if he were the only
•me to whom it is imputed, nor does his receiving it all
'essen it to any one else. Our arithmetic is not fitted
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to calculate this partnership ; for the whole is given to
every one and to all. We are unspeakably poor, for we
are by nature under a debt that is infinite in amount,
but having paid it all, besides delivering us from
punishment, Christ secured for us, by his obedience, a
title to an eternal inheritance, the value of which no
creature can estimate.
He has riches of spiritual unction ; because as
Mediator he received the Holy Ghost without measure
for the purpose of giving him to us to dwell in us. As
the Spirit is a Divine Person he is infinite, and dwells
in every believer with all his attributes ; but though
the fulness of his power, wisdom, love, and sanctifying
influences reside in one, this does not lessen his gracious
indwelling for all purposes in others. He works as Ik
pleases in every one of his people, that he may en
lighten, stn ^then, and comfort him.
Christ has rich privileges which he generously
bestows on his people. If we have the vSjjirit ol
Christ, we are the sons of God, but if sons we arc
" heirs ; heirs of God, and joint-heirs with Christ. " So
rich is this inheritance that each heir inherits the wholt
as much as if he was the only heir. This gives us .1
right, of access to God with boldness. We are per
mitted to ask all things necessary to promote our well
being. "Ask and it shall be given you." Mat. vii. ,"
"If ye abide in me, and my words abide in you, yr
shall ask what ye will, and it shall be done unto you
John XV. 7.
The Unsearchable Riches of Christ,
309
Christ has such riches of knowledge that he can
instruct the most ignorant in the mysteries of the
gospel so successfully that they receive saving appre-
hensions of the unsearchable riches of Christ. If we
are convinced of our own ignorance, let us apply to
him that he may enlighten us; for he has "all the
treasures of wisdom and knowledge. " Col. ii. 3.
As he has riches of authority and power, he can
subdue us to himself, restrain all our enemies, and give
us a decisive victory over them at last. He commands
us to call upon him for protection when they assail
us, either with craft or violence, or molest us in any
other way. If wicked men combine to hurt us, let us
trust in God with confidence in his power to save us
from every evil work.
He is so rich in love and compassion that for
uur " sakes he became poor, that we through his pov-
erty might be rich." He voluntarily became the object
of God's wrath that he might save us from it ; and he
drank the bitter cup of Divine vengeance on sin that
we might be saved from eternal woe.
Ml
J " I
111. Notice the purpose for which Paul was ap-
pointed to preach the unsearchai)le riches of
Christ. " Unto me, who am less than th(.' least
of all saint.s, is this grace given, that I should
preach among the Gentiles the unsearchable
riches of Christ ; and to make all men know
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what is the fellowship of the mystery, which
from the beginning of the world hath been
hid in God, who created all things by Jesus
Christ."
By the preaching of the gospel the knowledge
of the mystery of Christ is imparted to men of all
nations. It was once confmed to the Jews, but under
the New Testament dispensation it is communicated to
the Gentiles as well. Though God revealed his eternal
power and Godhead by the works of creation, yet his
purposes of grace were made known to men by a
verbal revelation. During the Old Testament period
these truths were but obscurely made known in types,
symbols, and dark prophecies, so that they continued
to be mysteries until Christ fulfilled the law, died, rose
again, and ascended into heaven. Then he com
mitted the dispensation of the mystery to the apostles
and ministers of the gospel to unfold it to all men,
both Jews and Gentiles, in all ages until he conit
again.
These things had " been hid in God, who created
all things by Jesus Christ" until the proper time for
their manifestation came ; but they have since been
set forth by the gospel and the administration of ib
ordinances. It is an important truth that it is by jcsu^
Christ that God has always made himself known
first, in the work of creation and providence, " Forbv
him were all things created that are in heaven, and
ry, which
lath been
by jesus
knowledge
men of all
, but under
lunicated to
I his eternal
tion, yet bis
I men by a
ment period
,wn in types,
-y continued
w, died, rose
en he com-
the. apostles
to all men,
til he conu'
who created
)ner time for
since been
tnition of it>
lit is by jesus
Iself known
ice. "l'^>r^^
Tlie Unsearchable Riches of Christ.
3'i
1 heaven.
and
that are in earth, visible and invisible, whether they be
thrones, or dominions, or principalities, or powers : all
things were created by him, and for him : and he is
before all things, and by him all things consist ; ''
secondly, by the work of redemption, "He who hath
seen me hath seen the Father."
Reflections :
1. Seeing the wealth of Christ is so vast we
should be so well satisfied with it that instead of
setting our affections on enjoyments derived from
the riches of this world, we should apply to Christ for
the supply of all our wants. We are commanded to
beca'-'jful for nothing; but in everything by prayer
and supplication with thanksgiving our requests should
be i^.ade known unto God." Phil. iv. 6. If we are
poor, we should rejoice in the riches of Christ, for it is
ours if we are his disciples. If we are guilty, his
righteousness is rich. If we are weak, he is rich in
power. He can supply every need to us, and let us
therefore look to him. If we do this, "the peace
of God, which passeth all understanding, shall keep
pur hearts and minds through Christ jesus." Phil.
liv. 7.
2. Sinners, come to Christ for riches ; because
lyour own wealth is worthless, however highly you
taiue it. He says to you, " I counsel thee to buy
)f me gold tried in the fire, that thou mayest be rich."
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All that he asks in exchange is that you renounce
confidence in your vile rubbish of self-righteoiisncss,
and your consent to be saved from sin. They iin
of no use to him, but if you do not give them to him
to be destroyed, they will ruin your soul.
DISCOURSE XXV.
TIIK MANIFOLD WISDOM OK f;OI).
Itph. iii. 10-12 : " To the intent that now unto the priiici
pahties and powers in heavenly places might be known by the
church the manifold wisdom of God, according to the eternal
purpose which he purposed in Christ Jesus our Lord : in whom
we have boldness and access with confidence by the faith of
him."
npHE tenth verse depends, not on the exjjrcssion,
•^ "God, who created all things by Jesus Christ,
in the ninth verse, but on the apostle's statement of his
own appointment to preach the gospel to the Gentiles.
*' I was made a minister," and "unto me, who am lcs>
than the least of all saints, is this grace given, that I
should preach among the Gentiles the unsearchable
riches of Christ ; " . . . "to the intent that now
unto the principalities and powers in heavenly places,
miglit be known by the church the manifold wisdom
of God."
,Wiy^/
T/u- Manifold fW.,. of c;.ut
l^Z
^ Notice th(. (-xliiljition ,>r •■ ^h -
of God/' ^'^^^ '"■■^"'<oI(I wisdom
1/ we were to consider \U. • ,
<''s|>'ayecl in the works of ere " ' " "'' ^"^' ''' '^ '^
"^'•^^ht (ind ,„uch to admire • In,'"" '"'f '''''^^'^'^'"^'^•. we
here to the work of rede.n,'..; ''' ''''"■'^'^' ''^'^^"''■'^
™:<l.t.u.o„.s „, thai do,,art,n,.,u off r """'^'"^ '""•
•»" -s .he product ofi,,,,,,,,, ;,;, '''-' "■' ■■«l-„„.
Croatccl wis,!,,,,, „as „„.i|,|,. ,'
reco.„:lli„j, ,;,„, .,„j ^,_^^^ ■ ' 'K-ns,^ a ,ncth,xl „f
'hai d,e „ar,l„„ of trans,,.ess ', ' "'^ \''"^'''' "-' -•<-■
»"!' 'h'-' justice of (;,„, *;„7 "' ^""''' '-'• "-nsistent
'''• ""• '••" 'I- new ra, '. " , "^' ""^"-'^ "•"•«l» ".at
--■ We can th.-n flv" h 'T"''"'''>' ""'""' '■"^-
*ii ho heard the (irst a,,',,,,,,',, '"'^^'I'Point.neni
■-'--^-Ismereifut'^ ,r
-'• '■|'<^ » isdo,,, of Co , " " ':"■ '"^' p--"s.
"f--;.aUe Ke.h.,.„„, " ''^^«^'«' '^r ">-- selecti.,,,
"^ '""-I. whether a,,' ,,;"': ""■" "-'-'= '^a. could
^«l"iren,e„ts necessa^ L ,,"'"""' ""''' '--^«s the
^■^- '"-s own ete..nal L 1 :: 7' ■■ '''^' ''-■-'■ore.
»"^ "«"re into person ,1 "'^"•■- "<= ^'^^u.ne,!
, -'■'-nderot.^u'::, r'^'tr 'I'""'' •'^^' '■"■■''-
'^M'"ni.sl„ne„tduetous 17 'T'"'"'^"'- »"«"«■•
• '^'^'""^^ '"^ ^"-^charged these
i"
3«'l
lUxi^fttfwrx on
hph
'tiWhtftS,
tliilicM lu'ilrillN. iiMtl rtMulcr«M| 'i.iiisliH lion !<• jii'.iid, |
now in.>Krs imrm'ssi«»n Inr ir. it) hcivcn willi inil.iilin
If
sih'i<'ss.
II
(' IS .il»lc' l(> 'i.l\(' Ihrm In Ihr iillirim
thai ««>mr nnio ( od iliron^li him, srrinj; he imi livdl
to inakr iiUcMrc'ssioM lor ihrin
lirl
>. VII,
S.
I
.IIIV
h»»I\ ruMHirc inii^hl h,»\(" ihc lirMcx-oicnn' to iimli n.iki
our r<'(!(Mn|)iion, he « onM not .u ( oin|ilish il loi wnito
\vt>rlh A\u\ |'o\V(M. The Mctii.ilor needed lo lie ili,
eoii.il ol ( u^A and also ,\ \\\,\\\.
ri)e wisdom nl (iod is iherelofi «iis|»|,i\
<'(l 111
( I'S
the iiuarnalion ol 1 hrisl.
Asiiod «onld nol ol>e\ .nul siillef. il was ik
*;ar\ ih.jl the Son ol ( iod ?,honld Ix-eonM" ni.in, iini In
divesiinv; hinisell ol his divine alliiltiiles. lor lii.ii is iim
possihN", hut l)\ nnitiiu; onr naliire l«) himscll. I'lii\
>VOJ
\tl(Ml
(•(I
ul union was devised Iroin eleinih, was oli
seurelv intiin.vled l(» our lirst parents, prelimned iiiOlii
Ti^staiuent times hv various lypieal n'preseiit.iliniiv
ilistinetlv loreti>ld in prt>pheeies, and in the liiliicssui
time il was aiet>mplisl\ed. C hiist u.is (oimiv
Na/arelh of ('i.dilee. so that the inearnation re.illv took
plaee there. tluMis^h. to rullil ancient j)rophe<ies. lu' \\>
horn in lU^thleiiem. the eity ol his hum.ui anccstorv
In these iiui«.lents w<' see the wisdom of (Iod in.iii!
tested: for seeinj; that he was not only to hecallali
N
i/arene, or
N.
i/arite, as he really was ahove a
lly
ih
ill olh
cr>
who wiTe separated lo Goil, and of whom the ancicri
Na/ariles were types, it was proper that the etcriu
I ,:i
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Ifl
w
on
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'^'"'•'•IS. .111(1 i(.
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loi
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vv'i',(f
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f/;iy,.,| j„ ,j
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in flif
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ten th
'■'''"^'^' ^'■"» 'alw... of
'^" '"■ l>ifa.S(;,f w/"(f
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'"•'sands r,f
ind I
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y-'"' old ' VVi
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.1 Vt
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■sin of
"^'■^- <>( oil > .si,,.,|/ ,
'"'ini'
'"y t''an.s^r„.,ss,o„. t|„^ ^•
"r witfj
men
'">■ ^''^'' •' '■ Micali
jconcc
(not
i-'oiild
never
vl. 6.
conic t(
'•'"^ ^r my Uu\y for th
^"">K^ the. matt<..r. and
^'-'=''" a sufficient i.cnhc
' a sat/sfac
fictory
wond(,T, for
ve-s
f-onelus/V,n
creation (Vu\
As God alone k
new
H
il'
'II
1 1
Ift
i
h
.i>f
/>t.yii'nr.M.\ on l'.f>fn'siiins.
what NViMiM .mswMT \\\v |tiir|tosr. lie prcii.ircd ,i linin.in
n.Unrc lorhisnwn Son ili.it he mijjit ollrr it l<»r .iinid,
lU'iaiist' (Inlst is .1 l)iviiu' INtsoii sni Ii is his (•.•,( nti.il
th)4nit\ th.K t Iml's hononi is satisl.uiorily vindit.iUil
l)V i\\r saniTui' \vhi» h \\v oKf'icd.
S. (ind's wisdom is inaiiilcstcd in the apjilit .iijuii
ol rcdtMMption to nun.
Ihoti^li tlic i('d(>in|)lion is roinplrlt , ,iiid lli()ii!;|i
i>V
( lod's aiithoiitv. Ill
assinancr c
\\\\V\\ III il
I III
(iiir
|Hotlaniation ol ii ihat whosorxcr .i(r('|>ls it h\ I, ml
Christ shall l>r pardoned and i(((i\rd into iln |,i\
ol ( lod, v«i no one will r<'cci\c il iinlc.'. iji' S|iirii(i|
( lod wt>rks sa\ inidv in him. ( iod roinniaiids ilir
i;t>sp("l to he preached as the means ol in.ikiii!; siiimrs
willinsj to rest on (hrisl, hut as il is ineHi( ieiii in iisdl,
il is m.wie elleetiial hv the llt»iv (ilutst, who ails iq
inn
\\\c soul 111 aeeonlanee with Us natural consliliiiiu
l>\ ereatini; therein new jlisposilions, he imvcs tl
power ot diseernini4 spiritual things. The e\ei( i
l>ivine enei<;\- in procliieinL» tin's ehanju;!' is said hv
SC 01
on 01
apostle to he greater than that exerteil in the ( n iii
the world, and eipial to thai put forth in laisiiiL; C luis
Iroin the de.ul .md exaltinj^ him to the ri^iil h.iiiil o
tin* l^'ather,
Idiat
y
e ma
y
:iU)W
wii.it
the excccihni; i>realiiess ol his power to iis-waiU wlK
r h
)\^('r,
heheve, accordinj^ lo the working of his mii»luy pi
which he wrought in Christ, when lie raised iiiin Iron!
the dead, and sol hini at his own right hand in thr
riif Miiui/ofif Wistiotn of (ioii.
V7
hiMVcnly |»liH«'s." I'.pli. i. 1'^', -^o. Ill \\\v ;i|)|)li<.ili(ui
ol rrdciniilioii l<» siniH'i'i llint is not only ;i (lif;|)l,iy of
power, lull iilso (il wisthmi in iisiiij; Miil.ililc inraiis,
liiit yd Mi( Il ii'^ ciiiinol ,i(« omplish tin- v\\{\ willi((iil the
S|)iiil 'i ii'iKlily ;iK''"<'y. ''" •''•'• •'>*' ^'"'7 '^'••'" '"'
alioi'rijicr .iscrilx'il lo (ifxl, ;iii(l iImI no in;in (;in l)o;ist,
111 (Ml ryiiif^ on (In- work ol '..iim li(i( ;ilinii wlirrcby
ihc icdniiicd iii'c in;i(lr (il lor iM'.ivrn, wlinc llicy shall
h;iv(' llic lull ciiioyincnl ol (iod lor rvci, iIh- wi.doin ol
(',()(! is (oiisliiiitly in.inilcslcd. Inllii'. work lie rmploys
iii.iiiN iiislniinciils, sonic ol whi( li arc (illcd to |)i«)inolc
lioJiiH'ss, and some that ;u'r in their iiiitiirf ol an
opiiosilc tciid<-ii(y ; Imt ( i()<l, who makes all tliin^(s work
loucllur Inr j^ood lo thnn who love him, < ;iiise', all means
1(1 coilduce lo the same heiievoleiit (lid. I |e overrules,
tor the salvation ol his |)eo|»le, the wisdom ol wi( ked
iiicii with the wi( ked (rail which devils exercised to
niiii them. So jijreal. is the wisdom ol (iod that the
wisdom (if creatures is nothing in (omparison with it.
"(iod lialh made loolish the wisdom of this world."
I Cor. i. 2(). In th(! various dis|>ensations j>y whi(d)
the cliiindi is .sanctilicd, guided and hroii^dil to ^lory,
llhrc are nianilbld displays ol !)ivine wisdom ; they
iin; always new, always woiuhu'liil, always adapted \.^^
th(; iiL'C('ssiti(!s of each case. 'I'hc ever-varying tints ol
I the clouds, which are constantly (dian^inj.^ accordinj.^ to
the light shininj.( on thtmi, may be regarded as an
[emblem of the nianifoid wisdom ofOod in the redemj>-
tion of his people.
m
Mr
( jj
1^
f
1
■ '(
' 1
\i
M
318
Discourses on Ephesians.
II. Notice the Person in whom the wisdom of
God in the plan of redemption is exhibited.
1. God purposed from eternity that his wisdom in
the salvation of his people should be displayed In
Christ.
God from eternity formed a plan of savins sinncrN.
That benevolent plan included the incarnation and thr
whole work of Christ. Indeed it was for the olon
of Christ that (iod i)urposed to create all thinc^^s, and to
redeem his people by him. We cannot easily persuadL'
ourselves to think that God has no plan with re'^ard
to the salvation of men, but that, acting in the matter
at haphazard, without any settled purpose, he exercises
his wisdom to meet emergencies as they arise. It is
hardly possible that any intelligent Christian can so
think. However much the people of God may differ
on various points, they all believe that he has a plan
with reference to the salvation of sinners. We con-
clude, therefore, that, if he formed such a plan, he
formed it from eternity, and that he has not amended
or modified it since he first devised it ; for his thoughts
and purposes at : not successive and changeable as ours
are, but eternal and immutable. Because he sees the
end from the beginning, his purposes are always the
same. " I am Jehovah, I change not." Mai. lii. 6.
2. The benevolent purpose of God with regard to |
the redemption of his people included the incarnation
and death of Christ according to the Divine plao.
'V-^ ■
m
The Manifold Wisdom of God,
3^9
' ■• »■
It was e irnally settled by the Father with the full
consent of the Son that he should come into this world
in our nature to meet all our liabilities, that we, being
freed from them, might be saved. " Vox God so loved
the world, that he gave his only begotten Son, that
whosoever believeth in him should not perish, but
have everlasting life." John iii. i6.
3. Because Christ satisfactorily discharged the in-
debtedness of his people, " wo have boldness and access
to God with confidence by the faith of him."
So highly did the apostle estimate the privilege of
drawing near to God through Christ that he groups
together to express it the three substantives, " bold-
ness," " access," and "confidence," nor are they tau-
tological, but each expresses a shade of meaning
different from the rest. If the original word for " bold-
ness " were literally rendered, it would be "all-speak-
ing," and would show that believers have a permission
to say in the presence of God all they wish to say con-
cerning themselves and others. This agrees with the
word of Christ. "If ye abide in me, and my words
abide in you, ye shall ask what ye will, and it shall
be done unto you." John xv. 7, The word "access '
might be rendered " a bringing to " a person or place.
Here it means a bringing to God, and implies a Person
who brings us to him. This Person is Jesus Christ the
Mediator, who brings believers to the Father that they
may speak their mind to him. He has the right and
! >c
'Iii"
1 :
320
Discourses on Ephesians.
ahilit) to bring any person who ;./;>li('s to him for ih,
purpose, nor has he ever refused to show this kiiidncss
to any y>\\v who conu;s to hini for thi' purpose. In
reward of hi.s work he was exalted hy his I'alhcr to
discharge that iliay. 'Iliough it is great eondesccnsidii
on liis part to serxc sinners in this matter, he nninK
himself as honoured hy every one who a|)plies to him.
Thus we see that no one who hears the gos|)el has am
<;.\ruse lor neglecting to come to ( iod : for Christ i>
willing and ahle to att(Mid to all who <'m|»lo\ him
IMie word, "confidence,' is not used here in the siiim
of presumptioti, hut of trust arising from faith iti ChriM
Indeed, trust forms ati element of saving faith, in,'
distinguishes it from that natural belief with whid;
many professors .u"e satisfuMJ.
III. Xotii'e those |-elerred to here as insiriuitV
by the church in the wisdom of (iod. " JC
the inti'iit that now unto ijic principalities ami
l)ovvers in heavenly places might be known li\
the church the manifold wisdom of (iod."
I. I'lu'ir titles are " priiuip.ilities and |)o\\('rs i'
heavenly places."
They are high in raik as rulers in high |)laa\
yea, tin- !>ighesl i)laces under (iod. 'I'he\ are in tht
heavens that an- above all other heavens, that is, tlv
highest or third heaven, or as the apostle I'aul calls ii
" Paradi.se." 2 Cor. .xiii. 2, 4. Though tlie ani;i'l:.
11(1 |)(>\\('l> l!l
'T'"- '^Tani/oU u;sJ.„„ ,f (;^,j
321
•"■"'•'"''' "'"'I""! ofC.,,,1" ,. -^ ''"■) study "th,:
^™'»'<-''K-i--in Increases ;:::t:t^'"'''"''^^^^^^
■iH- .sal> atio,, ,,r„clain„.,| in Uv ,„«,'. 1 ■ '*-"■■ '"'"
mmI- I I),.. • '^ I ''
100
k.
( I
<'t(T I.
I 2.
Kfdccincr that
J)
('V
the ;nin<-l
was ^rivci
"^ a iH'w r
<'V('lali()
( ncv
K'K'W i)cror(" that h
i/noti
"f f'^'T (lid not I.
'<■ "itiniation of
^'* ^^'i'- /irst parent
'1 <>/" the attril
was h()(,
■'lesirc to
■'• cofiiinir
s was to
"'f''^ of (iod.
wise
till, iior his
'<no\v hi
Hist,
if)f|
conip
Mission on th
s ni(Tc\ f
owarc
Is tl
n th
(• n
^aw justice exercised
""'••M"'n lliat Cnd would si
until It ua.^
I
'' '"'^'-rahle. Wh,.^ (^
■l)el
le
e\
an're
th
i"w niercv to f.
«'>■ could
•'^'I'X'Mced ]>y hiniself. J
I'lcn Mian
>li
•■^tament .lispensation tl
[' a|i|)(.iiit
'•'' l»\ Ood
"' "Hirrstinn invest
U' nisiitu
w<'re no d,„.l
'"'"i.Lr the ( )Id
'US (,f' ])ly
me wor-
(ioil'
.ittni
'^ tnatnu'iit of
^'<''l upon thei
'■'I'ncI with ^rreat
'Ration.
ancient
'/'h
t to the/n sul
'jccts
'1 as minist(.'
th
o licr
'' "H'arnation.
'iR ch
liei
joy came to M,
tlyad
'•> 'Mrnestly watched
^^''"ts. and H-ith pleasure
'•'"K spirits. The an^.el
and
firea
<• riK
mi
""i-iii nature of h
osen of (;(,((
10' uith th
'"''<! the honour d
as th(
ono
IS S
'St of
|i"K th(
iMt^el
<>"• When Chr
moti
I'T of th(
aiul
joyful anti
s Was seen in th
(' net
.t^dil
'^^ was born.
Jouring field
"1 earth
Th
pcac(
"■'"■■ •■<;'"0 .-(;,„1 in.h
S SI
(•\ W
''^^''i^'»' the dfvd
us. and waited
Rood will t(
ward
hiVh
ng.
'»*'n." Liik
opment of the |
'Rhest.
^' ii. 14.
<'nniestlv d
^iinian powers
^"-'■'1.^ the pc-nod of his
lii' .
fT'if
II
322
Discourses on Epiiesians.
private life. At last they saw him openly installal in
his office when John baptized him, and saw him led bv
the Spirit into the wilderness to be tempted hv the
devil. They were, we may suppose, spectators of the
conrtict, and joyfully ministered to him when it was
over. With holy pleasure they saw the defeat of Satan
by a man, and regarded Christ's victory as an earntjstot
his further triumj^hs over him. By that victory the devil
was brought into subjection to the God-man, so ihai
his intluence over men became limited to what the con-
queror would permit. Fiom that day they s;'.\v '"Ir'st,
though in a state of humiliation, pursuing a \ icionoih
career over the malignant powers of darkness ; d(;mons.
in obedience to his orders, had forthwith to leave thi
victims, whom they abused. They heard his insinic-
tions with admiration of his wisdom. Thov saw hi
great agony in Gethsemane with amazement, and at it^
close, one of them was employed to comfort him. Thi\
watched him when a |.)risoner In the hands ol wickd
men, they followed him to the hall of the hi^h pritst,
to the |)alace where Herod lodged during his sta\ i:
Jerusalem, to Pilate's judgment hall, to the; cross, an
followed his body to the sej)ulchre. These hiimblii:,
circumstances they viewed with wonder ; but withj;roi!
joy they saw him rise on the; morning of the third daj
Forty days thereafter they beheld him ascending w
heaven, and took part in the triumphal proccssi^'
They .saw him e.xalted on the right h.uul ofCHul t,'!
The Manifold Wisdom of God.
323
above all principality, and power, and might and dom-
inion, and every name that is named, not only in this
world, hut also in that which is to come." They saw
that "all things are put under his feet," and that he is
"criven to be the head over all things to the church."
Kph. i. 21. 22.
2. The angels are instructed by men, for it is by
the church that they know "the manifold wisdom of
Cod."
As they watched in Old Testament days Ciod's
proceedings on behalf of his people, so they do in New
Ttstaincnt times, with greater intelligence, admire the
wistioin disj)iaved in the management of affairs for the
;'0()d of the church. We are safe in saying that they
Vaxw nuich concerning the mysteries of the gospel, and
ihc experience of God's children from men who speak
III them to each other, particularly from the ministers
'if Christ when they preach his unsearch;d)Ie riches.
It is not al all to be doubted that they attend the
|uihlic assemblies of the saints, listen to the gospel with
',t' closest attention, and increase in the knowledge of
Ijit i^y the instructions imparled to the people.
li
Reflections :
I. If the angels are so much interested in the
''reaching of the gospel, much more shouUl we be, for
it concerns us more than itdot^s them, it offers to us a
[■Mlviuion which they do not need. It is also the means
I-
t'U'«
\'} I \
.^•''I
DLuoNrsfs on Hpfiesittns.
ol our siiii(ti("uM(i(»n. wlicrcjis lln'y arc holy iIh.h
(. 'oiisi<l<'rinj4 '''•" assemblies Inr piihli,- vvnrslii|» (on
nl |»riiui|>alilies and powers, as \v<'II as luiinan ( n .nm
ihere are no nmre lioin)ui'.il>l«' ^.illu riii^s on e.nili ||
isisi
l.lll
iIk'N ar<' ; how inlatiialed ihen are those whn '.hi,
'hn \\\
• W li\
their ne^hct ol then) that they despise iheni.^ |ti
there are more than n»en .md antM'ls |>r<'sent, loi (.n,
himseir is thc-re to meet those who desire hj', l,i\(iiii
that he m.iN hcUow sneh ^ills as he sees in lie suiialili
to each.
,». Ihose who reieci Christ dei lar<' iIkicIin ili.i
the wisdon\ ol ( lod is loolishn
ess.
I,<-|
annrrs \\\
he.n' li\e iM)sneI. hnt who relnse to aceepl the '..iK.h
Dllered. consider the w i* ked nnreasonaldene .'. n
.1 ll
iir
nnlu'liel. .Seeini; Christ is wailing to hrin;; siiiini
iint«) tile presence ol < loti to oiitain hlessin^s liitm liiin
lu lie\ (MS shoiiKI ioN IhIIn (Mnpioy him daily. To si
Illlih
we <lecl.»re (hat he is waitinj; to present tliem lo I
j'atlier at the throne ol L!r.»c<', thai lhe\ n).i\ olil,
ror<'i\c!iess ol sin,
A
(\'i
■|)t ll
len. reader. Ins ollcivi
si
r\ ices, that \oii may he admilled inlo the lav
diiri';
(."lod.
I'lu Tctnirmy of Tribulntiot
V^5
,lv aln ,i(K
n ( rtamns,
\ v,\\\\\ lli.ui
\\\v\\\ ^ l''il
c\\[, lol t ml
r lu', lavtmr,
,, lie Mlit.ll'li
(ht'lcliN '.lut
:,inn<'vs wliM
(lie s.ilv.iUi'i
,.,,("-'« "I l'>'"'
Itriiv.', ^iiiiu^
,,.', Irmn Im"
n
V.
It thrni tt'
hh
>v in.w
•r
ih
his otlcrn!
avtnii'f:
III
I
r|U
DISCOl'RSI': XXVI
I III'", I I NItl \( V nl I KIHCI.A I K »N.
I'lili, III. 15:" Wlnnlrni ! (Icsik ||i;iI ye l.iitil not -it my
IniLifinii'. lor yuii, wliit li is yi»ui ^^'loi v. "
\ the (lis( ll.ll'^c n(" tin* <lllti«'S nl llir mIIk r to wlli( ll
he I), 1(1 l)f<-n .i|t|>(>iii
1.(1 l)V (
liriM, Ihr ,l|>()Stl(
tl(
L'llS
oiiiilcrcd miicli oppusitioii hoin the «Miini(', ol flir
pel. The .illliclions wlii( li he ciKliirrrl were (.il( 11
,il((l to iliscoiinij^c llio'.c wli(» cinlji'ac (•(! llic rrli}_Moiis
iiiiiK iplcs lli.il he |)i(M(lic(l, '.ccini; ill, It llic iifolrssioii
it thcin exposed tlirm to |»(is(( iilion. jo icinovc the
il('|)r('Ssill}^ cllccls ol these (Oir
ii(ler;ilioii'>, lie relcircd
to the \.llllill»le |)fivilej.;es leiilicd to I idjever . ; lor lliey
h,i\i' lioldiiess ,iiid access to ( iod willi ( oiilideiu «• hy
111 un ^B '■''''' '" I'"'"'' ^ ''•'i'^f- " Wliereloie," says lie, " I desire
V( liiiiii iiol al ill) iriLiihitioiis lor yon, which is your
Ik''"')'-
I. Notice the a|»oslle's t rihiilations.
I. They W(;r(! many and sev(TO.
\\ hen alter iiis conversion he he^Mn to preach the
?os|k1 in I )ainascus the inil»(;lievin^^ J«!ws, in their wicked
Klcrniiiialion to kill him, pn^vaiied on " the j^^overnor
iivicr Aretas the king to keep the city of lh<: l)ainas-
mii
'Mn
T
f ! ! ■ - ■
t ■ *
.U'f>
Discourses on K/^/icsidtis,
cciK's with a L;;inis<)n, desirous lo iipprclicnd" him;
\\c "was In down in a haskcl hy ihc wall, and cmii
)('(!
his liaiuh
2 (.'or
\i. ?.
,>.>•
When he ntiir
lied III
Icnisalcni. il was with dilVHuiUv that tin- Ix'licxcrs t
wvvv |»r('\aiK'«l upon to receive him into tlie Icllow
ol" the elinrch, lor sneh was their distrust ol" him
ICIV
sllll
lis sei'\ ires weie not .11 all ai'ceptahle to them.
1,1,11
nice
that oeeasion ( "khI conv .anded him. wlu-n " in ,i tr
in the temple, lo " m lUe h.iste, ;ind ^cl. (|ui(klv()iit
lerusalem. hee.uise tnev would not reeeixc his i(;,[
mony. and to l;(> "unto the (leiUiles." /Nets wii. i;
rS. 21. in Antioeh. in INsidi.i, "the jews stiiictlir
the devout .uid honour.d)le women, and the chicl m
ol the ril\. ,uid raised persecution ai^i'inst I'.nii ,ii
li.u'uahas, and expelled them out ol their coasts. " .\i
Mil.
>o.
In I
conium.
the unhehevmij Cus stiiTi
up
the (
leiitiles. and made their minds e\
.iltcci
ai^ainst the brethren." And "the nvaliilude ol ilic
as divided : .md part held with the Jews. ,m
lU
w
\VI
(I m:
th tl
u*
u»»
>sll
es.
And when tliere was ,in .issi
madi' lu>lh ot" the Cienliles. ami also of the Jews, lo iht
them ilespilelully. and to stone ihem. they w tie wiri
1)1" it. and lied unto Lvstra and Derh
Act
s \iv.
4-0. While they were in Lystra, " there c.iiuf thither j
oortain Jews Irom Aiuioch and Iconium. who |i( rsu.ukiii
the people; and havinj^ sIv)!UhI Paul, drew liiin(Hito!J
the city, supposing he had been dead." Acts \iv. io^
He recovered, however, and went to I )erl)e. when f^!?
rhv Tnuinny of Tnhnlatio,,.
r-7
|'ir,i(lic(l with SI
""" '^""•'^«-^' wi„.„, i„ |.,„.|. ,. ,. , .
'■ "■'""■ "' ^•'"•-'. <-M-ii..i ,1,.. ,.. ;, ':'"'■ '"
. I . '"•'K'Mi.ifcs. sav//i(r 'llw.....
til
\()
itf their _!^>v
.111(1 (Ircvv
.111(1 hl'oiii^
'•'y"'K. Thrvs,.
ICII, lUMIlLT CWS (In ,.v . I- ' v"'K. Wlf.S(
■itlicr to oliscrvc Ix-iiwr 1^
,'"^'' "I' tn-rotlH,. aj^,.,f„^^ J,,
lid ll
»'■ inn
|<'"i '»// (I,,.;,- ,.(,,^1
<'in
and
And nil
X'S, .Hid
tl
ltitn(I(
><• inaLristr,it(;
en
''><'y li.id laid
icni.
cist t
saC.'lv
K'lii nito jji-ison. ,:|
vv
'10. I
th.
til,
in into ill
^•^^">^^ n.rcivcd snci
^^""..nand.cl ,0 |,,,,^ „
'";'!'>■ ^^;'l"-^ "pon gH.,n. tl
iari,n.m d,
|ail(
y
> a c
Mocks." Act
'•"""■n>n.s„n. and n,ad<. il
ar^r,.
nrnst
•^ XVI. I
'",i,^ to a tninnlt
[Were
iPaiil
9 2.|. |.
'"llllKlllcd to /I
I'l-cMM Her
t-auscd l,y th,. |,
'y hikIu i(, I
I'-ir /crt last
''"in Thcssal
■^'^- " ''-uil anri Sil;
"iiica, o
in
w
IS
\^';nt sccrc^tly to All
<'•'- ■i'^ the Jews /
•(■n-a.
Act
'»ll'»W(;d th(
'^ XVM.
'"l,l(<'r, lie (I
K.'iis, when
■in th
anls Went to C
'^l"""'l vviti, ,|„. ,,,,i|„^ ,^
with
(TC
consid(.TaMf
onnth.
h
;i'l'<'^^'^' '^ini with hiasph
'■^l""'. " he shook h
wli
<;n: th(
|>M(,TS. //,. .^1
tcr
isphcmy. VVI
J
(;ws.
as
usual,
'our blooil I
)e
'^ raMm-nt. and said
•'-" tH(;y r(j(;(:t(.,|
fencdorth [ will
I'Pon your own heads ; /
unto them
Ift
^Tward
th(
Ccorcl
go ii„t(, th(,' G(.„ti|
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(;s.
^'vvs made
Acts
■'^^'^'"«t him. and brotit^ht h
insurrection
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Discourses on Epiiesiaiis.
seat, sayinq;, This fellow persuadeth men to vvorshiii
God contrary to the law." Acts xviii. 12, 13. [p
KphesLis his life was put in great peril by the tuinuit
caused by Demetrius, the silversmith, as recorded in
Acts xix. When sometime thereafter he visited Jcru
salem, the Jews " saw him in the temple, and stirrd
up all the people, and laid hands on him." Acts wi
27. They would have killed him had not the chin
captain of the Roman troops rescued him. Ilt;\v;b
however, detained a prisoner. To save him fnini
a cons|)iracy to take his life, made by over fortv
fanatics, he was sent by nit^ht to Ca'sarea, ^aiardd b-,
a company of soldiers. There he remained in l)l)nl!^
for some; years, until at last the governor, to please thi
Jews, pn)posed to him to go to Jerusalem to he tric'
there ; but he, knowing that, if he; went, he would b
in danger of assassination, appealed to Oesar. Ondv
voyage to Italy he encountered a severe lemptsi
wherein the ship was lost at Melita. Me was kii:
prisoner at Rome for some years, l)ut it is believed iKr.
he ol)tained his liberty. If he did, he was again iiii
l)risoned and put to death. He sums up his mam
trials in the following words; "Are they niiiiist^^rso:
Christ.'* I am more: in labours more al)iiiuliint, i'
stripes above measure, in prisons more iVeciuent, ::
deaths oft. Of the Jews five times received I torn
stripes save one, thrice was I beaten with rods, one
was I stoned, thrice I suffered shipwreck, a night anil
%', * »
4 i. ^
, I
^/^^ 7V«./.,..^ ,jr Tribulation.
329
a (lay I have been in the tie m. • ' • '
in pen-Is of vv.uers, in uerils If ' ' I Z""'"''''"^'' ^^'""•
'"'"e own co.nnrynien; ,n perils \ ^ '!' '''"''^' ^>'
l-rils in the city, in perils in the wil / ' '''^'"' '"
'" ^hc sea. i„ perils an.ong n.Ise L "; ""' '" ^""-''^
-' i-"^^'^"-. in watchin.:. ;:^""' ^ "^^^^---
^'^'^^^' '■" ^^^-^tings often, in cole /" ^"^^''* ""^'
Cor. xi. 23-2;. '' ''"^' "akedness." 2
-■ ^ lit; causes of pTi,r,, ,.«!• •
Tu u , "' -^ 'Afflictions,
i ne heathens persernr...! i,- .
"Slv antagonistic to thof,- „w„ i.,o|..trv '. "r"'"'"'"""-'^-
««■ that, as their i„|)ue„ce over rh ' , "*''^'" '"■'■•=''«
gw throt,^,h tlic ™spel their I- v^ ''"''■ *'■'" '■" <'an-
•'■h- rulers wer^ -d to T '1 "" '■'"'-'■'■"«^-
ia^ their respect for the ,,odsl , ,^ '""'^''^ ^'^'''■"•™«.
N^troyecl thereby Vnrt ' *"''^^"^'' ''f "ot
"^ ' cnese reasrmc ^i-.
"■--■to eas,ly induced to persecute Tru "'"8^'«'-«es
h'^^w^reacherso/thr:x; "^^^r'"''^^"'^"-
"vs so much hated the very n.., ,^of , ""'^^•''•<=v''ng
N their feelings were J, ", '^^"'"^"^ ^a^areth
hit r .■! gi^e.itly ex.->snH-.f„,i r, ^ i-
*'it Gentiles were admitted to .he' ~ "•■; '^ '^"'''"8^
■"P'-^ of <^od on equal te,^^, w T^' "'" '''^
" ^'^count of Pauri p^^i i^, ""^'Jewtsh believers.
■entiles, he was peculiarivo ' ''^"^""^ "^ 'he
»*■ -'-the chief captain^Iotdlredt:
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Discourses on Ephesinns.
from their violence in Jerusalem, gave him leavt; to
address the crowd, they quietly listened to his account
of his youth, education, conversion, and preachinw
until he spoke of the Lord's orders when he appeared
to him as he was in a trance in the temple, and said,
" Depart ; for I will send thee far hence unto the Gen-
tiles." When they heard that they became furious, am!
"lifted up their voices, and said. Away with such a
fellow from the earth ; for it is not fit that he shoiili
live. And they cried out, and cast off their clothex
and threw dust into the air." Acts xxii. 22, 23. Hi
had good reason to say to the Ephesians that hi>
" tribulations " were for them. Like every faithful
preacher, he was so warmly attached to the people tor
whose benefit he laboured by the appointment of Chrisi
that no ill usage could destroy his affection for them.
If you speak to a devoted missionary you may discover
that he sees something more attractive in the people to
whom he preaches Christ than he sees in any others
and the same is true of all true pastors in Christia:!
lands ; for in their hearts their own congregations have
a place that no other people can have. This is a law
established by God for valuable purposes.
3. We observe, however, that the natural tendenqj
of tribulation is to cause discouragement and shame.
A man advocates some principles, or engages 1
some enterprise, either for himself or for the benefit oj
others : if successful he is honoured, and feels at tej
■I-he Taidccy of Tribulation.
that he has no cause to bp -„=l, , ~
ocher ha,Kl, he meets w/th "■ '' "" ''"• °" "'^
various other troubles in the '''^""""'"- ''^^^t^. and
•aking, he is apt to beco „' 7T""" "^ '^^ ""''--
followers, for whose benefit h ''"^'''■•'«<="«'' ^"^1 hi.
•fcpirited, so that unless thev ■"""' """'"'""y become
principles maintained are sou,Krrnd!r''T"' ""' ""^
-re than worth all the toil that "u f "T' """ '"
«cure it, they will g.V^ ,,,, ,. ' ""'' '^e undergone to
' good cause on accoun '„ diffi"?''' '^^'"^' ''--'<«
"« ^'Pl-reciate its worth t''"^^"'"^-'' "^en they do
fesecl Cith in Christ nrl ' r"^"" "'^"Y have pro-
"■ho, by their defection "on n e':,- '"""'k'" ''^ ^°^'^<=''
"count, or on seeing others affirm r '''"'''''' "" '''^
■hat .hey never knew t c t ut ^"' ''''''■ P™^'«'
^^■"--•'"«l in the parable of th """' ^^ '''''"'' ^^^
«™^-We the ieed grew ti^r?' '''^- ■^"''>-
» arose, it was .scorcher! .^ '. ''' ''"' "''«" '^e
•-»".all fishes, they werrdsl" f"'^^ '"^^'^ ^"^
h'^ king .• but, the nexT I u '° P™^'-""'" ^in,
K™ *e nature of h"s L, '''^' " ^' ""P'"'"'-'' '«
f"«'"ge„tly appreciate it "TV "'°''= ^'"^ ^'•'' "°t
h"- ''-y'discolere 2:1 ""' '"°"°*'"« "'•-
V;"^ 'he only course whe ebv a! .h"' ^ ^'°''"*^ '"
hW be saved. Losing tle'r 1 ,'''' "'°"^''' '■^"^'
h mortified for adherin7 ^ '" ''" ^'•"'' "^^)'
f»Pte. cvcept a few rr! . ^™ ^° '<'"•?■ ^H hi
tew, were a.shamed of him when he
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was coiuIcihikhI aiul cruciticd. Christ liinisclt", "(or
llu' joy thai was s(;t before him, eiuhiretl the cross,
despising the shame," aiul all his faithful followers an
in a similar spirit, and glory in the cross of Christ,
though it was the greatest dishonour that could In
iloiie to any person. As many are offended ,u tli(
cross, so were many offended at the aflliclions of tb
apostle, and knowing that the l^phesians were cximwli!
to the saftie tlanger, he earnestly exhorted liiciii not to
he disheart(Mied by his afllictions on their bchiilf. I
desire that ye faint not at my tribulation lor you.
riu; passage might be rendered. " 1 beseech that w:
ilo not become cowards on account of my irihulaiioiiv
for you, which is your glory."
II. Notice the antidote to faintinij on accoiiiu ol
the tribulations of the gospel.
1. It is Christ who api)oints us to our position anci
work in the gospel.
This is tru(; of every sincere follower of Christ; tor|
as he is called by a Divine call, and appoitited to.
particular department of the work of Christ, it is iitj
part to rely on his Master in all circumstances. Ht
should not for a moment entertain the thought oj
leaving his post, though his position may l)e trying anJ
dangerous. The position of honest Christians may kl
very painful when serious doubts of their appointmerJ
by Christ to the situations which they occupy
' '■: "f '< ' $
77ir 'rciidvncy of Tribnlntiou.
333
,v on accounio;
iiist; ill ihcii* minds, or when ihcy (|ucslion ihcir
effcctu.'il calling v.vv.w to (li.sci|)l('slii|). Sonic! professors
mav not know anything of tlvs sore, cxcrcisi;, but many
believers have so distrc^ssing aii cxixTicna; of it, that
thcv arc. ()ft<Mi brought to the. verge of concluding that
it is better for them to withdraw from their standing
ill the Church. Thtty think that if the Lord had
placed them where they an.-, he would not leave, them
to he so tried. I le understands their condition, and
sympathizes with their infirmities ; for he " was in all
jioiiUs tempted like as we an-, yet without sin." lieb.
iv. 15, Mis own human nature shrunk with horror
from ihi; suff(;rings which were coming ujjon him, and
he prayed thrt;e times to the I'^ither, that if it v. er("
])()s.sil)l(; the cup should |)ass from him. Whatever* a
man's situation is in connection with the cause of
Christ, he is there in the providence; of God (Mther by
his permission or call. It is, therefore, his duty not to
withdraw from the work of Christ, but to r(;ly on him
for ^race to enable him to discharge his duty. It
is also the part of his brethren to encourage him.
[Whether the apostle passed through such sore (exercises
[as these we are not informed ; but when writing the
[words of my text, as he had no misgivings with regard
Ito his own appointment, he exi)licltly avows his own
confidence in the goodness of the cause which he
advocated, in order that the Ephesians might not in a
cowardly spirit turn from the gospel, though he; was in
iribulation on account of /t.
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334
Discourses on Ephesians.
2. The excellence of the cause in which believers
are embarked may well encourage them.
Because it is the cause of truth, no amount of
affliction endured in maintaining and advancing it car,
prove it to be evil. When we ascertain that the prin-
ciples we uphold are agreeable to the word of God, w*-
should stand by them, no matter to what trouble thev
may expose us. They may be so unpopular that our
selves may be treated with pity and scorn for holdin-
views that are opposed by the majority of the com
munity, or at least by those who regard themselves ,b
liberal, intelligent, and abreast of the spirit of the agr
As an example, we may refer to the agitation made bv
so many to legalize marriage with a deceased wills
sister. Besides, that after careful examination of the
Scriptures on the subject, we are satisfied that such
marriages are forbidden, we have the consensus of aii
the churches of Christ against it since the days of the
apostles. Tj-j opposing dei)artures from Scr])tural prir
ciples, we may be consid-red narrow and illiberal, k:
we must stand by the truth at all risks, whatever otlii'
men may think or say.
3. Seeing that Christians (Miioy valuabh privilcgp
through the gospel, it ill becomes them to faint hccaiK
they suffer affliction on account of it. By faith tli
have " boldness and access " to (iod " with conlidciia
They have liberty to draw near to him with trust, ;i:i
to speak their mind to him with freeilom conctrnlP;.'!
all their affairs. Of this liberty the apostle avaiirtj
The Tendency of Tribulation.
335
himself, for he says : " For this cause I bow my knees
unto the Father of our Lord Jesus Christ, of whom
the whole family in heaven and earth are named.'
4. Believers have a glorious hope. They have an
assurance that the kingdom of Christ shall triumph
over all its enemies with all the obstacles that can be
thrown in its way. and that they who adhere to the
[gospel will partake in the glory of Christ and of the
saints. At the final victory no follower of the Lord
will regret all the tribulations which he had endured for
him in this world, for he will find that they worked for
him "an exceeding and eternal weight of glory."
From this let us learn not to be discouraged when
in the path of duty. The practical (juestion is, What
the Lord would have us do.-* Having ascertained his
will, as we certainly may, if sincere, let us engage in it
vith cheerfulness and confidence. People, through fear
of suffering, may forsake Christ and his cause, but by
loin^rthis, they expose themselves to everlasting misery.
10 avoid this dismal end let us seek to know him, that
we may afiectionatelv trust that he will sustain us in his
^trvice by his grace in all circumstances.
i.
% t:
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DiscoHiscs oil E/>/n\\inns.
DISConRSI' XXVII,
Till', lAMIlA Ol' (i(H>.
ICpli. lii. If, 15: " I'of this cansr I l)()vv m\ kiK ( . unidil
FiitlirtoT <>m l.onl (csiis ("In isl, ol wIhuh tlic uIkpIi liimlv;
licitvcii .111(1 (Mitli is namt'il."
H
I''KI'' llic apostle resumes the stalenicni jntir
ru|)le(l l)y lln' parenthesis cxleiuIiiiL; liom tlir
first to the close ol" the thirteenth verse. '\\\v (oii
nection is: Hecaiisi; y«>ii, I^phesians, through vour
hecotiiini;- i)arlakers ol" the I'etleniptioti piircli.iscd li\
Christ, are aihuilteil to all tlie |)i ivil(\L(('s ol' tlie i hililicr,
ol' dot], i)eiiii; "n«> more strangers aiul roreii^iicis, In;:
fellow-citizoiis witii the saints, and of the iKiii.chdJdiii
Cioil ; and built upon the foundation ol" iIk ,i|i(istl(>
.uul |)rophets, Jesus Christ himself heini; t'f cliiii
corni!r-stone ; m whom all tin;
huild
\\\<^ lit!) In
toi;ftluM', groweth unto an holy temple in the Lord: in
whom ye also are huilded together for .m liahil.itioiii'!
(lOil through the Spirit. I'"or this cause. I Paul, tb
prisoner of |esus Christ for you (lenliles. bow in
knees unto the I'.ither of our Lord Jesus Clirist,
whom the whole family in heaven and earth is ii.imo
In this prayer we have the man who etlcnil
the Person to whom it was offered, and the hlissii;.
Unri", UllUi ll'.i
^vl\ulf i,\lllltv '.?.
llin V r CllU.
'/V/r luiuiily of (lod.
337
tioii
kcd ; 1)111 vvc will In this discourse- r.onriiK- our atl(;n-
lo the I'crsoii to whom it w.is olTcrrd, (jod the.
I'atlicr, .uid lo the liunily named alUT him,
I. Notice the P(;rson to whom the apostle ofT(!red
this prayer.
I. Mis relation to our Lord Jesus Christ. " I how
nn knees to the I'"ath('r of our Lord Jesus Christ."
Seeing Christ is said to he " without father and
uithoiil iiiothiT," how then is (iod, or any one else, his
father? As he has two natin-es in oik; j)erson, thin^^^s
are iilfn'med of him which Ixtionjj^ to on*; nature, hut
not lo th(! oth(!r. As man he had no human father,
1 as (jod he had no motlK-r, hut the human nature
.iiu
i\
el hiin who IS a I 'ivmc person
l)i
had
Dtl
I mother, and
he
himself call(;d (lod hi>. I'ather, and Ciod declared him
lo he his "only heorolicn .Son." (iod is the l'ath(;r ot
('hrisi in such a way that Christ is (iod's own .Son.
"'iod sent his own Son in tin; likeness of sinful llesh."
Koin. viii. .;. "Il(t that spanid not his own .Son."
Rom. viii. ^^i. When he op(;iily declan-d (iod to he
his I'ather, the Jews correctly understood the claim to
iiii])!) e(|iiality with (iod, and " soiij^rlu to kill him,
luicause he .said that (iod was his fatluT, makin^^ him-
self e(|ual with (iod," John V. i S. I U; is distinct from
all others as the .Son of (iod ; rational creatures are
|Sons()l (iod in virtue of crtration in the. imajjje of (iod.
but he in virtue of eternal generation. That he is the
■iWfB.'t' s
■^'
*i'
UM
tu
V»>'Wrw\ tUt I'.f^/h'ShtHS
I'fth
iH
Son nl (.Oil rsM-llliMllN i'. .1 lllllil.ltlK'iH.ll clrmnii n| i),,
jm>',|mI. I If W ,1'. " IH.hIc nl tllr 'icrd nl I >;l\ n I ,ii mnl
\\\\\ l«> (he llrsll," W.i'i " (let l.urd (tt Im- ||ic Son ii| I ,iii|
Willi power. .!« « oolin); (o llw Spiiil o| lioliiir,,. |)\ ||„
roMiii t'» tioii lioin \\\v tlr.ul " Kom. i. ;, |. ' 1 1|, ,,
ihiuj;'. Mv wiillrii ih.il \f mi|;lil iMlicvr ||,,ii li.n, ,,
\\\v Son ol liod, ,ni«l ili.u Ix'licx in}; \v inii;lH li.m |||,
!lu»Mi!;i\ Ins n.nni\" |olui \\. ;i. I'ln' irnlli in I,,
lu'liovrd I', th.n ( Inisl is (lie Son ol (lod. .hhI
i .ui. »h( roloio. !i,i\( lilo witlioiil ilns l.iiili. (iuti i, ,ik
\\\c I'.nhoi ol V In I'. I .1', lie is "ihi- Son ol
lln 111,111
111,111
w
ion\ «lo men ..i\ lli.it I (lie Son ol in.in
,1111
Trln s .»nsW(M w,is. " I'ltoii .nl llir( liiisi, ili< S
nil nl
ihr li
i\ ini; ttoil. I Ins .uiswn w.is roiicil. Im " \v
.u\sworr«l ,in>l s.inl nntit jnin. Hlcssctl ,nl (linn, S
H.n |on.i ; lor llrsh ,in«l l>Ioo«l ii.illi nol ii'vciiril it
ihrr. hut nu I'.ithfr whith is in lnM\"n." M,it,
IIIIOI
illllr
\\1
t ,;. to, I ;. As m.in lio is not tit*' Son ol ( ioil ill \ iiiiii
ol it<>.»tion, not l)\ .uloption .ts Ix-litvcis ,irr, Inn i-
\ ittur ol tho union ol his hiiiu.in n.iturc to liis rcison
ll is not iMthcr n.tlun' hut thr roison ol ( Inisl thai iV
ihr Son o\ (l«nl. I'lic lium.mil) ol ( lui.i Is nol i
pofson. !nit .» n.ttmc suhsistin)^ liom \\\v h("i;itinini^ o;
its (Aistrttor in thr |uM\son.»lity ttl the (Icni.il .Son >
2. (.unl s i('lati«m t«> liis |k'0|i|(*.
\\c is their I'.itlu'f. sccini; thai thcv arc (•.illcil iK
lainiK uanu\l allrf him. riii-v ai'i' nol his ihiMrc"
mt III 111 ill,
|\ III .IMlMll
Soli Itl ( lOil
IH".'., It\ till
|. ■• I hi.
iImI Ii'.m. k
[A\\ ll.lM' 111'
(mill III III
, .(Hil 111! IIMII
( lUil r. .iImi
Mill III in, 111
I m.iii .nil'
,1. ilii- Sun ot
y[, Inl " l<''>^
( (
\c,llri| II iliUi'
I." M.ll, Wi
.lit'
ll.i III'. I I'iMir
rinisl ih.il:-
licpiniiinu
•icrn.il
Son
arc r.ilU'u
//fr I' inn iff 1*1 (n>i/.
SV)
csMllli.ilIy ••'' < llli';' i'' III'- ^"li, l.;il lii'; (hiMir/i |,y
iri'riM'i.ilioii and a(ln|ilinii , aiiij ( liii'.l is not only
ilicii ( (i\ niaiil lir.nl, IhiI al',n llicii lili- ami Kinj(. lor
l|)is Ka.oii Im' i'l |iio|i»ily (all»(| "oiii I.omI \i',\\',
( liiisl."
II. Noiice (lif lainily ' ' )| wliom lli* wliol*
lainily in litavcn and <ailli i'. naiii'd. "
rlii'. |>.i''''<ijM' i'. Mi|t|io'.fd hy ,onw to r* I' i holji
III r,iii',tiiii<d men and liolv aii);«l., I»iil iliraijdi lli*
l.idcr JMiin ,111 iiM|)nilaiil '.<'(iioii ol iIm lainily oI f >od,
K iiia\ lie doiililr-d wIk iImi llif a|»o',l|r \\.\i\ lli'm jn
\itu wlirii lie Wlolr llif.c wolf
il all
K. In t!
ir. f |,i'.ll«- w
d'
mni Willi '.rvnal allir.ion'. lo llii', l.niniy willi ifs
luHi Simon ^1 |'rivil(j^<"., .md we liiid llial (lie union ol (» w . and
(iciitijc, III (»iic liody I', proniiiMiilly .< t loilli in
it. Id lliis rcmodrlird and »iilarj.M-d (fdninunity In-
(ioil ill \ntib §■ |""|''''''y K'^''"' ''"' "•'""' "' "l'""ily." (t i. '-u' I
I a
Imi I' ^H l>'»i''''l)'>ld dial, dioii|.;li iinilt'd hy honds lliat (annot.
Iiidkcii. llinr arc j^^hmI divcfsiijc', in it, lor
I. It'. iiHiiilnTs diljcr in ( <»ndilion.
h i'.t i- not ^ ^B Some .lie livin|.^^ on <,irlli, Imii many ol ilimi havi:
;,'()iic In lic.u'cn to llwir JMllirr . Iioii'.c, wlirr?- tlif;y
l>l
rest liom their lahoiir and ,(■«• liis lac-. 'IImt'-, in
tree iiiicndiirsc with dod, they hcjiold his ^^lory in
such hrij^hliK'ss as would ovcrjjowrr tlirir naliir*- whil':
Ithe^H^'^^y ^^'•''''" '" lli'^ wr»rld. I ln;y have all the ha|*|>iiu:ss
his thiKlre* ^B '^'^ which they art: (:aj>al)le, for all their desires ar»:
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Discourses on F.phcsians.
gratified. They have communion with holy angels
and saints without a shade of distrust ; for there po
one offends or is offended. All proud bearing, con
temptuous treatment, and suspicions are excluded
*'The fearful, and unbelieving, and the abominablt,
and murderers, and whoremongers, and sorcerers, am!
idolaters, and all liars " are not admitted to disturl)
the holy harmony of the community. The interest ol
believers on earth in that habitation of blessedness b
much increased by the consideration that dear relativt^
are there, and that they are perhaps looking for thi
arrival of friends left behind in this world.
2. They differ with respect to nationality,
liecause God's children are of various races and
countries, they exhibit characteristics that are peculiar
to themselves and their respective kindreds. There 'b
the stolid Red Indian, the imitative Chinaman, tin
subtle Hindoo, the lethargic Turk, the excitable Negro,
the shrewd descendant of Jacob, with his talent for
traffic, the speculative (ierman, the aesthetic Italian
with his pleasure in the fine arts, the practical Anglo
Saxon, the chivalrous Celt, including th(; volati!!:
Frenchman, the Welshman, so firmly attached to the
language of his ancestors, the light-hearted, affectionatt,
impulsive and witty Irishman, and the loyal Scottish
Highlanders. With all these natural diversities thiv
are one in faith, hope, and charity.
3. This difference of origin, race, education, ar:i
The Family of God.
541
character renders it difficult to harmonize their sen-
timents and tastes ; it therefore leads to further di-
versities of religious manifestations and ecclesiastical
organizations. Among the people of God we find
distinct types of religion in different countries. In
one place you find cheerful piety without sanctimoni-
ousness, in another place it is grave without levity, in
another it is mystical, in another it is ritualistic, in
another Scriptural. In all places you find a weak
tendency to some error or another. If these different
dispositions and tastes have not given rise to schisms,
they greatly help to perpetuate them. We discover
peculiar manifestations of spiritual life in every church ;
true piety in the Episcopal Church is amiabl(^ in the
Baptist churches it is exclusive, in the Congregational
churches it is self-assertive, in Methodism it is demon-
strative, in Presbyterianism it is intellectual, and what
godHness there may be in Catholicism it is submissive
to sacerdotal authority, but so buried in error that it
is hard to discover its existence. This sketch is sq
general that it fails to describe the distinctive char-
acteristics of each party accurately ; but many such
diversities are among the people of God, for no two
agree in all things.
4. There are diversities in spiritual experience ;
tor some are strong in faith, because the Holy Ghost
has so enlightened their minds in the knowledge of
God, that they have confidence in his love and faith-
IS]
(til
342
Discourses on Ephcsians.
fulness ; they are so satisfied with the character an!
work of Christ that they have stable hope whcrebv
they rise above the circumstances which influence: weak
believers ; while, on the other hand, the knowledge (f
the fundamental principles of Christianity possessed 1)\
some is so obscure, and their spiritual conceptions so
dim, that they labour under such uncertainty' as to
produce much discomfort in their minds. Some art
joyful, others are sad ; some are hopeful, others are
despondent; some are active, others are (juiet. In a
word, there are innumerable diversities both in char
acter and circumstances. This variety gives the familv
of God all the greater interest, for without it a tanit
uniformity would prevail, individuality would be lost in
the mass, and the glory of God would not be so emin-
ently displayed, nor would each member of his family
have so many objects of admiration. By nature one
was stubborn and self-willed, one impetuous and rash.
one proud and ambitious, one sagacious and keen in
business, one gentle and yielding, and one cautious ami
timid ; but grace purifies these various traits of char
acter without destroying them, and makes them the
ornaments of their possessors. However much one
may regard individual peculiarities as defects in the
church on earth, and even hindrances to its prosperity,
we do not regret that in heaven there is a meek Moses,
a patient Job, a devout David, a wise Solomon, a once
despondent Heman, an impulsive Peter, an amiable
if .n
The Family of God.
343
John, a resolute Paul, and every possible shade of dis-
tinctive character. If the bow of heaven were all one
colour, however bright, it would be comparatively dull
and uninteresting. In the heavenly family there are
diversities in harmonious unity.
5. Notwithstanding these; diversities in the family
of God there is a real unity.
(i) The original state of each member of it was
the same. At first they were all guilty sinners under
sentence of condemnation to eternal punishment, nor
could they satisfy justice so as to escape. Besides this,
they were unable to reform their lives, because they
could not purify their own polluted hearts. Though
God's creatures, they were not sons but aliens. They
vielded willinpf obedience to Satan, and were slaves in
the kingdom of darkness. Their first state is vividly
described by the apostle when he says that they "were
dead in trespasses and sins ; wherein they walked
according to the course of this world, according to the
prince oi the power of the air, the spirit that now
worketh in the children of disobedience : among
whom also they all had their conversation in time past
I in the lusts of their flesh, fulfilling the desires of the flesh
[and of the mind ; and wc "e by natui'e the children of
[wrath even as others." Eph. ii. i-\
(2) They ar \ all born of God. In connection
with the word, the Holy Ghost quickened, renewed,
persuaded, and enabled them to embrace Jesus Christ
344
Discourses on EpJicsians,
freely offered to them in the j^ospel. In a word, thtv
are born aj^ain, and on that account they arc the
children of God, having received their spiritual life
from him. Being thus regenerated anil iMiahled to
re;st on Christ by faith, whereby they are united to him
legally and vitally, they are justified, their sins are tur
given, and they have a title to the rights acijuiral for
them by Christ.
(3) To render th(Mr sonship legal and scriirc, (lod
adopted them into his family by a paternal act of IVcr
grace. They are constituted sons of (iod. and h(;ir>
jointly with Jesus Christ. Because his righieoiisiiL^N
is imputed to them, there is no condemnation to am 0!
them. They have a title to the same inheritance, ami
it equally belongs to them all. The .Spirit of the Son
is given to them to dwell in their hearts, that he m;i\
strengthen the filial affections which were implanted ir
them in regeneration.
(4) They are named after the same Divine Person,
Whether the apostle means the Father or jc:siis Christ
is disputed by expositors ; but as children naturally
derive their name from their father, we conclude that
the family name of believers is that of " Sons of God,
the most honourable designation in the universe. Being
then the children of God, they are the royal princes 0!
heaven. They are called " Israel " in Scripture, whid:
means " Prince of God " or " Warrior Prince of Gdd
This high title belongs to each of them. On account 1
t'^M
The Family of God.
345
of their relationship to Jesus Christ they are called
Christians, and this led some to supijose that it is after
Christ the family is named. Though the followers of
Christ were called by that name in Antioch before this
(•pistlc was written, there is no (evidence that it was yet
used by themselves as thcnr common designation.
Paul does not use it in any of his epistles, but com-
monly calls them "saints." It is doubtful if h(; here
intended any one name, but simply the filial relation of
believers to God, their fraternal relation to Christ, and
ihe unity of the family.
(5) In this family there arc; common features of
character ; each is interested in the honour of the father
and the welfare of the houstjhold. Before they were
horn again and adopted, they did not heartily acknow-
ledge their obligations to God ; but since, notwith-
standing many serious defects, they tlesire to glorify
him by hearty obedience, and for his sake they love the
hrethren. As they realize their union to Christ, their
attachment to his people becomes warmer, so that
whatever differences may exist among them, brotherly
[love continues. The old spirit of malice, jealousy, and
envy, though not entirely eradicated, is at least broken,
condemned, and held under restraint, so that instead of
[finding pleasure \\v observing the faults of their brethren,
Ithcy desire to hide them. They have the "charity
Ithat suffereth long and is kind, that envieth not,
ifaunteth not itself, is not puffed up, doth not behave
i» Iff,' ,
If
':ii|i
34<5
niscoi4rsi\s on I'p/icshtns.
ilsril nnsccinly, scckclh not lici* «)wn, is not c.isih
provoked, lliiiikctli no evil, rcjoiccth not in iiii(|iiii\
l)iit rcjoicctli in the irnll) ; hcarcth .ill thinj^s, iMJicvctli
all lliinj;^s. honcili all thinj^s. cndmcth all tjiiii^rs
I C Or. \iii. .\y. W'Ikmi lln'y rcroj^nizr the iiD.ij^i oi
Christ in (heir hntlinMi it alVonls ilieni real salisliKtion
ami lonns .1 powcrliil bond o( iniion hclwcrii thcin
\\\r rcfOjLjnilion of .1 hclovcd Itrollicr oi' oilier nciir
relative, alter a separation «)! many years, is not nion
j«>\ lul than the diseovery o( the lealnres of the j;iinil\
ol ( lod in a Iriend or neie:hl)our. Not onl\ do tht
members ol the household ofClotl know each oilier ,b
such, hut the world, with all its disposition to dcin ii
knows them also. Sinners use much ingenuity huoii
vince themselves that there is no )u|;odliness in tht world
not at least in their own neii>;hl)ourhood. hecaiisc tlir
excellence ol believers disturbs their carnal security
ami therelbre. to weaken the conviction caused hy tlur
devoutness. wort!, ami sincerity, they watch (or ihi
inconsistenci(^s and niiipnitv them into enormous cniiies
They misrepresent their i»()od deeils. and ileclarc thai
their moti\es are selfish and hypocritical. It is iniuhti
be r(\i;rc*ltetl that (itnl's children often suspect thf
sincerit) of each other, for such a spirit, when ( lierished
(.iestrtns the harmony that should prevail among tlmi'
It hinders the success of thi^ church in her \;irioo>
enterprises, tends to her dissolution and arrests thc'j
own growth in grace.
If'*' /'annly „/ Co,/,
l\iflatiotis :
|«"'l accen th,. ";;'«'^'«"'^"««. '"r„ fro.n your sins
g.
Im*,
I
ml
mfVI ^ ^^^
' ^
i
i lilff
348
Discourses on Ephesians.
DISCOURSE XXVIII.
TIJE ATOSTLK's I'KAVKK KOR THK KIMIKSIANS.
Eph. iii, 16-19: "That lie would {^rant you, accordiiij,' to
the riches of his glory, to be strengthened with might by hi>
Spirit in the inner man ; that Christ may dwell in your li nr;^
by faith ; that ye, being rooted and grounded in love, nia\ b>
able to comprehend with all saints what is the hrciKith, an:
length, and depth, and height ; and to know the love of Clirbi
which passeth knowledge, that ye might be filled wilii all th
fulness of God."
'r^HE apostle addressed this prayer to (iod uiulir
-*- the interesting title of "the Father of our l.or;
jesus Christ, of whom the whole family in Iumvlii and
earth is named," and asked that he wotild stren^fthci
the ICphesians "with might by his Spirit, in the inner
man," that Christ might dwell in their 'carts, and that,
"rooted and grounded in love." they might c()in|)rt
hend the breadth, and length, and depth, and lui;'b
of the love of Christ, and also know it expi'HnuiUdlly. j
that they might "be filled with all the fulness of Goi
I. Notice the first blessing asked. " That tiM
would grant you, according to the riches 0:
his glory, to be strengthened with might t'|
his Spirit in the inner man."
Prayer for the Ephesians.
349
1. He prayed for the strengthening of "the inner
man."
\\s " the inner man " the apostle does not mean
the higher powers of the soul ; the reason and spirit ;
nor does he pray that these by their natural force may
overcome the evil tendency of the lower powers and
lusts of the flesh. This view is extensively enter-
tained i)y Armenians ; but the truth is, that the whole
soul is affected by original sin, and therefore the
natural man is thereby disabled to do any spiritual
good. The conflict of which the Scriptures speak
is not between the higher and lower |)owers of the
Muil, i)iil between the old and i.ew man, that i.s, be-
tween our depraved nature and the spiritual principle
coninuniicaled by the Holy Cihost. This is evident
tVoni Scripture and e.xpcM'ience. " b'or I know that
III me, (that is, in my flesh,) dwelU^th no j^ond thing:
for to will is present with me ; but how to perform that
which is good I find not. b'or the good that 1 would
1 lio not ; but the evil which 1 would not. tli.it I do.
Now. if 1 ilo that I would not, it is no more I that do
it, hut sin that dwell'-th in me. I '(\W(\ then a law.
that, when I would do good, evil is prt^sent with me.
lor I d( light in the law of Orxl after the inward
,man. Rom. vii. 18-22. " The natural man receiveth
not the things of the Spirit of (kxI : for they a 'e
foolishness unto him • neither can he know thei i,
Ihicau.sc they are spiritually di.scerned. iiul he that
J5^>
DisiOMrsrs oh /i/>fyfxittn.\,
Is spiritual jiidgcMli .ill (lniif;s." i (or, ii. i |, i , i,,
llw |>assi»^«'. " I'lic ll< ill liislclii a^aiiisl (he Spnii, ,iii,|
liir Spirit against thr Ih'sh ; .iml tln"i»' arr ii»iiii,ii\ ih,
niu- to the otIuM, ' the Spirit i\(u ■ iinl inraii iIh liiphn
p«»\V«Ts ol the snill. I»lit thr llnlv ( ihnsi (Iwclliiii. m
h«'li<\<Ms. \\\ the iiiiK r in.iii. thrrjjorc, i', nni in 1„
llll«l('rst<M)(l tile '.mil a'< opposed lo (he li(i(|\, oi |{|,
latioiiai .IS opposed lo the si'MMiai principle'.. Inn tin
spiritual iih- i re.it«'d lt\ the po\v«"r ol < iod ; \\\* |mmi|ii,i
ol " tlie <'\M'edmj; iMcaliies'. ol his power to us v\,ii,i
who l>elie\<. .uturdinj^ lo the working id hi', mi^lm
po\v<M. I'ph i. lo. No iiiireiie\v«'«l person h.i, "ih,
inner man.' It is, tin relore, lor Inie Itflit \(r, ih.n
th<' apostle asks this ptiwer.
.'. Il«' who str«'ni;tli<iis "tlw inner man ' is (lit
I loI\ t diost. " Ih.it \\r would ^r.int \ou . . . ti'
he strenj^thened with miidil I>n his .Spirit in iIk iiiiirr
man.
Whatever inslriintents (Iod in. in einplov lor il/
• 'ililuation and eomltut ol his peoph-. no ( re.iird ,\^vm
ean str< nL;thet\ "tin* inmr man." no preacher, hnurvc
eniii^htenetl. lan (ht it. nor can the word ol ( md i
i~t)mplish it . lor it is done l>\ the .Spirit in iIk cxciviv
«>1 "the CM-eedinv; j^reatness ol his power,
which he wrought in Christ, when he r.us«'d iiim iiv
the de.ul, and set him at his own ri^dil li.iiul in t'
luMvenly places. I'.ph. i. H), 20. I'his heiii^ ili< uw
it sounds like hiasphrmy to hear s<»m<' people, in pr>j
/'tiiyrf foi till- l'./^^,'ii'siniis.
?5'
line igiH'r.incc, say lli.il " llir inner man" is strrn^^tli
(•(I l)y ni.ilrri.il IjhkI.
^. I lu incasiin* a( cnnlinj.; («» wlii<l)(iorl im|»atl'
clU
this sticn^'lli I", "llir ri( Iws (»l his ^loiy." Instead ol
.icliii^ ill llii^ mailer ac < onlinj.j to our ( onfra* led ideas,
hr,i(l'< ill a inannet ilial is woilliy nl liimscH.
II
lis I'
•111 .im|)lc asMiiaiK f l<» l»eli(v»rs ihal wlialever strenj/lli
ihcy ii'cil l<»i Kieivinj^j needed hjessin^js, lor the <Iis-
( h.iif^e ol (liilK and lor wilhslaiidmj.; IImii enennes, it
shall he aluindanlly heslowed ii|ion lliem. ( lod wh
o
has iiiexhaiistilfle resources, is iinhoimded in his liher
,ilily,
his L'l
\VV iii.iy lorm s(»me notion o(
fler h
the ri» lies o
.f
priory when we ( oiisKler Ills wealtli, and Ifoimiy
III.
towards tli( leemmj^ millions ol r re.iliires m this wor
'Id
and activity
h. th
•th tl
leir
ihal are sii|>|)orted l>y him in lil«
lavcns and yoiiii^ lions that ( iv to him, he ^iv«
liKiil in due season. It he thii, provides lor the wants
((I tin- animal creation, iiuk h more shall he provide for
those to whom he ^ave his own Son to .ave them l>y
his death
II. Notice tin- s«( Olid hlessiii^ asked i hat
( hrist may dwell in your hearts hy faith.'
I. That Christ may dwell in the heart as meant
liy the apostle, "the inner man " must he stren^thenerl
hy the Spirit ; for natural rrwii are loo weak to nT»riv«;
him, and many of th<' children of (icKl ar»! yvX so feehhr
llliil, though Christ is in thein, they cannot bear v<:ry
= . 'M J if, .
i^'q
m\
.<s
tu
\i>>Nt \i\ ,<U f'/*»t\hlH\
t'f^h,
powiiliil m.inili'Mlniinn'i nl lii'i |m"i»'iur I m il,,,
li-.lMMt l)ttl .1 II w nl lit) lit llnnll|;ll il.llklli ., ni m
«liMil)t I OIK It niM}', <l)i II mil i< Ml lit ( liiiMi, I III \ I iiiiiK
ttiMir I itinittiiillitll willt Itiitt, liill llli-\' .III' Ml M lilimi
IK ll<ll\
>.rHMl<li i»l II ili.il llii \ li.ii llii N III- iml Nil mi I
In tii'< w III) liiitt .)'. Ill niti ili'il III liint
) ( liir.l <l\\i II'. Ill llii Iti'.iit'. n! III'. |Mii|i|i (,
till', iinitti'ii'.ii , , Iml III I. „ii<| i«t ilwi II III iliii'.i |i|
Itrtr III I. jM.uioil.lv |i|i,l'.i(| In |i\i,il III. p|
IH
w
lll\
ll .l\l II
i.;oo»lit<".'., .iitil ln\ I III ilii'. v\,i\ III (|\M H. Ill I
■* \ nio ihi'i lili I iiinii I \f., K > llinii ili.ii liwi III I II
lit.' lli'.IV « If. I*. i\\lll I III ilw . ll .llltnil)' llli I liilil
irn \A I'. I. hi " I >rlili iitii ilti l.iinl wlinli w ,|i.i!
in
h.tbil,
V\ ll. H III
I iIwi II , liM I llli I nl l< ll
\\w y hiMirn i>l I M ,11
I \
nm \ \ \\ ; |
W I II .lllliMi:
1 1 1 1 \\ I
lit /ton. " .Sin^; |>i .ii'.i'. Ill I III I I'll', will! 1 1 1 1 w rill ill
/i»m, ' V ' i\ I I I It .|\\< II'. wiili liiiii ili.ii I . liiiiiiMi
.\it»l »«MUiitf " I Ini'. '..mil llir Ihi;Ii .iinl lol(\ < 'in ilu;
inl\,tl>ihili (in iiiiN , w hoM- it.iim' i'. Iu»l\ , I ilw. II m ihi
\\\'cy\ M\\\ lh»l\ pl,»»i\ with itim .»Im> iIi.iI I'. I'l .1 ii'iiiiiii
a\\k\ himtMr '.I'liil I'.. I, l\ II IS III ilwiil. iii li^
|H'Oj»lr " \ t' .tH' \\\v l(Mlt|ilr »»l llli li\ Ills; (i<nl,,^
iioJ h.nh s.\itl\, I will ilwrll in ihnn iml w.ilk m lluiv
} l"»>i \ i. u>. Soinrtmn", (huI is '..ml in ilwrll m ! ^
pt'0|»N' .»s sl.itfil in \\\v j.isl p.iss.i^r i ilnl, '.nmii
II1U'>
S MK.
thr Spirit vit" l,ioil. iMllr*! .ils«» the Spiril nU Inisl. i
to vlwill in their luMits. .nul snnutiinrs. .is in oiiili'v!
Chfisi is s.iiil t»> ilwfll in tlu-in. " Uiil w .m lu'i
I'lll till,
nt".'. .Ill III
I III \ l.nniK
•( i\\] lin n'll\
I II I >|'l« ' "
\ lIlilM I'll"
•,(l \\\ • !'J"'^
II'. Ill l\' .l\'i'
l,)| il\\< I'' > >"
l,,,,|. i|\i iliil'
xlii< 1> \' ■•'"
Iwill .IIUOIV,
. II, .iwill
,, li ilw. Il«ll' ■
[\\.\\ r. Iiiinil'i'
lolu « h\v\\\.\'-
\\\ li'l
I .lv\'
■)', «'
,1 *'»
lUiili
ilwrll- '1\
l\ \IU'.
{ |0(
\\.>
II. in ih'iii
m
nnu'Uiiu'>
ho tl\N<'
L.I
,U luisi.i''
as in .uiiM.v.
villi
\(' .m
lUU
rfiU'it /ft tfii l/ffiiuton
r, »
i|„ Ijcli, lull in til*' S(»irif. il •;'» Ik ili.il lli»' S|»iMf «»l
(,,m| iKvrli III you N»»w il ,iiiy tii.iii Imv«- iinl »li»
Spun nl ( llll'.l, llf I ■ IMilic <il III';" l<«i(ii VIII '; " II
II ^H ( lili'il I"' III V'll. iIh' Ixiriy I'. 'I* .mI l)«(,iil'if «i| <.|fi "
1^,1111 \iii m III \'illil« nl llic iiliily (.( (Ii» jJivKi''
, ,',(llir. uImM' (»I|c j'lr.Mli nl llir ( inrjlw .I'l dwf II ., ill''
,||li I rrr.nll'i (Iwfll (II* M |||.;( wi .«•, '.n lli.il " li«
ill. it
li.llll Mrii llic Snil ImIIi '.« cm iIm I',i||i« t, " ,ili'l li« tli,ll
1,,^^ ^H h.ilii llir Snii ImIIi ill) JMllin Wli'M tli« 'i|>llll nj
( iiiil i'., llicir (
ntj r. , ,iii(| vvli* M 1 1|( Si, II I
I nl ( lirr.l
tlicti ( III I'.l I'
^. ( liii.l tlwf'll'. ill ill' Iw.ifl . n( III. |»'f»|il»' l»y
l.iitli
( III! .1 flwf'll'. Ill ill* Ik.iiI . <il l(( Imv I ., Ixil f,lllll
I. no! .ilw.iy'i .l( ll\r III
lliriii II I. Ini tl
i« III m wlinni
( liii >l I', lli.il iIk ,(|i(».l|f |»i.iy'. lli/ii II' in,iy 'Iw II
ill lli'ir llf, ill'. Iiy f.iitli i li.il 111', III'. ,il»ilily In ',*■»■
(III!. I liy l.iitli, '.n lli.il .1 liviiij^ VI . I'lll '»l liii.i iii,iy
IM I
II llic iiiiii'l .iii'l Ik. Ill II' |M.iy'. ii')t tli.il II'- riMy
n.ilK <lvv< II ill lli'in, Ini tlir. Ii'' «l')«'. ;ili«M'ly, l»iil \\\a\
\ m.iy Ity l.iilli '.»•(• lli.il li«- dwll'. in lli'-ni, riiriil
I ^H''' '" I" > |)''n|*N' ;ilw.iy'., wli'-lli'T l.iitli !>'- .irliv- nr not.
^\li'ii .1 III. Ill l.iiiil'. llic mnr«- iii.iiiifc'.t op'-r.itiofis nf hi'.
|siiiil .irc ',ir,|)ciHlc<|, l)iit the '.niil 'iw'll'. in liirn nofwith
stjii(liii|^r. IIkmi^Ii r.iilh l»'- in ;i swoon, y«:t Christ may
(t ill llic sniil in many ways. If (Christ's work, in us
< re limited to th<; n-ali/ation liy faith of his prrsrncft,
It wniiM l)c a sad cas«! for us ; for he. carries on a
I'Hisatul ojjcralions in us in which faith h;i.s ua part.
M
m
'•lily
I I
m
354
Discourses on Ephesians.
rH
The hearts of the two disciples going to Emniaus
burned within them as Christ opened the vScripturts.
though they did not know him. Their faith was so
stunned by his crucifixion that they could not believt;
that he was alive. Their unbelief prevented them from
recognizing him as he walked along with them, and coii
versed with them. Christ dwells in us and works when
we do not know that it is he ; but here the apostle pravs
that the Ephesians might realize his presence, and set
him as he worked in them. When his presence is not
observed, though his people are safe, yet they caniKt
be comfortable. It must also be understood that taitr
has much more to do with Christ than to rest on hir.
for justification ; it lays hold on him for sanctificatior.
growth in grace, spiritual light, joy, and many other
things. None, however, but those who have justifyinj,-
faith can look to Christ for other blessings. Whenthc
indwelling of Christ is realized, a transforming effect h
produced in the soul. When the veil of ignorance h
removed from our hearts, "we, with an unveiled tac
beholding as in a mirror the glory of the Lord, art
changed into the same image, from glory to glor}
even as by the Spirit of the Lord." 2 Cor. iii iS,
III. Notice the third blessing asked. ' Thatyt
being rooted and grounded in love, may bt
able to comprehend with all saints what is th:
breadth, and length, and depth, and height
the love of Christ."
Prayer for the Ephesians.
355
1. To have good understanding of the love of
Christ we must be rooted and grounded in love.
The love referred to here is not the love of God
to us, l)ut our love as a Christian grace. Though its
object is not specified, it means our love to God and
to the brethren. It is a fruit of the indwelling of
Christ in our hearts by faith. The apostle prayed
that Christ might so dwell in the hearts of the
Ephesians, that, by his operations and gracious in-
tluences, their love to him and to one another should
so increase as to obtain an ascendency over their
understanding and affections, so that the whole "inner
man" might be so strengthened that as a well-rooted
tree, or as a building whose foundation was laid on a
rock, they might stand firm against all the forces that
might bear against them to overthrow them.
2. This establishment in the grace of Christian
love is necessary fo a satisfactory progress in the
knowledge of the love of Christ. Unless we are
strengthened by the Spirit in "the inner man," unless
Christ dwells in our hearts, and unless we are rooted
and grounded in love, we cannot have a comfortable
[apprehension of the gospel, or of the love of Christ
[revealed therein. For this reason the apostle prays
that the readers of the epistle may be strengthened so
las to have power to comprehend the great things of
juhich he wrote. He does not mean that they may be
il>le to understand them in all their extent, seeing they
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are infinite, but that they may correctly know thdr
nature and worth, though their minds cannot cmhraa
the whole. He wishes us to understand that the
subject is infinite in breadth, length, depth, and ht;ight.
IV, Notice the fourth blessing asked. " That vc,
being rooted and grounded in love, may be
able ... to know the love of Christ, which
passeth knowledge."
I. Experimental knowledge of spiritual thino^
accompanies spiritual illumination. When the Holv
Ghost renews the will and enlightens the mind to
see and appreciate the love of Christ, it produces i
response in the heart. It is different from the specu-
lative knowledge of natural men, which leaves the heart
dead as before. In their case their acquirements make
them proud, and they fail to produce love to Christ or
to his people. If we savingly know the love of Christ,
it has caused repentance, humility, and affectionate
attachment to Christ, to his people, and to his inte
rests ; we desire to know more of it, and we long d
feel its power, that by it we may become like; Chri>;
This effect manifests itself in our obedience to thewi!!
of God, and in efforts to honour him in our lives
The cause of Christ on earth has become so inte
resting to us that we put forth some efforts to advana
it. When his kingdom prospers we rejoice, and whrc
its progress is retarded we are grieved. In these anii
or
Prayer for the Ephesians.
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similar ways the experimental knowledge of the love of
Christ reveals itself in his people.
2. Though the love of Christ is infinite, and no
created mind can comprehend it, yet it may be savingly
known. It passes knowledge, inasmuch as his affec-
tions are infinite, and his condescension so great as to
cause him who was " in the form of God, and thought
it not robbery to be equal with God," to make "him-
self of no reputation, and to take upon him the form
of a servant, and to be made in the likeness of men ;
and being found in fashion as a man, he humbled him-
self, and became obedient unto death, even the death
of the cross." Phil. ii. 6-8. " Greater love hath no
man than this, that a man lay down his life for his
friends." John xv. 13. The Son of God lay down his
life for his enemies, not because he needed them to
add to his infinite blessedness, but, because of his own
[jenerous kindness, he loved them with an everlasting
love. This great love has secured for its objects
blessings that are beyond our comprehension, and that
we shall never be able to estimate at their full value.
He has exercised patient forbearance toward us far
more than the most affectionate parents have ever
done toward their disobedient children ; he has pro-
vided for us necessary comforts during our life time,
jand, if his people, he has administered grace to us, not
lereiy to the extent of our petitions, but far beyond our
recjuests, and even our knowledge of our necessities.
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V. Notice the fifth blessing asked. " That ye
might be filled with all the fulness of God."
The standard of Christian attainment is to bt
filled with the fulness of God. This cannot he
reached in this world, but believers desire the per-
fection for which they are destined. The apostli
himself earnestly strove after this. " Brethren, " say^
he, "I count not myself to have apprehended; but
this one thing I do, forgetting those things which an
behind, and reaching forth unto those things which an
before, I press toward the mark, for the prizt- of thi
high calling of (iod in Christ Jesus." Phil. iii. 13, 14
The disciples of Ch t believe that God will coinmimi
cate to them out of the fulness of his excellencies all
that they can contain of his goodness. They shall be
filled to the utmost, like vessels of various capacitit^
which might be plunged into the mighty ocean, aiu!
then each would contain all it could hold. Then cm n
holy desire (and there will be no other), shall be sati^
fied for ever and ever. All of them shall "comeuntn
a perfect man, unto the measure of tht: stature of tht
fulness of Christ," and shall know even as also they arc
known. They are "predestinated to be conformed tu
the image of his Son." Rom. viii. 29.
Reflections :
I. If we are the children of God we are not yti
satisfied with the attainments which we have made,
Prayer for the Ephesians,
359
but are striving after conformity with Christ. If sin-
cere believers, such broken views as we may have of
his imlvvellirg in our hearts stir us up to seek more
satisfactory realization of his presence. If we experi-
ence the influence of his love, we desire to know it
more perfecHy, and feel it with greater power.
2. Those who are satisfied with the progress they
have made, have reason to conclude that they are not
the subjects of grace, but merely prottssors who have
not yet faith for justification, much less for sanctifica-
tion and growth in grace.
3. You, in whose heart Christ does not dwell
either by faith or in any other gracious manner, pray
to him to enter it. He stands at your door and
knocks, and if you are willing to admit him he "will
come in and sup with you, and you with him."
DISCOURSE XXIX.
(iOIt (ILORIKIia) IN THE CHURCH 1 x iXOI.OliN . No. 2.
i:lph. iii. 20, 21 : " Now unto him tliat is able to do exceed-
in},' abundantly above all that we ask or think, according to the
power that worketh in us, unto him be glory in the church by
Khrist Jesus throughout all ages, world without end. Amen."
V\7HKX at the close of some meeting during which
frivolity and amusement rather than seriousness
ind de\ outness prevailed, the Doxology was sung, you
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became painfully sensible of the incongruity of th;.i
very exalted act of worship with the preceding levitv.
When we examine the writings of the apostles we see
that, when their minds became so filled with a sense of
the excellence of God that they could not fwul words
to express their thoughts, they gave vent to their feel-
ings in exclamations of praise. The heart of Paul
was so full of admiration of God's character that he
frequently broke out in such utterances. When des-
cribing the dishonour done to him by the heatheib
in their debasing idolatry, with deep feeling, he say>
that they "changed the truth of God into ;i lie, ami
worshipped and served the creature more than thc
Creator, who is blessed for ever. Amen." Rom. i. :;.
He concluded an enumeration of the privileges of Israel
by the words : "Of whom are the fathers, and of whom
as concerning the flesh, Christ came, who is over all,
God blessed for ever. Amen." Rom. ix. 5. Wlur.
he proved that the rejection of the unbelieving Jewv
the extension of the blessings of the gospel to the
Gentiles, and the future restoration of Israel to the
Church of Christ, were in accordance with the purp()>e>
of God as intimated in the Scriptures, with lieep
emotion he says : " O the depth of the riches bothoi
the wisdom and knowledge of God ! how unsearchable
are his judgments, and his ways past finding out! lori
who hath known the mind of the Lord? or who hail; j
been his councellor .-* Or who hath first given tohiia
m
I of tb.a
ng kviiy.
es we see
a sense ol
find words
) their feel-
,irt of l'<iva
;ter iVial hr
When des
he healheib
ing, he say>
to a Vie. iinc
ore than il^*^
" Rom. i- -':■
eges of Israel
and of Nvboiii
iO is over ;ill.
.X. 5- ^^■^■'^'■'
dieving ]e^^-^
[gosi)e\ to ih---
Israel to the
[h the purp^^
.s, with deep
^ riches both ot
, unsearchable
LUngouil l-o'l
> or who ^'^H
"giventohln^.|
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361
and it shall be recompensed unto him again ? For of
him, and through him, and to him, are all things : to
whom be glory for ever. Amen." Rom. xi. 33-36.
At the close of the epistle to the Romans he says :
" Now to him that is of power to establish you accord-
ing to my gospel, and the preaching of Jesus Christ,
to God only wise, be glory through Jesus Christ for
ever. Amen," Rom. xvi. 25, 27. So strong was his
affectionate regard for Christ, that, in contemplating
the wicked unreasonableness of indifference to his
amiableness, which is manifested by unbelievers, he
said with holy indignation : "If any man love not the
Lord Jesus Christ, let him be Anathema, Maran-atha."
I Cor. xvi. 22. He conmiences the second epistle to
the Corinthians with a doxology. " Blessed be God,
even the h'ather of our Lord Jesus Christ, the Father
A mercies, and the God of all comfort." 2 Cor. i. 3.
In dosing his exhortation to Christian liberality, he
[exclaims: "Thanks be unto God for his unspeakable
Igitt." 2 Cor. ix. 15. When speaking of his trials he
Isays: "The God and Father of our Lord Jesus Chri.st,
|which is ble.ssed for evermore, knoweth that I lie not."
Cor. xi. 31, In the beginning of the epistle to the
lalatians he says that "our Lord Jesus Christ gave
^imself for our sins, that he might deliver us from this:
resent evil world, according to the will of God and
Jr Father : to whom be glory for ever and ever..
Nen." Gal. i. 3-5. Near the beginning of the epistle
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to the Ephesians there is the doxology : " Hlcssed he
the God and Father of our Lord Jesus Christ, who
hath blessed us with all spiritual hlessinj^s in heavt-nlv
places in Christ." Eph. i. 3. He closes his commcndi
tion of the li!)erality of the Philippians lJ^ the words
" Now unto God and our Father be glory for ever and
ever. Amen." Phil. iv. 20. When he referred to ("khIs
mercy to himself, he said : " Now unto the Kiii;
eternal, immortal, invisible, the only wise (iod, lit
honour and glory for ever and ever. Amen. " 1 Tim
i. 17. He enforces \v \ charge to Timothy by a solLnir.
reference to God : " Who is the blessed and onlv
Potentate, the Kint( of kings, and Lord of lords: whi
only hath imn.Drtality, dwelling in the light which m'
man can approach unto ; whom no man hath seen, nor
can see : to whom be honour and power everlasting.
Amen." i Tim. vi. 15, 16. In the close of the epistle
to the Hebrews we have thi: words : " Now the do:
of peace, that brought again from the dead our I.nr:
Jesus, that great Shepherd of the sheep, through ti:;j
blood of the everlasting covenant, make you pertect ir
every good work to do his will, working in you thit
which is well pleasing in his sight, through Jesus Chri>!
to whom be glory for ever and ever. Amen. Helij
xiii. 20, 21. Peter was full of admiration of God, ac:
exclaimed, " Hles.sed be the God and Father of ourj
Lord Jesus Christ, which, according to his abumir
mercy, hath begotten us again unto a lively hope, b) Dj
Cod Glorified in the Church.
^<^l
r ■siirrection o
Iff exhorts bel
ma\- he t^^Iorifiecl th
•0<-"su.s Christ from th
;''^V'ersso to act " that God
('(K'ad." , />
ctcri. :.
roi
praise and dominion for
x^h ]
(.'sus C
"> ;''i thinirs
IV. n.
:\
ever and kiws, A
"''^t: to whom I
)(*
i^'orvand dominion f
\- '0. M. I„ L-I
nu.'n," I J>
of all
('tcr
^race niake
' (ircw
and Sa^
and for ever, A
or ever and (ncr. \
«^'ng the second cM,istl
^' >■•>" •• to him I
men." i J
)e
eter
lie sa
:ys
^^race. and in the knouIed<r, „r
- i-- Christ : to him I i:';"';'-^^'
X
men.
(>W
P(^tc
'^<' ^'^'ory both
now
""^^' '!'■'" that is abl,' to k
r III. |,S.
jud
t- says
■'"'' f" P'-^'s^-nt you raultl(.ss I
<-ei> yoi, from /all
"iR.
lorv
^^'■^'1 ^^vceedin^r joy. to th
^^^'"••^' the presence or his
•^"viour. be ^dory ancl
'*'^t'i "<nv and ever.
"'»'<"<" Revelations weh
•' ""')■ vvise God
'"•U^-sty. dominion and
men." /i,(le
our
A
power,
and \\
ash<-d
i\e
Iiiith mad
l-ath
"'^ ^"rom ou
I
'4. 2v
"to him that I,
fii th
e
'e us.
^•r •• to him !
^ sins in hi
s o
'"^'•'^ and prirst
lovet! us,
vvii blood, and
Amen." R^-v
'"■'^'^'oryandd
' ""to (;od a„,i I,
hot
5- 6. Th,. loj,^ J
ominion for
IS
"Y'""''>Wl.t.sayi„,, ,,„|
IVI
^-ver and ever.
»Jk' creatui
Almi^^du
■<'-'^ " rest
liv. S.
y. which w
The 1^
^^' •»'i<' is. and
V. holy. holy. Lord (
lOl
''at .sat on the thr
'?''"'"'^^^^^^''""ty eld.Ts fall d
IS to come." K
ev
r ^'^'^T and
iiroiie
TV,
^'^'^''■. and c.ist
■•;"^'--^nd worship him that I
own before
iveih
'•')•">«•■ Thou
ib'ir crowns before i|
'"'^' honour, .
md
"•t worthy. () I^„rd
to n
'le
'cei\'e
l"'"- ■■ <- .!...„ has, „,.„,j
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Discourses on Ephesians.
all things, and for thy pleasure they are and wen
created." Rev. iv. 10, 11. When the Laiiih opened
the mysterious book, the living creatures, ciders, umi
all creatures praised and adored him. Rev. vii. t,.|:
The' company of victors on the sea of glass sint; th
song of Moses and the Lamb. Rev. .w. 2-4, Th
people in heaven sing Hallelujah over the ticstriiclio
of the great whore. Rev. xi.x. 1-8. Similar songs m!
praise are frecjuent in the book of I'salms ami in th-
prophets, and c'lis shows that the Sjjirit revealed thr
glory of (iod to Old Testament saints, so that ih(v
could not restrain themselves from uttering their admi
ation of his character.
Besides this review of so many doxologics sunt;!)'
the saints, we shall look more minutely into that cor.
taincd in our text, anil consider the person to vh''
glory is due, and those whereby he is glorified.
I. Notice the Person to whom this glory i>> iliit
" Now unto him who is able to do e.xceedin^
abundantly above all that we ask or think tit
glory in the church."
I. He is able to grant the prayers of his peopk
In the j)receding prayer the apostle asked dcii"
grant unto the h^phesians, "according to hisricht-
glory, to be strengtheneil with might by his spin
the inner man : that Christ might dwell in their h I
'.y faith, and that being rooted and grounded in
God Glorified in the Church.
365
Jt 1
thev miL(ht be able to comprehend . . . and know
the love of Christ, which [ asseth knowledge, that they
mJL'ht be tilled with all the fulness of Ciod." As he had
contiilence in God's ability to do these things h(; glorified
him 1)V his trust in his power and grace. It is to the
honour of Ciod that his people give evidence of their
reliance upon him by their prayers and sujjplications.
It is on their part a practical display of their belief of
his omnipotence and benevolence. It is a great
encouragement to believers to know that thi; glory of
(lod is involved in answering their prayers offered in
the name of Christ.
2. He is not only able to grant our prayers, but
,iIm> to do e.xceeding abundantlv above what we can
.isk or thiiik.
It .inpears that in this prayer Paul reacheil the
limits, not only of his knowledge;, but of his imagina-
tion also, but that with this he: was not satisfietl ; l)ecause
he believed that an immensitv lav beyond. lie knew
that (iod could not only do all he asked, but infinitely
jnidrt' than he could " ask or think." When he did all
|hi' could ill prayer, he cast himself on llu- unlimited
greatness of God, in confidence that he would iln all
jhit was needed to promote the welfire of his peoj)le.
Is thereby he displays the riches of his own glory.
nd's power and wisdom ought to be the measure (»f
)iir ilesires and expectations rather than our conceptions
^lul petitions. It is well for us that he does not restrict
pi^ liounties to our limited notions of them, but imparts
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them according to his riches in glory ; for if he iis((i
our small measure our state would be for ever iniijerfeci
We should rejoice that we have to do with a (Jod oi
unbounded generosity, inexhaustible resources, unfailin
kindness, unerring wisdom, and almighty jjowcr.
3. He works in his people with excecdiii-r .rpQ;
power.
We can form some faint idea of God's ]i(n\ -
when we consiiler the mighty energy that hi h;<
treasured uj) in water, for instance. It is a soft ani;
yieliling substance that readily gives way before n
muscular force, but whi-n a few gallons of it arc 0:
fmed in a strong iron boiler and hciated into str,,
which communicates with suitable machiner\ , it nun -
thousands of tons on our iron roads with such ease th,;:
in a few minutes a high, velocity is attaineti. Th-
however, is trilling compared with the display of Gih:
power in the amazing speed with which lie c.iuscsti:'
ponderous earth whereon we dwell to travel in itsorl:
round the sun. It makes over six hundred million^
miles in a year, two millions of miles in a d.i\ . seviiin
five thousanil miles in an hour, twelve hundred mile"::
a minute, and twenty miles in a second ; a velocity -
high that the contemj)lalion of it bafllcs our uinic:
staniling ; but a greater power still, even the omni[»-
tence of (iod has employed for his people, and in tin-:
'ihe exceeding greatness of Divine j)ov\er. \\!ii
wrought in Christ when God " raisetl him from :■
dead, and set him at his own right hand in the heav" I
God Glorified in the Church.
367
ulac's, far above all principality, and power, and might,
and dominion, and every name that is named, not only
in this world, but also in that which is to come ; and
hath put all things imd(M" his feet, and gavt; him to be
the head over all things to the church," is the same
whereby those " who were dead in trespasses and sins
were quickened together with Christ, raisc:d up together,
,ind made to sit together in heavenly places in Christ
IcsLis. ' Though to God things are not more or less
ilit'ficult, yvt the greatest and most glorious displays of
his power were made in the resurrection antl exaltation
of Christ, also in the regeneration, justification, pardon,
idoption, sanctification, and glorification of believers.
What (lod has done for his people is a pledge of what
he will do for them. Those who have been tr.insformed
in the spirit of their mind, raised from death to spiritual
life, translated from darkness to light, and from the
kingdom of Satan to th*,- kingdom of God's dear Son,
and in whom the Spirit of Christ dwells, may hope for
future glory, and may well join in the do.xology : —
"Into him that is able to do exceeding abundantly
above all that we ask or think, according to the power
th.it work(ith in us. unto him be glory in the church by
Christ Jesus, throughout all ages, world without end,
Amen."
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11. Notice those wht^eby God is chietly glorified.
" Unto him be glory in the church by Christ
Jesus."
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I. The glory cf God is most conspicuously dis
played in the church.
The works of God in creation and [)rovidencr
show forth the glory of his power, wisdom, and gorxl.
ness ; but the work of redemption reveals his merc\
and eternal love to his people, it exhibits his wW.^z
justice, power, holiness, and truth in a clearer li^;::
than could be made known by all his other aci>
Christ will come again unto this earth "to he priori.
fied in the saints, and to be admired in all. them th,.:
believe." 2 Thes. i. 10. Then the whole universe wii
see the result of God's redeeming love, wisdom, iiuiv,
and power ; for those, who, on iiccount of guilt, wirt
justly condemned to -itrnal punishment, shall be forii:
ally acquitted in the hearing of intelligent cnatiin-s, 0:
the ground of the vicarious sulferinirs of Christ, wiin
shall be then their Judge. Though their n.iture \\>
altogether polluted by sin, they shall be |)uriti((!, ^
that, on that day, they shall be perfectly holy "witiM);;
spot, or wrinkle, or any such thing." V.\)\\. v. 27. Hit
more filthy and debased they were, the greater shall Ix
his glory, who cleansed and raisetl them, (ioci will be
so satishetl wi'ii them that he "will rest In his line
and joy over them with singing." Zeph. iii. 17. Ili'v
angels will admire them, whereas wicktnl men ana
devils will jje mortified to see the ol)jects of their
hatred, whom they sought to tlestroy. advaiiccd !o
honour and everlasting blessedness.
Together wiL^I
God Glorified in the Church.
369
Christ their Head they shall enjoy Gocl, and "shine
as the sun in the kingdom of their I'^ither."
2. Not only shall the glory of God be exhibited
in the church, but his peoi)le shall actively render glory
to him. They have peculiar advantages fordoing this;
for the church is the body of Christ wherein he dwells,
;iik1, therefore, animates every member of it by his
Spirit to discharge his duty with a view to glorify God
and show forth his praises. None but the redeemed
can make the honour of God the supreme object of
their desire, nor can they themselves do this but in
the measure in which they are sustained by grace. In
this Hfe thev glorify God by rendering hearty obedi-
ence to his will, trusting in his mercy and f.ilthfulness,
si!tiV'rin<': in his cause, and testifvinu: on his behalf
a£,fainst the ungodliness that prevails in the worUl.
Thoui^^h in th(; deadly conflict with evil they often do
not appear to make much progress, yet they shall be
"more than conquerors through him who loves them."
'lhoui,di they wrestle "against principalities, against
powers, against the rulers of the darkntss of this
world, against spiritual wickcnlness in high places,"
V'-t they are enabled to stand in the evil day, and
,t 1 overcome their enemies ; for " the Lord is their
llii^'ht and salvation, and the strength of their life."
iPs. xxvii. I.
,v Th(; church shall never cease to glorify God.
"I iito him be glory in the church by Christ Jesus
irou^hoiit all ages, world without end."
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The apostle, not able to find words acKujuate to
the full expression of his thoughts, heajjs tDjrethfr
terms to give vent to his mind. Because the suhjcci
of his contemplation and aspirations were too larsic
for utterance, h(; was forced to use such words as
he could, though he knew that they were I)iit faint
shadows of the realities that were revealed to hi^
spirit. When the ransomed shall finish their lahour^
in this world they shall not cease to praise God, b:
begin, with enlarged powers invigorated by the Spiri:
of God, to proclaim his glory, anil shall continue to dn
so without weariness for ever and ever. As ctLrn,!!
ages roll on they shall discover fresh wonders in ih
character of (iod, and will always recolKjct causes o'
admiration of him on account of his treatment ot then
while preparing them for their e.\alted position. Thr
do.xology will never lose its interest and sweetness ti
them.
Practical observations :
1. Though many who are ignorant of ("kh! xi
the glory due unto hin name, can, without holy fear or
hesitation, sing doxologies, and derive pleasure fror
the emotions excited, not by any spiritual apjireciatior,
of the majesty of (iod, but merely In the natural effic;|
of sweet melody and the harnionif)us combination Oi'
inusicJ sounds skilfully rendered by themselves ancj
their associates ; yet there are times when true "^ |
God Glorified in the Church.
371
lievcrs cannot join in the exercise, owing to the felt
(Itadiu.'ss of their ncart and the darkness of their minds.
It' they do join in it, while in that state of mind, they
t"t;el thtMnselves guilty of profaning (iod's holy name.
There arc times, however, when thiMr whole soul is
.iwakciucl to devout and joyful admiration i>f the lov«',
iiurcN, holiness, and greatiU'ss ol imd, l»ul even then
ihey are niU without feelings ol" lu)!)^ re\\i\-iKA', which
produce godly tear.
2. That we n\ay earnestly, iivielligmil) , antl heartily
praise (lod, lei us realize \\VU' utter in.d^ility to apply to
ourselves \\\v redemption purehascrd h\ Christ. As we
'\\<\ not (Hiicken and cMilighten ourselves, neith(;r can
we sanctity ourselves ; tor these are such mighty oper-
,itions as can be prodLC(;d oidy by the exceeding gn-at-
iiess ot' his power. If in our thoughts w(" attribute our
conversion, faith, and growth in grace to ourselves, we
rob God of the glory due to him, and provok<i him to
leave us to our own feeble efforts until we shall be
sorely convinced ^ii. our sin.
3. We are bound to make ti"<e glory of (jod our
chief enil. But this no one can do until he is renewed,
and until Christ dwell in him by his Spirit. It is utterly
1h yond the power of natural men, as it is contrary to
iheir disposition, to rise above themselves and love
<iod supremely. Though this is altogether above
nature, we shall be lost forever ludess we attain it, and
*jod shall be gloritiecl in our everlasting punishment.
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Discourses on Ephesians.
You see then, sinners, that, unless you are horn ;iir;iip
"you cannot enter the kingdom of God." lir n,,t
deceived with vain thoughts, for there is no power
heaven or earth that can work the change in you Km
that o'' God himself. Cast yourselves then on \{\s
mercy as lost sinners unable to' s.ive yourselves, aiiii
not deserving that God would sa\e you.
DISCOURSE XXX.
TIIK CIIKISTIAN WALK.
Epli. iv. 1-3 : " I therefore, the prisoner of the Lonl. hon.-;
you, that ye walk worthy of the vocation wherewith ye artrallt:
with all lowliness and meekness, with lon},'-sutTerin;,^ forlvarir.'
one another in love ; encleavoiirinj,' to keep the unity of llu Spir
in the bond of peace."
'nPHE exhortation in these verses is of a gciicrai
character, but in the following verses the ;i|j(jstli
refers to various duties in detail. Mere his iiK.mii;,
is, that seeing God bestowed such exaltetl privilt'tjt.^
upon the P2phesians, he, the prisoner of the Luri
earnestly exhorted them to " walk worthy of the \oca
tion wherewith they were called."
I. Notice the standard of the Christian walk,
beseech you that ye walk worthy of the \ ocatior.
wherewith ye are called,"
Christian ll'a/k.
375
I)(?liev«Ts should walk worthy of the blessings
which God has conferred upon them, seeing it is he
who has effectually called them to these by his grace.
1. This vocation is a Divine call to sinners, and
which is admirably describetl in the Shorter Catechism
as "the work of God's Spirit, whereby ccuincing us
of our sill and misery, enlightening our minds ii the
knowiecige of Christ, and renewing our wills, he doth
[jt-rsuatle and enable us to embrace Jesus Christ freely
olicrccf to us in the gospel."
This work is accomplished by such an exercise of
powrr upon the soul as results in turning a sinner to
Gtnl. and inducing him to enter his kingdom. Some
think that it is no more than moral suasion, brought to
l)( ar upon men through, the word of God. that accom-
plishes this change ; but the aj)Ostle, in the first chapter
ot this epistle, clearly shows that it is done by the
immt'diate agency of (iod. He says that it was by " the
• xcceding greatness of his power, " whereby he " raised
Christ from the dead, and set him at his own right
hiind ill the heavenly places,'" that the Ephesians were
■([uicktMied together with Christ, . . . raised up
toLjetht r, and made to sit together in heavenly places
in Christ Jesus." The same. power, that was exercised
in ih(j resurrection and exaltation of Christ, is necessarily
exercised in the effectual calling or conversion of sinners.
As moral suasion could not accomplish the one, neither
can it accomplish the other. If the idea of the resur-
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rection of Christ by moral suasion is absurd, it is
impossible that sinners are regenerated by it.
2, We observe, however, that the Lord uses
means for effecting this great change in men.
In the case of adults the word of God is invari-
ably used, because the preaching of the gospel is tin
great instrument that is applied in close connection
with the Divine act of the new creation. Of this
we have an illustration in the raising of Lazarus from
the dead ; in that case the words that Christ spake
were not necessary to produce the result, for he could
quicken him by an act of his power without sj)eakiiit,' :
but " he cried with a loud voice, Lazarus, come forth.
And he that was dead came forth." John xi. 43, 44
It was not the voice that awakened nim, but the immi'-
diate agency of Christ's irresistible energy. If hti had
been pleased to order Peter, James, or John to utter
the words instead of himself, he could produc*.' the
same result. On the day of his ascension to luavcii
he commanded his disciples to go forth to preach thr
gospel, and promised to be with them always to inak'
it effectual. Without his presence and power mir
preaching accomplishes no saving change on any cni
Notwithstanding our inefficiency, as we an. a|)|)ointiti
by Christ to preach the gospel, it is our part to oltt\ in
dependence on his gracious operations in coiiiioctien
with his own ordinances. " W'e have this trcasiirt
in earthen vessels, that the excellency of the p*'"''
,orc\ uses
in.
is Invari-
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connection
Of this
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Christian Walk.
375
may be of God, and not of us." 2 Cor. iv. 7. As
God produces the greatest effects of his power by
means that are in themselves altogether inadequate.
his glory appears more conspicuously to those who are
able to discern it ; for this reason he honours the
proclamation of the gospel above all other instrument-
alities. Men, who despise it, may presumptuously
attempt to accomplish by human means what can only
be done by it ; but in this way they have always failed,
and will fail to the end. No doul)t God uses various
means to awaken men's attention to his declaration in
the word ; by sickness he forces upon them a convic-
tion of the uncertainty of their mortal lives, and thus
disposes chem to consider his proposals of mercy.
lor the same end he blesses good books and the
godly conversation of devout men, but in all these his
word is brought to bear upon the minil, and the Spirit
of Christ, by causing serious reflection, prepares them
to embrace God's offers of mercy.
3. The blessings to which they are called.
God, before the foundation of the world, predesti-
nated his people, whom he had chosen, to " the adop-
tion of children by Jesus Christ to himself" Eph. i. 5.
I his includes redemption, forgiveness of sins, holiness,
citizenship in the commonwealth of Israel, and exalta-
t'on to ^dory. They are called to be conformed to the
"iiage of Christ and to be members of the family
ot God, of whom everyone; has access to the P'ather
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through Jesus Christ. Their privileges arc highly
valuable, and the honour of God is pledged to promote
their welfare, and they have liberty to come at all
times into God's presence to state their circuinstances,
wants, and desires. Christ, as their elder brother,
because it was his right to do so, redeemed them :
he opened for them a new and a living way into the
holiest, and he consecrated it by his blood ; he is
waiting to present them to the Father, and he pro-
cures all needed blessings for them by his intercession,
They are therefore encouraged to " come boKIIy unto
the throne of grace, that they may obtain mercy, and
find grace to help in time of need." Heb. iv. 16. It
they intelligently appreciate their advantages, they will
joyfully avail themselves of them, and will daily con-
sult God concerning their affairs. Becau,se he has
pleasure in their society, they grieve him by failing
to maintain communion with him. His enemies pro-
voke him to anger by their sins, but his people grieve
his Spirit by their unkind distrust of him. Seeing
then their privileges are so valuable, it becomes them
to walk worthy of them.
II. This leads us to notice the manner of the
Christian walk. " I, the prisoner of the Lord,
beseech you, that ye walk worthy of the voca-
tion wherewith ye are called, with all lowliness
and meekness, with long-suffering, forbearins^
I}f'|.v'=
Christian Walk.
ire highly
[o promote
3me at all
:umstances,
tK brother,
med them;
;ay into the
ood ; he is
ind he pro-
intercession,
boldly unto
t mercy, and
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es. they will
ill daily con-
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enemies pro-
people grieve
jiini. Seein;4
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lanner of th»
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of the voca-
all lowliness
rr lorbcarinii
377
one another in love, endeavouring to keep the
unity of the Spirit in the bond of peace."
Here the apostle recommends the cultivation of
several virtues.
I. Humility. "Walk . . . with all lowliness."
The word means a low opinion of ourselves ; and
ihis estimate of our own character is reasonable, seeing
that, by nature, we are guilty sinners, depraved, and
corrupt. The apostle's view of himself was such that
he said : " I know that in me, (that is, in my flesh,)
dwelleth no good thing," Rom, vii. i8. As there is
nothing that produces deeper self-abasement in ingenu-
ous souls more than unmerited favours, the apostle
skilfully set forth in the first part of the epistle the
i^reat blessings which God bestowed on his people. He
e.xhorted them to realize the truth that they were
.iltogether unworthy of such high favours. Humility
is necessary to Christians, for it lies at the foundation
of all grace ; indeed without it they cannot walk worthy
of their high calling. " God resisteth the proud, but
i,Mveth grace to the humble." James iv. 6. " The Lokd
shall cut off . , . the tongue that speaketh proud
things," Ps, xii, 3. " The Lord plentifully rewardeth
the proud doer." Ps. xxxi. 23, " Every one that is-
jiroud in heart is an abomination to the Lord : though
hiindjoinin hand, he shall not be unpunished," Prov.
>'vi, 5. Such are sure to stumble, if they do not really
lorsake the way of holiness. When believers cherish
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Discourses on Ephesians.
pride, their walk becomes unsteady, and they dishonour
their high calling ; they are therefore admonished not
to "be high-minded, but to fear." Rom. xi. 20. It is
necessary that we should look to our way, " and make
straight paths for our feet." Heb. xii. 13. Let us also
beware of congratulating ourselves upon a humility that
is spurious, as in the case of some who suppose them-
selves so sinful as to make it improper for them to rest
by faith on Christ, or to perform certain commanded
duties, but wait until they improve themselves. This
humility is not genuine, it is pride in a false garb, such
a high opinion of themselves as prevents them from
trusting in God and submitting to his will. No one
who is the slave of this evil principle can walk worthv
of the gospel. It iherefore becomes us to consider
whether we will rely on our own merits, and trust in
our own powers, or, convinced of our worthlessness, we
will renounce them and cast ourselves by faith in Christ
on the generous mercy of God. In the method ot
grace, boasting is excluded ; for we are saved, " not by
works of righteousness which we have done, but accord-
ing to his mercy he saved us, by the washing of regen-
eration, and renewing of the Holy Ghost ; which hesheii
on us abundantly through Jesus Christ our Saviour.
Titus iii. 5, 6.
2. Gentleness, " I beseech you to walk witl:
meekness."
Meekness is that mild and uncomplaining disposi-
379
tion of mind that enables us to bear M, r , ~
and injuries done to us withn, . "''^ of others,
feelings. The woHd "a^" '."'"'"'•°" ^ --ndict/ve
becon,ing a brave n,an ^ite ' ''''' °' '"'"^ - un-
^rited who can meekly p,ft un" '' r'''"""'"^ '"'=™-
without resenting it bv t ,!.■■ "'' '''"'' "-^atment
''°er of it. It ,•: t,,, ^^^f '"? ^-^ng-eance upon the
"=ct our reputation and nrnn \ """t P'^'"'"''"*'^ to pro-
J-V" .he spirit or Ire r^ndtel^^''""'^^
Gentleness, united to power is o„ I °"' '"^'''<=^-
-e features of human cha^a't r f" ^h '\ """ ^«^-
resemble Christ, who, thou J , o '^''y '"'^ ?^<=^"y
fortitude, was " meek and o^Jf"^ ""= »■■-•"-'
Jboughhewas..the:th;'G:d.-";^^^^
l-rmce of peace." While h ^"^ " "'''' " ">e
performed wonderful works of """ °" ""'^^ '"'^''"' »><=
^•"^'^. nor cry : neithrdil'"'" ''°"'=''- '"^ '"^ ""ot
*^ «-ets," 'when ,1 ^T "'^" ''-'■ "- voice on
'^^ slaughter, and like a la Ih I ' Tu '"'' "^ ^ '^''^'^P '»
'; "P^-l not his n,ou h " Ac ::• '''"" '"'^ ^''---.
°f ^ Christian to suppress al T" '-^- " '^ "''^ ^^'X
';.-f-'n rrom inju ii;^ il" "^'^ "^ ---enge, and
•^'^'"'5 vengeance as hf« ''"'''">'• ^od, who
j^«>' -0 eU: iiVor^itr^er ^'^^^ - -
''f - to forgive his murder^ "„ , ^''T '"'"''' •"''^
'^'e^^ed to their ignorance in ■ '" *"' e^""-"--'^.
, ■■^■«'>er, forgive !hemf r"^'""°" "^ '^eir crime.
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Discourses on Ephesians.
spirit it indicates that our character is so far made like
that of Christ ; but if wc cherish malicious revenge it
shows that we are still like the Jews to whom it was
said : " Ye are of your father, the devil, and the lusts
of your father ye will do ; he was a murderer from the
beginning, and abode not in the truth, because there is
no truth in him." John viii. 44, Christ said to his
disciples: "If ye forgive men their trespasses, your
heavenly Father will also forgive you ; but if ye forgive
not men their trespasses neither will your Father for-
give your trespasses." Mat. vi. 14, 15.
3. The third virtue which becomes the vocation
of believers is "long-suffering." •' I beseech you to
walk . . . with long-suffering."
We should learn to suppress all wrathful irritation
at the faults, foibles, and infirmities of those with whom
we are associated, and to forbear them in love. This
grace needs to be constantly e.xercised, for otherwise
the friction produced by intercourse with others will be
painfully injurious to all parties concerned. It is easier
for strong minds to forgive great wrongs, than to over-
look the provocations of slight improprieties, small
mistakes, little oversights; differences in taste, manners
and forms of expression. We are often thrown into
the company of people who, because their minds are
ignorant, speak only of mere trifles ; or we may have to
associate with others who in their conceited const
<iuence greatly weary us with recitals of their own
Christian Walk.
\'^i
exploits, which, though insignificant, they greatly mag-
nify ; but we should bear with them with patience. If
connected with selfish, haughty, or ill-tempered people,
we should seek grace to behave with kindness toward
them ; and if we are in the company of censorious
people, we need to cultivate sweetness of temper, that
we may be prepared to defend with prudence the good
name of those whom they harshly or unjustly condemn.
When in the society of many who indulge in the
wicked practice of speaking of the faults of other people,
we should guard against taking a part in their back-
biting. Indeed this evil custom has acquired such
power over many that they can no more cease from it
than the habitual drunkard can give up his tippling.
The one vice is as hard to cure as the other, and which
of them does the most mischief to society is left to
the reader to determine. When, however, we are in
the society of either we need prudent forbearance ;
for though it may be proper to reprove those who
speak evil of their neighbours, the incoherencies of the
drunkard should be borne with as much patience as
possible. We may not be able to do great things that
may be extensively beneficial to mankind, but we may
by meekness, gentleness, and forbearance, add to the
comfort of the limited society among whom we are
situated. Though one is not a mighty Niagara pouring
its floods over the rocks with such grandeur as excites
the admiration of the civilized world, yet he may be a
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Discourses on Ephesians.
living stream, which, though small, may refresh the
fields through which it runs. If we cultivate humilitv,
gentleness, and peaceable dispositions in dependence
on grace, our lives will not be useless, for thereby we
shall oil the wheels of social intercourse so that thev
shall revolve smoothly without friction ; and, as mem-
bers of the Church of Christ, we shall promote concord
and brotherly love. " Blessed are the meek ; for they
shall inherit the earth." "Blessed are the merciful;
for they shall obtain mercy . . . Blessed are the
peace-makers ; for they shall be called the children of
of God." Mat. V. 5, 7, 9.
4. An important object secured by the due culti-
vation of these virtues is the maintaining of " the unity
of the Spirit."
.As the Spirit is the author of brotherly love and
peace. Christians are here urged to endecivour to
cherish these in order to keep the unity which he has
placed in the family of God. Seeing that he is the
principle of unity in the body of Christ, every thing
that disturbs concord, or tends to weaken the bond
of charity, grieves him because it is contrary to his
nature. We should therefore be zealous in the pre-
servation of Christian harmony ; and to be successful,
we must cultivate humility, gentleness, charity, and
peace ; for if we indulge in pride, harshness, self-will,
and violence, we shall trouble the church, by the pro-
duction within it of disquietude and alienation of hearts
Christian Walk.
383
Love and peace are essential to the holy fellowship of
the members of the mystical body. Brotherly unity is
the fruit of the Spirit, the evidence of his presence.
When contentions, jealousies, and hatred prevail, great
evils will be the result, because they cause the Spirit to
withdraw.
Practical Reflections-:
1. Our walk should be an evidence of our calling ;
our humility should manifest itself in our meekness
and charity. If we are deeply convinced by the law,
but more by the cross of Christ, of our own unworthi-
ness, we endeavour to bear, in the spirit of meek-
ness, with injuries done to us by others, and when
wronged we shall recognize the hand of our Father in
heaven in the chastisement, because we understand
that it is to promote our welfare. We should honestly
endeavour to modify our pride, vindictiveness, and
unkind feelings. If we cannot heartily forgive injuries,
and wish our enemies well, we are not in a fit state
to receive a comfortable assurance of forgiveness, if
indeed we can receive it at all.
2. We should cultivate Christian affection, and
endeavour to promote unity in the Church. It requires
much grace to preserve peace and concord, but it
requires neither grace nor gifts to cause strife, dissen-
sion, and divisions. If it is the peace-makers who are
blessed, what shall be said of them who, to gratify
some feeling or fancy, in their self-will, introduce
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causes of dispute, contention, and aliiMiation amoiiir
brethren ?
3. It is only those who are effectually called to
faith, repentance, and holiness, who can walk worthy
of this high vocation, all others walk only "according
to the course of this world, according to the princr: ot
the power of the air, the spirit that now worketh in
the children of disobedience." The life and peace
which God offers in the gosj^el will be given to all who
accept them on his terms. They are offered gratiiit
ously, without respect to condition or character. " Let
the wicked forsake his way and the unrighteous man
his cQoughts, and let him turn unto the Lord, and he
will have mercy on him. and to our God. for he will
abundantly pardon."
DISCOURSE XXXI.
DIVERSITY IN UNITY.
Eph. iv. 4-7 : " There is one body, and one Spirit, even as
ye are called in one hope of your calling ; one Lord, one faith.
one baptism, one God and Father of all, who is above all, aii'l
through all, and in you all. But unto every one of us is giver.
grace according to the measure of the gift of Christ."
npHAT they might walk worthy of the privileges to
"*• which they were called, the apostle urged the
Ephesians to preserve the unity which the Spirit estab
lished among them. For this purpose he stated the
Diversity in Unity.
3«5
iition among
nature and grounds of it as arising from the fact that
there is l)iit " one body, one Spirit, one hope, one
Lord, one faith, one baptism, and one God the Father
of all." Though the members of the church possess
different measures of grace, yet it is but one body
having one governing Head, who communicates to
every part of it the vitahty and power that it needs
to perform its functions.
I. Notice the grounds of the unity of the church.
I. It is one body.
All believers are in Christ as members of his
mystical body, which is not many conflicting bodies,
but one. " For as we have many members in one
bodv, and all members have not the same office, so we,
being many, are one body in Christ, and every one
members one of another." Rom. xii. 5, 6. "For we,
being many, are one head and one body." i Cor. x. 17.
"Now ye are the body of Christ, and members in
particular," or, " severally members." i Cor. xii. 27.
Believers, as members of Christ's body, are " the fulness
of him that filleth all in all." Eph. i. 23. As the
spiritual church on earth is not one external organiza-
tion, but consists of persons in various religious com-
munities differing from each other in constitutions,
systems of doctrines, and discipline, it is clear that the
body of which the apostle speaks is not a visible society
but a spiritual organization which is animated by Christ
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Discourses on Ephesians.
as its Head. All believers stand in a relationship to
each other similar to that which subsists between the
several members of the human body. Among them
there is a living sympathy with one another, so that
when "one member suffers, all the members suffer with
it ; or one member be honoured, all the members
rejoice with it." i Cor. xii. 26. If we have not that
fellow-feeling for the disciples of Christ, it is evident
that we are not members of his body.
2. There is one Spirit.
Some may understand by this : " One heart and
one mind," and it is true that God's peojjlc arc so
characterized, but .Spirit here means the Holy Ghost,
as is plain from the fact that every body is animated
by its own spirit. The body of Christ is animated by
the Spirit of the Head, who dwells in all the members,
as our souls pervade every part of our bodies. " For
by one Spirit are we all baptized into (Mie body
whether we be Jews or Gentiles, whether we be bom!
or free ; and ha\e been all made to drink of the sanit
.Spirit." I Cor. xii. 13. The apostle says of believers
" Ye are not in the llesh, but in the Spirit, if so be thai
the Spirit of God dwell in you. Now if any man have
not the Spirit of Christ, he is none of his. Hui if the
Spirit of him that raised up Jesus from the dead dweli
in you, he that hath raised up Christ from the divi
shall also quicken your mortal bodies by his S|)irit thit
dwelleth in you." Rom. viii. 9-11. "Know ye ni
Diversity in Unity.
387
that ye are the temple of God, and that the Spirit of
God dwelleth in you." i Cor. iii. 16. " Know ye not
that your body is the temple of the Holy Ghost which
is in you." i Cor. vi. 19. There is nothing more
dearly taught in Scripture than the personal indwelling
of the Holy Ghost in believers, not by a mere com-
munication of influence by the word or otherwise, but
bv his actual presence, as our souls are present in all
the members of our bodies. He. is the life of the
mystical body of Christ. As one life pervades a living
organism, so does the Holy Ghost pervade every part
of that spiritual organizm. the body of Christ mystical.
JTom this we may see that e\'cr\ thing that tends to
destroy the unity of believers is a sin against the Holy
Ghost (not, however, the unpardonable sin). Our
rdation to Christ, to his Spirit, and to the brethren,
Icmands that we love the saints, and that we abstain
fnmi dissevering what the Spirit has bound together.
3. There is one hope. '' L^ven as ye are calWI
in one \\o\k\ of your calling "
Sc'cinn that believers are one body, animated by
•me Spirit, they have one hope which produces unity of
sL'inimont. They have the same hope, because they
have the same destiny and expectation. The Holy
Ghost produces the same aspirations in them, the same
iHUicipations of the same heavenly inheritance, and
jKivesthem here some participation therein. They have
ilht; same object of fope, called "the hope set before
1' :
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Discourses on Ephesiaus.
us," so that faith therein produces in them the grace of
hope, or expectation of enjoying it for ever. Their
effectual calling by the Spirit gives rise to this hopt-,
inasmuch as it is an invitation to receive the inheritano
of the saints, and is itself an earnest of it. Where this
hope is caused to arise in the heart there is a desire for
the possession of the blessings looked for. Notwith-
standing diversities of knowledge and feelings, believir>
have the same object and grace of hope.
4. There is "one Lord."
A lord, strictly speaking, is a sovereign proprietor,
and the Lord Jesus Christ is this in virtue of his Divinr
personality and nature. The Lordship ascribed to him
here, however, is bestowed upon him by the Father in
reward of his work ; for he " both died, and rose, anii
revived, that he might be Lord both of the living an
the dead." Rom. xiv. 9. He is, therefore, the rightto
owner and absolute sovereign of the church ; and thi-
supreme dominion extends to the souls, bodies, aiii
properties of his people. Because they are wholl\ hi>
they owe all honour and service to him. On th^:
account the apostle says : "Ye are bought vvitha|)rict
therefore glorify God in your body, and in your spirit
which are God's." r Cor. vi. 20. This relationship!-
Christ binds his people together ; because the siihitctd
of one sovereign are united as one nation; for notwiti;
standing diverse personal interests, if loyal. iheyareiJ
desirous of upholding the authority of their kint;, an.*
Diversity in Unity.
m
of promoting the prosperity of the kingdom. The
union of believers to Christ is much more intimate, for
they are his by purchase, are vitally united to him, he
has, in justice, absolute sovereignty over them, and
they have affectionate regard for him. They "love
him, because he first loved" them, i John iv. 19.
5. There is "one faith."
Faith more frequently means the grace of faith, or
the spiritual power whereby the people of God believe
his word, with confidence in his love and faithfulness.
"According to your faith be it unto you." Mat. ix. 29.
"The apostles said unto the Lord, Increase our faith."
Luke wii. 5. " When your faith is increased." 2 Cor.
\. 15. Faith, however, in this passage means the
object of faith, the truths or creed believed. In this
sense the word is used in \'arious places in the Scrip-
lures. "They had heard . . . that he which
persecuted us in times past, now {jreacheth the faith
which he once destroyed." Gal. i. 23. " /\ great
company of the priests were obedient to the faith."
.\cts vi. 7. The apostle Jude exhorts believers to
"contend earnestly for the faith which was once deliv-
lered to the saints." Jude 3. .\s far as men profess the
same doctrine speculatively they may be said to have
lone faith, however much thev differ in real convictions.
^11 the members of the Church of England profess to
dieve the Thirty-nine Articles, Presbyterians the
^Vestminster Confession of i'aith, and Methodists the
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Discourses on Ephcsiaus.
system of doctrine jind church clisciph'nc preached bv
John Wesley. Although coiisiderahU; diversities of
views exist among \\\v. ailherents of these; various com.
nuinities, they may be said to have respectively one
faith. True believers have one faith, not inerolv
because; they have the same creed, but they sinccrdv
believe and embrace the same fundamental truths of
the gospel. Their unity is not perfect in tiiis Hfe, in.
asmuch as they differ in opinion on many suhoidinati
points, but tht;y agree on all those that inc luressan
to salvation ami gotlliness. I'o that extern their faith
is one. Ww.y receive the; .Scriptures as the word of
God. they believe Jesus Christ to be the eteniid Son
of God, they worship and serve; him accordingly, iIkv
trust in his ble)od for redemptie)n, and the-y rely on tiic
Heily (ihe)st fe)r sanctification. 'rhe)ugh the unity of
the church is ne)t yet without defe:cts, it isdestindto
bece)me perfect ; fe)r "we sh.ill come in the: unity of the
faith, anil of the kne)wledge of the .Se)n of God, untoa
perfect man. imte) the measure of the stature; e)f tho ful-
ness of Christ." b'[)h. iv. 13.
6. There is one baptism.
As under the Old Testame;nt all tlu" circumcised
were consecrated to the service oi the same; God, and
entered into the same covenant, so untler tlu; new k-
pensation all the baptised make the same; professioi;
of the Christian faith, accept the same ce)venant, am:
are consecrated to the same Lord and Redeeir
Diversity in Unity.
preached by
livcrsilics of
various com-
jH'Clivcly one
not merely
tiu'.y sincerely
Mital truths o(
in tliis life, in-
ny siilionliuaU:
• ;u-(' neccssiiry
:tcnt their t;\itli
as the woril of
the eternal Son
|ccon\in;j;ly. ilvv
hey rely on tln'
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\\\v unity of the
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Ltur(> of the ful-
the circumcised
I. san^e e'.od and
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391
They may differ as to the age at which the ordinance
should h(; administered, and with regard to the mode
of receiving the rite, as people do with regard to
various subordinate doctrines of the faith ; hut the
baptism they receive is one; in significance and ohli-
tration. It is as unreasonabh; to has(; an argument on
this passage for one mode of administering l)ai)tism,
and for denying the validity of the rite when otherwise
performed, as it would Ik; to deny that every on(; who
does not accept every article; in a particular system oi"
doctrines has the one faith.
7. There is one God. "One (iod and I^'ather of
all, who is above all, and through all, and in you all."
As the church is one;, because it is the mystical
body of Christ, animated by his .Spirit, owned and
ruled hv our Lord, so is it one because it sustains th(;
relation of child to God th(; I''ath(!r, who is over itself
and its Mediatorial Head ; and pv;rvades, fills, and sus-
tains it by his life-giving j)resence. The church is one
because there is to it on(; God, the Father, one Lord,
Christ, and one Spirit, th(; Holy Ghost. Its unity is
founded on the Trinity. This union is not a mere
union of opinion and feeling, but supernaturally arising
from a common principle of Jifej. The Scrij)tures
I declare that the Feather, the Son, and the Holy Ghost
dwell in believers. "If a man love me, he will keep
my words ; and my Father will love him, and we will
[come unto him ; and make our abode with him."
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Discourses on Ep/tesians.
John xiv. 23. " The Spirit of truth dwelleth w ith you,
and shall be in you." John xiv. 17.
n. Notice the diversities of gifts bestowed bv
Christ on his people.
I. The church is a living organism consisting ot
many members, all of which are necessary to its unity
and perfection. Eyes, ears, and other members which
receive communications from without for the henefn ot
the whole body are analagous to the members of tht
church, as endowed with various gifts. These diversi-
ties are essential to the unity of the mystical bodv ot
Christ. The apostle says :— " The body is not om
member, but many. If the foot shall say, Because I
am not the hand, I am not of the body ; is it, thert
fore, not of the body ? And if the ear shall sa\,
Because I am not the eye, I am not of the body : i^
it, therefore, not o^ the body } I f the whole Ijody wen
an eye. where were the hearing ? if the whole wen
hearing, where were the smelling ?" i Cor. xii. 14 i;.
That is, no one member, whether eye, ear, hand, or
foot, makes a body ; for all are necessary for the dis
charge of their respective functions therein. As ttii
church needs organs for receiving and communicating
knowledge to its members, God endows some witli
capacity for the performance of this very necessary
office. The church needs men of sound understanding
who find pleasure in the study of the Scriptures for the
consisting ot
•y to its unity
embers which
the benefit ot
-mbers of the
These diversi-
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dy is not ont-
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ear shall s<i\.
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[, ccir. hand, or
.ry for the dis-
erein. As thi;
communicating^
,ws some witli
I very necessan
understanding
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Diversity in Unitjk
393
investigation of truth, and who have ability to impart
instruction to others ; but if all were such teachers,
where would the church be .'^ It needs organs to
receive and digest the truth, persons who are fitted
for incorporating it in secret, that its influence may be
imparted to all the members. The greater the number
of quiet, godly people whose spirituality is constantly
felt by those around them, the greater is the health of
the church. Devout women, who truly love the Lord,
do valuable service in commending spiritual religion to
their families and friends, not by giving public instruc-
tion, but by holy example and prudent counsels. The
church also needs active, practical persons who, as
hands and feet, are able to carry into effect the direc-
tions imparted by its teachers in their instructions.
When this is not done, infirm health will be the result,
for the more bountiful the nourishment given, the
greater the danger of the formation of proud humours
which will certainly break out. If sound food does not
produce godly activity in good works, unhealthy surfeit,
followed by a deranged condition of the body, will be
the result, or perhaps, it will be afflicted with itching
cars, which shall give rise to a desire to heap to itself
teachers after its lusts. We see then that a due pro-
portion of various members fitted to perform their
respective functions is necessary to the unity and
prosperity of the church.
2. These members, however active, are not self-
made.
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As eyes, ears, hands and feet, do not make them-
selves what they are, and cannot exchange positions
and functions with each other, so the members of the
body of Christ do not make themselves and their gifts,
nor can they exchange graces and powers ; because
the Holy Ghost, who is the author of these, bestows
them on whom he pleases. " There are diversities of
gifts, but the same Spirit. And there are diversities
of administrations, but the same Lord. And there are
diversities of operations, but it is the same God that
worketh all in all. But the manifestation of the Spirit
is given to all to profit withal. For to one is given
the word of wisdom, to another the word of know-
ledge by the same Spirit ; to another faith by the same
Spirit ; to another the gift of healing by the same
Spirit ; to another the working of miracles ; to anotlier
prophecy; to another discerning of spirits; to anotlier
divers kinds of tongues; to another the interpretation
of tongues : But all these worketh that one and the
selfsame Spirit, dividing to every man severally as lie
will." I Cor. xii. 4-1 1. Christ, who is the source of the
inward life of the church, distributes gifts in it as, in
his sovereignty, it seems good to him. that by them he
may promote its unity and welfare. For that reason
to " every one of us is given grace according to the
measure of the gift of Christ." The rule is neither our
merits, nor capacities, nor prayers, but his own good
pleasure.
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From those truths we conclude : *
1. That it is our duty to be content with the
position assigned us, and not to envy those who are
more conspicuously situated, nor despise those who are
most obscure because their gifts are inferior to those
of many others. To refuse to act in our place because
we have not talents that attract attention, is to be use-
less and conse ^uently a hindrance to the church. If the
foot refuse to be the foot, and to act as such, that does
not make it the hand or any other member, but it
becomes so worthless that it may be necessary to cut
it away and leave it to perish. Thus we see that
ambitious and discontented members of the church are
exposed to fearful perils.
2. It is our duty to endeavour to preserve the
unity of the body of Christ. It is easy to disturb it,
nor does it take very great ability to cause trouble in
it. Indeed no one needs to boast if he is detrimental
to its healthy progress and peace. We need the grace
of brotherly love that we may have a hearty sympathy
with the whole community and every part of it, as far
as we know it. We may judge whether we belong to
the l)ody of Christ by ascertaining whether we are
content with our position therein, and whether we
have sympathy with our brethren. " We know that
we have passed from death unto life, because we love
the brethren." i John iii. 14.
3. The body of Christ is not yet complete, but
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there is both a process of development within itself,
and it constantly receives additions from without. God
is daily bringing some into it who had no previous
connection with it, and though it is by the Holy Ghost
they are changed, he also uses his word as means to
draw them. By it he invites sinners to comt to Christ,
and assures them, that if they do so. they shall beconit
members of his body, to occupy that position, and bt
endowed with such gifts as shall best promote their
own welfare and that of the whole community.
DISCOURSE XXXII.
THE GOSPEL MINISTRY THE GIFT OF CHRIST.
Eph. iv. 8-13 : " Wherefore he saith, When he ascended up
on high, he led captivity captive, and gave gifts unto men.
(Now that he ascended, what is it but that he also dcscendeti
hrst into the lower parts of the earth ? He that descendeii
is the same also that ascended up far above all heavens, tha;
he might fill all things.) And he gave some, apostles; anc
some, prophets; and some, evangelists : and some, pastors and
teachers ; for the perfecting of the saints, for the work of the
ministry, for the edifying of the body of Christ : Till we aii
come in the unity of the faith, and of the knowledge of the Soc
of God, unto a perfect man, unto the measure of the stature 0:
the fulness of Christ."
T N this passage we see that the ministry of the
-^ gospel is the gift of Christ. Concerning it we
may ask, as Christ asked the Pharisees concerning the
V\
Gospel Ministry the Gift of Christ.
397
baptism of John, Whether it is of heaven or of men ;
and to the question our text replies: "When he
ascended up on high, he led captivity captive, and
gave gifts unto men : apostles, prophets, evangelists,
pastors and teachers. Seeing then that the ministry
is the gift of Christ, we should neither expect nor
accept it from popes, or princes, or prelates, or synods.
or conferences ; for if Christ is the dispenser of the
gift, the church should look to him for the bestowal of
it. Some say : we know that Christ gave the apostles,
but we do not see that ordinary ministers are given by
him. Hut that we may see that Christ still continues
to bestow officers on the church we will consider the
gifts conferred, how they were procured, how given to
the church, the end for which they are given, and our
duty with regard to them.
I. Notice the gifts conferred by Christ upon the
church. "He gave some, apostles ; some,
prophets ; some, evangelists ; some, pastors
and teachers."
Though these various officers required to be
endowed with different measures of grace and divers
([ualifications, yet they are necessary to the unity of
the mystical body of Christ.
I. He first of all gave apostles.
These were immediately appointed by Christ as
his messengers and witnesses to testify of his doctrines*
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miracles, resurrection, and ascension to heaven. In
virtue of Divine inspiration and delegated authoritv,
they were infallible teachers and absolute rulers in the
church. No man caii be an apostle unless he is imnit'-
diately appointed by Christ, saw him bodily afttr his
resurrection, and is an infallible teacher by the gift of
inspiration. As these qualifications are essential to
the apostolic office, whoever claims it, unless he has
them, is a false apostle. It is evident that the office
was temporary, and ceased when it served its purpose
of organizing the church in its New Testament form, bv
authoritatively settling its constitution, worship, disci-
pline, and doctrines. Since the days of the apostles,
as no one could show that he had the essential qualifi-
cations, all that assumed the title were usurpers ; for,
when the gifts were no more given, the office neces-
sarily ceased.
2. He gave prophets.
This does not include Old Testament prophets,
but those whom Christ gave when he ascended on
high. They were contemporary with "the apostles,
and were occasionally inspired by the Spirit to speak
for God to men. As their gift was not permanent like
that of the apostles, their position as teachers was
subordinate. As the gift of infallibility was essential'
to the apostolic office, so was occasional inspiration
essential to the prophetic office, so that when the
Spiritual endowment was withheld the office came to
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\ authority,
•ulers in the
he is imme-
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y the gift of
essential to
mless he has
hat the office
id its purpose
ment form, h)
vorship. disci-
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Lisurpers ; for,
office neces-
Gospel Ministry the Gift of Christ.
399
an end. It is daring presumption for any man to
claim infallibility, and demand submission to his
authority on pain of perdition, unless he is qualified
by inspiration to speak nothing but unerring truth by
the command ot God.
3. He gave evangelists.
Of this office there are two views: (i) Some
regard them as vicars of the aposdes, sent by them to
certain places with authority to organize churches by
the ordination of office-bearers, to whom as well as to
the people they were to give instructions in their
respective duties. If this view is correct the office
must have been temporary, for no person can now
daim to have had an appointment to such work imme-
diately from an apostle. (2) Others think that the
office is permanent, and that, therefore, the work of
the evangelist consists in preaching the gospel, not as
a pastor to one congregation, but throughout the land,
wherever he finds people to hear. Although Paul
exhorted Timothy to "do the work of an evangelist,"
it may be said that this was in addition- to his special
duties. It seems from the few references in the
Scriptures to the office that the evangelists' work was
preaching; but this does not countenance every self-
appointed and unauthorized preacher who may traverse
the country. It may be supposed that evangelists
were duly recognized and ordained to proclaim the
gospel as well as pastors, and that both might change
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from the one department to the other, where God in
his providence would direct them to go. If, however,
the office of the evangeHsts was distinct from that of
pastors and teachers, it does not appear that it exists
now. If, therefore, the office ceased, it seems that it
was not intended to be permanent in the church.
4. He gave pastors and teachers.
This seems to imply two departments of the same
office, and that the duties of each were discharged hy
the same class. The pastor and teacher was simplv
the minister or bishojj of a congregation, who ruled
and taught the people, and we learn that he was
assisted in their oversiohl bv men called " novern-
ments," or ruling "elders." It is a standing office,
which shall continue until the second coming of Christ
II. Notice how these gifts were prociirctl for the
church. " When he ascended up on high, he
led captivity captive, and gave gifts unto men.
(Now that he ascended, what is it hut that lu'
also descended first into the lower parts of tin
earth.)" He that descended is the same alsi>
that ascended up far above all heavens, that
he might fill all things.
I. Seeing these gifts and the right to hesKnv
them cost Christ so much, we may see their great
worth ; the Psalmist foretokl that at his triumi'li
which implies his previous contlict during his humilii-
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Gospel Ministry the Gift of Christ.
40 [
tioii. he "received gifts for men"; and here the apostle
informs us that he now dispenses them. The over-
throw of Pharaoh, when Israel was delivered from his
oppression, to which the Psalm refers, fort^shadowed
the: more signal overthrow of death and the devil by
Christ when he engaged with them in mortal combat.
\\\ depriving them of their power, he liberated iiis
people, who were held captive by them, and in reward
of his work, he was "by the right hand of God
e.\alted," and "received of the Father the promise of
the Holy (ihost." Acts ii. 2)'S- Since his ascension
Christ has i^cstowed spiritual gifts upon men. The
ilkistrious victory celebrated by the P.salmist, and here
described by the apostle, was preparatory to the
receiving the right of bestowing the gospel ministry
upon the church. From this, .see the greatness of
Christ's generosity, an'^ the value of his gifts. If v\t*
hiul discernment, we should see more Ljlory in the
setdement of a minister over a congregation than in all
the ijorgeous ceremonies which are connected with the
coronation of monarchs,the investiture of noblemen with
the insignia of their ranks, antl the consecration of popes
ami prelates. Dazzling as are the displays made on
such occasions, they are but mere glitter in comparison
with the glory displayed by Christ when he gives to his
ptnple ;i minister whom he has endowed with the
•lualiticalions necessary to the successful discharge of
the functions of his high office. Natural men cannot
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see the grandeur of this transaction ; for Christ is to
them "without form or comeHness"; nor do they see
"beauty either in himself or his servants that they should
desire " them, but behevers in some measure behold
" his glory, the glory as of the only begotten of the
Father," which glory, though faintly, is retlected bv his
ministers. If there was such magnificence in connection
with the consecration of Aaron to the [)riesthciod, as
on the occasion sacrifices of peculiar solemnity were
offered, and he was arrayed in gorgeous robes which
were magnificently ornamented, and the cloud of Ciods
presence filled the tabernacle, much more is there in
connection with the installation of a minister of thi
gospel. " For even that which was made glorious had
no gh^ry in this respect, by reason of the glory that
e.xcelleth. For if that which is done away was
glorious, much more that which remaineth is elorioiis.
2 Cor. iii. 10, i i. Natural men do not admire the L(reat
beauty of Christ's gifts, because carnal reason cai;
but appreciate worldly things, but cannot sec spiritual
things. \\\; admire the stars at m'ght. i)ut when tlu
sun rises their light is oi)scured ; and so men, while in
the darkness of their natural state, admire the artiticiai
glory of himian pomp and of men-invented religious
ceremonies; but when the .Sun of Righteousness rises in
their hearts, the lustre of worldly ceremonies shall
l)ecome dim.
2. The officers of the church are the fruit of the
Gospel Ministry the Gift of Christ.
403
humiliation and death of Christ. " He descended into
the lower parts of the earth."
His incarnation was such a descent ; for therein
the Son of God, who is in the bosom of the Father,
made his abode in the womb of the Virgin, a habitation
which the Psalmist so describes when he says concern-
\\\<^ himself: "I was made in secret, and curiously
wrought in the lowest parts of the earth." Ps. cxxxix.
15. While the Son of God lived in this world, his
social position was among the poor, the lower rank in
human society. The high-born nobility of his nation,
with the common people, despised, rejected, and con-
demned him to death. His death and burial was a
lower descent still, for the Prince of life gave up the
Ljhost, Having come under the weight of the wrath
of (iod, his body was for a season deposited in the
earth. All this humiliation was necessary to procure
L,Mlts to he distributed to men "for the edifying of his
mystical body." If he had not suffered and died there
would be no Christian ministry. This institution arose
with Christ from his grave. I'hough some argue that
there should be no stated ministry in thc^ church, the
ordinance was purchased by the blfKul of Christ, and
he will sustain it until \\(\ comes again. While its
services are needed it will exist in efficiency in spite of
ill opposition and ignor.uit contempt of ungodly men.
Ihe Meeliatorial glory which Christ obtained in reward
of his humiliation must be proclaimed in the world by
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his servants, and displayed in the holy ordinances nf
his appointment.
III. Notice how these gifts are conferred 011 the
church.
I. Christ enacted standing laws on the subject.
The ministerial office is not a human invention,
but an ordinance of Divine appointment. If, there-
fore, the Lord had not set up an institution for that
purpose all the Christians in the world would h;i\e no
right to create offices or ajjpoint men to them ; ami it
the statutes that he made to regulate the matter ended
by lapse of tiine. or were repealed, the ministry of tht
gospel would immediately cease. The office aiul it^
laws shall not end while the world lasts, any more than
the ordinance of the sun, moon, and stars shall be
abolished. Christ's order is: "Go ye, and teach ail
nations . . . teaching them to observe all thinu>
whatsoever I have commanded vou ; and. lo, 1 am
with you always, even unto the *^x\(\. of the world.
Mat. xxviii. 19, 20. In reward of his work he \va>
exalted and received gifts with authority to dispeiiM
them, and, therefore, he bestows "pastors and teacher
on the church " for the perfecting of the saints, forthr
work of the ministry, for the edifying of the bodyolj
Christ : till we all come in the unity of the faith, am"
of the knowledge of the Son of God, unto a perkcil
man, unto the measure of the stature of the fuhiessoi
Gospel Ministry the Gift of Christ.
405
Christ." Until that end shall be attained the institution
of th(-' ministry must continue.
2. Seeing that Christ endows ministers with the
necessary qualifications, natural and spiritual, no one is
properly fitted for the office without both ; for though
a man be learned and elo(|uent, yet, if he has not grace,
he is not given by Christ. " Though I speak with the
tongues of men and angels, and have not charity, I am
become as sounding brass, or a tinkling cymbal. And
though I have the gift (jf prophecy, and understand all
mysteries, and all knowledge ; and though I have all
faith, so that I could remove mountains, and have not
charity, ! am nothing." i Cor. xiii. i, 2. On the other
hand, should one have saving faith, charity, knowledge
of the mysteries of the gospel, and genuine Christian
experience, but if he lack the gift of utterance, he is not
appointed by Christ to the ministry, nor given by him
to th?: church as such. In his directions to Timothy
concerning the matter, the apostle says : "A bishop must
be . . . apt to teach." i Tim. iii. 2. Were the Lord
Jesus Christ to resolve to take the ministry from th(
church, he would merely require to withhold the neces-
sary gifts, and the institution would come to an end, for
all useful spiritual purposes. When he has in several
instances done diis to some extent, because churches
: failed to appreciate his favour, they soon became cor-
rupt in doctrine and worship. Indeed, where people
[do not grow in faith and holine.ss, they provoke God
Ito punish them by giving them over to dc:lusions " that
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they may believe a lie," and "heap to themselves
teachers after their own lusts."
3. Christ has given to the church the right to call
to the office of pastor and teacher such persons as he
has endowed with the requisite gifts, but no other.
The church or congregation, by the act of calling a
minister, declares that he is a man given by Christ as
fitted for the office, that they receive him as a crift
from him, and that they give themselves to his servant,
The people profess to submit themselves, in the Lord,
to the minister whom they have called according to his
direction. The Macedonians first gave il.' mselves to
the Lord, and then to the apostles "by the will of
God." 2 Cor. viii. 5. Those who have a gospel right
to call a minister must be persons who have surren-
dered themselves to God, and are prepared to give
themselves to the nniiister to be instructed in the
Word of God and Christian duties in accordance
therewith. They solemnly bind themselves to receive
his teaching, not merely as far as it suits their taste,
but as far as it is the counsel of God.
«
We learn the mind of Christ concerning the call
and settlement of ministers from the records of apos-
tolic practice contained in the New Testament. The
first account of the matter is that concerning the elec
tion of an apostle to succeed Judas Iscariot. After
Peter explained the necessary qualifications ol an
aposde, the disciples were commanded to nominate.!
leet ; "and they appointed two, Joseph called Harsabas
Gospel Ministry the Gift of Christ.
407
and Matthias." Acts i. 23. Then, humbly and de-
voutly, requesting the Lord to indicate his choice of
the two, "they gave forth their lot; and the lot fell
upon Matthias ; and he was numbered with the eleven
apostles." Acts i. 26. The next instance is the election
and ordination of deacons. The apostles invited the
whole church at Jerusalem to choose seven good men
from among themselves, whom, when this was done, they
ordained by prayer and imposition of hands. Acts vi.
When Paul and Barnabus left Derbe and "returned
again to Lystra, and to Iconium, and Antioch, con-
firming the souls of the disciples. . . . they ordained
them elders in every church, . . . and commended
them to the grace of the Lord." Acts xiv. 2 1-23. The
word "ordained," in the passage, should be rendered
"ordained by election." Seeing that they appointed
several elders in each congregation we learn that, in
order to conform to the will of Christ, there should be
a plurality of elders chosen by its members in every
congregation. With regard to the election and call of
ministers, no modern church, except the Congregational
and Presbyterian, conform to the apostolic practice.
The departure from this rule is a disregard of the will
01 Christ, who alone has the right to enact laws for
the regulation of the government of his own house.
4. Ministers are set apart to the sacred office by
ordination.
From Acts and i Tim. iv. 14, we learn that
officers of the church were ordained by prayer and
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the imposition of the hands of the Presbytery. We
have no record in Scripture of an ordination by one
presbyter or bishop, but by several. The Presby-
terian Church only strictly adheres to New Testament
practice in this rite.
IV. Notice the end for which the ministry is
conferred on the church. "He gave apostles,
prophets, evangelists, and pastors and teachers,
for the perfecting of the saints, for the work
of the ministry, tor the edifying of the bodv
of Christ : till we all come in the unity of the
faith, and of the knowledge of the Son of God,
unto a perfect man, unto the measure of the
stature of the fulness of Christ.
1. For the purpose of "perfecting the saints,
Christ appointed the ministry of the gospel to edifv
his body.
Without noticing the different words of this verse,
we observe that the meaning of the whole is thai
Christ appointed the ministry to build up or nourish
his mystical body that it may become perfect in unity,
form, and power. The apostle could not more highly
exalt the ministry than by attributing this effect to it.
In themselves the preachers of the gospel are only
earthen vessels, but by the power of Christ they shall
Accomplish that high end that the glory may be ol
God. There can be no greater work than this; lor
by it God shall be glorified more conspicuously th^n
Gospel Ministry tlie Gift of Christ.
409
ew Testameni
bv anything else in the universe. Men may regard
the ministry as useless, and neglect the ordinances of
Christ, but seeing they are Divine institutions, perfec-
tion cannot be attained without them.
2. The ministry is not a temporary but a per-
manent institution in the church. It is true that
aposdes. prophets, and perhaps evangelists, have
ceased, because they accomplished their purpose, but
pastors and teachers will continue until " we all come
in the unity of the faith and of the knowledge of the
Son of God unto a perfect man, unto the measure of
the stature of the fulness of Christ." There is a unity
of faith and knowledge now. but not yet perfect ; for
though believers hold the doctrines that are essential
'0 salvation, they differ on many subordinate points ;
and though they savingly know the Son of God, they
have yet much to learn concerning him ; their experi-
tjnce of his loving-kindness and goodness is not what it
will be. "Now we see through a glass, darkly ; but
then face to face : now we know in part ; but then
shall we know even as also we are known." i Cor.
xiii. 12, Neither the church nor any member of it is
perfect in this life, but it shall reach its full maturity
when Christ comes- again, nor shall the ministry be
abolished until that end be reached.
V. Notice our duty with regard to the gift of the
ministry.
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1. The church should look to Christ for its supply,
" The harvest truly is plenteous, but the labourers are
few ; pray ye, therefore, the Lord of the harvest, that
he may send forth labourers into his harvest." Mat. ix.
17, 18. If we look to men for ministers, or depend
on our own judgment in the selection of them, we
despise Christ, and ignore him as the dispenser of these
gifts. Many do not at all apply to Christ when choos-
ing ministers, so that it is no wonder that they are not
themselves afterwards edified, nor sinners born again.
2. We are bound to appreciate the gifts of Christ ;
for if it cost him so much to procure themselves and
the right to confer them on the church, they must be
very precious. It is an easy matter for a proud sinner
to depreciate these servants of Christ, but they are the
purchase of his blood for us. It is easy to exaggerate
their infirmities into crimes, and to represent even their
virtues as vices, for Christ himself was treated in the
same way.
3. We should improve this gift of Christ by at-
tending regularly on the ordinances of the gospel, with
earnest prayer for his blessing upon them that by his
power accompanying the word we may be spiritually
edified. Seeing that the ministers of the gospel are
commissioned by Christ to speak in his name, we
should receive instruction from them as far as they
speak according to the Scriptures as if it were Christ
himself who spoke to us.
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The Progress of Believ.
'ers.
411
DISCOURSE XXXIII.
THK''KO.KKSSOKBEUEVEKSKKOMcHnn
'•t:RFECTroi.. ^"^^^"oon to
Ep'i. iv. 14-16- '« Thaf
-ed to and fro, and carHe;^^;;::^' '^ "° '"^^^ ^^'^''--
by the sJeight of men and cunn^r^c f. ''^ ^''"^ of doctrine
'" wait to deceive; but speak 'fhf?''' ^^^^^^'^^ they J.J
•'P'nto him in aJl thmgs, wlWch fs H ' f"'^^ ^" ^°^^' '"ay grow
whom the whole bod v fin ^^'"^ '^^^d, even CJiri.t f
^f^ Christ ,ave th S; jr"' " '^^°"'-
church " that we be nn ^ , '"^ S°''P'=' '« the
^-"V progress tot.: rit""' ' '"' ■"^^^■
"*» is the Head. Le, Z 2 /""'°°'' '" l^'''"
«^°o^. g-th, anc n,at::;t;:rt,::;r ■■''- '"'^
'Notice the childhood of beh-evers
'■ ^^^'"^ that childhood is „atur-,l . A
„ Except our first parents al "^^essary.
*; infancy, and thlT:: t ^ 'TT'"' '"-
«°^ -" regard to their s i^ Hi^e '^T^^'^ ^^
'»e. lo instruct
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Discourses on Ephesians.
his disciples, "Jesus called a litde child unto him, and
set him in the midst of them, and said, Veriiy. I say
unto you, except ye be converted and become as little
children ye shall not enter into the kingdom of hea-
ven." Mat. xviii. 2, 3. In all true converts there are
formed spiritual features of character that correspond
with the natural dispositions of children, such as hu-
mility, docility, and confiding faith. " Whosoever shall
humble himself as this little child, the same is [greatest
in the kingdom of heaven." Mat. xviii. 4. Seeint/
Christ referred to a little child as an example to his
followers, how does the apostle exhort believers to
"be no more children"? In answer we observe that
he does not deny that childhood is a natural stage in
life, but that he simply urges them to advance from
that state ; for —
2. Childhood is a temporary condition.
If a child remains stationary in body and minJ
from year to year, it is on account of some constitu
tional defect. Such a state is altogether unsatisfactory,
and will end in deformity, idiocy, or death. When one
who is supposed to have been born again fails to ad-
vance in spiritual life and growth in grace, it is because
there is a radical blemish, and proves that the apparent
change was not genuine. Such a person will either
die, that is, turn from his profession unto the world,
or grow up to religious deformity, so as to become a
burden and a detriment to the body of Christ. There
The Progress of Believers.
413
are many such connected with the church, but they are
invariably a hindrance to its heahhy growth.
3. Childhood has many imperfections.
The characteristics of children that are referred
to here are credulity and instability. " That we hence-
forth be no more children, tossed to and fro, and car-
ried about with every wind of doctrine by the sleight
of men and cunning craftiness, whereby they lie in
wait to deceive." They are yielding and restless, like
waves agitated by the wind, and driven in every direc-
tion as it blows ; and Christians are not reliable while
they continue in this state of childhood. Because
Reuben, Jacob's eldest son, was a man of this char-
acter, his father, by inspiration, said of him: "Unstable
as water, thou shalt not excel." Gen. xlix. 4. In the
use of the same figure the apostle exhorts the Hebrews
to stability. " Be not carried about with divers and
strange doctrines ; for it is a good thing that the heart
be established with grace." Heb. xiii. 9. The apostle
James compares those who are unsteady, on account
of the weakness of their faith, to "a wave of the sea
driven with the wind and tossed." James i. 6. Jude
speaks of men who creep into the church as " raging
waves of the sea, foaming out their own shame."
Jude 13. These last are not, however, genuine, but
spurious children, who will never be trustworthy unless
.they shall be born again. Some truth may interest
such for a time, but they will not be long satisfied with
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Discourses on Ephcsians.
it. They may manifest some zeal on its behalf at hrst,
but when it ceases tO please them, because its novelty
has passed away, they desire something new. Such
restless people shift from the truth to fanciful human
notions until they settle at last in some deadly error
from which they cannot be recovered. Fhex receive
"not the love of the truth, that they might be saved;
and for this cause God shall send them strong delu-
sions, that they should believe a lie ; that they all inav
be damned who believe not the truth, but have pleasure
in unrighteousness." 2 Thes. ii. 10-12. Though the
true children, who are born of the Spirit, will not come
to this sad end, yet they cannot be useful or comfort-
able if they continue long in infancy, nor can they have
a satisfactory sense of security. On that accouiu the
apostle urges the Hebrews to leave "the [)rinci|)Ies of
the doctrine of Christ, and go on unto perfection . , .
for it is impossible for those who were once enlight-
ened and have tasted of the heavenly gift, and were
made partakers of the Holy Ghost, and Xwwv tasted
ihe good word of God and the powers of the world to
come, if they shall fall away, to renew them again to
repentance." Hel.\ vi. 1-6. Because children are mtt
only imstable but creilulous, tiiey are an eas\ prey to
the artful designs of deceivers. i'abes in grace are in
danger of being ensnared "by the sleight of men ami
cunning craftiness, whereby they lie in wait to deceive,
Here false teachers are compared to professional diet-
^ :f
The Progress of Believers.
415
If ;it tirst.
s novelty
w. Such
ul human
adly error
ev receive
be saved ;
TOiii; deUi-
ney all niay
Lve pleasure
rhounh the
'ill not come
or comlort-
\\\ they have
account the
princi\)les iil
"cction . •
)nce enlii^ht-
lift. aiul were
h;.ve tastca
ihi- Nvorkl le
cm a;4a"m ^'^
idrrn are noi
easy I'l-i'V 10
1^ (vracr arc in
It ol" men anil
It u^ deceive.
Usional ^li^-"'-
players, who use arts of deception, such as loaded dice,
to defraud the unwary and simple.^
From this passage we may see the excellence of
truth and the evil of error, the value of sound know-
ledge, and the danger of ignorance. Without the
understanding and belief of the truth growth in grace
is impossible ; when, therefore, we meet with professing
Chri' tians, who are ignorant of the fundamental doc-
trines of the gospel, we are justified in regarding them
?.s mere children, if even that itself. If ignorance is
dangerous, error is evil, sj^ringing from evil, and pro-
ducing evil, and therefore false teachers are repre-
sented in Scripture as wicked, deceitful, and selfish.
" I beseech you, brethren, mark them which cause
divisions and offences contrarv to the doctrine which
ve havt^ lt»-ned; and avoid them. For they tliat are
such serve not our Lord Jesus Christ, but their own
lielly ; and by good words and fair sj)eeches ileceive
the hearts of the simple." Rom. xvi. 17. 18. These
are called ministers of Satan. " Such are false aj)ostles,
deceitful workers, transforming themselves into the
apostles ot Christ. Anil no marvel : for Satan himself
is transformed into an angel of light. Therefore it is
no great thing if his ministers also be transformed as
the ministers of righteousness ; whose end shall be
according to their works." 2 Cor. xi. i.v'5-
That we !nay not be entangled in error by the
|ilausii)lc fallacies of those who deviate fiom sound
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Discourses on Ephesians.
doctrine we should advance from childhood toward
perfect manhood.
II. This leads me to notice the growth of believers.
1. Observe that growth is necessary to health and
usefulness.
A child that does not grow is sickly and feeble, so
that instead of aiding the family, it gives trouble and
anxiety. In like manner the member of the church
that does not grow in evangelical knowledge and
spiritual experience is a cause of solicitude. He is
weak, often petulr.nt \ capricious, antl coiistantlv
needs attentive guardi:tnship to protect him from harm.
His condition is all the more perilous that he is not at
all sensible of his deficiencies ; for he is apt to have a
high conceit of his own abilities and attainments. W-.
cause such restless spirits are impatient of control thtv
often, in a fit of mortified pride, withdraw from any pub-
lic position in the church to which they may have been
appointed, because their brethren do not always concur
in their proposals, because an)ther has more inlliienct
or because the restraints of ': ' .ffice which they hoki
are irksome to them. Such j -r^ ons are a himh-ana
to the growth of the mystical body of Christ, nor do^
their religion afford them much comfortable peace er
firm persuasion of safety.
2. An important element in heahhy spirituii
growth is love. " Hut speaking the truth in lovi
may grow up ... in all things into the Hcail
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T/ie Progress of Believers.
417
Instability in the faith is a serious evil ; but there
mav be a steadfast adherence to sound doctrine with-
out godliness. It is said that some hold "the truth
in unrighteousness." There may be orthodoxy with-
out piety, nor can there be a worse character than
a malignant zealot for sound doctrine ; he upholds
truth, not for the glory of God, but, like the devil, for
his own selfish purposes. While the apostle condemns
want of steadfastness, and denounces the cunning arti-
fices of false teachers, he enjoins a faithful adherence to
the truth in love. It is easy for wicked men to speak
the truth in malice for the purpose of injuring others.
A bad man may try to destroy the intluence of some
<4odly person by circulating his mistakes and indiscre-
tions ; though he says nothing but what is true, he
docs not s[)eak the truth in love, but in hatred, for a
hase purjjose. The apostle meruis hert; that, as ex-
pressed elsewhere, we should be filled with the; truth,
so that in love we profess our adherence to the gospel.
"Let the word of Christ dwell in you richb." Col. iii. 16.
All our utterances of the gospel should be prompted by
love ; our expositions of the Word of God, our counsels
and athnonitions to men should be in kindn'jss.
3. Healthy growth is symmetrical. " May grow
in all things into Christ."
Christ is the stantlard of perfection, the model
to which we are to be conformed. Growing " up into
him means the same as coming " unto a perfect man,"
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" unto the measure of the stature of the fulness of
Christ." The end we should aim at is conformity
to Christ, and if we are united to him, we shall attain
that end. If we are healthy, though yet imperfect,
our growth is symmetrical. Some professors grow in
knowledge, but not in grace ; others grow in emotion-
alism, but not in sound understanding. Such are
deformed and becoming more so. If a child's head
grows, while the body does not ; or if the belly alone
grows, the development is so very unsatisfactory that
it is concluded that it will never come " unto a perfect
man." The religion of mere speculation is like a
large head on a withered dwarf, that of mere feeling is
like an overgrown belly attached to a diminutive frame.
In such there is neither beauty nor power, nor are
they fitted for any useful work.
4. Healthy growth is from Christ. " From whom
the whole body . . . maketh increase in love."
Because the church is Christ's body, of which
he is the Head, it is in consecjuence of union to him
that it grows, for he is the source from which life aiul
development is derived. This union, thouj^di not
physical but spiritual, is real, so that the connection of
each member with Christ is such that his life is con-
stantly commiMiicated to him. As this connection is
vital and permanent, the life of Christ will overcome
all the obstacles that interfere with its circulation
through the body ; but as there is no channel of com-
' ' I'i
The Progress of Relievers.
419
ness of
iformity
l1\ attain
iperfect,
grow in
emotion-
^uch are
Id's head
elly alone
ctory that
) a perfect
is like a
2 feeling is
,tive frame.
r, nor are
munication without this union, any growth that may-
take place cannot be unto Christ but going further
from him toward perfect moral deformity.
5. The growth of the body of Christ is promoted
by the union of all its parts with each other. " The
whole body fitly joined together and compacted by
that which every joint supplieth, according to the
effectual working in the measure of every part, maketh
increase of the body unto the edifying of itself in
love."
" The body . . . maketh increase of the
body " is an unusual expression, and renders the pas-
sage somewhat obscure until one discovers the con-
struction of the sentence. The whole verse is difficult
on account of the hard words ontained in it. nor is
that owing to any fault in our version, for it seems the
Greek language could hardly supi)ly words to express
the aposde's great thoughts. The revised version
renders it: " From whom all the bodv fitlv framed and
knit together through that which every joint sujjplieth.
according to the working in due measure of each several
part, maketh the increase of the body unto the build-
ing up of itself in love." The meaning of the whole
is that, as the several members of the human body
iire connected together antl sustained in jjerforming
their respective functions by the vital inlkieiice derived
from the head, so is the church united as one body,
and every member of it supporteil in the discharge
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of its peculiar office by the power of Christ constantly
communicated to it. As no member of the human
body can live or grow when separated from it, so is
union, not only with Christ, but also with his mystical
body the church, an indispensable condition of the
growth of believers in grace. It is granted that this
spiritual incorporation may be less or more openly
avowee" but it is necessary to every living member
of Chiist mystical. It is perfectly true that outside of
this ci.tholic church there is no salvation, and that it is
the duty of every believer to confess his relationship
to Christ and to his brethren.
As in the body there are certain organs by which
nourishment is distributed, so in the church the
arrangement is analogous. Christ appointed ordi-
nances for the communication of spiritual life and
power to his people, and gave apostles, prophets,
evangelists, pastors and teachers to administer them.
Though he could build up his body without such
officers, yet it pleased him to appoint these instru-
ments in carrying on this work. In short, all the
members of the church are necessary to each other ;
the loss of even one would be an injury, nor can any
of them live but in union with it.
III. Notice the maturity of believers.
1. It shall not be in this life but in glory.
At death the saints shall be perfect in holiness.
T/ie Progress of Believers,
421
istantly
hunian
it, so is
mysticiil
I of the
that this
e openly
mcml3er
outside of
I that it is
ilationship
3 by which
•hurch the
ntecl ordi-
al life and
prophets,
ister them,
thout such
ese instru-
rt. all the
iach other;
or can an)
fry.
I in holiness.
This perfection shall be attained, not after the separa-
tion of the soul from the body, but in, or immediately
before that separation. With this the spiritual instincts
of God's people agree. They feel that, unless sin is
entirely destroyed before they die, it shall not be after-
ward, and they often fear that death may come before
they are fully sanctified ; but God will cause the pro-
cesses of physical decay and of sanctification to meet at
death, nor will he make any mistake in the matter.
Though the soul is perfect in holiness at death, it leaves
the l)ody to. lie in the grave where it shall dissolve into
dust unto the resurrection, when, reanimated by the
soul, it shall be raised to live for ever in glory like
Christ'i: glorious body.
2. The maturity of believers shall consist in per-
fect holiness and blessedness that will not end for ever
and ever. The ransomed in glory shall be safe from
all troubles, temptations, and everything else that
might mar or disturb their felicity through communion
with God and with each other. Then the mystical
body of Christ shall be complete, for it shall be without
defect through absence of a single member that was
intended tr be in it according to God's original plan.
We observe in conclusion : — i. That as the child-
hood of believers is exposed to many dangers, owing to
its weakness and inexperience, they should diligently
use all the means appointed by God to promote their
own growth in grace and knowledge.
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2. '\\^ W\ licallhy we must love tlu* truth, oilier.
wise our rclii^ioii will Ih'. incrcly laiicilul. Unless wc
aro spiritually cMlii^hti'iU'd in tht; k-iiowlcul^a' <»( C'luist,
we shall be exposetl to all the novel opinions thai may
obtain popular favour for the tiint:. "The word oj
Christ " shouKl "dwell in us richly in all wisdom," that
W(! may be able to teach ami admonish "one anoilicr."
Col. iii. 10.
3. Without union to Christ no one eaii i^row in
love, nor can he edify the body of Christ. ("khI olfiis
in the < iospel to um'tc to Christ those who arc y(;t
.separate from him, and \\v. assures those who sec ilu;
danger of their state that he will effectually uiiiii; to
Christ all that trulv desin* it.
Dl.SCOURSK XXXIV.
IMMOKAl.irV INeONSlSri'.NT WITH CKOWIII IN IIOI.INI'SS,
ICph. iv. 17-it): " Tiiis I say thcictbic, and Icstilv in the
Lonl, that yo luMurforlii walk not as otlu-r (k'hUIcs walk, in
tlu' vanity ot tlu'lr mind, having; the undrrslandiiij; (laikcncd,
Ihmujj; alionattnl from llic lifr ot" (iod tluou|^di the i^Mioiaiicc (hat
is in lluMU, luH-ansi- ot tlir blindness ot their heart : who hciii;,'
past fei'linf; have jjfiven themselves over unto lasciviousiicss, to
wtnk ;dl uncleanness with fjreediness."
T TER1{ the apt)stle resumes tlie exhortation with
-^ -*• which the chapter begins, but which was inter-
rupted by the digression extending from the fourth ti>
IN llnl.lNKSS.
f'umorntity.
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lli<^ sixteenth verse, and which ,.^- ~ ~' ~"
^% .-suin, the eou.s<. . J :;;^^
rcnouncM.g the wicl«.| cn.st<,„,s of h ' t"^' ""^^'"''y
''he anuK^ction is • '. / H '''^'^^'* ^^^'"^''^ s.
1'— '1 you. :hat y. vJal '""T"" "'' ^'^^^ ^--'.
I ■ 1 ^ ''"^ Worthy of .f,
love; endeavoiirinir to kc,.,. xU -"'other \u
•■'"""■"•^'' '-y ""'^ Spfrit. an,l has „,„ ", ""''' '^"<'V
"'"'"'"^"'^•■"'•"•'■•l-'ml/.-su <■'■"'" '''■"''^^'•'
"!■ Iiis ol„t,l/,:„c,. ,„u„ ,1 ',1, "■■ "'"'• '■" '-•-■w.T.I
™il was ,..xall,),| thai h,- „„Vh, 1 , '^ "" ""•"•
'■f^-''-'-" •<avi„,.l'j;r;''''''-"f''''^ fulness
"'"■•'■'-■ ■""' '-.,Yy ,-;ru,o ■■ if ■■ '■ ''"'"■^' ' -y
"•'Ik not as „th,,.r G,,.„tiles wair'i, 'th '" ^'^"^'^^^
»'W lie knew that h,. ,, , 7 ' ''''"">' "'''''ofr
^^^ ho aa«. as hi 1 1 ri: ;; "'"■• """•' -"
"•■iilifiwl that ft was not ,„ ^ ' "'""<-■'■• ^nd
I pur|,ose then to direct vr,',
wickedness of the heathenTh ^ "'"-■"""" '« '^e
"«, and the cluty ^ " ! "^T "''''"' -'^^'^J"
"ty "t Christians with regard to it.
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Discourses on Ephesians.
I. Notice the wickedness of the heathens.
The apostle here refers to licentiousness because
that vice was universally prevalent. Because the other
Gentiles were past feeling, they had therefore "given
themselves over to lasciviousness, to work uncleanness
with greediness," and Ephesus was in the apostles' days
notorious for the dissolute lives of its inhabitants. The
religious rites performed in the worship of Diana fostered
this species of immorality, for on certain festivals
licentiousness was a part of the ceremonies. At the
present day, as well as then, the state of morals is verv
low in heathen lands, as Missionaries testify. Besides
being impure, they are dishonest, treacherous, and cruel,
nor are Mohammedans in these respects better than
the worshippers of idols. It were well if such gross
vices were [confined to the heathens, for, notwithstand-
ing the restraining power of the gospel, many vile sins
prevail among Christian communities. Indeed nothing
can save men from sin but the power of the grace of
God. People who are truly interested in the welfare of
their fellow-men are often anxiously concerned at the
increasing manifestations of prevailing wickedness in
various parts of the land, though religious ordinances
were never more abundantly administered, and moral
reformers never made more strenuous efforts to diminish
the evil. Vices are like weeds which grow though often
cut down ; until their roots are destroyed the land will
be infested with them, nor is there any guarantee that
: '^
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425
a man who has been addicted r. T". ~~ ^
or any other irregularity is V^ ""'""^^^' debauchery,
^e ..s the subject of the'; vC'^^'^'y -forn,ed untH
G'"'''- It is the Spirit tha tc ""' °^ "-^ Holy
-sutficiency of all human means T"'""*^ '""' °^ 'he
on God to save him. "'' ""^l '^^"'e him to rely
"• N«'^« the causes of heafh •
'■^-"'V. " Other r , ""^'^''"^^^•
their mind." ""^"'^-^ -^"< m the vanity of
The word - vanity " in s. ■
»"cei, emptiness, and fondness'forr "T"^ """^^ ''>^''
-fai wrong and folly. Idolsl^lt ;';'^'^>'. ' " ^''^"'fi-
•her worsh,p is sinful, and because " ?"'"'^ '^'^^^"■'^e
»'>fidence in them. The \ " '^"°'''^'' '« P'ace
*^"rdity of idolatry when he f"'' '"'^ '■°«h the
'^»-ven in,age are all of h mT-' " ■''''^>' '"at make
•'"^ thing. ,ha,l „„, p,„t ; rr '• '"'' 'heirdelec-
»™-- •• they see no ^o 'C T "^ '''^" -"
""--d- Who hath fo m d a l; ' ^' '"^'^ "'^>' '-
7^ that is profitable for no!h ^ '"°'"^" ^ ^''-ven
'»- *all be ashamed ZnlT' ■ '''^'""' ="' '"■^
"'"'" • let them ail be V'th . """■'^"^"' '^ey are
^'^""^i^.- >-«theyshal fea. 1:;:, '°^"''^'-' '" '^em
*">". The smith wi h th ' "' ''^^" '^'^ ^^^amed
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Discourses on Ephesians.
faint. The carpenter stretcheth out his rule, he marketh
it out with a line, he fitteth it with planes, and he
marketh it out with the compass, and maketh it after
the figure of a man, according to the beauty of a man ;
that it may remain in the house. He heweth him down
cedars, and taketh the cypress and the oak, which he
strengtheneth for himself among the trees of the forest :
he planteth an ash, and the rain doth nourish it. Then
shall it be for a man to burn : for he will take thereof,
and warm himself ; yea, he kindleth it, and baketh
bread ; yea, he maketh a god, and worshippeth it ; he
maketh it a graven image, and falleth down thereto.
He burneth part thereof in the fire ; with part thereof
he eateth flesh ; he r-^asteth roast, and is satisfied :
yea, he warmeth him and saith. Aha, I am warm,
I have seen the fire : and the residue thereof he maketh
a god, even his graven image : he falleth down unto it,
and saith, Deliver me ; for thou art my god." Isa. xhv,
9-17. Human fancy, when a man is not enlightened by
the Holy Ghost, forms foolish notions, which lead to
wicked and immoral practices. The apostle says that,
instead of retaining the knowledge of God, men
" became vain in their imaginations, and their foolish
heart was darkened. Professing themselves to be wise,
they became fools, and changed the glory of the incor-
ruptible God into an image made like to corruptible
man, and to birds, and four-footed beasts, and creep-
ing things. Wherefore God gave them up to unclean-
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ness. through the lu^^T^TZ^ ~~~~~
--4. ^'"'' ^-" hearts." Ron. i.
2. A further cause of ff,-
"HaWng .he unde.Ji;':,:S<^*;« '^ ■^"— •
from the hfe of God through he ' '"'"^ ^'"^"^'^d
the,,,. gn the Ignorance there is in
. .'^''•: ""^^ "I' 'he kno«,ied„e nf r^ ,
™ag;nat,ons in religion and , 1°, 1 '"^^^^ '° ^'am
'""g-afons in their turn proj ' °'?^' ^"^^ 'hese
. ;■ e,s,„, and i„,n,orality. "^i , 'u ''"■^' '"^^-'-^.
'^'-( - of no great co^^JZl ' ''" ^ -'"•^
good men connected with a/I ! "'"''' "'^•'•^ are
-* -^' error .uch ^n t^Z J''", ^'"^ "'-«
-PPoses tha. it is , n,atter of T "'^ '^^^"^ «
whether we hold the one or the oth T" ''''^''''^"•=-
'-y '0 the representations of Xt- ""' " '°"-
•™f *at true knowledge ncl! ^''^' ^''^'^ "« are
goodness. The holy are Xe , ^ ^'^ '° ^'"' -"^ to
«^ed are said to be foolLh T T ^' *'-• -^ the
enacted with one another as^Lt "' '"""^^^ -e
fe-n,e sunbeam. ■■ Be wise ^ '"'' ''^^^ »- '"
t-^ instructed, ye judges of 1 ' ' ' ^ ^e kings
■:l'e testimony of VLho if ""''' ^'^^ ''• ^o
;™Pfe •'■ Ps. xix. 7. ■•Therooirr""^""^--'he '
'^.'^ "o God. They are °1 '''" ''" '^ ''eart
*»™nable works." Ps.';.? :r f^ ''-e done
.^ '''-. and to do good "• pi ""i ''«h left off to '
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deep. A brutish man knoweth not, neither doth a fool
understand this." Ps. xcii. 5, 6. There cannot be
holiness without knowledge of Divine things ; tor to
know God is eternal life, and those who are ignorant
of him are sure to be depraved. The saints arc the
children of light, whereas the wicked are the cliilclreii
of darkness. It becomes us therefore to seek the
saving knowledge of God, and to endeavour to obtain
correct views of all that he has revealed to us in his
word; for it is of vital importance to us what principles
we believe.
3. A still further cause of wickedness is iiatrctl to
God. " Being alienated from the life of God thn)iiL,rh
the ignorance there is in them."
Ignorance of God produces alienation of heart, and
that again causes such a perversion of mind that men
misapprehend what he has made known coneernin^^f
himself, his character, and moral government, because
men h.ited his holiness and justice they so tar dis
believed them that thev fancied him to be likr ihcin
.selves. VV^hen in this way fvar of retribution u.is I
weakened, men followed their corrupt inclinations in
the indulgence' of their depraved lusts. In .1 similar
spirit many would like to llatter themselvtis that then
is no future punishment, or, that at most, it shall
terminate ; but when good men advocate this view, a^
is som(^times the case, m must be on account ol soim
spiritual or intellectual infirmities, of which Satan tiiki
N ■!■
Immorality.
429
doth ;i tool
cannoi l)e
ags; tor to
ire iguor;inl
ants are the
the chiUlren
to seek the
3ur to oht.iin
to us in his
h-.it i)riuciple.s
ss is hatn-a t(>
f G«h\ ihroviiih
,n of he-cirt, ami
^iVnul th.it men
l^vn concerning
;ncnt. l^^-^'^^'^^'
.ey so tar ais-
I, \)e hUe thenv
■etrilnition w-i^ P
inclinivtions in
In a ^>'^^'^''^
|^^,.,,s that there
most, ii ^^^^^^
,vte this view. .^
Account of sonv
^ich Satan tak^ '
advantage that he may make them instruments to
soothe wicked men in unconcern while they live in
ungodliness. Alienation from God and indulgence in
vice pervert the understanding, so that those who live
in excess have no just views of self-restraint. A
drunkard regards sobriety as an intolerable abridg-
ment of liberty, the licentious man does not appreciate
purity, and covetous people have no just views of the
pleasure of benevolence. Vice destroys both mind
and body ; it so weakens the mental powers that it
unfits them for vigorous intellectual efforts. r»(icause
missionaries find the heathens stupid, with their con-
sciences destitute of moral power, they have to use
means to awaken their intellects that they may stimulate
their moral sense. The same effect is produced by
vice on the ungodly in Christian lands. Wicked men
may be naturally gifted, but their moral discernment
is seriously impaired. They may have intellectual
abilities, but u[)rightness seldom regulates their life.
4. Insensibility. They are "alienated from th(;
lifr of (lod through the ignorance there is in them,
because of the blindness,' that i^. hardness "of their
heart : who, being past feeling, have given themselves
over to lascivousness."
rhe natural man cannot discern the things of
Gnil, and therefore his hard heart is destitute of holi-
ness, rhe l)lind are e.xperimenl.dly ignorant of the
glorious beauty of creation, because they cannot see,
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Discourses on E plus tans.
nor can you enable them to see by causing light to
shine around them unless the power of vision be given
to them. The clearest gospel light may shine on the
unregenerate, but unless the eyes of their mind be
spiritually opened they cannot discern the glorv of
God in the face of Jesus Christ, and so their heart
continues obdurate. This hardness is progressive in
its nature, so that it goes on from one degree t(»
another, until, unless removed, those who are under its
power are "past feeling," that is, insensible to anv
checks of conscience, so as to be without compunction
when they commit wicked acts. Men in this sad state
give themselves up to excesses with greediness, lie-
cause their lusts are insatiable, they indulge them as tar
as they are able. See then the fearful effects of mis-
taken views of God. It is at a serious risk that men
depart from sound doctrine, and, trusting in rlieir own
heart, carry on vain speculations concer'ung I)ivin(
things.
III. Notice the apostle's exhortiition to Christians
with reference to the duty of abstaining from
the wickedness that was prev.ilent among the
heathens. " This I .say, therefore, and testily
in the Lord, that ye henceforth walk not as.
other Gentiles walk in the vanity of their niiml.
I. We observe that wicked men may Ik; r.iistd.
from their degradation, to faith and holiness. Ihc
'1
all I'
light to
be given
ne on the
mind be
glory of
heir heart
rressive in
degree to
re under its
ible to ;niy
ompunction
:^is sad state
diness. ^^^'
> them as lar
fects of nViv
•isk that men
in their own
ir.ing ni^'"^'
to Christian^
[staining fr^"^
ire. and testily
walk noi .i>
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431
form of the exhortation may be regarded as implying
this interesting truth. " Walk not henceforth as other
Gentiles walk." if the expression does not show this
to be the mind of the apostle the beginning of the
second chapter puts the point beyond doubt. " You
hath he quickened, who were dead in trespasses and
sins ; wherein in time past ye walked according to the
course of this world, according to the prince of the
power of the air, the spirit that now worketh in the
children of disobedience : among whom also we all
had our conversation in times past in the lusts of our
tlesh, fulfilling the desires of the llesh and of the mind ;
and were by nature the children of wrath, even as
others." Eph. ii. 1-3. The possibility of the salvation
of notorious sinners was announced by the prophets
hundreds of years before the days of the apostles.
" Let the wicked forsake his way, and the unrighteous
man his thoughts; and let him return unto the Loud,
and he will have mere)- upon him ; and to our God, for
he will abundantly pardon." isa. Iv. 7. God solemnly
ilrclares that he desires the repentance and salva-
tion of such sinners. " Say unto them, As I live, saith
the Lord Goi», I have no pleasure in the death of the
wicked ; but that the wick(ul turn from his way and
live: turn ye, turn ye from your evil ways; for why
will y(i die, () house of Israel." M/ek. wxiii. i i. You
^ee then that no man, however guilty .uul degraded he
may be, is excluded from the otfer of restoration to
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Discourses on Ephesians.
God's favour, and to holiness. The Ephesians and
Corinthians are exhibited in Scripture as remarkable
specimens of an idolatrous people who were much sunk
in proHigacy, but who by grace turned to the Lord with
true repentance. Not only does the insensibility of
dissolute sinners bind them in impenitence, but the
confidence that many have in their virtues, morality,
and religion, prevents them from seeing their nt^ed of
repentance. In the days of the Saviour far more pub-
licans and sinners followed him than did the religious,
precise, and respected Scribes and Pharisees.
2, Though Christians have turned to the Lord
with penitence, they must no more walk in former
wickedness seeing they entered into an engag(MiHin
with God to cultivate holiness. God pardoned their
sins, and received them into his favour, not tbat they
should live in wickedness, but in obedience to bis will.
Though they were justified freely by his grace, and, in
their case, where sin abounded, grace did much more
abound, yet with reference to this interesting fact the
apostle asks : " Shall we continue in sin, that grace
may abound } " and firmly replies to the profane sup-
position : "God forbid. How shall we, that are dead
to sin, live any longer therein ?" Rom. vi. i, 2. In
our regeneration the love of sin in our heart was slain,
so that its supremacy over us was destroyeil ; and
when we laid hold of the righteousness of Christ l)y
faith we declared in repentance that we died to sin.
immorality.
433
If therefore it is wrong in =„„ ,
and walk as the heathens it is ^rn '° '"*= ''" ^'■"•
who have solemnly engaffed llv '" '" '''="^^''=''«'
«>■ reiapsin, intJ formf vLilr -^ "T ''"''•"■
fessors most seriously dishonour ChrirT-^' '"■°"
themselves to everiasting perdition " '"''^'^
3- Not only are beIfpv^,-o i
-. b". sinners are o omn n'"; ^ '■'"■"'■^' '^'■^'^'^^-
to God and holiness ToT " ? '° '"'" ^""^ ''"
^'; -ice in this matter GoCt^::;"'*^^'^'^^
till motives. He orom.-^.c , "" "'°'^^ Po^^'J*-
^ it promises part on fn -ill l
H.m with penitence : ■• I shall hi u ° "'"^ '"
1 will love them f.eely ■ foVl- ■"' '^'"' ''-^'^'Wings.
fron, hi„,," Hosea 'l' T "!" ""^^ '» '"-«' -vay
sins shall not prosper- 1.,,,' i, " ''°^'='"eth his
«^«h them 'shan have n:t:r.l;'-^^«^ ■^"" ^-
^^hrist came to seek -inrl ^ , ^"^'' •^■''"^'"- M-
^ct.K and to save the In^f «. r
come to call the rio-hteous hnr • ^ am not
^'f- '- '3. When discoursi " 1 u "'^•-■"■-'-•"
«'<! ■■ " Him that con,etl, to me w n '""' *'*=
""•■ John vi. ;- ., H„ H , , '" '" "" »'«^ cast
W everlasting life. b.,VT f'"'' "" "'^' «""
^^^'" "o, see hfe hut h "''"^"-'^"^ -« 'he Son
'■'-■■■ John iii 36 ■ ""^ """^"' "^ ^<"' abideth on
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Discourses on Ephesians.
DISCOURSE XXXV.
LEARNING CHRIST.
Eph. iv, 20-24 ■ " But }'e have not so learned Christ ; if so
be that ye have heard him, and have been taught by him. as
the truth is in Jesus : ihat ye put off, concerning the former con-
versation, the old man, which is corrupt according to tlie deceit-
ful lusts ; and be renewed in the spirit of your mind ; and that
ye put on the new man, which after God is created in righteous-
ness and true holiness."
TT appears from statements in this epistle that there
-^ were Judaizing teachers in Ephesus who main-
tained that as Jewish believers were more favoured bv
God, they enjoyed higher privileges than Gentile
Christians ; and that, besides the divisions ami
jealousies that might be caused by these, the church
was exposed to the seductions of the philosopy that
prevailed in the city. Learned heathens taught that
since "right reason," as they called it, was the ruleot
conduct, those who lived according to nature lived
correctly. This maxim permitted each of them to
indulge his own lusts, so that the wisest and best ot
them practised many gross vices. In his exhortation
to holiness, the apostle, referring to the immorality that
was the result of heathen education, says : " But ye
have not so learned Christ."' Your knowledge of him
I Christ ; if so
jht by liiiii. as
:he former con-
cr to the deceit-
nind ; and thai
ed in righteous-
Learning Christ.
435
does not recommend such immoral conduct as they prac-
tise. Let us then consider the instruction imparted by
Christ to believers, and the practical results of it.
I. Notice the instructions inijjarted by Christ to
his people.
I. The subject wherein they are taught is Christ
himself. "Ye have not so learned Christ."
This expression is unusual, for it is met with no
where else in the New Testament. We speak of
learning systems, methods, and skill in doing *-hings ;
but we do not say that we learn a person. At first
sight the statement seems obscure. By it some under-
stand learning what is revealed about Christ, such as
his mission, his works, and his doctrines : but it seems
to mean something more. The word of God speaks of
preaching Christ, and by this more is intended than
merely to preach concerning him, it means to preach
himself, and to set him forth as the supreme object of
our affectionate confidence ; so, then, to learn Christ is
to acquire the knowledge of him as the Son of God,
our Redeemer from wrath, our Saviour from sin, and
our generous friend. If we learn Christ as such we
cannot certainly live in sin as the heathens and other
ungodly people do, for the Sun of Righteousness has
risen in our hearts " with healing in his wings." Mai.
iv. 2. This light purifies the mind, so that those who
;ire enlightened by it "are no longer darkness, but
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Discourses on Ephesians.
light in the Lord," and therefore " walk as children of
light." Eph. V. 8. Their knowledge of Christ is
experimental, as are the light and heat of the sun to
those who are exposed to them.
2. The instructor is Christ.
No man, however mighty his intellect, however
enlightened, and however diligent in his application to
mental pursuits, can, with his natural powers, attain to
this knowledge ; nor can any one, not even those truly
enlightened therein, impart it to others. God alone
can teach us successfully in this department of know-
ledge. When, in reply to Christ's question, " Peter
answered and said, Thou art the Christ the Son o(
the living God," Christ said to him : " Blessed art
thou, Simon Bar-jona : for flesh and blood hath not
revealed it unto thee, but my Father which is in
heaven." Mat. xvi. 16, 17. The Psalmist, sensible of
his own inability to acquire this knowledge, prayed to
God, saying : " Open thou mine eyes, that 1 may
behold wondrous things out of thy law." Ps. cxix. 18,
That blind sinners might be enlightened, Christ is
appointed a prophet to instruct them, and, therefore,
no man has an excuse for continuing in ignorance, for
he earnestly invites them to come to learn of him, with
an assurance that he will give them the necessary in
struction. For this end he sends forth messengers
whom he accompanies to make their word efifectual,
*' to open men's eyes, and to turn them from darkness
Learning Christ.
437
to light, and from the power of Satan unto God.
Acts xxvi. 18.
3. In the process of instruction he causes them to
hear his voice, and teaches them the truth as it is in
himself.
To hear the voice of Christ savingly is not to
perceive with the natural ears, but to apprehend it
spiritually so as to receive the truth affectionately.
The words, "if so be," do not express doubt, but is a
supposition. He takes it for granted that they heard
Christ and were obedient to his voice, and, therefore,
had not so learned him as to live like other Gentiles in
ungodly immoralities.
When Christ begins to teach effectually, his first
act is to cause them to hear him that he m-^y arouse
their attention by an exercise of his Divine power.
" The hour is coming, and now is, when the dead shall
hear the voice of the Son of God ; and they that hear
shall live." John v. 25. To accomplish this he uses
several means in connection with which he acts in such
ways as he sees proper. He arrested the attention of
Paul, when on his way to Damascus to persecute the
saints, by an external manifestation of his glory accom-
panied by an audible voice which said : " Saul, Saul,
why perseci'test thou me ? " It was not by the bright-
ness of the light which shone around him, or the words
which were spoken, that he was awakened from his
spiritual sleep, but by the immediate agency of Christy
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whereby spiritual sensibilities were created in him.
Usually these effects are produced without such extra-
ordinary accompaniments ; for while the Word of
God is either read or heard, Christ by his Spirit
quickens to hear, and enlightens to recognize him-
self as speaking things of supreme importance which
concern the person spoken to. Multitudes hear the
preaching of the gospel who do not recognize Christ ;
and we might actually hear his voice without knowing
him savingly. Paul's fellow-travellers saw the light,
and heard the sound of the words that were spoken to
him, but we are not told that any saving effects were
produced upon them. Many who heard Christ preach
during his life on earth, and who also conversed with
him, did not see him as the Son of God, just as many
who heard his voice on Mount Sinai and saw the terri-
ble displays of his glory that he made on that occasion.
still in their ignorance of him continued disobedient as
before. Unless people become savingly acquainted
with him there is no guarantee against their return to
a life of immorality even after they have reformed, nor
can they increase in the true knowledge of him. It
is those who have savingly heard him whom he
teaches in the truth as it is in him, so as to know his
moral excellence. This instruction is not merely specu
lative, but eminently practical ; for as the disciples of
Christ see that he is holy, they earnestly endeavour to
be holy likewise.
in him.
;h extra-
Vord of
is Spirit
lize him-
ce wiiich
hear the
ze Christ ;
: knowing
the ligl^t.
spoken to
ffects were
irist preach
.-ersed with
ist as many
w the terri-
.t occ.sion.
[obedient as
acciuainted
;ir return to
[formed, nor
[of him. It
whom he
o know his
lerely specu-
disciples ot
;ndeavour to
Learning Christ.
439
1 1. This leads me to notice the practical result pro-
duced by the instructions imparted by Christ.
His disciples are taught to "put off, concerning
the former conversation, the old man, which is corrupt
according to the deceitful lusts," "be renewed in the
spirit of their mind, and put on the new man, which
after God is created in righteousness and true holiness."
This striking figure of putting off the old man, and
putting on the new, means sanctification. including mor-
lification of the flesh and living to righteousness. The
allusion is to changing one's garments, a removing of
old, ragged, and unseemly clothes, and putting on new,
clean, and becoming raiments. As a man's dress first
strikes the eyes of others so that their attention is
arrested, so does the manifestation of people's character
by their conduct attract the notice of those who see
them. It is, however, to be observed that the casting
off the old man, and putting on the new man, referred
to here, do not mean regeneration, but growth in holi-
ness ; for it is those who have heard Christ and have
learned him that are also taught by him to follow his
example.
I. Believers turn from their former conversation ;
they renounce the flesh and its works, they " put off the
old man."
We are commanded to " cast off the works of
darkness," to " put away lying," to " put off anger, wrath,
malice, blasphemy, filthy communication," and to "lay
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aside all filthiness, and superfluity of naughtiness." We
are to put off our corrupt nature with its acts, and the
old sinful practices in which we formerly lived. " Lie
not one to another, seeing that ye have put off the old
man with his deeds." Col. iii. 9. " Knowing this, that
our old man is crucified with him, that the body of sin
might be destroyed, that henceforth we should not
serve sin." Rom. vi. 6. Paul calls this "old man"
himself. " For we know that the law is spiritual ; but
I am carnal, sold under sin." Rom. vii. 14. "For I
know that in me (that is, in my flesh) dwelleth no good
thing." Rom. vii. 18. He also calls it the "law in his
members warring against the law of his mind, also "the
flesh " opposing the Spirit. " For the flesh liisteth
against the Spirit, and the Spirit against the Hesh:
and these are contrary the one to the other ; so that ye
cannot do the things that ye would." Gal. v. 17. It
we are quickened by Divine power through the im-
planting of spiritual life in us, we crucify ourselves, that
is, the old man, or corrupt nature. It is not destroyed
in regeneration, though a new element is infused in our
soul, whereby our depravity is daily mortified. The
purified conscience condemns the former conversation,
and the new heart abhors it. It is therefore restrained
daily, and its desires are denied to it according to the
measure of grace given. The old man is said to be
corrupt, and this means, not only polluted, but also
destructive. It is that deadly element of moral dew
less." We
ts, and the
red. " Lie
[ off the old
ig this, that
body of sin
should not
" old man"
,piritucil ; but
14. "Po'"^
;lleth no good
le "law in his
lind, also "the
flesh lusteth
[ist the Hesh;
er ; so that ye
al. V. 17- ^*'
rough the im-
ourselves, that
not destroyed
infused in our
^o.tifted. The
conversation.
.fore restrained
:cording to the
;, is said to be
lluted, but also
of moral deray
Learning Christ.
441
which tends to perdition that is to be put off; for unless
continually mortified, it will destroy us soul and body
for ever. We should realize the solemn fact that we
have in us this fatal principle, which, unless overcome,
will surely ruin us. "He that soweth to his flesh shall
of the flesh reap corruption," that is, eternal death.
Gal. vi. 8. This is the inevitable fruit of sin. The
passions cherished in this life will remain in the soul
through death to rage with terrible power in the future
life ; and the fleshly lusts now indulged will revive with
the body at the resurrection, but there shall be nothing
to satisfy their violent cravings. If we would escape this
fearful destiny we must "put off the old man." As noth-
ing but spiritual life can enable sinners to mortify the
lusts of the flesh they should cry earnestly to God for it.
Besides the destructive tendency of the old man, it is .
deceitful ; for it "is corrupt according to the deceitful
lusts." The apostle calls it "sin that dwelleth in me,"
and says that it deceived and slew him. Many are
hardened "through the deceitfulness of sin." Heb. iii.
13. A man is enticed to debauchery by his own desires,
seconded by companions who represent to him that
such indulgences are necessary to friendship, and that
what is spent in such good-fellowship is a proof of gene-
rosity. He soon begins to regard the virtuous as
mean, selfish, and precise. The covetous consider their
sordid worldliness as prudence, and, if successful in
gathering substance, they are confirmed in their mistake
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y
by the respect shewn to them by their friends. The
dishonest dealer persuades himself that truthfulness is
impossible in business on account of the unreasonable-
ness of customers, and the competition that he has to
contend with. The profane swearer justifies himsdt
by the thought that he means no harm. In this wav
vices appear to many so much like viiaies that those
who live in them suppose that they either do their chity.
or that they have good reason for their conduct. Paul
thought that he served God when he persecuti'cl the
saints. Not a few are so much deceived that they call
evil good, and good evil. Such is the deceitfiihicss ol
the lusts of the old man. " The heart is deceitful above
all things, and desperately wicked ; who can know it
Jer. xvii. 9.
2. Believers not only mortify their lusts, i)ut also
cultivate holiness. They are "rene\N(;d in the sjjirit
of their mind ; and they put on the new man which after
God is created in 1 \^hteousness and true holiness."
The expression "be renewed," or " be made n'w,
means either regeneration, as, "the washing of regetir
ration, and renewing of the Holy Ghost," or sanctif:
cation, as here and elsewhere, " He ye transformed 1
tlie renewing of your mind." Rom. xii. 2. In but:
cases it is the work of God, a process of renewal from
beginning to end, The apostle says that " the inwani
man is renewed day by day." 2 Cor. iv. 6. The worti
here rendered " be renewed " means " Le made young
4
;ncls. The
:hfu\ness is
reasonabW-
a he has to
ifies himself
In this wiiy
;s thai those
lo their dvily,
induct. Vm\
ersccuted tlu'
that they call
eceitfulness ol
U'xeithil ahovr
can know ii^
Learfiing Christ,
443
that is, keep the spiritual life, created in you by God,
youthful, healthy, thrifty, and beautiful.
The subject of this Christian renewal is the spirit of
the mind ; not merely the outward acts, manner of life,
dispositions, and temper, but the principle of life which
is the foundation of our conduct. Sanctification is not
merely in the external deportment, but also in the
heart. There is often considerable reformation in
conduct while the real character remains altogether
uni,n)dly ; but many do not know that anything better
than tb apparent Improvement is needed, so that
several who have some success therein are deluded
into false hope. This is, however, no more than
counterfeit holiness, a mere outside covering of what
is i)ise within. Though we are easily imposed upon
by such spurious sanctification, God, who knows the
fraud, will expose it in his own way when the i)rop('r
time comes. Moral reformers, including ministers,
who are ignorant of the work of grac(^ in the soul are
only manufacturers of counterfeits. it is but sorry
W(»rk to "heal the hurt of the peo[)l(' slightly, saying,
Peace, peace; when there is no peace." Jir. vi. 14. The
true renewal begins in the heart, and proves its genuine-
ly >*^ by manifesting itself in the life ; it strips off the
old ni.in, that filthy garment that covers the natural
m^n, However much a believer once admired the
new lurches that, before he was spiritually changed, he
used to s<w on it. he now abhors the whole of it, both
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the best and worst, because he sees it to !)e altoi^i ther
an abomination, so filthy as not fit to appear before the
holy God. Simultaneous with this divesting process.
and as the cause of it, the new man is put on, "which
after God is created in righteousness and true holiness.'
This garment is made in the image of God, which con-
sists in righteousness and holiness, that is, rectitude
and godliness. Such people are just to their iieiL^h-
bours, and pious toward God. Because they chsin to
discharge their duty to God and man, they fiiul true
pleasure in the cultivation of all virtues. 'rh(Te are
some who cultivate uprightness toward men, and are
honourable in dealing with them, but they defraud Goil
inasmuch as they ignore his claims upon them. These
refuse to yield their hearts to him, though he is
absolutely entitled to this homage. Some refuse to
render religious worship, though \\v. imperatively
demands it, and though others, who acknowledge his
right to obedience, take a part in his service, they do
nothing from affectionate regard to him, but act only
for themselves. There are many religious p<()j)]e who
are regular in public devotions, who do not ileal
honourably with their neighbours. Both these classes
neither put otT the oltl man, nor put on the new man,
becayse they have not heard and learned Christ.
Because they have not yet received the new man. the\
cannot, therefore, put it on. Fhey are under th(
power of the deceitful lusts, because the truth has nut
yet made them free.
Learning Christ.
445
rs
. altogtlher
r before the
ng process,
on, "which
Lie holiness."
I, which con-
is, rectitude
their neiijh-
[hey t^'^^i"' ^^
they thui true
-, There Arc
men, and ;irc
y defraud God
them, l'^*'^''
though he is
:onu' refuse to
im\)erutivcly
knowledge hii>
service, they do
|m, \)ut act only
nisi-eopieNvho
, tic nc^l '\'"'^
1th these cUisses
L ^, ne\N 1"^"'
llearnetl Christ.
niw man. the\
are v.nder iK'
L truth has not
Obsen'iiiioiis :
1. If we have heard Christ, been taught by him,
and U^arned him, we strive to be like him. The
knowledge of Christ has a transforming power. " We
all," says the apostle, " with open face beholding as in
a glass the glory of the Lord, are changed into the
same image, from glory to glory, even as by the Spirit
of the Lord." 2 Cor. iii. i8.
2. Let us beware of the deceitfulness of sin : for
there is in us a strong tendency to believe error. Peo-
ple, who have intelligently embraced Scriptural prin-
ciples, are sometimes amazed at the credulity of those
who are carried away into error by the most trans-
parent soj)histries. Such, however, is our character
that \\v are easily led into practical mistakes. When
we fall into delusions we adhere to such errors with
great ()i)stinacy. It is seldom that a person reared in
true principles in youth, and who afterwards departed
from th(;m, is afterwards recovered to sound doctrines.
I'Or that reason the apostle says: "A man that is an
heretic after tile first and second admonition reject."
Titus iii. lo. There is no more hope of his recovery.
Fn)m error there is no protection for us until we
receive the knowledge of Christ into our hearts, so that
.1 holy desire to grow up in conformity with him may
^'♦' pr(ulur«'(l in our minds.
3. I'nless the new man is created in you, sinners,
so that voii hear and learn Christ, the oKl man will
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Discourses on Ephesians.
destroy you, as you cannot in your present condition
destroy it. It has immense power to corrupt and ruin.
Think, therefore, of your misery if you shall not be
delivered from its fatal influence. Christ is now ready
to teach you, if you desire to be instructed, that you
may know how to put off the old man and put on the
new.
DISCOURSE XXXVI.
I'UTTINC. OFF THE OLD MAN AND PUTTING ON TlIK M;\\.
Eph. iv. 25 — V. I, 2: " Whereiore, putting away lyiii},',
speak every man truth with his neighbour : for we are incnilKTs
one of another. Be ye angry, and sin not ; let not the sun t;o
down upon your wrath : neither give place to th'i devil. Let
him that stole steal no more ; but rather let him labour, working'
with his hands the thing which is good, that he may have to
give to him that needeth. Let no corrupt communieation pro-
ceed out of your mouth, but that which is gooil to the use of
edifying, that it may minister grace to the hearers. And grieve
not the Holy Spirit of God, whereby ye are sealed unto the
day of redemption. Let all bitterness, and wrath, ami aiii^cr,
and clamour, and evil speaking, be put away from you. with all
malice: and be ye kiuil one to another, tender-hearted, for-
giving one another, iven as (»od for (Christ's sake hath forf^'iveii
you. He ye tlierefon; followers of God, as dear children ; .nid
walk in love as Christ also hath loved us, and hath given him
self for us an offering and a sacrifice to God for a sweet smelling'
savour."
T
\\V. apostle, taking it for j^rantcd that the Mplusian
Christians heard Christ, were taught by liini. .nul
)N TiiK m;\\.
learned the saving knowledge of K- '
exhorted them as discinle, , ?'•"' '^"P'^^'nentally,
putting off the old man and , '"'^ "'^''""s by
which after God is created ^^^ """ "^ "'''' ■"-
holiness." Having thus enfo eeS'°""'"-^ ""' """^
save examples of the vices th , u ^''"'"■''' ''"'^ ^"^
-a of th. virtues that should LtuSl^^^^^^^^^^^^
'■N^^thewiCedeusto,,. that .elievers should
'• Falsehood. "VVherefr
speak every man truth with hi/n' •' u""*'' "*'■•>' '>'"'&
This is a verv nfli "^'Sh^our."
■■•Heo,dman,";:7tht^^":::v'"'"''^^'^'^---of
■I'- "ars. It is a vice th^t "'""' '^'^'«='^- l-l>'e
■™e Christians to avoid ij' '" '""'"^ '-■•^■''•^■^' ""
» '■••"<-■ surprised when w! ''^""' "'"' ^'^^ ^""'^ "'"
«"■")• "( it. Lyi„gl:;:''r^-*^'' "'^" - g-'l man is
■««ithsta„ding'our ^u, t '""■ '° "" """-■• '-■•
•Han falsehood ; other: 'trw'i T^'"" '^"'' ■""-
"">" at all. The tcndl r^ '' ""' '«="^^^ '^-ch
human society l.y destroying clnS """ '" '"""'^'^
" '» re,,rese„,e<l i„ the ScriT ' '" "'"^ ""'-•
Ko-luct of the de^.il. ' vVh '1 h'" " '"™''''^'>- "''^
'Peaketh of his own • cJl ,- ''"'"''""' " ''■'^' h<^
■■•■■ John viii. ,/ eot,^ " r ""' ''^'-' ''^'•'^- "f ■
^«.ice it may '„;"!*""«■ '•"-• '--"oss of this
"nycaase for exhorting the kIi, ^'''"'''''^ -^^'^
h tnc J.phesians to put it away,
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Discotirses on Ephesians,
as you may think that, being Christians, they would
not to any serious extent indulge in so despicable a
vice. We must, however, remember that lying is uni-
versal among the heathen in modern times, and that
It was equally prevalent among them in ancient clays.
Idolaters, Mohammedans, and the professors of corrupt
forms of Christianity, are generally so treacherously
untruthful that no one is safe in trusting their word
even when they speak on oath. Missionaries and
others tell us that with the smallf'st inducement the
heathens speak falsehood without hesitation or remorse.
The Ephesians were, from their childhood, used to
untruthfulness, and as they were but recently con-
verted, their minds needed to be further enlightened
to see the sinfulness of many customs which they
thought innocent. This may be seen in the Negroes
on this continent ; for, though professing the Christian
religion, on becoming acquainted with them, yoii find
that you cannot always believe what they say. Hut
it is not only among heathens that falsehood prevails,
it is practised too much among Christian nations, with
a skill that heathens can hardly think of ; for often the
truth is spoken in words, but something is designedly
omitted that, if said, would make an impression the
opposite of what is wished. Here there is consciena
of sin, and, therefore, a crafty contrivance to escape it:
but such persons not only deceive others, but often
impose upon themselves. The object of many by their
Putting off the Old Man.
449
they would
despicable a
lying is uni-
es, 'and that
incient days.
3rs of corrupt
treacherously
g their word
sionaries and
ducement the
on or remorse,
hood, used to
recently con-
er enlightened
-IS which they
n the Negroes
y the Christian
them, yoti tind
;hey say. 1^^'^
ihood prevails,
,n nations, with
; for often the
I is designedly
impression the
•e is conscience
|ce to escape it;
hers, but often
If many by their
duplicity is to retain a reputation for truthfulness, or to
evade the law. Such are far more guilty in the sight
of God than ignorant heathens. When persons in
words or actions represent things differently from what
they know them to be, they are guilty of falsehood,
and even if they believe their own statements to be
true when they are not, they are guilty, unless they
suppose that they have reasonable ground for giving
credit to them. This wicked custom should not be
practised by believers, because they are brethren, seeing
that they are members of the same mystical body.
The physical body is seriously deranged if the eyes
deceive the hands and feet ; and it ill becomes the
members of the body of Christ to impose upon each
other.
2. Wrath. " Be ye angry, and sin not ; let not
the sun go down upon your wrath."
This implies that all anger is not sinful ; a sudden
excitement producing an effort to defend ourselves
from an injury received or threatened is inxoluntary,
and consequently innocent, and indignation against
cruelty or ingratitude is lawful. Christ was angry
with the perverse Jews " for the hardness of their
hearts." Mark iii. 5. This passage, however, shows
that there is danger that such anger may become
sinful. If cherished until a determined desire of re-
venge i)()ssesses the mind, it genders malice. It should,
therefore, be restrained and suppressed as soon as it
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has accomplished its legitimate purpose. A man should
not sleep on it, nor deliberately meditate a requital
for the injury done or offered to be done to him. If
such displeasure is permitted to pass its proper bounds.
an opportunity is given to Satan to possess the mind.
and to fill it with cruel purposes. We should not thus
"give place to the devil," nor yield to his suggestions
to foster unkind feelings by keeping up a s|)irit of
resentment; for "all bitterness and wrath and an<rer
and clamour and evil-speaking " should " be put away
from us with all malice." When anger is nursed in
the bosom it causes bitterness, which may become ragi,
ending in high words and violent acts, or it may lead
to wicked slander. Iwil feelings, when harboured, are
prison to him who cherishes them, and venomous
towards the objects of ill-will. The command, there-
fore, is to lay aside these corroding thoughts which
prompt us to hurt others.
3. Theft. "Let him that stole steal no more:
but let him labour, working with his hands the thing
which is good, that he may have to give tt) him that
needeth."
The passage might be rendered, " let the thiil
steal no more," but the translators probably thought
it unlikely that Ephesian Christians were thieves then,
and, therefore, they expressed it in the past tense,
"him that stole." We may see from the decaloga
and the sermon on the mount that such statements are
Putting off the Old Man.
451
far-reaching ; and, therefore, we understand this to
mean, not only vulgar and open theft, but all dis-
honesty in dealing with others. The passage expressly
alludes to one class in particular — the indolent, who
are necessarily thieves. In the Epistle to the Thessa-
lonians the apostle refers to some who walked "dis-
orderly, working not at all, but were busybodies"; and
these he earnestly exhorted to work with quietness,
and to "eat their own bread." "For," says he, "if
any will not work, neither should he eat." With thieves
able-bodied vagrants may be classed, those who make
a living by administering to the follies of the commu-
nitv, and all who receive people's money without giving
an ecjuivalent for it — such as showmen, play-actors, and
(^amblers ; nor are the dupes of the last named class
less thieves than those who beguile them, because they
desire to win money without giving value for it. Idle
gossips, who waste their time gadding about among
their neighbours when they should be usefully em-
ployed, are thieves, seeing that they live at some one's
expense without contributing an honest share to their
own sLipiJort.
4. Obscenity. " Let no corrupt communication
proceed out of your mouth, but that which is good to
the use of edifying, that it may minister grace unto the
hearers."
The word here rendered "corrupt" means rotten.
From this we see that such conversation, like a putrid
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carcase left unburied under the heat of the sun, tills
the surrounding moral atmosphere with its noisome
stench. This abominable vice, which has ilways
been common among the heathens, prevails also in
Christian lands, particularly among the lowc: claxses.
Many young men practise this filthy talk, and tlurchv
corrupt eich other. Some are so zealous in this depart-
ment of the devil's service as to write or engrave (ilthv
words in places where they shall be read l)\ others;
nor are some females frt;e from this vile use of their
tongues. No person e<u) speak obscenely without defil-
ing himself and thos(; who hear him ; for " the tontruc
is a lire, a world of iniquity : so is the tongue amoiii,'
our members, that it defdeth th(; whole hody, and
setteth on fire the course of nature ; and it is set on tin
of hell." James iii. (). If a believer is guili\ of thi^
vice he grieves the " Holy Spirit whereby he is seald
to the day of redemption," and provokes him to with
draw his comforts from his soul, and upon the ungodly
who indultre in it he mav cease to produce anv more
serious impressions.
II. Notice the opposite virtues that Christian^
should cultivate.
Evil habits can only be successfully overcome by
the diligent practice of the opposite virtues, for a nega-
tive morality is really impossible. Weeds may be teir.
porarily destroyed, but unless the ground is properly
■ the; sun, fills
h its noisome
n has ilways
rcvciils also in
', lovvc". closes.
Ik, anil thereby
IS in this dqwrt-
>r cnjj;rav(' tilthy
read l)y (Others ;
vile use of their
ely withoui dctil-
for " the loii;4^H'
\c t(>n*^uo. among
^vh()U• l^'^^h' ''"''
,1(1 it is sol on tin'
is guilty of thi>
reby he is sc^^^il
,kes hini to with-
|vipon tho ungodly
,roauce any more
that Christiiins
fully overcome bv
Virtues, for a nega-
Leds may be teir,-
[round is properly
Putting off the Old Man.
455
cultivated and sown with good seed the same noxious
plants or others equally offensive will soon spring np.
To destroy sin we must have grace to tleiight in holi-
ness, so that we may find pleasure in doing the will of
Cod in the practice of virtue.
I. I'o avoid falsehood we must love and cultivate
iruthiulness. " Si^eak every man truth with his neigh-
hour ; for we are members one of another."
The motive here referred to ought o have influ-
ence with believ'irs, for it is the relation in which they
stand to Christ and to each other as members of his
mystical body. For Christians i(i deceive one another
is as unnatural as it would be for the eyes to deceive
tht: feet or hands. The obligation to veracity rests
on the excellence of truth, the revealed will of Ciod.
and the rights of others ; but the relationship of be-
lievers to each other as members of the mystical
body of Christ, when realized, powerfully prompts to
faithfulness and truthfulness. As we ('xpect that our
brethren will not defraud us, we should treat them with
equal honour and fidelity. If we do not adhere to the
truth because we love it, we are sure to give way to
[falsehood.
2. To avoid bitterness, wrath, anger, clamour, evil-
Ispeaking, and malice, we must cultivate <i calm and
[forgiving spirit. " Let not the sun go down on your
Iwrath."
To bear injuries done to us, and not harbour vin-
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dictive desires, we must appreciate the kindness and
patience of Christ towards ourselves, so that as he
has forgiven us, we shall be ready to forgive others.
Christians are bound to be gentle, meek, and forgiving,
nor are they permitted to render "evil for evil." Un-
less we cherish this benevolent disposition wrath will
prevail in us, and the devil will fill our minds with
malice.
3. To avoid dishonesty we must cultivate industry.
" Let him that stole steal no more ; but rather let him
labour, working with his hands the thing which is
good."
Every godly man is, as a rule, diligent in some
useful occupation whatever may be his position in
society ; he knows that he cannot, in justice to others,
eat the bread of idleness. Paul, the great apostle,
laboured with his own hands to procure support for
himself and his companions. Labour is necessary to
physical and moral health, and though toil and the
sweat of the brow are the punishment of sin, all work
is not, for Adam in the state of innocence was placed
in "the garden of Eden, to dress it, and to keep it.
Christ elevated labour, and made it honourable by
his own example. It is hard to think that a true
disciple of Christ is lazy, as by so acting he refuses to
be conformed to his master. We are bound to be
diligent in our calling, not only that we may be above
temptation to all dishonest practices, but also that we
P''"">S off the Old Man.
_ 455
may be able to relieve the Z^y "
ocraicl. ""= "'=<=dy when they need
4- To avoid obscenity we m„« , •
speech and thought " Let "^^'tivate purity in
to the use of edifying that r^"' '=°"^ersation be good
the hearers." ^' '' " "'^^ administer grace to
Believers should be pure in .
'hat God is pure, Christ is p ' " h T™"'™' ■^^-"g
<l-lls in then,, is p,,, ,i7?' "''^ ""'X Ghost, wht
-nal hon,e, is puL ' SJ^^ T"" " ''"'
(^ocl wherein he dwells, and hi/l " '""'''''^^ "^
tei.t clean and in good order \^'-'^"'!">" -should be
the hithy overflow of a ,>o11m„.h ,"'^"">' '" si'<^ech is
.^e chief of unclean spirit 'dt;,:"' l'^': '"'^ ''evil,
of the wicked one soreiH . ^^ ""= '^''''dfen
^pofGodarersr/rer-''??-^^'
therefore, speak so as to n,; • ' "''"'' 'h""'c'.
'- '"-. Speech i n X^.^T T "'°-^^' *^''<'
'»"»"-nguished from all cr" "1 ' ^t' '"' ''' '" ■"'•"'
--S him above them to an „? '" '^' ^°''''' ""'' "
-■;•-, that we shoud c r X"" '""""• '^'^
Jerful power to the honour .f r- , ''"''''°>' "^'^ ^o"-
°- fellow-men. It is ba/e t ■■""' ""^ "^""^'^ of
'»v'le purposes ; for it would^h'T" ' «'''' ^° "'"''e
^^ """"> than to pro stitlt" hi f '"°'- ^ ""^ '°
»f *e devil. We a°e bo „d ''^"'"' '° "^^ ^-^'•-
«'k-3 l^y our conve !ation a , T '' ''" '''"'^<^^ of
'" '"->■ we are not likelv tn T '"""^^''^ '^'"•-
'tkely to say what we shall have
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Discourses on Ephesians.
cause to regret. " The tongue of the just is as choice-
silver." Prov. x. 20. "A good man, ort of the good
treasure of the heart, bringeth forth good things."
Mat. xii. T^^. The apostle James says that the longiR-,
though a small member, has such great power for good
and evil that he who controls it is a mighty mar.. "If
any man offend not in word, the same is a perfect man,
and able to bridle the whole body." James iii. 2.
5. To destroy the old man and strengthen th(
new we must imitate God. " Be ye, therefore, tol
lowers of Ciod as dear children."
We are not only as friends of (iod to be miin-
bered among the: followers of Christ, but we .irc lo
act as he does, so that, like him, we shall be 'kind
one to another, tender-hearted, forgiving one another
even as (iod for Christ's sake hath forgiven us." WV
should also "as de'ar chilelren walk in love, as Chrisi
also hath loveel us, anel hath given himself for us, .m
offering and a sacrifice to Gotl for a sweet-snielliiij.;
savour." This is the reason why we should love one
another. We should be like Christ, so that we shoiilil
neither defraud our brethren nor cherish vimiieiivi
feelings against them, nor take their |)r()])('rty cither
by violence or deceit, nor corrupt them by iminin
speaking. Instead of iloing these injuries to ihein we
shoulel be ready to lay down our i..es for them, as
Christ gave himself up to death for us. This i.s the
great evidence of God's love to his [jeople, and it
Pming off „„ o,^ ^^^^
457
.sl.o...y be the great .notive to ^^^, "
tl>^ "W man" and t„ "..ut on h ""° "P"'""'
after God, (s creat«l i,, \lZ '""' '"■'"• ^^'''^■
..-.•■ ".-.eater love h 2"""" ""' '"- >"'"-
'-Hay down h;siifcf,u ''/""",''"' ''''■^•'''^'^'
■■H.rel.y perceive we the love of Co , "' " ''^- ' '■
<low„ his hTe for us, and w . , ''""" '"^ '"'''
lives for the brethren." , J„h„ - /" '"^ ''°*'" '""•
fee not only satisfied Divine i, Ik ', '"'!""''' '^"■■'"''■
1-e displayed therein ^Cj^'^i '"' ."'.'^ '-"--
•hchrethren we likewise pie' . h ' '""' '' ^^ '°^<-'
<W,-„.W... ^ "''-"■^^^''■■"■'^»'- "God is love."
for their welfare. ' '"^"'"' sacrifices
-■ '" ">J>'rinK oth,.Ts i„ ,,„y
*'-^' -;- provoke c;o., ,,, ,h,,ise,s:, h"' ""■
•'•;'"•■ -"'' we grieve the 1 |o|,. Spiri, \ '^ '"""^
"'>e.stospe;,k obscenity to no l„t , ' *" "'""■
'^-=''.v. U-e nu,st not'ntt r ".""'^'^■'-■■^ "'"' "■"-
''"'^" '" '•' «'"h con,pl.,ce„cy. ""'«'• '""■ -•<•■"
i' If ungoilly pc-ople retain tl„. i;m
I'x^oM man they w II I,. ,J ''''>' «'"-"'e-nts of
"■ ''-me altogetl fo . ^""''■'' *? '■""■'''''>'■ - as
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Discourses on Ephesians.
DISCOURSK XXWMI
CAUSKS OK CODS WUMII.
I''pli. V. 3-7: " liiit fcirnicatioM, and all iinclcaiuu'ss, or
covclousiuss, let it nol he once named amon^,' you, as licroinctti
saints; n( itiicr liltliincss, nor foolisli talking;, nor jest inj,', wIik h
arc not convenient; l>Mt rather f^iviiif^ of thanks. I'or this v(
know, that no wlioremon^,'^-, ror unclean person, nor covetous
man. who is an idolater, hath any inheritance in the kiiij,'(|oiii
of ('hrist and of (lod. I^et no man deceive you with v;iiii
words : for, hccause of tliese thinf^'s conieth the wrath of (iiHi
upon tlie children of disolu-dience. He nol ye Iheicluic par-
takers with (hi in,"
TN his cxhorlalioii t«) tin- l^phcsi.'ins to put off th(
'■' old man and put on the ih;w, the aposdi: refers tn
lyiiior, wrath, thctt. and ohsci'iiity. dcnomu.ing llvni as
wickcdiK^ss. and as antidotes to thcsi; vices he iirifiii
them to c:iilti\at(' triitliriihiess. lorl)earaiu-e. in(liistr\
and |)iirit\ of spcjcch. I'foin these sins aj^Minsi iieii,'li
lM)in's he proceeded to warn theni ajj^ainsl sins that rnon
(hrectK aflecteil theinsel\'es, and adviinced the inc-t
weij^hty reasons for ahstaininj/ from lh«'m. " I'Or ih;^
y(? know, that no whoremonger, nor inicleaii pcrsoii
nor covetous man, who is an idolalitr, h.ith any inlien
tance in the kingdom of Christ and of (iod. Ixt n
man deceive you with vain words : for because ol thiv
„u, HS \H-coiu(lh
or jt'slinn. whuli
,ks. I' i>'- ^^^'"^ '*
,„„, nor rovcKms
^. in tin; kiim*l"">
.,. yo»\ w»^^» ^'"^
Ih,' wraUi of (.'•'
vices h«' ^'ri;>''
IS -.v^.vinsi nfi;4^'
Ul sins lh-.U "^*'f'
•• I' or iW
b.itb .my
inlicri-
Ctiust's of Coifs Wrath.
459
ihinjjjs comfith the wrath of (iod (ui the childnMi of
(lis()lK'{liiMU-(;."
The sins cnumcralcd in iliis passaj^c may Ix' clas-
sified : LiccntiousiK^ss, covctousncss, and levity.
I. Notice the vict^s which the apostle denounces.
' Hill lornication, and all iin-
I. Lic(;ntiousn(^ss.
cleanness
let it not he once named am(
"K
vou. as l)ecometh saints.
As this sin universal!) prevailed ainonj; the
hcadiriis, the Christians in I'.phesus, who. before
iht'ir conversion to the faith of the gospel, practised
ihcin like th(Mr neighhouis. were in dan'jtT of Relapsing
inU) iheni. it was theretorc necessary hy an exposure of
ih(Mr wickedness, to warn them of th(; dan<^rer to which
ihcy exposed those: who inchiiijed in them. The in-
hahiiants of I'^phesus and other Ixtathen citi<!S practised
Icwiliiess in connection with their relij^ious worship,
iKcause this was supposed to !)«• j^rateful to some ol
iluiir i.((k1s aiul j^oddesses. It is not, therefore, to he
wondered .it that jj^ross im|)iirities prevailed. WC art:
iiilorined \w our own da\, 1)\ those who live amonij
llifin. that heathens are now e(|u.illy immoral. \'ou
will perhaps say that there is no pressing reason for
warninir modern Christians against these vices, seeing
that thi\ are rehned by culture, civilization, and gospel
light. The apostle says that th«y should " not he once
named .iniong " us, and why then refer to tlum at all ?
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Discourses on Ephesians.
If you say so, you misunderstand the expression : lor
Christ, the prophets, and the apostles both named and
denounced them. As bound to declare the whole
counsel of God, we are not at liberty to omit anv |)art
of it because it may be disagreeable to set ii torth.
The meaning is: Let not the commission of these
immoralities be once named among you. Thoii^rh
Christian communities cultivate purity more; than
heathens, yet there is reason to fear that this class
of vices prevails more extensively than many are aware
of Some may suppost; that, .seeing illegitimate ( hil-
dreii are rare compared with what they were in older
communities fifty years ago or so, people are become
more virtuous. The improvement may be .serioiisK
doubted ; for knowledge in various d(;j)artm«Mus !>,
increased, so that many have learned how to |)n\(iu
the results of their wickedne.ss from becoming manifest,
as may be seen from newspa[)er reports of sad consi--
quences resulting from the failure of such atlcMnpts to
conceal vice ; and what comes to light in that way i'^
likely no more than a tithe of the evil. Those wim
have given the most attention to this subject find
reason to believe that modern society is rotten to ,i
considerable extent, and that, notwithstanding a lariat
element of honour and purity, ther is much moral
putridity, in the land, not merely in cities and towns,
but all over the country. There is cau.se to fear thai
religious meetings held at night and addre.ssed by nitii
a
m
Causes of God^s Wratfi
■ 46 1
->f .nore emotion than intdligenccreT^'^ ^
class „f ,„„,,; for natural affeci^? l'^«lispose to this
persons of botf, sexes are rencle^^ '"" ''"'"-"^ ^''"<^'^^-
'" each other of their feeling, iT^^^'-'^'^'y '° ^^--^
way home, and it has been U ["""^ "" "^^■'■'•
occasions immorahty his he T" "" ^■"''ous
reason such meetings are JZT '"'•■'"''■ '"''"' "^«
clear that on all su^h occas^Ll '''''■ '""' '' '^
piny their families thit •,. f '^'''-'"'^ ""i""''! accom-
keep the.n under their eyes, '"" ''^ ''"'"'''''■■ ''''=>' »"'>•
2- Without dwcllinir I,,.,
iec. lot us pass on to tel fl'' '"' "" '''''"'^- ^"''■
covetousness, ^°"^'^lera.,o„ „f Uu „e.xt si„,
'Ihis vice is often in the New T
""■"""<«i"" with licentiousness „, *'"""™' "^""e.l
"• ^"' 'pintle no, ,0 com,,;,,,,. „.• , , ,*''""-' ""'" ym,
f-^-herwiththef„4 :'';f';rr"T;^''''""'
K- covetous, or e.xt,.rtioner.s. ,,\^ ","'''• ''-"■'''
. o„ „,us. ye needs go out of the T d iT'" ' '"'
l''"-e written unto you not , 1 "' ""* '
«that is called a brother be'' tr'' ™'"''-"'^- '^ ^'"V
- - W"la.er, or a raller , . ""r"T' '"• --^'"-^.
; ■":'■''' -H an onen;::, :::-- '^^
J;---;;;.o:.nm.iii.4.:---:
""^ llol). (;h„,sfs esti,n,t..' ^ ' '"■ -^^ ^^''^ »«<-•
- h^' classifies it w ,h "i , .™"^"""^'"-' '•"-'•uch
"'■'Wares it to lla, T^'^' ""' '•■^'"■'^ " '•''"'■'fv.
'' - od,ot,s as the most abon,inabie
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Discourses on Ephesians.
vices, and to be regarded in the same light as the grossest
sins. Modern society not only looks upon covetous-
ness with great indulgence, but holds it even in esteem;
the vice is respected, while the name is hated. Few
are disposed to rank a worldly man with libertines ; but
the apostle places them together in the same black
catalogue, and declares that neither the one nor the
other " hath any inheritance in the kingdom of Christ
and of God." Whatever may be his position, the
covetous man is but a grovelling idolater. His affec-
tions are so much set upon property that he cannot
affectionately serve God. His desire for wealth is so
insatiable that he devotes his energies to secure it.
The apostle distinctly commands that no Christian give
occasion for being charged with this sin any more than
with licentiousness. How do we then stand with
regard to it } Do we love the world more than Got! ?
3. Let us consider the third class of vices, which
may be summed in the expression, "levity." " Neither
filthiness, nor foolish talking, nor jesting, which are wa
convenient."
" F'ilthiness " in this place means obscene or dis-
gusting conversation, the opposite of what is pure ami
beautiful. "Foolish talking" means that useless speak-
ing and worthless small talk so prevalent in the work!,
and, though not so abominable as obscenity, it is be-
neath the dignity of rational creatures, but particiilarh
of believers. "Jesting " here means light and mischit
, the grossest
3n covetous-
m in esteem;
hated. Few
ibertines ; but
t s'cUiie black
one nor the
dom of Cbrisi
position, the
3r. His att'ec-
:hat he cannot
jY wealth is so
s to secure it.
p Christian give
any more th;in
^en stantl with
tore than Cuxl?
of vices, which
.,ty;' -Neither
, , which are n^i
Causes of God's Wrath.
4^>3
vous jokes. These vices are not becoming disciples of
Christ. Though the worthless, the foolish, and the
ungodly find pleasure in them, believers should avoid
them. It is to be observed that courteousness, cheer-
fulness, and even sprightly humour are not forbidden ;
because pleasant wit, regulated by kindness and Chris-
tian charity, promotes friendship, and makes our inter-
course agreeable and instructive. When such speech,
however, is the result of folly or malice it is undoubt-
edly wicked, and always produces evil results. It is
painful to hear grave men indulge in badinage and
jokes at the expense of others, for it irdicntes an un-
feeling heart. From a person that usually indulges in
this vice you need not expect disinterested generosity.
When we are cheerful our mirth should find expression
in thanksgiving to God, that we may promote the edi-
fication of others.
1 1. Notice the reasons given by the apostle against
these vices.
1. Indulgence in them does not become saints.
God said to his ancient people: " Ve shall be holy;
for 1, the L'.)Ki) your God, am holy.' Lev. xix. 2.
"Sanctify yourselves, therefore, and be ye holy: for
I am the Lord your (iod." Lev. xx. 7. "Ye sh.dl
l)e unto me a kingdom of priests, and an holy nation."
hx. xix. 6. " Ye are a chosen generation, a royal
priesthood, an holy nation, a peculiar people." 1 Peter
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Discourses on Ephesians.
ii. 9. Paul says to the Corinthians : " Know yc not
that ye are the temple of God, and that the Si)irii of
God dwelleth in you ? If any man defile the temph;
of God, him shall (iod destroy; for the temi)le of God
^s holy, which temple ye are." 1 Cor. iii. 16, 17. Ji is
altogether inconsistent with the sacred character of a
people who are consecrated to God to defile thensclvLs
by sensuality, obscenity, and levity. Because tht; holy
One who dwells in them as his temple is absoluuly
pure, he should not be insulted and grieved by unlu'
coming behaviour. Not only is licentiousness haicfnl
to (iod, but levity is "not convenient": that is, ii is
unseemly.
2. These vices should be avoided, because no oiu
living in them can be an heir of God while this is the
case. " For this ye know, that no whoremonger, nor
unclean person, nor covetous man, who is an idolat(;r,
hath any inheritance in the kingdom of Christ aiul of
(iod."
it is worthy of serious consideration that covct-
ousness, the most common of all sins, is one of the
most heinous before God, and also one of th(; most
destructive to men ; for it seems the name itlolalcr is
here applied exclusively to the covetous man. Putting
the creature in place of the Creator is everywhere in
Scripture denou'wced as the greatest sin. Its nature is
not at all altered by the fact that a man who regards
wealth as the chief goo<l may l>e respectable and out-
C'x^s of God's Wra,,,.
465
warclly moral ; for his covelou "~
irols his ungodly heart at -,11 ,'•""'' '*''"""«:"tly co„-
allections from God \\J f * "^ ■" draw his
minous. unless it is em,,|„y,,rL' '"■" ,"^^« ""^''Ith is
promote the welfare „f oiL,, '^^ ^^"'y "<" ^ocl to
'"•^"'«l''l i" a net which will ,.,,•,! '"^'' "^ ""' ''''''' "'"
""''••« "'-V -lull l,e .|e|i,,.„,,| Cu '° '"■■"""■""
V"""K 'nan « ho , an.e ,f, Chris. , . ''"""-■''• ''"'i'--
-K .l,e way of „vuring e ;aM;;"""n''" ^""--■
-^' «'v- '- s,,l.s,an«,. ,,,h '■""';' """■"-■'^
"";l-'aml tha, we cannot 1... heirs'fr f "' ""■"
'■"Itnate ,n,rity in hear. hf,. ^'"' ""''■« we
"<^ i-egarcl our |,rooer,y',s wT V'^'' ^"'' ""''■-^
' ■ '-.1 in oiLli nee ;, h m '"t "'"" "^ ''^ <-''
.'■ -n-e sins should r,:'^^^
'•-;'- l.unishe<I on account ,f t£;' '""'"* "'•^'^"'
'^•ne you with vain words fo h ''"' "" '^^"
'h'"!,'s Cometh the wrath of f ' . "'""■■ '"■ ""-'«
disobedience." "'■"'" ''i'-- childr.in of
"' you still ask, What rhini^s? w
a- sensuaiiry, covetousness m I 1 ^^ '"''' "'■" "^'^>-
»f tlK^ apostles heathen v'l r"'"' '" '^"^ ''■''y^
'-hers of the Chris' L„ f. ' ''"'^"''''-■^ «■"! unfaithli,!
'"•'"'..•nee, theCr/'' ,:r"'ri'""'-"^
according to n,ens nature h "'" '^""'"'>- "'-•'•-
conversation are regarded ^^"^ "°'''"''""^'* •'"'' ''k'"
'■f "■- at all. ' ;tv "^ ™""^'^^"-'y -'all vices,
"'^ I'y many supposed that people
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Discourses on Ephcsians.
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may safely inclulge in these if they cultivate soWnCty,
truthfulness, honesty, and give some attention to reli-
gion ; but the apostle warns us of this fallacy : " Lci no
man deceive ) ou with vain words : for because of these
things cometh the wrath of Ciod on the children ofdjs-
obedience." Though forsaking vic(. will not justify a
sinner, continuance therein will surely damn him, f(
as long as any one voluntarily practises what God for-
bids he cannot obtain partlon so as to be at peace with
him. He may believe all that is revealed concerning,'
Christ as the devils do and tremble, but as long as he
lives in sin contrary to his own moral light he is under
condemnation, because he acts in opposition to God
who is necessarily opposed to him. One may sii|j|)ose
himself to have faith in Christ because he thinks that h<
was converted at a certain time, but unless he is dailv
putting off the old niim which consists of lies, malice,
theft, obscenity, licentiousness, covetousness, and lev-
ity, and is putting on the new man, he merely deceives
himself, for Christ says : " Except ye repent, ye shall
all perish." Luke xiii. 3.
Lc sobriety,
tion U) n-li-
y ; " l.ri no
.use, of li^^^*^
Ulrcn v)l"clis-
not justily ;i
,mn him, tor
-hat God lor-
at \)cacc with
■a concerning
as long ;i!^ he.
ht he is unilcr
sition to <^'(^*^
[i may svipiK^sc
thinks that ht
[CSS he is iliiih
,f lies, malict:,
^ness, and \c\-
iH'reiy deceives
|c\)cnt, yc shall
T/tc C/iristian's Walk,
467
DiscouRsi-: xxxvm.
THK (MklSTIAN's WALK.
Epl). V. 8-12: " I*"*)! yc were soinctiines d.-irkiuss, l)iit now
arc ye lifiht in the Lord : walk ,is cliildrcn of lit,'ht ; (For the
fruit of the Spirit is in all f^oodness and rif^diteousiiess and
triitli; ) provinf^ what is aeccptahic unto the Lord. And have
no fellowship with the unfruitful works of darkness, but ratlier
reprove them. I'^or it is a slianie even to speak of those ihinj^s
which are done of them \\\ secret.'
''PHM apostle here indicates that ij^nioraiice is a cause
^ of the wickedness and immorahtit.'s that prevail
in the world, particularly among the lu.'athens. He
said to the Kphesians : " Yc; were sometimes darkness,
but now are ye light in the l^ord." As moral darkness
produces such evil resuks, believers shoidd " walk as
chiklren of light."
I. Notice the nature of the Christian's walk.
The holy walk of believers is imitation of Ciod. " He
yo followers of God as dc^ar children : and walk in lo\ e.
as Christ also hath loved us, and hath given himself for
us an offering and a sacrifice to God for a sweet smelling
savour." As believers are God's children by regenera-
tion and adoption, and seeing that Christ gave himself
tor them a sacrifice to God for their redemption, love
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Discourses on Ephesians.
and gratitude should regulate their life. The greatest
evidence of God's love to them is the death of Christ.
" Greater love hath no man than this, that a man lay
down his life for his friends." John xv. 13. " Hereby
perceive we the love of God, because he laid down his
life for us ; and we ought to lay down our lives for the
brethren." i John iii. 16. We ought to imitate him in this,
so as to be ready to deny ourselves, relieve the distress of
others, and promote their comfort. We should do these
not only for friends but also for enemies, for " Christ
died for the ungodly, ' and " God cbmmendeth his love
toward us, in that while wevvere yet sinners, Christ tiled
for us." Rom. v. 6, 8. This binds believers to love
God so as to be regulated by that affection in all their
acts. It is only as far as this is the case that their
walking is pleasing to him as Christ's sacrifice was—.
sweet smelling savour. AD acts, whether good or bad
in themselves, that are not done from this motive, are
not acceptable.
II. Notice the manner of the Christian's walk.
Believers are followers of God by a spotless life.
*' Have no fellowship with the unfruitful works of dark-
ness, but rather reprove them. For it is a shame even
to speak of those things which ire done of them in
secret. "
In morals what is not useful is injurious, what is not
good is evil. It is therefore the duty of Christians to
ki
'he greatest
:h of Christ.
It a man lay
" Hereby
aid down his
Uves for the
te him in this,
the distress of
ould do these
.^ for "Christ
ndeth his love
irs, Christ died
lievers to love
;ion in all their
:ase that their
licrifice was— ^
;r good or b;id
is motive, are
lan's walk.
la spotless lite.
] works of dark-
ii shame even
Lnc of them i"
l)us. what is not
If Christians to
T/ie Christian's Walk.
469
take no part in worthless practices. Those who find
sin so congenial that they delight In the society of evil-
doers, are such as find no pleasure in fellowship with
God and his people. Men are attracted to what is
agreeable to their taste, and repelled by what is con-
trary to their character. Those who love God hate
sin, but those who love sin hate God and his people.
The children of light should not walk in darkness as
wicked men do. Their duty with regard to evil works
is twofold ; to have no part in them, and to reprove
them. Though some intercourse with ungodly men is
unavoidable, yet we should not have fellowship with
them in their sins. Those who join evil-doers in their
vices, show that they have pleasure in such conduct, and
prove themselves to be ungodly, whatever their pro-
fession of religion and virtue may be. Seeing such
association is clearly opposed to the will of God, it is in-
consistent with the character of the children of light.
The second duty of Christians with regard to wicked
works is to reprove them. We are not only to have no
fellowship with evil-doers, but we should warn them of
the punishment to which wickedness exposes them. As
"it is a shame to speak of those things which are done
of them even in secret," some may find it hard to reprove
those guilty of such sins. There are vile deeds that
should not be described even for the purpose of rebuking
the doers of them, for the slightest allusion to them
suffuses the modest with thp blush of shame. To spread
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out such before the public even with good intenUons,
whether in the pulpit or the press, may produce more
injury than benefit. Seeing, however, that Christians
and Christian ministers are commanded to reprove them,
we understand our duty to be merely to refer to them in
modest language in order to denounce them in the name
of the Lord according to his word, Christ and the apostle
simply alluded to them ; then they condemned them,
and declared that they exclude from the kingdom of
heaven. It is proper to censure vice by words, but
there is no way more effectual to condemn it than by a
holy and virtuous life. Sins are called works of dark-
ness for, two reasons : i. They spring from ignorance
of God ; 2. They are committed in secret. They shun
the light, because those who commit them have some
sense of their turpitude. This sense of their unseem-
liness aggrav^ates the guilt of those who do them. They
conceal them because they know that exposure would
bring reproach upon them, and on account of the shame
attached to them, they use still more wicked means to
conceal thei*- villany. Those who are enlightened by
the Spirit of God should not have fellowshi|j with the
works of darkness ; for they are placed by ( lOil in the
world to reprove wickedness. Good \\\^w re|)rove
evil ways when they refuse to run with the ungodly in
their ungodly courses, and by remonstrating with those
who live in sin.
intenuous,
oduce more
t Christians
iprove them,
-r to them in
1 in the name
id the apostle
emned them,
e kingdom of
)y words, but
^n it than by a
works of dark-
froni ignorance
.t. They shun
,em have some
f their unseem-
lothem. They
exposure woui'l
nt of the shame
icked means to
enlightened by
lowship vvit^^ ihf
\ by Cod in thf
[a men reprove
-I the vmgodly in
,,tlng with tho.e
T/ie Christians Walk.
471
III. Notice the means whereby the Christian main-
tains a holy walk.
I. His mind receives the light of the gospel.
'' For ye were sometimes darkness, but now are ye
light in the Lord."
The minds of men are darkness while they are in
their natural state, and, therefore, they do not obey
God; "for the god of this world hath blinded their
minds, lest the light of the glorious gospel of Christ,
who is the image of God, should shine unto them."
2 Cor. iv. 4. Men do not readily believe this to be
the case, for, while they admit that there is some de-
rangement in the affections by sin, they regard the
understanding to be sufficiently sound in its judgments
to guide them through life. They consider that their
reason is capable of ascertaining their duty. " Heboid,
thou art called a Jew, and restest in the law, and makest
thy boast of God, and knowest his will, and approvest
the things that are more excellent, being instructed out
of the law; and art confident that thou thyself art a
guide of the blind, a light of them which are in dark-
ness, an instructor of the foolish, a teacher of babes."
Rom. ii. 17-20. Such is the natural man's opinion of
himself. When Christ said that he came into the world
" that they which see not might see ; and that they
that see might be made blind," the Pharisees indig-
nantly said: "Are we blind also?" John ix. 39, 40.
Reason, like the eye, does not see itself directly, but
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by the aid of a mirror, so that we must be taught to
look into the word of God to discover the inability of
our natural reason to discern spiritual things. Sinners
have their " understanding darkened, being alienated
from the life of God through the ignorance that is in
them, because of the blindness of their heart." Eph.
iv. 17, 19. Because the understanding, or revealing
faculty of the soul, of unrenewed men is but flesh, it
cannot discern the glory of Christ. " Flesh and blood
hath not revealed it unto thee." Mat. xvi. 17, False
doctrine, which is a product of the understanding, is
said to be one of the works of the flesh. Gal. v. 20,
Paul speaks of ''fleshly wisdom." 2 Cor. i. 12. "Let
no man beguile you of your reward in a voluntarv
humility and worshipping of angels, intruding into
those things which he hath not seen, vamly puffed up
by his fleshly mind." Col. ii. 18. This highest faculty
is not only destitute of the truth, but it is corrupt and
diseased. " But after their own lusts shall they heap
to themselves teachers, having itching ears ; and they
shall turn away their ears from the truth, and shall be
turned into fables." 2 Tim. iv. 3, 4. If only the lower
part of man were corrupt, it would not then be proper
to say that he had the image of the devil in his soul,
but only that of the brute ; for the devil has no bodily
desires beca 'se he is a spirit. It is not strictly correct
to say that licentiousness, drunkenness, gluttony, and
physical violence are devilish, for they are more pro-
^^' ^^"-i^ticin's Walk.
Periy brutish. The dev.Ts ^^TT^T "
;s generated in the undersf.^H ' '"'""'' ''^ P^de.
"Vecfon of this poison intoT^, l'/-^'^ ">• '^e
asp,red to become divine and . ^""^ "'^ ^he
to eat of the forbidden fi-ui, ^^\ ""^--efore, induced
h- ''-band, ft was his ie L^' '^"^^ ^'^ ^-e to
*e devil's expulsion from'h !„ T "'^ "^^"^ -"•
»ame sin fall into his condemnal 'o """^ "^^ '''e
which are products of the Zd '"""^ *'^P"""g».
«™- ".•■ 15), and so arl "s T "" '° "^ ''-"'^h
is (John viii. 4,). j„,J '■-• -hose father the devil
™-"d. " For out of the hea ' ^'"'""^ f™"' 'he
"""•ders, adulteries fomi"! '^'^"'"'"^ ^^" "noughts
blasphemies." Mat xtlo W ""^'"'^' '^'■'<= *"--'
reason is miserably corrunted , Tt "'^"' ">« °"'-
7 '«=s in our perverse iZat" A ''^ """"^^ «'"
*e Father because he dflivered v ^''?P°^"« 'h^nks
of darkness." Col. i. ^^'"^ ^.m "from ,he power
Tile state from which K„i-
«ness or ignorance atd their- r T'"'' -
™ brought is light or knowl dl t. '" "'"■^'' "'^V
commences in the understandinf rl ."'°'''' °''^™'^
» Paul was that he shou^ o .h cX '°"""''''°"
f-^ eyes, and to turn them from d .""''' " '" °P^"
om th. power of Satan Uo Go". T '° ''■^'''' ^"^
*'« calls himself "the lilf r . ^"' ^''^'' '«•
"angelist says • " l„ u ^ "''^ ^"'•'''•" and the
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God quickens dead sinners he enlightens their minds
in the knowledge of Christ. Many deluded professors
of religion are satisfied with mental emotions produced
by fleshly excitement without the spiritual illumination
of their minds. One of Christ's Mediatorial works is
to accomplish this in his people ; for as a prophet he
enlightens them by revealing to them "by his word
and Spirit the will of God for their salvation."
2. To maintain a Christian life we must " walk as
children of light."
Believers should use the light of the gospel for
instruction, direction, and comfort ; and live as becomes
tiiose who see the turpitude of sin and the excellena'
of holiness. This discernment is imparted to them by
the Holy Ghost who also produces "goodness, right-
eousness, and truth " in them. He makes God's people
benevolent, so that they become interested in the wel-
fare of others. They " rejoice with them that do
rejoice, and weep with them that weep." Rom. xii. 15,
Once they might be indifferent to the afflictions of
others, and seldom felt disposed to give relief; but
now, through grace, they desire to aid the needy,
Whatever they were before, since their spiritual en-
lightenment they are upright ; they are not only good,
but righteous. When in darkness some of them were
noted for dishonesty and harshness to their fellow-
men, but now they are just and gentle. Because they
make the Word of God the rule of their conduct, they
"^fie Christian's Walk
________ ■ 475
cJesire to act in all thinirs with -. "T^'^^^" "
The Spirit n.ade the.^" vltuous"", '' ^'^'"''^ ''■"^•
whole character is affecteT bv ,h" T^''' ^"""^^
wrought in them ; for not o I a ^ ^"^^ '^'" '"'^
morality, but piety also. Thev"/ "^^^ ^^\^^v^i^
vate virtue to the neglect of ir''- "°^' """ '''"''^' ^"^f'"
the neglect of virtue,\ut ^ i^f^""' "^'' ^^^'^-" ^o
holiness. ^^^^ '" the perfect way of
IV. Notice the necessity of an .,. • u
walk. -^ ^" "P^ght and holy
'^ It is necessary to our own salvation
Though no good works ci
of God and eternal .forv '"'"' "^''"'^ ^^^ ^^^-^•-
unless through our love fo hor''' ''"""' "^^^'" 'h^^^^'
we live in sin we canno! '' ^' ^^^^ ^'«d- If
^'^houtwhichno.anL;;s:i:ir:-^
'^ contentious and unrmrJlv ^''''- ^"- ^4-
f e abode of God Z't'^rr^'''''' "' ^"'^^^
f°^ ='-^ everything there k. "^^nnot dwell in it,
shallow professors of rel,„ln .f "^"""^ "'^" ^"^
'h« hope of heaven b!T "■ "'^'"■^^'^'^^ ^'-'h
'--, uprightness 'and " " ^^ '="'"-''^ ^enevo-
^-- 'f Perm^tld olTo^''^^ r ' "-^^ ™-
"^glorious purity thev Z 11 ' T '' "'^ '^"' •^''^''t of
^"^"^^- In tlat h , '°'""'""'y «^« '° outer
•hat holy place they would find the
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character of every one contrary to their own disposi-
tion. How then could they remain where they would
be in entire opposition to God and all the saints ? We
must be made fit for the abodes of blessedness in order
to be able to dwell in them with comfort, nor is the pre-
paration for a residence there made without the experi-
mental knowledge of those who are designed for it ; for
the Holy Ghost incites them to exercise themselves in
piety and virtue in obedience to the Word of God in
dependence on his grace. Some people fancy that
they shall be made ready for glory in some mysterious
way without any trouble to them, or any experience of
the work of grace in their soul, or any diligence to
work out their "own salvation." Indeed many think
that no great preparation is needed. These are fatal
delusions from which many will be awakened when
too late.
2. An upright and holy walk is necessary to our
usefulness.
It is by walking as the children of light that we
shall be able to prove "what is acceptable unto the
Lord," not only for our own guidance and comfort,
but also for the instruction of others. By a consistent
avoidance of sinful ways, and by a modest avowal of
the authority of God, we declare to sinners the folly of
their wicked conduct, and by the steadfast discharge cf
all duties in obedience to his command we practically
demonstrate to others " what is acceptable unto the
Tuc Christian's Walk.
477
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tbey would
amts? We
less in order
)r is the pre-
it the experi-
^ed for it ; for
themselves in
)rd of God in
\e fancy that
^e mysterious
J experience ot
iy diligence to
fed many think
These are fatal
wakened when
Lord." On the other hand, if we do not serve God in
forsaking iniquity, as well as in the practice of virtue
and piety, we confirm sinners in their wickedness and
irreligion. None produce these evil' effects on others
to a greater extent than mere pretenders who loudly
profess a hope of heaven, though it is manifest that
they are not yet saved from the love of sin. As an
instance of this evil result, a person who speal<s con-
siderably of his experience of spiritual things is on this
account in some measure respected, but if unscrupu-
lous in his dealings, irregular in his attendance on public
ordinances, unguarded in his speech, mean in his con-
tributions to support and spread the gospel, he is
seriously detrimental to the salvation of his acquaint-
ances, and his evil influence spreads beyond their circle.
Such a one does not walk as a child of light, he hinders
others from doing so, and he is in danger of going at;
last into outer darkness.
Observations :
I. Believers have great cause to thank God for
giving his Son as the light of the world, and for send-
ing his Spirit to enable them to see the light. It is
their duty to show their gratitude by a diligent use of
the light that they may increase it for their own, and
diffuse it for the benefit of others. The more they
walk in the light the better they can see to their own
comfort.
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2. Sinners know not how they walk or whither
they go. At present they are on their way toward
endless sorrow in eternal darkness. Though the light
shines around them, they neither can nor desire to see.
If the light do not shine into their hearts they will not
turn unto God. There is, therefore, the most urgent
reason that they should cry to God to open their eyes
that they may see light in his Hght
DISCOURSE XXXIX.
THE believer's walk in light.
Eph. V. 13-21 : " But all things that are reproved arc made
manifest by the light : for whatsoever doth make manifest is
light. Wherefore he saith, Awake thou that sleepest, and arise
from the dead, and Christ shall give thee light. See then that
ye walk circumspectly, not as fools, but as wise, redeeniiiiff the
time, because the days are evil. Wherefore be ye not unwise,
but understanding what the will of the Lord is. And be not
drunk with wine, wherein is excess; but be filled with the Spirit;
speaking to yourselves in psalms and hymns and spiritual songs,
singing and making melody in your hearts to the Lord ; giving
thanks always for all things unto God and the Father in the
name of our Lord Jesus Christ ; submitting yourselves one to
another in the fear of God."
O HOULD a person wander and lose his way in the
*^ forest, where he is surrounded by wild beasts, he
would inevitably perish unless he found his way out,
either by discovering a path that leads to safety, or by
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479
finding a faithful guide |{ ~~
from God tliey are led 'to d^T^ ■ """"^ '''=P""-«d
ments of sin; and, unless throul""'"" ^^ "'^ '""^^-
danger of their course accn„ •^'°"'''"'■°" °^ 'he
.he knowledge of ChnCtwT ''I ""^ ''■^'" "^
return, they shall be lost for ever !^ u '"''"''^^ '°
to realize their peril, and are ner^,',» > , "' "'' "'^''^
selves under the guidance of g17 k ,'° '^^""' "'^"'-
"ght that he causfs to s nc on 1 " ' "^"^ '" "^-^
Ws directions, and avoid th. K "^^' P^"'' """""^^
devil endeavours to entice I ^^T ''"'° ^^'"^^ 'he
^vhich he employs for that pu'L' T" t ^'^""'^
of those who walk i„ the tru e'tl th^al "'^- f""''
heaven, several things ire ne guides to
circmspectly, make good use'I^r- "'•'^ *°"''' ^'""^
derstand the will of God avo^J '™'' "'''"'^ """
bring others into the light thanlf'^'^'V''"*'"'""'' "*
and submit to each other' n^^e itr J God. "^ "^'"''
I. Notice the endeavours wh.VK k r
"'ake to bring others Ltlghf^--^^--''
t; They should reprove their vices
Though the sins referred to in ',1,
verses are so vile that it is a shar^ Preceding
■hem, yet they are canabl f "'"" '° ^P^^"^ °f
?"ilty of them may beTefor'rH 'T"'°"' ^"<^ "'^^
'ke case of a sinnL m y I™ ^ ^f°-- desperate
»ved it is our part to use the l ' ^' ^^ ""^^ ^
P " to use the means appointed by God
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for that purpose. If the light of Divine truth is in
ourselves we should bring it to bear upon those who
are in darkness, that they may be rescued from vice
and restored to holiness. The truth is efficacious for
this purpose when it is accompanied by the power of
God ; but we must be careful that it is the truth that
we use, and not substitutes which have no Divine sanc-
tion ; we must also see that we walk according to the
counsels that we give, for we should prove our sin-
cerity by our practice.
2. Believers should proclaim Christ's rousing call
to sinners. " Wherefore he saith. Awake, thou that
sleepest, and arise from the dead, and Christ shall give
thee light."
As these words are nowhere found in the Old
Testament as here expressed some suppose that the
apostle quoted from some Christian hymn which was
well known to the people, or irom some other writing
with which the Flphesians were familiar ; but the
formula "he saith,' or "it," that is, the Word of God
"saith," is never used in the New Testament t'xcept
the reference is to the Old. That being the case, w;
conclude that the apostle expressed the meaning of
some passage of Scripture in words that better suited
the purpose that he had in view than those in the
original. He had probably in his mind the passage in
Isaiah which says: "Arise, shine; for thy light is
come, and the glory of the Lord is risen upon thee,"
*.-»
The Believer^s Walk in Light.
•rove our sin-
'sa- Ix. I. The words of the n. k
of the apostle, contain a call ,f P"^'' '''* '»'>*o those
rise that they may receive the fch?''.''-? "''""P '°
promises to give Some '' '''^ Lord
who are asleep in darl<ness are1,tl "^'T ^'"^ ''""^^^
dead, it may be asked, Whv atr '"'^'^'^^-^'^d- But if
calhng upon them to arise f '" ''°"''' ""^'" ''y
■"an can make is sufficient Z "" ^'''"''^'"^t'on that
answered however, that this ^tT ^ "T' ' '' '^
rousmg them from sleen U '"'' ^ "'■''y of
when spoken by his servant , ''"°"P^"'« h's word,
that sinners recognise his vo'ice '"t'T"? ^^''^ ^
'"g. and now is, that the dead shall h u '" """"
•l>e Son of God ; and they th t h TV ' ""''' <"'
>•■ -^5. I believe that th '''"'"''"<=■" M"
".a>le on reading this passage Z'^Z " ^'""''■"^■^
f ep. or that they awake' blroZr" ""'""'"
then receive lig-ht but no. i- " J'"''^^''' ^"^1
-wayinwhfci;thtwr;fr,^;r---'l.
his po.ver quickens, enlightens and ' '" "^J'
hrar. and though he ordin T ''''"■"=" 'I'™' to
^'"^»se,heisy:; Xr-^^^
<^ods I eople should thent de ,^ ^"'"' "■'""■"' «■
''-« nis word to bear uoJn '''"^"^'^ "" '"■^ I—,
believers should act both ^'"""'u '" ""''^ "■-'^ ^'11
■'K-cy of such a 1 olT" '■ -"" ="° "^ '^^•
•h- gospel of Christ. ^ '''''""""' '° f"-°^'aini
Though the above use of the exhor.„;
"■ ^-^nortation sets forth
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a truth, yet from the context and the passage in Isaiah
supposed to be referred to, the words seem rather to
be addressed to believers who need to be stimulated
to greater diligence in the practice of godliness. The
wise virgins, as well as the foolish, slumbered and slept
while waiting for the bridegroom. Both needed the
rousing cry that they might prepare to meet him.
God's people are liable to neglect many spiritual exer-
cises that are necessary to their comfortable progress
in holiness. When the Ephesian Church, some years
after receiving this epistle, "left her first love," the
Lord sent her a threatening message, that she might
thereby be urged to perform what she previously
neglected. " Remember therefore from whence thou
art fallen, and repent, and do thy first works; or else
I will come unto thee quickly, and will remove thy
candlestick out of its place, except thou repent." Rev.
ii. 5. As this view of the passage agrees with tht
context and the facts of Christian experience, it seems
to be the truth that was in the apostle's mind.
t
II, Notice the carefulness in their walk that is
recommended to the people of God. "See
then that ye walk circumspectly, not ;is fools,
but as wise."
As Christians are bound to enlighten others, and
to endeavour to dispel the darkness that is in their
hearts, they must carefully see that they do not them
ye in Isaiah
tn rather to
I stimulated
iness. The
■ed and slept
needed the
3 meet him.
piritual exer-
able progress
ti, some years
rst love," the
hat she might
he previously
\ whence thou
'orks; or else
ill remove thy
repent." Rev.
rees with the
■ience. it seems
mind.
ir walk that is
^f God. "^ee
not as fools,
Uen others, and
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dr» not them-
The Believer's Walk in Light.
483
selves walk in the ways of sin. Because they are
children of light, they must not have "fellowship with
the works of darkness but rather reprove them." To
rescue others from sinful errors, they must walk circum-
spectly. The meaning is walk strictly by rule, so as
not to deviate from the right way. They must follow
the directions given by God that they may prove to
wicked men that walking in ungodliness leads to de-
struction, whereas the way of light is eternal life.
Believers must not then be fools but wise ; not suffer-
ing themselves to be led from the path of light by the
attractions of novelties in the service of God, by the
seductions of sin, or the alluring importunities of the
devotees of pleasure.
III. Notice the use that believers should make
of time. " Redeeming the time, because the
days are evil."
Wise travellers do not waste, in amusements or
indolent ease, the hours that are most suitable for
going forward on their journey, but carefully use the
most favourable parts of the day. In like manner
prudent Christians make the most of time, they
earnestly use every part of it with a view to their own
advancement on the path of life as well as to stimulate
others to pursue the same safe course. Because time
is given to us for valuable purposes we should be soli-
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occupy it all without wasting any part of it in idleness
or worse ; for God has not given any one more of it
than his work requires. We need useful knowledge, to
the acquirement of which, a portion of our time should
be devoted. Many remain all their lifetime deficient
in intelligence, because they spend the hours wherein
they might exercise themselves in the improvement of
their minds in foolish amusement. Many are sadly
ignorant of religious truth, because they fail to employ
the time in the study of the Word of God. Chris-
tians who neglect prayerful self-e.xamination do not
make satisfactory progress in spiritual things. We
should use our spare time in the devout study of the
Scriptures for the purpose of advancing in the know-
ledge of the mysteries of the Gospel. There is nuicli
time lost that might be profitably used in doing good to
others. As there are many embarrassed in worldly cir-
cumstances who would be prosperous but for their care-
less waste of time, we should, therefore, use our time
always for some good purpose. As this is God's gift
to be employed according to his directions for valuable
ends, we are not at liberty to spend it as we please ; for
we must render an account o^i our management of it,
as well as for all other talents entrusted to us by him.
There is all the more urgent reason that we should
" redeem the time, because the days are evil." Because :
sin abounds in the world, we should seize every oppor-
tunity for diminishing the evil by the use of the niei'is
The Believer's Walk in Light,
485
; in idleness
I more of it
[lowledge, to
r time should
ime deficient
,ours wherein
provement ot
iny are sadly
fail to eniploy
God. Chris-
nation do not
I things- \\'^
at study of the
g in the know-
There is much
II doing good to
d in worldly cir-
it for their care-
■e, use our time
j's is Gods gift
ons for viiluabie
Is we phn^se ; for
inagement of u.
. to us by hinv
that \ve shouW
le evil." B^^'^"^^
:i/.e every oppor-
,se of the me^ns
which God has appointed for that end. There are
many wicked influences that tend to waste time, corrupt
morals, and pervert truth. All places have allurements
to worldly pleasures which tend to promote vice, the
evils of which believers should make manifest by the
light of the Word of God and good conduct. The
love of pleasure is fast destroying all seriousness and
moral health. The community is greatly given to the
perusal of fictitious literature. By an examination of
the Government reports of the Mechanics' Institutes
of the Province of Ontario, one will observe that the
reading of this kind of books is excessive, while solid
works fitted to instruct in useful knowledge are
neglected, and there is cause to fear that there is but
litde desire for sound religious reading. In this
respect the days are evil. Though the perusal of a
pure novel is not a sin, yet many are as much under
the power of such literature as some infatuated drunk-
ards are under the power of strong drink, nor are the
deleterious effects of the one much less than those of
the other, though not quite so manifestly injurious.
There are about as many intemperate readers of
imaginary tales as there are intemperate drinkers of
intoxicating liquors, and both are guilty of excess.
Light reading may be useful recreation after steady
application to serious pursuits, but unless done in
moderation, it is dissipation and a waste of time which
becomes at last a disease of the mind about as tyranni-
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cal as the drunkard's craving appetite. The time
spent in ambitious projects is simply thrown away, for
the few who gain their object find it no better than
vanity. It is hard to calculate the time spent in
debauchery, slander, gossip, and other vices, besides
what is spent in excessive eating, drinking, and dress-
ing for vain display. Seeing then these evils greatly
abound, Christians should be temperate in all things—
that they may be diligent in useful work in the fear of
God.
IV. Notice the wisdom that should characterize
believers. "Wherefore be ye not unwise, but
understanding what the will of the Lord is."
Because believers are bound to walk as wise men,
they must not be useless triflers, but should be able to
discriminate between what is true and false, right and
wrong, and discern " what the will of the Lord is " with
reference to all matters of duty. It is those who hon-
estly yield themselves to God, that they may be guided
by his directions, who acquire the power of seein<,f
things as he does. It is those who present their
" bodies living sacrifices, holy, and acceptable iintu
God," and who are "not conformed to this world,'
but are " transformed by the renewing of their minds,
that prove " what is that good, and acceptable, and
perfect will of God." Rom. xii. i, 2. "Then shall we
know, if we follow on to know the Lord." Hosea vi. 3.
The Believer's Walk in Light.
487
The time
n away, for
better than
ne spent in
ices, besides
y, and dress-
evils greatly
1 all things-
in the fear of
d characterize
ot unwise, but
he Lord is."
U as wise men,
juld be able to
[alse, right and
Lord is " Nvitli
[hose who hon-
|may be guidea
,wer of seeing
present their
[cceptable unlu
Ito this world,'
,f their minds,"
acceptable, and
l^hen shall we
" Hosea vi. 3'
^' If any man will do his will, he shall know of the
doctrine, whether it be of God." John vii. 17. To be
wise in understanding the will of God we must sub-
missively follow his directions in what we know.
V. Notice the sobriety which believers must prac-
tise. "And be not drunk with wine, wherein
is excess, but be filled with the Spirit."
In drunkenness there is an unwisdom, or want of
sense; the vice is altogether inconsistent with the intel-
ligence of a Christian. The man who has the power
of discerning the will of God will not seek exhilaration
from strong drink, but from the Holy Ghost, as the
aposde recommends. It is as if he said : "Ye desire
cheerfulness ; seek it, not from wine, but from the
Spirit ; for in drunkenness there is excess, that is, de-
bauchery or riot, which tends to destruction." The
word means what cannot be saved. Drunkenness
destroys property, health, life, and, if not forsaken, it
destroys the soul for ever; for "drunkards shall not
inherit the kingdom of God." i Cor. vi. 10. As men
are said to be filled with the Spirit when he controls
their thoughts, words, and actions, so does strong drink
influence the minds of drunkards to riotous conduct.
The Holy Ghost causes the people of God to speak
of heavenly things in a gracious manner, and tc; act in
the fear of God ; but wine causes drunkards to speak
foolish words without sense or reason, and to act like
imbeciles or maniacs. .
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VI. Notice the believer's true joy. " Be filled
with the Spirit ; speaking to yourselves in
psalms, and hymns, and spiritual songs, sing-
ing and making melody in your hearts unto
the Lord ; giving thanks always for all things
unto God and the Father in the name of our
Lord Jesus Christ."
Drunkards in their maudlin hilarity give expres-
sion to their mirth in bacchanalian songs and coarse
jests, but Christians should give utterance to their joy
in psalms, hymns, and spiritual songs of thanksgiving
to God to their mutual edification. From this passage
we see that singing was practised in Christian fellow-
ship in apostolic days, and as the gift of musical utter-
ance is in some degree possessed by most people, it
should be cultivated that it might be devoutly exer-
cised in the worship of God. The meaning of the
terms used here by the apostle would be easily under-
stood by the Ephesians, though we can hardly know
the different kinds of religious poetry distinguished by
the names "psalms, hymns, and spiritual songs." A
somewhat elaborate argument in support of the use of
instrumental music in public worship is based upon
this passage by its advocates, who say that the words
" psalms and hymns " mean compositions that were
played on instruments ; but why one kind of poetry
rather than another should be so played, they do not
show. Without entering on the controversy on this
TIk Believer's W„it ■ , .
489
^ubject, we simply state that ,h
hy-ns " are used in Scripfu ^ r'' " '^^'"^^ -^
on occasions when no i„4rn!! "°'^ P''^''«<= «o God
-d that therefore thev '"'' ^''''^ l"^ -'P'oyed
•'AnC at midnight ^a^f a^i, ■""'""^ "'^^ -v'
praises (hymned) unto God " I'"" ^'^^^'^' ^"'' ^^"g
organ in New Testament „ ',suX T" "'■ '' "'^
be shown to be so in some oth^ ''''""' " >""«
advocates seem to confess for ^v"^' '^ ''''™ "= ^^lest
-"ed on as much as it uled t k '^'"'^^ ''^ "<" "°-
more on this disputed point i/ ' ■ ^''"'°"' ^^X-ng
songs should be the suC L of" ""'"' "^^^ ^'-d
''y them we should gratefully praise" Go??'.'"' ""^^
e name of our Lord Jesus 0^: >> f ^^"'^^ '"
of Divme worship is so ill n„ / '^''''^'P' "° Part
^'"- al, congr^gatio^''^ ;r - '^'-^ ^ ^or' i„
accompanied by an instrument s , "'""''' ^''°'''-'
often the majority, of the n . "^ "°'' '"^"y.
This should not be so fo/rr" ^""-'^ *«
7- or not they can fo lol l'" '"?>' ""^ ^^od
'"''- the tune is new to thl n ,"'"' "'"^ ^^'^^
»°t-^ as it should be U Pf"'^"'-'-'y if in plain
grateful admiration of' God ',"' ^'°*^'' *'th
.*"'• When this is not the" " ""' ^^'"^ '^
■"'-ested in the musical strLTl'""''^ ^" '"°- '
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aggravate it ; for people for the sensuous enjoyment of
it listen to it as they do a secular concert. The praises
of God should be sung with devout hearts.
VII. Notice the submission to each other that
believers should cultivate. " Submitting your-
selves one to another in the fear of God."
The meaning is that we should so respect supe-
riors as to render due obedience to them ; for Chris-
tianity does not destroy the relations of life, neither
does it produce insubordination or disorder, but sup-
ports lawful authority. It is infidelity that disorganizes,
whereas the religion of the gospel binds society to-
gether.
While we should firmly adhere to sound principles,
even at the hazard of life and property, we should as
much as possible, without betraying the truth, avoid
contention. The first requisite to a holy walk is to
receive the light into our hearts ; therefore Christ says:
"Awake, thou that sleepest, arise from the dead, and
Christ shall give thee light." If believers need the
exhortation, much more do those into \vhose minds
the true light has not yet entered.
1
Relative Duties of u .
s and Wives.
49 r
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DISCOURSE XL
Eph. V. 2IOO- '«S„i ■ . **ivi.,s.
the fear of God Wi, 1"'"^ yourselves onp .
^7''^. - u„.<f;HeT:s ™^:VeTt- ™°^~lt'
Md gave himself for it • fh!, ^ *■"" ^'^o 'oved the rh f '
with the washing of wat'er , ^ ""«'" ^""'^Wy and c,e» ■ '
any such thing; but .ha, it should L f,'"^ 'P°'' " «""We o
S ought „=n to love their J^ve'as h^ *"" *'"'™' Wen /sh
loveth h>s wife loveth himself p!, °™ ''°*«- He thtt
'«l'ness of mind let each^t 7' ^"- '°- - '"
themselves.- Phi,. ,-; ^^^^'^'^-^ other better than
*'ves unto the elder; L all of^°"T''' '"''""■' V^^-
^"other, and be clothed wiihh-r" " '"''■'■^« °"<= '<>
*^ proud, and g.Veeh Zee "" r''/°'' '''^ '^^'^^"^
Kvetn grace to the humble." , Peter
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V. 5. Men are not isolated individuals, but dependent
on each other, and, therefore, mutual submission is ,1
duty. If we loved our brethren this would be easy
and pleasant; for then, instead of being jealous of their
superiority, we would rejoice in it, and admire their
greater abilities. Seeing that independence is impos-
sible, to desire or suppose it is inconsistent with Chris-
tian fellowship. Though we are commanded to submit
to one another, our submission is not to be irrationally
slavish, but "in the fear of God"; for Christ is (nir
supreme Master, and, in all the obedience we render
to men, we must have respect to him, so as to act
according to his revealed will.
The apostle here applies this general principle to
three human relations : those of husbands and wives.
parents and children, masters and servants. In this
discourse we will consider the first of these.
i ii
I. Notice the duty of wives to their husbands.
"Wives, submit yourselves unto your own
husbands as unto the Lord."
I. The submission that wives should render to
their husbands is a religious duty, because it is a part
of what they owe to Christ. The meaning is not that
the wife should render unto her husband such uncon-
ditional obedience as she is bound to render to the
Lord, for that would be an impious demand on the
husband's part, and an idolatrous submission on her
Relative Duties of nr l
_^^««&«A „„a ^.^^^ ^^^
P^rt. Instead of siirh
obecLWe is si.p,, l^^'^'^ ^':'^^'^^ the „,.,
'■^ <l"t.ful to her husba,„| i,, l'="J.<""»- When she
■nancleC, she obeys the l1 " T';; '^'^--ly con,-
^nce m the matter is rehlWo.K 1 """• ^"^ °'«''i-
^l^reme object. The husbJ ,' .''""' '^^ '-<"•'' '^'^ "-s
what God does „„t .^^^^^or it'l"" "«''' '° ''''■"'-'d
<l" what the Lord forbid,' X '''''' "' '"'^"Y to
the case, the yoke of a pious wif'"*'' '' '" ""^ '^'^'^ "^
burden h-,,ht. for her ob fc ,7 ^ r""'"; '^ "'^^ "'^' "-
-^- Che ground of tlTjr "*■■"' '" ^'^rist.
Uivinely appointed preeminence of'thf?",""" " """
the husband is the head of ,h I ^"*^'"''- "Por
the head of the church." " ''■' ""''" ""^ Christ is
liesides the relifriou^ r-i,
-ce to her husband hkealltr''' "'"'' "'^'^'^ "^edi-
it.s foundation in nature fo hi ■"" """■'' '"'"''■ " ''-
-«l mental powers entitles hl'T'"™'"' '" 1''^^^''^'''
withstanding e.xceptions to he rui °'T"'- ^'''■
stronger, and bolder That ,hu ■ u " '"■«'='••
-' that iron is heavier h.n w " '^' '"'^ ''^ ^^ P'^'"
tied to rule, for he is in th;= '"^" '■'* enti-
«'ory of God." , Cor "i 7 T" """= '"'^^•^ -"'
"'consistent with the niut,',-,! i , '"P'='''°r''ty is not
equality of both Z.^T *'""''«"- ^"^ essential
*e preeminence of w „:„:>: "" ^"'^'^' "^ -'"
which are necessarv ^ '" °"'"' ''"^'''''^^ 'han those
t-es clearly ^lel'e Z,?! 7' ^""^ "^« «->-
yg've the nght to rule to the husband, they
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exalt the wife as a ministering angel to equality and
companionship. For her honourable station she is en-
dowed with delicate tact, and intuitive conceptions of
what is becoming and proper in all circumstances.
Though she does not ordinarily reason laboriously
from premises to conclusions, because such is r.ol; her
taste, or because she does not need to depend on that
method as a man does, she quickly discerns what is
right without that tedious process.
By the appointment of God the husband stands in
a relation to his wife similar to that of Christ to the
church, with the important difference, however, that
Christ is not only the Head of the church, but its Savi-
vour also. "And he is the Saviour of the body."
Though there is an analogy between the headships of
the husband and that of Christ, yet Christ is much
more than Head to the church, he is its Saviour.
3. The extent of the wife's obligation to obey her
husband is here stated. " Therefore as the church is
subject unto Christ, so let the wives be to their own
husbands in ev«^rything."
Though in the relation of Christ to the church
there is a peculiarity which has no parallel in the rela-
tion of the husband to the wife, for it cannot be said
that the husband saved his wife as Christ saved the
church ; but for all that, the wife should be sui)ject to
her husband in everything, as the church is subject to
Christ. The wife is not subject as to some things and
I
aality and
she is en-
eptions of
jmstances.
laboriously
is v.oi her
2nd on that
rns what is
Relative Duties of Husbands and Wives. 495
independent as to other things, but as to all things.
We are not, however, to understand that this gives
arbitrary and unlimited power to the husband. The
meaning is, that his authority extends over every de-
partment, hut limited in degree, both by the rights of
his wife and the higher authority of God. No superior
has a right to force those under him to do wiiat God
forbids, or to oppose their doing what he commands.
Obedience to superiors is our duty as long as we pre-
serve our allegiance to God, nor is our liberty violated
while we do so.
m\
II. Notice the duty of husbands to their wives.
" Husbands, love your wives."
I. Tho measure of this duty is the love of Christ
to the church. " Husbands, love your wives, even as
Christ also loved the church and gave himself for it.
As the relation of a husband to his wife is analo-
gous to that of Christ to the church, he is bound to love
her as Christ loved the church, even to death, if neces-
sary. If they were both in peril, and the means at
hand merely sufficient to save one only, the husband
shoul'.l yield it to his wife at the risk of his own life.
Christ's love is both an example and a rule, nor is it to
be doubted that genuine conjugal love would cause a
good man to sacrifice himself for his wife. This is
clearly a law of nature, for any man who selfishly, even
to preserve his own life, leaves his wife to perish is
hekl in universal contempt.
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As the mind of the apostle was full of admiration
of the love of Christ to the church, he here enlarged
upon it and the design of his death. " Christ loved
the church, and gave himself for it ; that he might
sanctify and cleanse it with the washing of water by
the word, that he might present it to himself a glorious
church, not having spot, or wrinkle, or any such thing ;
but that it might be holy and without blemish."
Christ's purpose in his humiliation and death was to
prepare the church for its high destiny of being tht*
peculiar object of his delight. From this passage we
learn that upon it he has set his distinguishing love.
As the love of a true husband to his wife is such as he
has for no one else, so does Christ love the church
more than all other creatures in the universe ; and that
the members of the church were his before they knew
him and accepted his proposal of union to .himself,
is clear from the statement : "he loved the church, and
gave himself for it." He did this while many of them
hated him, and before the greatest number of them
had any existence. The church was the special object
of Christ's affections from eternity, and it is his pur-
pose to rejoice in his people. This was revealed to
the prophet when he said: "As the bridegroom re-
joiceth over the bride, so shall thy God rejoice over
thee." Isa. Ixii. 5. As the wife belongs to her hus-
band alone, so does the church belong exclusively to
Christ. It stands in a relation to him which cannot
admiration
ire enlarged
Christ loved
at he migl^t
of water by
elf a glorious
y such thing ;
)ut blemish."
death was to
of being the
us passage we
iguishing love.
fe is such as he
,ve the church
erse ; and that
fore they k new-
lion to .himself,
the church, and
_ many of them
[umber of them
,e special object
,a it is his pur-
Iwas revealed to
bridegroom re-
.od rejoice over
,ngs to her hus-
,g exclusively to
^ni which cannot
Relative Duties of Husbands and I Vires.
497
exist between it and any one else. It is his peculiar
property, which he values more than all his other pos-
sessions. The union formed between him and his
people is more intimate than any that subsists between
him and any other creatures. It is a living connection
like that between a tree and its branches, and between
the head and the body. With regard to his love to
them it is compared to the union between a man and
his wife, and with regard to his authority over them it
is compared to that of fathers over their children, of
masters over their servants, and of kings over their
subjects.
As the destiny of the church is to be made all
that he wishes, in loveliness, holiness, excellence, and
dignity, he is preparing her to be fit to sit with him on
his throne, and therefore he sanctifies and cleanses her
with "the washing of water by the word." The ex-
pression "that he might sanctify it" may be under-
stood to mean "that he might separate it for himself; "
for the word " sanctify " has that sense often, as in the
words of Christ : " For their sakes I sanctify myself,"
and in those of Paul : " For the unbelieving husband
is sanctified by the wife, and the unbelieving wife is
sanctified by the husband ; else were your children
unclean; but now are they holy." i Cor. vii. 14. The
word, however, more frequently means in the apostle's
writings to purify morally, and we know that the
design of Christ's death was to make his people holy.
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He accomplishes this purpose by reconciling them to
God, so that securing the gift of the Holy Ghost he
might cleanse them from the pollution of sin.
In addition to sanctification we have the words:
" Cleansing it with the washing of water by the word."
This is either in apposition with the former, and signi-
fies the process of purification and the means whereby
it is carried on, or, as some think, there is a reference
in it to the ordinance of baptism, and that " the wash-
ing with water" symbolizes regeneration.* God says
of his people : " Then will 1 sprinkle clean water upon
you, and ye shall be clean : from all your filthiness,
and from all your idols, will I cleanse you," and in th'j
next verse he explains his meaning. *'A new heart
also will I give you, and a new spirit will I put within
you ; and I will take away the stony heart out of your
riesh, and I will give you an heart of flesh." Ezek.
xxxvi. 25, 26. It is quite possible that the Ephesians
would understand the words to refei to baptism, nor
is there any difficulty against that view of the case.
Peter said to the people on the day of Pentecost :
" Repent, and be baptized every one of you in the
name of Jesus Christ for the remission of sin." Acts
ii. 38. Ananias said to Paul : " Arise, and be baptized,
and wash away thy sins." Acts xxii. 16. It se^ms
quite likely that the apostle refers to baptism, and,
indeed, seeing the word "cleansing" is the past parti-
* See Hodge on Ephesians.
Relative Duties of fr z
499
C'p'e in the original it "
done previous to the procZ of '''' *r"="""^ '^at is
■h.s be anything else but relelr"""''"'^"' "°^ «"
-^^epas!a;::.:rrr:^-;J^^^^^^
picsisea, navinp- be^n ^i ' ^"^ may be
^^-^/God." B^air: trr" '^'''- ^y^^
"-ord does, not that there if ^^ '*'" J"^' «^ the
'I" 'his, nor that sin is take ?"' '''"^^ '" -'her to
administered, nor that sin is not^^' ''"'' "'""= "^'^^^ '^-
•>"' 'hat God uses both a " a::^r":'"'-"hen,,
are sa.d to be born again bv rh T '''"' ^"'J- We
and sanctified by the truth' """' °' ''°^' ''"^^^'en
IS said to wash away sin nnJ, "^ '™'''"' "-'^ baptism
-• Neither the word :;;:,':■ "' '\ '''"'' ^^ -ve
fat things, but God when Tr"' ''" '°'' ''"^^'^
these results when they are ad ^ ««0"iplishes
not a common washing but f""""'"^"'^- baptism is
connection with the VVordof r T'""'°" "^ «'^'^ '"
baptism and the promise of re„ ' "^ "'^ ''"'•'""'a of
"hich it is the sign and ^J^'"7T" -" '^rdon „f
""i- of faith tol-m whr ;r;: '^■'' ■■» '"^ ^P-iai
proper spirit. Whether this k,? ''"""""' ''" =>
»f the words or not the wh T '"'°^'"' '^''Position
Christ by his Spirit purifi, h """^'''"^ '"^^<^'^- 'hat
P'epares them to^e /rtiVrr/-" ■^'•". and
"^'^ a glorious church not
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having spot, or wrinkle, or any such thing : but that
it should be holy and without blemish." He will so
beautify and adorn it with all moral excellences that it
shall be the admiration of all intelligent creatures.
The Father will be pleased with it, and Christ shall
see of the travail of his soul and be satisfied.
2. The ground of the husband's love to his wife
is that she is his own body. " So ought men to love
their wives as their own bodies. He that loveth his
wife loveth himself For no man ever yet hated his
own llesh ; but nourisheth and cherisheth it, even as
the Lord the church: for we are members of his ijody,
of his llesh, and of his bones."
As Christ loves the church so ought men to love
their wives as parts of themselves. The meaninti; is
not to love their wives as they iov<* their own lKKli(!s,
but to love them because they are thei. own bodies.
As Christ loves his mystical body, the church, so
should a man love his conjugal body, his wife. The
words do not indicate the measure, but the reason of
his love arising from his wife's relation to him a.s his
body. It must, however, be observed that, though so
intimately related, the two are not personally identical.
When Adam said of Eve : " This is now bone of my
bones, and flesh of my llesh," there is no doubt that he
referred to the fact of her being taken from him, but
seeing that is not true in any other case, the expression
must mean something more than the manner in which
Relative Duties of Husbands and Wives.
501
y : but that
^4e will so
etices that it
t creatures.
Christ shall
id.
e to his wife
men to love
-lat loveth his
yet hated his
ith it, even as
rs of his botly.
ht men to love
he meanin;^ is
■ir own bodies.
.1, own bodies.
■he church, so
his wife. 11^^"
|t the reason of
to him as bis
that, though so
[onally identical.
jw bone of my
,0 doubt that he
from him, bi»t
;, the expression
iianner in which
the woman was formed. Though each has a separate
personal existence yet there must be something in the
words that is expressive of their relationship. People
say that the one is the counterpart of the other, physi-
cally, intellectually, and morally, as if neither were
|3erfect without the complement. In this way the wife
is so much the body of the husband that it should be
as contrary to nature for him to hate her as it is
impossible for Christ to hate his mystical body. A
man may not be satisfied with his natural body, as it
may be feeble, deformed, or di.seased, but yet he
nourishes and cherishes it, as Christ does his people
notwithstanding their defects. In like manner, .should
a man have cause to be di.ssatlsfied with his wife, he
should nourish and cherish .her because she is his own
body.
As the consideration of the duties arising from
this relationship led the apostle's mind to the contem-
plation of the mystery of the relation of Christ to the
church, and his affectionate care of his people, we
should learn to have our thoughts easily directed to
Christ by his works. The fact that a man woos the
woman of his cho'ce to become his wife may well lead
our minds to Christ's kind proposals to sinners to be-
come his. To all that accept his offer he gives not
only riches of grace, but also himself with all that he
possesses, and raises them to a rank becoming his own
glorious dignity.
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DISCOURSE XLI.
THE MYSTICAL UNION.
Eph. V. 30-33 : " For we are members of his body, of his
flesh, and of his bones. For this cause shall a man leave his
father and mother, and shall be joined unto his wife, and they two
shall be one flesh. This is a great mystery : but I speak con-
cerning Christ and the chureh. Nevertheless let every one of
you in particular so love his wife even as himself: and let the
wife see that she reverence her husband."
A yf ANY expositors consider the expression, " chis is
^^^ a great mystery," to refer to the union formed
between Adam and Eve as containing a deeper signifi-
cance than the fact of their marriage. It is maintained
that the apostle taught that, in their conjugal relation,
they were types of Christ and the church. That they
were typical persons in this sense is granted, but the
apostle applies the statement, " this is a great mystery,"
not to them, but to "Christ and the church." Many
things were so obscurely intimated by types under the
Old Testament dispensation that they were mysteries
then, but under the gospel dispensation they are clearly
revealed. There are, however, certain truths, though
made known as far as language can do so, that no
human mind can fully comprehend. The mystical
~— — _____^ 503
union of the church to Christ ; TT '^'^
" For we are members of his h / . ""' "''='^='"<=^ :'
his bones." As husband and wt'' "^ '^^''' ^"^^ «f
Christ and the church Th ''' °"" ^'^^' ^° ^^^
believers stand in the same 7i ""'''"' ""' ""'V «hat
mans body sustains to h Jstf 'T '° u^'"'''" "'^' ^
<lerived from his flesh and bon ';„ ' ''^' ^^^^ -«
gous to the way in which God , 1 u'""'^ "^^ ^"^''O"
Termed :he_.„,,„:;'J^^^-J;;eH,,^^
.s no doubt to the creation of th « "'' ^""^'°"
signifies the church's union to Chri ,1' "'°'"^"' ^"^
man can understand the ex;.., Perhaps no
bers "of his body, of his feh TnTof ^1'""^ •"^"'-
Though the mystery spoken in '^''""•"
to our first parents but tn ,'i '" ""^ ''^'•'^ ^oes not refer
«st,yetrstheforrwt:;;r:fi'^^-^^-
^■--«-''-- -few things r:i;^:;;-^-''
I- Divine councils were helH w.vi, * r
-tion and union of A^r^rEr '° '''
image, after our likeness." if." "' '"" '" ""'•
oTGodrp::;::t:s:t^;^-*^''--xintimation
Gods decree Chr St aTcod ''""" '^ '''^- ^"^ » -
-d is, therefore, cai ed ^ht Zt r 'T ^'^''°™^'''
toe," and "the first h ^ of every crea-
the first-born among many brethren."
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When Adam was created God held a further consul-
tation concerning him, and said, '* It is not good that
man should be alone ; I will make him an help meet
for him," and when God in his eternal purpose chose
Christ to the Mediatorial office it was not that he
should be alone, but he purposed to create companions
to be with him, and these he gave him in the everlasting
covenant. Thus they were "chosen in him before the
foundation of the world, that they should be holy and
without blame before him in love ; having predestinated
them unto the adoption of children by Jesus Christ to
himself, according to the good pleasure of his will."
Eph. i. 4, 5. Christ himself spake to this effect to his
disciples when he said : " Verily, verily, I say unto
you. Except a corn of wheat fall into the ground and
die, it abideth alone : but if it die, it bringeth forth
much fruit." John xii. 24. Christ meant that he would
not be alone, but would have associates and friends,
because such was the Divine purpose, and was also
agreeable to his own inclinations. It is as if he had
said, My Father from eternity purposed that I should
have brethren, and my heart is so set upon them that
I will lay down my life to secure for them a right of
companionship to me ; for it is not meet that I should
be in heaven alone with none of like human nature, as
I purpose to assume, to share my glory in everlasting
blessedness.
2. When God took counsel concerning a fit partner
^^^ MysUcal Union.
for Adam he admitted himself • , ,. ~"
"And the Lor. God said , ' " ""^ ^-^'''berations.
should be alone; I „(„ „; '' '^ "°' good that man
H™. And out of the ground ,,,'" ''''P ""^^ """^
every beast of the field and" .^""^ ^"'J ^^med
bought them unto Adam to l:':?*' f '"'^ ^'■^' ^^
•hem: and whatsoever Adam caL ' "^"'^ «"
'-e. that was the name thereof T? ""'"^ "-
names to all cattle, and to the fl, r . '''^™ S^*^
every beast of the field ; but fo I , "'^ ^"' ^"^ '«
found an help meet for him" C "" "^'■"<= ^^^ "ot
In h-ke manner Chnv'.h "• "■^°-
'0 be his church, his spo te "f"°' ^"^"^'^^ ''^^ -en,
, on h,m the nature of an.els ■ h^^'"'^ '"^ '°«k "ot
»eed of Abraham." Heb ii '^^^ '"""^ °" him the
creatures fit to become comn!' • '"'' ^^'^ "°t any
whose nature it was pu;re7he°"u° '™ ''"^ -n'
\ viewed all men that w ' o y^^-^^' When
chosen by the Father i„ Z T"' ^' ''^^"^'' 'hose
•Abraham, and he took ho "o" '"' ''" ^^^ "^
» be his associates and he ps l! r*!! '° P-'^P-^ 'hem
^ asked, How can men be I 7 " '"''"^^'^- '^ ■•
*- 'hey are not so nece'san T ?"" ' "^ -P'^
">ake them so; his peo JeT^' ' ^' '' P'^^^«^d ^
*^ church is the gC'of T' ''" ^'°^^' » 'hat
^% of her husband, i^ the ho'^'u"' ^''' ''' 'he
Wearance. and conduct A "'''" ^"'■'•^' ^-■■■
^°---embar.sshe;husbarb;-rcr::Ltd
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extravagance, but a prudent wife studies propriety and
economy for the purpose of exhibiting her husband's
wealth and generosity that he may be admired. As
the promotion of her husband's honour is the strongest
desire in the heart of a virtuous wife, so is the display
of the glory of Christ the church's highest aim. In
this laudable purpose the church shall be successful,
for Christ will come again " to be glorified in his saints,
and to be admired in all them that believe." 2 Thes.
i. 10. His people give him pleasure, for he says:
' Hearken, O daughter, and consider, and incline thine
ear ; forget also thine own people, and thy father's
house ; so shall the King greatly desire thy beauty."
Ps. xlv. 10, II. "Thou shalt be called Heph-zibah,
and thy land Beulah : for the Lord delighteth in thee,
and thy land shall be married." Isa. Ixii. 4. "The
Lord thy God in the midst of thee is mi jhty ; he will
save, he will rejoice over thee with joy; he will rest
in his love, he will joy over thee with singing." Zeph.
iii. 17. He will at last present the church "to himself
a glorious church, not having spot, or wrinkle, or any
such thing ; but it shall be holy, and without blemish,"
so that he will greatly rejoice in her. She is his ful-
ness. He is the Head, but the head is not complete
without the body with all its members in their respec-
tive places and in due proportion. The church is,
therefore, the complement of Christ mystical.
3. When God created Adam be gave him all
^-^'^ Mystical Union.
things on earth to use a 1 "~
was formed and married towl! ?''' ''"' ^^''^" Eve
husband's rights and honour, '"'"^''^'' "P™ her
God gave ail to Chri.f .1 •
mystical union, the church ha, ' u """"^ °f "-e
tance and dignity, so that to hel ' "^ '° '"'^ '"'■eri-
'h.ngs are yours, whether Pau tr7 I '" '''"' ^ "A"
o^ the world, or life, or death ? '°'' °'" ^<=Ph»s,
thmgs to come; al] are yours ' r '"^' P""*^^*^"'' o""
y "'^'"- ' Cor. iii, 2, 2j .
"■No"ce the creation of the woman.
'■An^'t'elor Got::- J '^^^ -' ^ A<^am.
Adam, and he slept: and he f 1'''' ''''P '° ''^" "P""
closed up the flesh instead the r ""' °' '"^ *^' -"^
theLoKnGodhad takeTfrom ' '"' ''^ ^"'' ""^-h
Gen. ii. „, ,,. '^^°™ '"a", made he a woman."
As the woman was tal<en out of th»
church taken out of Christ Tu """" ^ '^ 'he
*red is, " out of hi, hT '*^'" ''''^'■^'"y ren- '
of his bones." At is wf: T °' ''' «-"■ -^1 out
™V-ry." It is a r ut:t' !« »"^ "^^--
comprehend it Indeed th ^ '^ "'"' ^^ cannot
'«- are unable to ascertat i^' ''"'''""""' '^^P-'-
can, however cleaX T """"""^ ^'^arly. We
glory, and ev;r; oT^ "oTt"' '"" ''' ''°'--.
has. she receives Wh'-t Zd^''^'/^ ^''"^''
have all we received . n^ . ""' °'^ ^'' f"l"ess
received, and grace for grace." John i. ,6.
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In this sense the church is bon" out of his bones.
Whatever grace there is in Christ it is imparted to his
people as they need, so that in this sense there is a
correspondence between him and them. There is.
however, more than this in the expression, " we are
members of his body, of his Hesh, and o'i his bones "
Of this various explanations are given ; some say that
it means no more than the fact of the s.iints' union to
Christ, but it clearly refers to the nature of it ; some
say that it simply means that believers derive their
spiritual life from Christ as Eve derived her physical
existence from Adam, but the passage says that not
only do we derive our life from Christ, but that we tlo
this from his body, Hesh, and bones. Some say that ii
merely refers to the fact that the church partakes ot
the nature that Christ took into personal union with
himself, but all men. the saved and the reprobate, ;ui
e{]ually partakers of that nature ; others hold that it
means participation of Christ in the sacrament, hut
many who receive that ordinance do noi receive Ciirist,
and some who have never received it are living mem-
bers of Christ's mystical body. Seeing the text sa)>
we are members of Christ's body, and partakers of his
tlesh, and of his bones, it seems to teach that, as V.w:
derived her life from the body of Adam, believers
derive life from the body, that is, human nature, ol
Christ, and that as Kve was a partaker of the life ol
Adam, .so are we of the life of Christ. It is not coin
5°9
munity of suljstance h,„ .■ ,-. ~
that have ehe power cif re' ol " •^" '"'"« ""•%-•
life to their offspring. soT " "' '^°'"'"""'-'«-- 'htir
-■" reappear i„ ,,l J^! „f '^"''--"^1 character
transmit their hTe and spe fi. '■°'',;"'''--'"<^'--- sheep
young, so that their la,nU frl ^T^'r'"' '" '^"'^
orm. covering, and habits. A of, ■"' '" """-•
I'fe from a parent oak. so thu I, , T''" ''" '''^''<^'=
^"■'' --•■"ilates the ,sa,ne ele„;l .l'*''^^ ^""" '^e soil
constitution of the tree frn,,, u- . ""'"""'^ '"'" the
■■- 'eaves, fruit. ,,,,, ij; . "^^ ^ ^Fung. so that
parent tree. The acorn th„ r ll "''''""" '"''' "'^'^ the
Pechar property of ira, ! """ '^'' ^""1 ''*' th<-
'" l'-^'-' "-anner the ho- v 2„r" 'Y' '"'""^ '''•"'" "•
<'-"h transmits his hfe to ^ ^ '" *-''^"« ''v '^is
''^^•"""- ''-,st.eac::!:;:;r;,''"'''^'^^'-"-
"""^ -'1 illustrations the n, y l^ ' ^^ ^'" •'"■• ^M-lana-
-'■ Kve was tal<en out of , ' '""""''■
ffyof his heart to show .Ih w^! "*,.'"''"'" ""•
hushand. and that she ouL^ht ,0 1 , '""">' "' ""-'
of his affection, [f ,^|,,.,, ,■ . ""^ I'^'^^uhar „l,j,,ct
-';■-" to sug^-est ht ;:;";.:;;:' " -•^"•t -^^
^"'>l " '><">. the head she mi.d -, "' "'''' ''or.
r-'-- ''oca..sethe:h s::::r^^^'^''-"'-''«^^
-,,sheisthepecnharol,|ect ,;;:'''r^"'^-''^
1""^^ his people more thi, ■ ^'''-'rulyhe
*^ '^ ^- ..ven th:^t ir;;;:^,::''"-- '"'
proofs, inasiiuich .i,s hv
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gave himself for thern that he might save and sanctify
them. It seems the piercing of his side has some
reference to his affection to the church, at least the
evangelist dwells upon it as a significant occurrence.
3. It was when Adam was asleep that the rib from
which the woman was formed was taken out of him.
Christ slept the sleep of death that the church
might spring from him. Whether Adain's sleep was
really typical of the death of Christ or not, there is at
least a resemblance between them. In Christ's case
the corn of wheat died that it might "bring forth much
fruit." John xii. 24. Eiecause his soul war rn, I. "an
offering for sin he shall see his seed. " Isa. liii. (O.
4. After God took the rib from Adam's side he
built it up into a woman, and in like manner the church
is built with Divine skill. "And are built upon the
foundation of the apostles and prophets, Jesus Christ
himself being the chief corner-stone, in whom all the
building, fitly framed together, groweth unto an holy
temple in the Lord ; in whom ye also are buildetl
together for an habitation of God through the Spirit "
Eph. ii. 20-22.
5. As Adam suffered no real injury b)- the slecj'
during which one of his ribs was taken from his siile,
so Christ sustained no permanent loss by his death, l)ut
gained brethren and companions. " For though he
was crucified through weakness, yet he liveth by the
power of God," so that the church which was formed
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The Mysterious Union.
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las some
\east the
rrence.
e rib from
of him.
he church
sleep was
there is at
Wrists case
forth much
: rxM.^i "an
Uii. to.
nVs side he
r the church
It upon the
Jesus Christ
,hom all the
nto an holy
are buiUled
the Spirit "
[by the sleci>
com his side,
lis death, but
)r though he
lliveth by the
was formed
from him liveth for ever with him. Because he liveth
the church shall live also. John xiv. 19.
III. Notice the union of Adam and Eve.
1. When God made the woman he brought her
to Adam. "And the rib, which the Lord God had
taken from man, made he a woman, and brought her
unto the man." Gen. ii. 22.
God, in the covenant of redemption, presented the
elect to his Son. He exhibited the church to him in
all her glory and beauty, for though she had yet no
actual existence, yet in the Divine purpose and plan all
her parts and members were accurately delineated.
" Behold, I have graven thee upon the pahns of my
hands ; thy walls are continually before me." Isa, xlix.
16. Besides this eternal transaction, God, at the ap-
pointed time which was agreed upon in the covenant,
brings to Christ every one given to him therein, and
no one else comes to him ; for he says himself: " No
man can come to me, except the F"ather which hath
sent me draw him." John vi. 44. Christ declares that
he will receive them when thus brought to him. " All
that the Father giveth me shall come to me ; and him
that Cometh to me I will in no wise cast out." John
2. Adam joyfully consented to the union when
God brought the woman to him. "And Adam said,
This is now bone of my bones, and tlesh of my Hesh :
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she shall be called Woman, because she was taken out
of Man. Therefore shall a man leave his father and
his mother, and shall cleave unto his wife ; and they
shall be one flesh." Gen. ii. 23, 24.
As Adam cheerfully received the partner that God
prepared for him, so does Christ affectionately receive
those whom the Father gave hirr. in covenant when
he brings them to him by his Spirit in regeneration
and faith. Though they all so defiled themselves by
sin that they are miserably polluted, yet he casteth out
none of them, but purifies and cleanses them " with the
washing of water by the word, that he may present
them to himself a glorious church, not having spot, or
wrinkle, or any such thing, but that they should he
holy and without blemish." He will make them ex-
actly like the pattern presented to him by the Father
when he undertook to redeem them from wrath and
save them from sin.
IV. Notice the consecjuence of this union.
I. Adam and Eve became one flesh. "For this
cause shall a man leave his father and mother, and
shall be joined unto his wife, and they two shall Ik-
one flesh."
Though all married couples are one flesh, yet
there has not been any wife since Eve who was taken
out of her husband, and so "bone out of his bones,
and flesh out of his flesh " ; she alone had the distin-
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The Mysterious Union.
513
iken out
ther and
and they
that God
ly receive
lant when
generation
iiselves by
casteth out
I " with the
vay present
ing spot, or
y should i)e
Le them ex-
L the Father
k wrath and
Inion.
.'For this
mother, and
itwo shall be
L flesh, yet
Iho was taken
lof his bones.
Id the distin-
guishing honour of being fashioned from a part of the
only man who represented his posterity, the whole
human race, and was therefore a type of the church as
formed also out of Christ, the second man, who repre-
sents his spiritual posterity, the redeemed. As Eve
was the complement or fulness of Adam, so is the
church, the fulness of Christ, his body, without which
he would not be complete as God-man.
2. Adam instinctively perceived that in conse-
quence of the marriage relation a man leaves all
friends and cleaves to his wife.
Christ in his love to the church left his Father
and laid aside his glorious dignity, came to this world
in our nature, and submitted to suffering, s^ ame, and
death to redeem his spouse from condemnation and
punishment, that he might raise her from degradation.
Though he was God, and " thought it not robbery to
be equal with God ; he made himself of no reputation,
and took upon him the form of a servant, and was
made in the likeness of men, and being found in
fashion as a man, he humbled himself, and became
obedient unto death, even the death of the cross."
Phil. ii. 6-8. '* He tabernacled among us," and, like
the patriarch Jacob, served the Father for his spouse.
Though the apostle digressed from his exhortation
to husbands and wives to a meditation upon the sub-
lime mystery of the union between Christ and the
church, he closes by reminding his readers that though
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the marriage relation is symbolical of a more important
union, yet husbands and wives should not neglect their
relative duties to each other. The union of the church
to Christ is a great mystery. " Nevertheless let every
one of you in particular so love his wife as himself;
and the wife see that she reverence her husband."
Obsen^ations :
1. If Christ left all for us, we should leave all for
him. Indeed he demands this, for in the nature of the
case we cannot be united to him on any other terms.
"If any man come to me, and hate not his father, and
mother, and wife and children, and brethren, and sisters,
yea, and his own life also, he cannot be my disciple.
And whosoever doth not bear his cross, and come after
me, cannot be my disciple." Luke xiv. 26, 27.
2. Christ moves sinners by his word and Spirit.
Though it is the Holy Ghost who quickens and
brings sinners to Christ, yet whosoever comes to him,
in obedience to his invitation, is certainly received
graciously. Some think that they would come to
Christ if they knew that the Spirit was drawing them,
but no one can hardly know that the Spirit draws him
until he comes to Christ. To come to Christ is a
sinner's duty, which, if he performs he has then an
evidence of the Spirit's operation on his soul.
Duties of Children and Parents.
515
important
gleet their
the church
s let every
IS himself;
aand."
DISCOURSE XLII.
THE RELATIVE DUTIES OF CHILDREN AND PARENTS.
Eph. vi. 1-4 : " Children, obey your parents in the Lord :
for this is right. Honour thy :ather and mother ; (which is the
first commandment with promise ;) that it may be well with thee,
and thou mayest live long on the earth. And, ye fathers, pro-
voke not your children to wrath ; but bring them up in the
nurture and admonition of the Lord."
T^HOUGH the second commandment contains a
-'- promise, it •". of general application, because it
refers to obedience to the v^^hole law ; but the fifth con-
tains a promise to children who by obedience honour
their parents. It is here called "the first command-
ment with promise," either because it is the first and
only precept in the decalogue with a promise for
observing itself, or being the first in the second table
of the law, it lays the foundation of all moral duties ;
for almost all vices spring from family insubordination
arising from disobedience to parents. Indeed due sub-
mission to superiors includes reverential submission to
God, and this is absolutely the first commandment of
the moral law.
With this explanation we shall proceed to consider
the duty of children to their parents, and of parents to
their children.
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I. Notice the duty which children owe to their
parents. " Children, obey your parents in the
Lord : for this is right."
1. The obedience enjoined is obedience "in the
Lord."
This not only indicates that the duty to be per-
formed is religious in character, but it also takes it for
granted that the children of Christian parents are in
the Lord in virtue of their relation to their parents, as
some of them really are by a spiritual union to Christ.
God has not only impressed the duty of obedience to
their parents upon the hearts of children in all ages,
but also enjoins it by an express commandment. It is,
therefore, to be performed, not only from fear and
natural affection, but chiefly from respect to the will of
God. It should be an obedience rendered to the Lord,
to which consideration all other motives should be
subordinate. Should parents demand obedience in
matters contrary to God's will, children, when able to
discern right from wrong, ought not to obey them to
commit sin.
2. The reason for obedience to parents is that it is
right.
Until children come to be able to use their reason
so as to have conscience toward God, their parents are
the highest authority that they can recognize, and they
should therefore obey them. Besides this, they owe
much to them, for they receive their existence through
\A
;nce " in the
Its is that it is
Duties of c//f/yf^
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5 '7
them, and during their years of h , , ~ ""
protected and .nourished hvth ^''!'''^-^^"«=«. 'h^y are
God has i„,p,a„,,d Z. ton^"; Tf ^"^^ =>«•-■-,
their children that they „d "f "' '°^^ '" P^-'^ to
selves for their salce The r'"' ;" ''"'>"'"» ""-'-
mystery ; (t is strong as de.,h . ' "'°'''^'- '' a
nothing can quench it -. Z\^ "^f '" "^any cases
pnvations for the welfare of her off ' "'' ^''^^'^^
chsobedience and ingratitude '"■'"^' "°'' '^" their
the work of God a IT ''^""S"'^'' her love U is
onpnally impressed on the h ,r wT" ''" "'^^ he
fathers toil for years and ,1 ' ^"""^ 'hat many
the sake of theif chHc,::: ::, TT""'^' ^°"'^°- for
unnaturally abandon then," .',"*■■« l^-'ents who
become so fearfully depraved =V', * '''*=>' have
Notwithstanding such shnl "''""'"" ™"«ters.
-e more to their pare ts t"^ k""'^"™^' ^'^'•'^'■-
't is therefore right that bLff ^^^^' '"" ""'' ^epay.
should treat them with t.-le"'''^ "'^"'^"^'^ 'hey
Besides this reason arti g":: ^J7'--- -pect'
•■elat,on, God distinctly enfoins th . """'= "^ "'^
law, and refers to it i„ " ' ''"'^ '" 'he moral
: Honour thy father and 5' ^X'" t '"'''^'"^•^^■
's the duty that it was sn.l T ^° ""portant
■he top of Mount SMa oT f \ ' ''°' '° '^™' f™"'
«s engraved by h^ fi r" "' "''^ ™''^' °f 'he fire, and
-e. '''^eedLcc'"s h?pr::;t"-*-^
---'e, because if is rea;^tli:„:,t,^
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obligations that men owe to each other ; for all that
disregard this commandment cannot discharge their
duty to God or man with sincerity. Under the Mosaic
economy serious violations of this precept were punished
with death. " He that curseth (revileth) his father and
mother shall surely be put to death." Ex. xxi. i . "If
a man have a stubborn and rebellious son, which will
not obey the voice of his father, or the voice of his
mother, and that, when they have chastened him, will
not hearken unto them ; then shall his father and his
mother lay hold on him, and bring him out unto tht;
elders of his city, and unto the gate of his place ; and
they shall say unto the elders of his city. This our son
is stubborn and rebellious, he will not obey our voice ;
he is a glutton and a drunkard. And all the men of
his city shall stone him with stones : so shall ye put evil
?uWay from among you ; and all Israel shall hear, and
fear." Deut. xxi. 18-21. Though Christians do not
consider the death penalty for such crimes binding
under the gospel dispensation, yet we see the impor-
tance of the subject, since God commanded that wicked
violations by children of their duty to their parents
should, under the old economy, be punished by death.
3. The inducement to the discharge of this duty
is a promise of long life. " Honour thy father and
mother ; which is the first commandment with promise ;
that it may be well with thee, and thou mayest live
long on the earth."
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In the fifth commandment TZ . ~
specific reference to length of '"■°""'" ^^' ^
God promised to his peoole 1 ^'i '" "''^ '^"^ 'hat
here omits the last words and ''' ' ''"' '^^ ^P««'e
well with thee." for the p rl, Hr.'' '''^' '' '-X he
promise is made to all dutifurvn *'"^ "^^^ "'e
■"ay dw-ell. If it be asked wht'" ^^''"'''' '^^y
such children shall live lone- n " ""'■'"' '^at all
not say that they shall, but thaV^""'"' "'"' " ''"^^^
t reveils Gods general pu'po: w tT ""''' '"'= '°"^-
d'ent children; and if some n7 ,K '"'*'"""'' '° "^e-
others are unsuccessful in life ,. ^°""«' ^"d
to so n,any that we clearly see'that ^vT"^ '' ^"""'«''
surest foundation of sound h ,1 , '""y '^y^ the
Poral prosperity. Wermet ""^ '''"' """^ '""-
j-dieyoun/theyoS:;^:;::;:;^''""^''"-
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"Ved is no more inc n "rnt I " :''''^^" ^ ■^^-t-
the poverty of some industlr ''™'"'''^ "'='" '«
fon. "The hand of he d ""'" ""^ '""^ ^-'--'-
-4. InbothcaltSrr'"''"^''''^--
tendencies : as a generaTruirn "'"'' "^ "^'"^^'
-^. fih-ai piety is^::::d::'^: ^^ -rv^^-
Penty. This is a strono- ;„^ ^ ^ ^""^ P^s-
Highest motive to ZZ^JT^T"' " ''^ ""' ''^
- ''.^"-he highest niseis h'trc^rr
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4. As a further incentive to filial obedience we
add the well-known fact that undutiful children, as a
rule, by leading wicked lives, die miserably. Such
conduct generally leads to vices and crimes that pro-
duce wretchedness and shorten life. No one who
treats his parents with disrespect has any guarantee
of a happy life ; he has no promise of Divine protec-
tion from indulgence in immoral practices which destroy
character, and bring death before its natural time. Such
are generally plagues to society, and many of them are
at last forced to stand in the felon's dock to receive
sentence of captivity in prison, or a termination of their
miserable career on the gallows. As perhaps no sin
is so productive of so much vice and wretche 'ness as
this, parents should be earnestly diligent i vining.
their children in habits of obedience; for, being respon-
sible as a rule for their undutifulness, they are account-
able for all the evils that spring from it.
II. This leads us to notice the duty of parents to
their children.
I. Observe that there is one thing they are for-
bidden to do to them. "And ye fathers, provoke not
your children to wrath."
Persons who have no experience in this depart-
ment of duty may learn from observation that, not
only remissness in the exercise of parental authority,
but also undue severity produces evil results. Some
:i 1 , (
^ ^''"''•■"' ""d Parents.
•conscientious fathers l^IZT' - -^
»ons fron, home by the.V " ''"°"" 'o drive ,h ■
pose of obtain np- a cm^^ ^nistles for th^
- '°o^ ^or .../oScetr !^-' - ^-''^atT:;
We often hear it said that hS " "' "''^ «-'-ey
'''^■^'P'me prove worse than I ""'u '"^^'"'^'^ '« firm
-" any restraints ; but „ "h's"' " ° "" -'-«' -'^
a want of discri„,i„ation o^ir" " "°''°" ">-« I
;" '"-tempered severity ,h.r ," "°' "'■^'-' ^'^^iph-ne
What right have parents ; ^ ^'"^ '=^" ■•-"'«
-on to their authority X. tt' ""'"'""^'^ «"bmL
f"' cruelty? Why shoi the! "'T ''"■"'' "-'h-
»ns and daughters sull<ya„d '."'""*'■ '" fi"<J '^eir
'he example to them^ ','? "''^""''"^ -hen they se
'f 'hey were otherwise Son '" """'" "^^ ^ marve
P^ is undeserved a„d trr"' '^^^"^ 'he re
fo-- 'he fault, such a sense o P""'^*""^"' 'oo severe
'houghts of revenge are 1 '"'''''"' '' P^°J"ced h^
■^"e-i by a succesL .TrS '■ f'"' ""- "--
h-cheries to spite his a7h ' ^ "" '° ^-
'ave home altogether to seek k°H "■°'°'^' *"'"' '»
^■^"gers. That this charll^'"' "■^^""<^"' among
;; -' -'hout signifieanc^w/::" " '"'"^ °"'^
' "-"- '■a'hers are less te^ r T/dT" '"" '^
and more resolute
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than motheis, they are in greater danger of giving
way to harshness. There are, however, peevish moth-
ers, whose constant fretful fault-findings so chill all
geniality in their families that consequently their chil-
dren, when somewhat advancing in strength, seek
comfort elsewhere ; and the husbands of such peevish
women, often, to obtain an hour or two of quiet, spend
their evenings in a saloon or tavern, to the entire
neglect of their children's training. That this is a
fruitful source of ungodliness cannot be doubted.
2. Children should be trained in religion and
virtue. " Bring them up in the nurture and admon-
ition of the Lord."
Nurture is a comprehensive word which includes
the process of instruction and discipline, and admon-
ition is the act of reminding a person of his faults and
duties. Children should not be allowed to act as they
please, but should be instructed in useful knowledge
and work, wisely kept undc firm, but kind restraint,
reminded of their duty, encouraged in well-doing, com-
plimented for faithfulness, and affectionately reproved
for neglect of duty and for acting contrary to orders.
When they arc chastised it should be done prayerfiilly.
calmly, and in love. The whole process of training
should be religious; for it is "in the nurture and
admonition of the Lord " that they are to be brou^'^ht
up. When this is not the case, the result is really a
failure. Many are trained intellectually and industri-
Duties of n„u
•[ ^^''^"^''^^ <^'^d Parents.
523
alJy who are entirely \^ ^^^ ~^ — — ^
'hough the proper l£::^"y -d sp,Vi,uall,,
--nt,al to their ^,X^.^^ °/ -''g.ou. affections I
""'J "'^'^ God, Christianit; i. I ^"^ '" "^^"^^ is the
and therefore the right "dLr °"^' ""^ ^<^>'H'on
-"■ch is conducted t C ," 7 °^ '".^ ^-"g i.^'.^^
'honty of God should be bZu ^■"""''^''- ^^e au-
-nd. heart, and conscience oS '"'IT'" ^^''^ '^^
''o to teach a child i„ su h a ' "' " ''' -^""S
■•-P-d his parents as the It ' '' '" '^''^ ^"- to
-d their authority as 1:"^^\ °''J-ts of regard,
- .g.on and duty. Being Lfc ",' '"" '"■^"-■^ "f
["'nes» to him they shouW " °'' ' ''•^l^""-. '" faith-
"- sovereign right'to t^^^T'' ''''"'" -■^
yt-ng. Education withol '"'" '"™"' °'d an.l
- undoubtedly an er: I 'r^r '" ""^^' '-'
- -- an end by „,.! ^ ^ ."^^ ^°">V<' --.< ,
God has appointed ; conse,, ^2 VT" ""'^^' "■'"•^''
"^ a country undertake to ed " ' l '' """-■ ^'-x-rnn.ent
to '."part religious instruct o^ V"""'' '" '' ''°""''
by -feet extracts made " t ™\ "■ -'"'■""'^'-■■^- ■•-
judicious use of the inspired ' t '^'' '"" ''>• '^e
""^"t. civil or ecclesiast 1, "•■■ '"' "" «°^--''-
-ha. part of the Word of Got , 7 '''''''" '" '-<----^e
'hat has popular institution I ?""" "^ " >-">"'"0'.
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pies ; and if the government is unable to do this, it
seems that it should let education alone altogether.
This is well understood in Heathen, Mohammedan,
and Popish countries, for there the education that is
imparted is religious as well as secular.
To train children successfully both parents and
their substitutes should be imbued with the principles
of the gospel, for it is then only that they will " bring
them up in the nurture and admonition of the Lord."
The spirit of Christ should influence their own hearts,
that then they would be likely to exert a favourable in-
fluence on those under their care. It is manifest that,
in many cases, it is the devil that guides the conduct of
parents towards their children ; for, instead of upright-
ness, truth, and the fear of God, they daily set before
them an example of hypocrisy, falsehood, and irreligion.
When neighbours visit them they express great plea-
sure to see them, but no sooner are they gone than they
speak disrespectfully and maliciously of them belore
their children, and thus they teach them to regard slan-
der, malice, and hypocrisy as proper conduct. Others
bribe their children to obedience by promises of rewards
which are never given, so that thus their trustfulness is
perniciously undermined. The effect is equally mis-
chievous when punishment is threatened but not in-
flicted when deserved. A reward may be given for
good conduct, but it is better not to promise either
reward or punishment beforehand.
!r
^'" °^ "'^'-^ "n^ Ser.a.us.
m
But what shall we «,r r
«hip God f„ their families^ '''''"'' *''° ''^ "°' "o^.
with any regularity, no ' ZTT\ ""'''"' °^^'"-<=-
-eals ? These are pra .iea, T t '' "^"^ =" "'^'■■
conduct, teach their children hT^ *''°' ''J' '^-r
not necessary, and if thev '" observances are
prayers morning and eve„inVr\'w" "" "^y '^eir
'<^d to suppose that suchl5 '"'^^™ ^"^"^ "^'"■■ally
when they grow up. ^j Th^'f^ *!" "°' be needed
little ones. ' "''" *vot,ons are onlj- for
wscour.se XIJII.
"11-: Ki:i..\TivK ijiTiF,; ,.,.
"'■ •^'■^■^™'<^ ■«" SKKV.VXrs.
tph. VI. j.y; "Servants i„. „h ,■
■"asters according to „,e flesh with " !° """" "■^' "" J-'T
ness of your hear,, as „„to r Vk f ^^ '"'} '"""""'S. <" si, «fe.
I -sers; b„t as the servants' Chri ,',:"'' T'''^'''^- " "'-■
l>e heart ; with ,.oo,l .vill ,loi„,: ™ ;''°"'« ""^^ >^i" °f •■od frotn
o n,en: l<„o„i„, „,a, what oeve "r:,"!;° ""' Lor.l, a,„l n„,
he same .shall he receive of th ,'T '""••' "">• '""" 'Mu
.fr-- And, ye ,„as,ers. do ,1 ' ", ' " '■"''" ''" ^^ ''"'"> "r
slaves as well as those who w lT ^^''^ '"^'^'des
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throughout the Roman empire, like despotism, Christ
and the apostles neither approved nor condemned it,
but exhorted those concerned in it to discharge their
respective duties to each other in the fear of God.
The Scriptures do not represent either slavery or
despotism as necessarily sinful, though both place
masters and rulers in positions in which they can
oppress their servants and subjects. They are, there-
fore, undesirable systems, which are altogether con-
trary to the views and feelings of free communities.
Though slavery is not in itself sinful, yet as the laws
that regulated the system in many places were wicked
and tyrannical. Christian nations abolished it. Not-
withstanding this happy change, seeing the relation of
master and servant continues, we shall consider the
duties arising from it.
I. Notice the duty that servants owe to their
masters.
Servants are bound to serve their masters faith-
fully. " Servants, be obedient to them that are your
masters according to the flesh." The qualifying ex-
pression, "according to the flesh," implies another
Master whose authority extends to spiritual as well
as bodily service, and to whom, as the Supreme Ruler,
masters and servants are responsible.
1. Observe that it is just and equitable that
servants should be faithful to their masters.
Duties of Masters and Servants.
527
Christ
ned it,
re their
)f God.
^ery or
h place
hey can
e, there-
her con-
munities.
the laws
re wicked
it. Not-
relation of
isider the
to tneu
iters faith-
It are your
jhfying ex-
-s another
Jial as well
leme Ruler.
iitable thai
rs.
In free countries the relation formed between
them is a matter of agreement wherein each party
stipulates to perform certain duties to the other. It
is a matter of purchase and sale as much as any other
commercial transaction; the servant sells his ability
and skill for a stated period to his employer on terms
agreed on between them. That being the case, justice
demands that both fulfil their engagement. The same
principle regulates the transaction as that which ought
to guide the merchant in selling goods. A dealer has
often an advantage over his customers, as he knows
the quality of his wares better than they do ; but it is
his part to represent them as he believes them to be,
and to supply the class and grade that was agreed on.
Should he make a contract to supply a family or an
institution with certain articles for a certain period, e. I
is found to give a worse quality than he engaged to
give, he is liable to a penalty, and if his dishonesty
becomes known, he is condemned by the public, and
loses custom because confidence in his integrity is
destroyed. The case of an unfaithful servant is much
the same ; for when his character becomes known, his
fellows regard him with contempt, and no one cares
to employ or trust him in anything. Such a person
becomes an outcast whom want exposes to the tempta-
tion of resorting to dishonesty in other ways. Probably
a large proportion of criminals and tramps are made
up from this class.
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2. Servants should not only be honourably faithful,
but they should discharge their duties with good-will,
** Not with eye-service, as men-pleasers ; but as the
servants of Christ, doing the will of God from the
heart ; with good will doing service, as to the Lord and
not to men."
There are servants whose aim rises no higher than
their own advantage, and all that they wish is to secure
it. Such may manifest zealous diligence in the presence
of their masters, but out of their sight they neglect
their affairs as much as they think this can be done
with safety to themselves. They lay the blame of the
result of their own carelessness on their fellow-servants
without any scruples, when they think it can be done
with success. Their selfish meanness makes them bad
servants, bad neighbours, bad companions, and bad
citizens. Such unprincipled men are found in all ranks
of society, occupying pilvate and public positions.
3. On the other hand, while a good servant is
alive to his own advantages, he desires to promote the
interests of his employer, and faithfully serves him in
the fear of God. Because he regards himself as the
servant of Christ, he acts with " singleness of heart. "
so that he discharges his duty " with fear and trembling."
that is, with conscientiousness. This strong expression
does not mean that he is a servile coward who quakes
with fear before his earthly master ; no, it is before his
heavenly Master that he stands in awe. The apostle
Duties of Masters and Servants.
529
thful,
l-will,
,s the
11 the
rdand
er than
, secure
resence
neglect
be done
le of the
-servants
be done
hem bad
and bad
all ranks
lions.
ervant is
mote the
s hini in
If as the
of heart,"
embling,"
pression
ho quakes
before his
[he a\)0Stle
<loes not here speak of the terror of man but the
reverential fear of God. It is the unfaithful that show
base servility, whereas an upright man is alv/ays brave.
'* The wicked flee when no man pursueth : but the
righteous is bold as a lion." Prov. xxviii. i. Paul
speaks of himself as being with the Corinthians " in
fear and in much trembling," and of their reception of
Titus " with fear and trembling," and in both cases
it was not the fear of man but of God, a holy
solicitude to do right. The principle then that should
actuate servants is the fear of God, with an honest
anxiety to discharge their duty to their masters because
God demands it of them. This is the great motive
that is fitted to enable Christian servants to do their
duty faithfully to wicked as well as to good masters.
It was this that sustained Christian bondsmen in the
days of the apostle. They knew that the tyrannical
harshness with which they were treated was part of the
cross that they were to bear as an instrument of their
sanctification, and that the contemptuous treatment
which good servants received from ungodly masters
and mistresses answered the same purpose to all who
love God.
4. The encouragement held out to Christian
servants is that the discharge of their duty to their
masters is a service rendered to the Lord who will
reward them. " Knowing that whatsoever good any
man doeth, the same shall he receive of the Lord,
whether he be bond or free."
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When, in obedience to his will, we act in anything
from a desire to please God, he accepts our labours as
done for himself. By this we see how the position and
occupation of godly servants are ennobled ; they are
not only the fellow-servants of holy angels, but even
co-workers with Christ. The labour may be mean in
its nature, and regarded by many as humbling, but
when performed in the fear of God it is honourable
and glorious. All of us may find ourselves in positions
where we have to perform duties that many may regard
as low, but "f we find that God would have us do them,
let us humble ourselves to do his will in such matters,
and we shall find them an honour to us. Angels of
light do not consider any thing that God gives them to
do to be beneath their dignity, and let us seek grace to
have the same holy feelings. Besides the assurance
that the obedience of pious servants is accepted by the
Lord, he promises a reward and informs them that all
men, v/hatever may be their station in this life, shall
stand on a level at his bar. In Christ, people are
neither male nor female, Jew nor Greek, bond nor free,
but all are alike. In this world there are masters and
servants, but in the next there will be no such distinc-
tions. At the judgment the question will not be, who
is the master, and who the servant, but who did God's
will ? Then every one will receive according to his
works. Whatever then be our positions in this life, let
us keep the great day of reckoning before our min^Js.
Duties of Masters and Servants.
531
ling
rs as
and
^ are
even
an in
, but
irable
litions
egard
them,
atters,
rels of
[lem to
race to
urance
by the
that all
e, shall
Die are
or free,
ers and
distinc-
3e, who
d God's
to his
life, let
mintls.
II. Notice the duty which masters owe to their
servants.
I. They are commanded to treat them in the fear
of God. " And, ye masters, do the same things unto
them." -
This does not mean that masters should obey
their servants, but that they should tule them with
kindness, and arit towards them with the same regard
to the authority of God with which the servants are
commanded to act towards them. Because masters
and servants stand in the same relation to God as his
servants, they are brethren, and bound by the same
moral obligations. "Masters, give unto your servants
that which is right and equal ; knowing that ye also
have a Master in heaven." Col. iv. i. That means to
treat them with justice, respect their rights as men,
husbands, fathers, sons, and Christians. Whatever the
civil law may be, their privileges are assigned to them
by God, and are settled upon them by his revealed
will, so that no man can violate their rights without
transgressing his will. The law of the land may per-
mit, and even authorize, employers to oppress their
workmen, but in doing so they expose themselves to
the sure vengeance of heaven. Unjust tyranny of
this kind is net at all uncommon, for besides unkind
treatment, and withholdii g a due recompense for their
labou'- some force them to transgress the law of God.
There are unprincipled masters who employ their
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Discourses on Ephesians.
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servants to assist them in defrauding others. Railroad
companies often force their servants to work on the
Lord's day, not for purposes of " necessity and mercy,"
as they sometimes allege, but to increase their profits.
It may be said that such labourers are free to withdraw
from positions wherein they are compelled to commit
sin, and it is true that they have the right to do so ;
but for the most part personal and family considera-
tions are too powerful, because, by refusing to work on
the Sabbath, they would lose the means of subsistence.
Such people are practically slaves who cannot break
their bonds without subjecting themselves to sufferings.
In this country the railroads run cattle trains on the
Sabbath on the plea of mercy to the beasts, but these
trains are often, if not always, partly made up of
other freight cars which involve considerable additional
labour. It is clear that all this traffic is neither neces-
sary nor merciful to men or beasts, so that the question
is. What is the duty of the Christian community of this
land with regard to it } Some may say that believers
should bring the matter before God in prayer ; but if
there are practical courses for opposing the evil, these
ought to be taken. The matter clearly demands the
attention of the people of God ; for if it is our duty to
remonstrate with these companies for the wrong done
to their servants, and to petition the legislature to
restrain them by sufficiently stringent laws, we incur
the displeasure of God if we neglect to raise our voice
Duties of Masters and Servants.
533
on behalf of the oppressed. God will certainly avenge
tyranny and violation of his law, both upon the trans-
gressors and also upon communities that tamely permit
the sin without expostulation. Civil law often protects
wrong, but God will be avenged on countries that sup-
port wicked statutes. " Shall the throne of iniquity
have fellowship with thee, which frameth mischief by a
law ? " Ps. xciv. 20. The history of the world clearly
shows that oppression, as well as other sins, unless
repented of, brings sure retribution upon countries, how-
ever long it may be delayed. Because the ancient
Greeks and Romans enacted cruel slave laws, God at
last overthrew their governments by the hands of fierce
nations, who crushed them without mercy. He gave
the Greeks unto the hands of the insolent Turks, and
the Romans he delivered to the Franks, Goths, and
Huns. The United States, the last Christian nation
that held men in bondage, enacted unjust laws with
reference to slaves, but God at last filled the land with
the blood of the oppressors. Though slavery does not
formally exist among us, working people are sometimes
deprived of their natural, moral, and religious rights.
It may be impossible to interfere with the tyranny of
private masters; but when i)ublic companies, who obtain
special advantages from the legislature, force their
servants to violate Divine law, we are called upon to
raise our voice in denunciation of the wrong. If we
do not our duty in this matter, we become parties in
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Discourses on Ephesiaris.
the sin from the punishment of which that shall come
upon the land in consequence, the present generation
may escape, but the generations succeeding it will not.
We boast of our patriotism, and often express our desire
to promote the prosperity of the country ; but if we
allow Sabbath profanation to go on without protest we
shall clearly help to ruin it.
2. Masters are forbidden to treat their servants
with harshness. " Forbearing threatening."
This includes all contemptuous treatment, ill-tem-
per, and severity ; and the benevolent prohibition is
strengthened by the consideration that masters as well
as servants have a Master in heaven to whom they
must give an account of their conduct in this as well as
in everything else. There are ill-tempered spirits who
find pleasure in causing pain by rude taunts and angry
reproofs, but such are punished immediately, for they
are seldom served faithfully. When their character
becomes known, efficient and honest servants avoid
them.
li
Observations :
I. Those admonition that are so common in the
Scriptures show us, that if all men were to submit to
the gospel, and to act according to its principles, this
world would be full of comfort. Then every person,
whether master or servant, would desire to discharge
his duty in the fear of God, nor would it signify so
1^
Duties of Masters and Sen>ants.
535
much whether governments would be absolute or
liberal, and whether workmen would be hired or bond-
men, were kindness and equity to prevail universally.
2. Let no one think that rank or position, whether
high or low, will secure to him the favour of God, for
"there is no respect of persons with him." If the
prince and the peasant, the master and the servant,
serve him faithfully he treats them on an equal footing,
and rewards them according to their fidelity.
3. The gospel invites all to become servants of
Christ, whose holy, benevolent, and just character is a
guarantee of kind treatment. Though so many have
already engaged with him there is room and work for
more. We, therefore, assure sinners, even the very
servants of the devil, that, if they come to Christ, they
shall be graciously received.
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Discourses on Ephesians.
I) I SCOU RSI<: X LI V
Tin; (iUKAT (OM I.KI.
\'.y\\. VI. lo-i.S: " I'iiially, my brethren, W strong in tiit-
Lord, and in tlu- pow'i of his niif,dit. I'lit on tlie whoh- armour
ol (icxi. that yr may lu' able to stand af,'ainst the vvilis of th(>
devil. I'or we vri'stle not af,'ainst lli'sh and blood, but af,'ainst
principalities. af,'ainst powers, ajijainst the rulers of the darkness
of this world, af,'ainst spiritual wickedness in \\\\^\\ places.
Wherefore take unto you the whole armour of (iod, that ye may
be ab.Ie to withst'.iid in the evil day, ami having; done all, to
stanil. Stand therefore, ha\ inj; your loies f,Mrt about with truth,
and haviiif; on the breastplate of rij,dUeo\isness : and your feet
slioil vv'th the preparatit)n of the fj;ospel of jnaee ; abovi' all.
takni^' the shuKI of faith, wherewith ye shall be able to ()uen(li
all the liery darts A the wicked. .\nd taki- the lu-lmet of salva
tion. .and the sword of \.\w Spirit, which is the \Vt)rd of Ciod :
Praying; dw.iys with all prayer and supplication ni the Spirit,
.mil w. Itching thereunto villi all perseverance and supplication
for all saints."
AIT'ULN Christ wanuHl his disciples of ilu' daiigiT
' ' cf givinij^ offence, ami LMijoiiu'd upon them the
duty of forgiving; ihiir brethren when they might tres-
pass against them, they were convinced of their natural
\ iiulictiveness. and prayi-tl the Lord to increase their
faith. Their discovery of their inability to overcome
the evil piitici|/Ies that so powerfully inlluenced their
hearts was healthy, because it shut them up to trust in
T'l. Great Copiflid
537
^'hrist an<l his grace "li, • ' ~ ""~' ^ "
^- 'hat of all believers ^" ^"^^ ^^^ "-e same
J'^-- The, saw .ha. th.T """"- "^- "l-Pose
h^-y were co,„„,,,„,,,,, ^^ "'.strength to d„ as
"'<^y besought the Lord , " ''^"^ ^^^'^ «ound
''"^•'' ''i''-'.i .he„M,;r;"''r''"T '"-''--''■■«:
l'"rchase,l by Christ is ,.„„:,, , '""«'' ""^ ^'=d<™/>.ion
r:''''-^'''-'-i<""tth..irrt^^^
:'''-'■ -Hi protracted CO .■''";!,'''" "■•'■-"'<'« of
severely trial. i,a
•(-^'111 to
I'ul (I,
t:ii (I
111
""^^'•'^t. TheCh
'.i,^<'r()iis ; n,
^'"(.'r (lestruc
ll^rag
■<- in )■(
^''''\'>\y wounded
ill
nstian war/are
't 'relievers are
and
SOU!
(' wli
tion. S
'"^ ^^^^^^^y den.ued
many, who
d
<) <
lo not cl
th
<'ar
<' |>o\v(.-r (,/• if^
"'y iMid(
(-•nous niistak
to th
ic'ir
<' ni t
—-Kcs are often „„,,, by
'■IS U;ir K. "7
■''■stand it
^'•"'. ')(.'cau
"';'. •'^^"■^''^' to the vvr.rk
^- ^'"<-"iy. (hey t
s 'lature. ii/k|,
-<' '"any. vvh
o
With
;-''n.aI weapons to M,
•Snch
nist to
''I^'^stlt-'. knowm^r fi,
t siii ritual
the |<:,,h
^oiTse to pursu(
<-'.sians in i|
^" ""<-^hciency ,,r ^j^
''• '"'^tter. sei bef,
^''-('stimate
'"(-•ans that are
^■'» 'orth armed
<;"t.'niie.s, hut the
<-'se. /nstnicted
th
•y should I
'i"(i 'h'scrihed th
^'•'' thcni the safe
We shall
'^ <"qui|>|>(.,k
'■ '''''""^"' vv'th which
shonM...!.. ^"^'-^ People, and rK
pursue.
|><oph
'« con/lict, th(
"' th<.' course they
^•^W' the nature of the co„/hce.
If
f'-i
53«
Discourses on liphcsians.
(f
1. It is neither a physical nor an intellectual
combat.
Great warriors, who suIkIikhI powerful nations,
never entered into conflict with these niijj^hty foes, anil
many, who, in their jiride of inti^llect, suj)j)()si; that
they can discover .ill truths and overcome all false
pnnciples by the powiM" of their reason, are overcome
in the contest, and are made captives by deadly errors
which beguile them' away fron'. sountl doctrine. Such
are "ever learmiij^ anil never able to come to the know-
ledfj^e of the truth." l*'<)r "in the wisdom of (iod thr
worlil by wisdom knew not God.' i Cor. i. 21.
2. It is not a nu-re moral conllicl.
The principal matters in (lisj)ule are spiritual, so
that virtue and vice are amonj^ the objects for which
the contest is carrieil on, lor they have an inllut-nce on
men's spiritual |)n)S|)erity : but the victor) will never
be obtained over the encmv as loni" .is the war is
vvai.;ed on the field ol mor.il tluties alone. There were
mighty men who strove vij^orously in the interest ol
mere virtue, but they gained no solid .idvantage either
to themselves or to others, ami they fell in thi; struggle
at last. The matters chiedy in dispute are faith in
Jesus Christ, justification by faith, nipentance unto life,
adoption with its |)rivileges, sanctitication, gospel hope,
etern.d life .md glory. In securing these, natural intel-
lect, however well trainetl, .md legal morality, however
well cultivated, can accom|)lish nothing.
^/'^' Great Co,iJlict.
539
^ '<-■•*'' .•>n<l l,|,„H| ■• ,„.,.,. '•
''■•'■''^•■'«<' we are ,.„,,,„ . ""■■•"""«•'., a„<| by ,hc
'"^ - -nous a nature • ' ' ""'"""■"" '^ ^' '-mtr
--'•-•"ns „f „,,,,y „,,,;,';;';" <'verc..,,K.s the ,„„,,
'"■"""" •• '"" -e h,,,,, „,,;'/" '«»""<^ religious and
;.''.''"-•"•"" '■'■ .1- -vfl .„; „ ^."" "''^" — '"- .he
'^"■'"'^ ■•- I"- ann,.,, ^ "''■•r^" ''^ ungodly
"'"'""•^ '"'■ l-n-l-no,. an,| w, " ,"'"' "- "■'..-al
warfant roC,Tr„| ,„ |„._,. ■ ''' '^''•'racter. As th,-
'''•'''• ''-"en,. .';;;,7'"-- .■.,..,,,„
nnVl^V^^ ■'"'"'•''''■'' ''•^■••'''^'■"e is spfnuH ,
•'^"^^- '"'' vvv wrest Ir n,.» • '-^ N"ntiial and
'";' ^'«'"-- I.rin..,,,alai„ I'f "^' "•^^'' -"' '''OO.I,
«'^l<-<lness ,„ ,„-^,,, ,,|^„,,.^ ."^'^ "•"■•''I. aga/nst sp.Vm.al
■""' """ ">-y carry ,1 ' "'™'" ^'^'"""^ ranks.
#'
540
Discourses on Ephesians.
W
stand those of them who are the highest in rank ; by
'• powers," those who are invested with authority ; by
" rulers of the darkness of this world," the spiritual
agents of the kingdom of darkness who deceive men
by delusive errors whereby they exert their great
ability to keep people in ignorance of every gospel
truth.* They do their utmost to keep the word of
God from men, and in this effort they have had great
succ€".ss. In some countries they stir up priests and
rulers to prevent the entrance of the light among the
people, but in this de[)artment they are rapidly losing
their power. In Christian lands, whert: the Word of
God has free course, they prevail on multitudes to
keep away from it, so that besides those whose attend-
ance on public worship is irregular, there is a numerous
class who seldom appear in the house of God. These
despise the ordin.'uices of the gospel; I)ul the devils do
not, for knowing their power, they prevail on their
dupes to keep away from them. They make ungodly
people believe that they absent themselves from the
house of God merely because the preaching is feeble
and unattractive. By crafty misrepresentation they
prevail on sinners to remain in spiritual darkness, nor
are they anywhere more diligently employed in this
work than where the light of the gospel shines the
clearest. "Spiritual wickedness," or wicked spirits,
may mean all the fallen angels, or a distinct class of
* See Hodgo on the passage.
The Great Conflict.
541
them whose pecuIfTr a^ ^
-alice, revenge, leading some L -""^ "'■'" ''"'y'
the contents of their Jl h°2 5"' ^^P'-'^^»'°" to
and rude speech.* The heart ^ '''"■"«• ''^"^^^
-If-conceit and haughtiness "^r^' '""^^ ^^^" ""h
others by impure thoughtTwhS':?, T ""^ "^'"^ "^
'speech and hcentious acts t '"''' ■° '^''-''-'^ne
;a"e fools to speak the lang .'j^r'^^- -- pro-
Utterance to wickerl .'m • ^''"*^'^ '" Riving
;.'•'-'- to dissi:' rxr'-: r ''-' ^""- —
'■«'<= '"■ no conHict, for the wo d, 1'-""" ''''"' '^
n<^s». and sinners are led , ^'"^ '" "■''^fced-
great struggle is carried on „ "h """'' "'«' "'^
»p.n-tual things. ,„ this conflict ,h "'' ''^•'^' "^
--•O'xiuer or be destroyed fo I ''""'' """« '^''ther
y-a, lor the contest is deadly.
'"• Notice then fh^ .. 1
'--s in th- .IrL: "'"' '"^^'=-->' - '-
-gard to ;:s:ti.srd bewiotr "■""''"" ^"^
^^^^ J- He cvhorts then, to nu,ster their forces for the
f-n power; and on hi 1 T ""'^'''''^ ^as our
' ^"^is nauiral „,e„ wholly relv
i^
t|ij
542
Discourses on Epiiesians.
though they are clearly without excuse, for the apostle
says : " Be strong in the Lord, and in the power of
his might." The first requisite, then, for fighting
honourably in this combat is to become united to
Christ ; we need to be in him in order to be strong in
him. The arm of a hero is strong while it has a living
connection with his body, but if cut off", its power is
gone. " I am the vine, ye are the branches. He
that abideth in me, and I in him, the same bringeth
forth much fruit ; for without me ye can do nothing."
John XV. 5. To rush into this conflict, as so many do,
without union with Christ, and without trust in his
power, is highly foolish. He who so acts does not
understand what is before him ; indeed he will not
resist the devil whatever he may fancy. The enemy
only makes sport of his feeble attacks, however highly
the dupe himself may estimate them. He may vigor-
ously denounce certain vices, but while he is separate
fi'om Christ the devil laughs at him.
2. He commands them to be equipped with proper
armour. " Put on the whole armour of God."
This means the defensive armour and weapons of
attack which God has provided for his people. They
are not human inventions, nor does any natural man
appreciate them. Though they are devised, prepared,
and offered by God, sinner:' despise and refuse them,
because they do not understand their value. Natural
wisdom has so much more confidence in worldly wea-
^estj
ofCh
conse
ward
'ntruc
T^he Great Conflict.
543
pons that even the church to^hT^^ ~~~~
spiritual prosperity has ^r/. ^ '^''''"' '"J"^y ^^ her
o^ -en. InsV o/LLT^ '': ""' '" ^^^ ^--s
;H«-- Cod prepared, X oHl ^^^ '^^ ~
for themselves human w» members provided
thoruafvely ordered he wT,"' T'"' "'^^ ™'- -'"
this madness resulted he ^o ' ""'' '" "^^^ I'-"
-ffl-ted her, the shame J;?'™"^ '""'' "'='' ''-e
ceived. and her inefficlt ':?'^- "'"'^'' ^"^^ "^ -
the kingdom of darkness Vn, 'T '" -^"hrowing
»nd asceticism took the place nTf^''u'''""y"'"^'''''"
■hat, instead of looking fofsun '"'' ''°"""^=' ""^
Player, people invoked slt^T '° ''°' ''^ ''^''■-"g
holiness substituted i'dt J T^"^' ^^ ^-^o^Pe!
c "ties to the solitudes of ,"11 T ''"'"^ ^"' "^
the artificial discipline and 7 ' """"ntains, or to
As family life had its temn, ^ °"°"'' "' '"°"«^teries.
selves by vows to a 1 fe o7 K "' '"'">' ''"""^ them-
tered the enemy i ocl '"^ ^^ "''^y — -
--fnily in the stren^ronher' °' ■""'■"'■"« "-
'h-rections, they betook th , '''' ^''^°'"''''"& 'o his
their brethren, and left ^T"' '" '''■^'^'' ''--ted
field. When the clear si.h! T '" ?°'''^''"°" °f the
Stations of ehis fatal e for J ''"^ ^^ ""^ ■"-•-
"f Christ of its unscniuTaTch . T""' ,""^ ''''"°"-
consequences. •■ I et „" I "'^'' =*"'' "'ischievous
-rd in a voluntary'hu: li^I^Sh- '"'" "^ ^"^ -
'"-'■•"«'"tot.-osethings:hic;trhrf:::,r,;
«/ n
If
3 ;
544
Discourses on Ephesians.
puffed up by his fleshly mind, and not holding the Head,
from which all the body by joints and bands having
nourishment ministered, and knit together, increaseth
with the increase of God. Wherefore, if ye be dead
with Christ from the rudiments of the world, why, as
though living in the world, are ye subject to ordinances,
(touch not ; taste not ; handle not ; which all are to
perish with the using;) after the commandments and
doctrines of men ? Which things have a show of wis-
dom in will-worship and humility, and neglecting of
the body." Col. ii. 18-22. "Now the Spirit speaketh
expressly, that in the latter times some shall depart
from the faith, giving heed to seducing spirits, and
doctrines of devils ; speaking lies in hypocrisy; having
their consciences seared with a hot iron ; forbidding to
marry, and commanding to abstain from meats, which
God hath created to be received with thanksgiving of
them which believe and know the truth." i Tim. iv. 1-3.
These were the weapons that men preferred to the
armour of God, and whereby they thought that they
would more successfully overcome the devil ; but it
was that astute spirit that deluded them into the fatal
mistake of giving heed to "seducing spirits and doc-
trines of devils," who knew well that asceticism would
increase the evils it was expected to overcome.
Instead of human devices we are commanded to
take "the whole armour of God," the various parts of
which are here enumerated :
Tlte Great Conflict.
545
(i) The girdle of truth. " Having your loins girt
about with truth."
This might be thought to mean sincerity, but,
though a valuable virtue, it belongs to believers already,
whereas this is something which they are to take. The
truth, then, wherewith the loins are girt is the saving
knowledge and belief of the truth of the gospel. This
is indispensable to the Christian soldier. To be igno-
rant of the gospel, or doubting it, is to be blind or lame,
a condition in which no person is fit to enter the con-
flict of battle, or if he does, he will be surely trampled
in the dust. As in ancient times the girdle gave free-
dom of action, when the flowing robes then worn were
gathered up, and were by it closely tied round the
body ; so does the truth spiritually apprehended give
liberty and courage. Without this no one can stand
for a moment before the assaults of these mighty ene-
mies who are not earthly but hea\ enly, inasmuch as
they were originally created there, and, though they
were cast out when they lost their first estate, they
retained their great wisdom and power. Against these
angels, great in might, reason, speculations, dead ortho-
doxy, ritualism, and aceticism make but a girdle of
rotten straw. Nothing but the truth in the heart can
give strength and confidence to stand firm in this fight.
(2) The coat of mail. " Having on the breastplate
of righteousness."
This means not a mere plate on the breast, but the
546
Discourses on Ephesians.
armour that covered the bodies of ancient warriors from
the neck to the thighs. The English word "breast-
plate " led many to suppose that no defence is provided
for the backs of believers, but this is a mistake, for
Christ, by his righteousness, protects his people before
and behind. The cuirass, as here meant, covered the
trunk of the body all round, so does Christ's righteous-
ness, whereby we are justified, cov ^r us coi.ipletely.
Without his coat of mail the warrior was naked, and
exposed to every blow, thrust, and dart from the ene-
my, and unless we are protected by the righteousness
of Christ we shall be surely slain. In this contest our
own righteousness, however excellent we may regard it,
and whatever care we bestow upcv it to make it strong
and comely, will be no better than spiders' webs.
(3) The covering for the feet. "And your feet
shod with the preparation of the gospel of peace."
This may be regarded as referring to the shoes
and greaves whereby the feet, legs, and thighs were
protected. In ancient warfare such a defence gave a
person confidence, ease, and readiness in all his move-
ments ; and in the Christian conflict the peace produced
by the saving knowledge of the gospel gives alacrity in
the service of God, both in obedience and in resisting
the devil. A due appreciation of the love of God
causes willingness, hopefulness, and cheerful readiness
to perform every duty, and to face all dangers in obedi-
ence to God.
~1'
The Great Conflict.
547
(4) The shield. "Above all, taking the shield of
faith, wherewith ye shall be able to quench all the fiery
darts of the wicked."
The word used bv the apostle refers to the large
shield which, as it was four feet in length .ind two
feet and a half in breadth, defended the whole body.
According to the meaning of the word it was an oblong,
of the shape ot a door, composed of light, though
strong, material, so that it could be easily moved by the
left hand, to which it was securely fastent;d. The meta-
phor indicates that faith protects the soldier of Christ
from fatal injuries. As "the wicked one" does cast
darts, the shield of faith is of great value to the Chris-
tian. Nor does he use common, but fiery darts that
burn in the wound which they infiict. As in modern
warfare, red-hot shot is fired into the fortresses of the
enemy, that, by producing a conflagration, the strong-
hold may be destroyed, so also in ancient days, arrows
and darts, with combustibles wrapped about them, were
set on fire when about to be shot at the enemy, so that,
burning in the flesh when they struck, they caused much
pain and terror. Some believers are often miserably
disturbed with the devil's fiery darts of evil thoughts,
blasphemy, and infidelity ; others are tormented with
the hellish fire of jealous) , malice, wrath, discontent-
ment, and revenge ; and others have their lower pas-
sions excited, so that if they had no faith to quench
them they would burn within them until they would
548
Discourses on Ephesians.
cnange them into devils. These darts do not cause
any great alarm in the ungodly, but as believers cannot
endure them they must have them quenched,
(5) The helmet. "And take the helmet of sal-
vation."
As the helmet, with its beautiful plumes and other
decorations, is the greatest ornament of the warrior's
armour, so does salvation adorn the Christian, as well
as protect him, so that, retaining his presence of mind
in danger, he holds up his head with confidence. As
he realizes that he is one of the redeemed, who has
been translated " from darkness to light, and from the
kingdom of Satan to that of God's dear Son," he with-
stands the enemy with hopeful firmness.
3. In addition to defensive armour the Christian
soldier must have a weapon of attack. " Take the
sword of the Spirit, which is the Word of God."
This means the sword which the Holy Ghost
has provided, consisting of the words which God has
spoken to men, and caused to be written for their
direction. It is simply the Scriptures, the Word of
God that, by the power of Christ, the source of life, is
made "quick, and powerful, and sharper than any two-
edged sword." We see, then, that the believer must
not stand altogether on the defensive ; he must also
attack, and to do so effectively he must be so well
acquainted with his weapon as to know how to handle
it expertly. He needs to look to the Lord to give him
The Great Conflict.
549
strength, steadiness, and sharpness of eye to watch his
great antagonist, parry his blows, and strike home at
the proper time. He must be careful not to use any
other weapon that men may recommend, however well
it may look ; some have done this to their own loss
and to the detriment of their comrades. To substitute
anything for the word is presumption and folly that
cannot fail to injure those who oppose the devil by
such means, and damage the cause of true religion and
sound morality.
4. Seeing that, besides armour of proof and a
sword of heavenly temper, we must obtain help from
One mightier than ourselves, we are commanded to
pray "always with all prayer and supplication in the
Spirit, watching thereunto with all perseverance and
supplication for all saints."
Observe that, as the conllict between the saints
and the devil is still going on, Christ, who is enlisting
soldiers to fight for him against the powers of darkness,
heartily invites sinners to enter his service. Whoever
consents to receive the armour of God and the sword
of the Spirit shall obtain a right to offer prayers and
supplications to God, with a promise of support in the
contest, of victory in due time, and of a glorious reward
at last.
550
Discourses on Ephesians.
DISCOURSE XLV.
now HKLIK.VKKS OBTAIN THK I'OWKK XKKDKI) TO SUSTAIN
THKM IN I'm. Sl'IKITUAL CONKMCT,
Eph. vi. 18-20: " Prayinfj; always with all prayer and sup-
plicaticn in the Spirit, and watchinj^ thereunto with all perse-
verance and supplication for all saints ; and for me, that utter-
ance may be given unto me, that I may open my mouth holdly, to
make known the mystery of the gospel, for which I am an
ambassador in bonils; that therein I may speak boldly, as 1
ought to speak. "
'T^MOUCiH those who are in Christ sincerely resolve.
■*" in the strenj^th of the Lord, to war "against prin-
cipahties. against powers, against the rulers of thi! dark-
ness of this world, against spiritual wi,.kedness in high
places," and for this purpose have; taken "unto thcin
the whole armour of (iod," yet they nuist look to (iod
himself for pov. er to sustain thi-m in the might) con
llict. They are, therefore, commanileil to pray "al\\a\s
with all prayer and sui)plication in the Spirit."
Prayer is a declaration of trust in (iod, together
with submission to his will, and implies a sensi' of
dej)endence.
I. Notice the value of prayer.
The connection oi* this passage with the preceding
Prayer Needed in the Great Conflict.
55'
context seems to be : " Stand therefore . . . with
al! prayer and supplication, praying" on all occasions
"in the Spirit." There is reference made to two
kinds of addresses to God : prayers and supplications.
Prayer may be regarded as a gener:d term including
all our petitions to God, and supplication as an urgent
request for special blessings as occasion recjuires. As
we are altogether dependent on God we always need
his aid to support, comfort, and strengthen us to dis-
charge our duty. It is not sufhciem that we put on
the spiritual panoply ; we must look to Goil for powiir,
activity, and skill to withstand the assaults of our
mighty foes. He encourag(;s us to do this, and gra-
ciously promises to sustain us in reply to our rccjuesis.
There is no safety for us hut in him ; for there were
renowned soldiers of God, who, when they neglected
prayer, were severely wounded by the enemy. W h(Mi
Israel fought with Amalek. they prevaihnl while Moses
hekl up his hands to heaven, but thty lost ground
when he let th(;m tlown. Aaron and I lur. seeing
this, "took a stone, and i)Ut it under him. and he sal
thereon ; antl they staved uj) his hands. tli(.' one on
the one side and the other on tht; other side ; and
his hands were steady until the going down of the
sun. And Joshua discomfited Amalek with the edge
of the sword." H.\. xvii. 11-13. When David. Peter,
and others neglected this exerci.se they were tempo-
rarily overcome to their painful hurt, and if we knew
552
Discourses on Ephesians,
the spiritual history of Christians with whom we are
acquainted, we would find that much of their distress
and slow progress in spirituality arise from the same
cause. When we fail to maintain living communica-
tion with God, the world with its pleasing allurements
fills our hearts, and so powerfully influences our affec-
tions when opened to them. that, even against con-
science, we follow it. and decline the cross, because the
carnal mind overbears the weak spark of godliness that
may be in us, so that thus our spiritual life remains
stunted. We need not be surprised at this when we
undertake to fight the hosts of cl.rkness without Divine
aid. If this is the case of many believers through
neglect of prayer, it is no wonder that sinners, who
know not Christ and the gos[)el. so manifestly choose
the enticing amusements of the world in preference to
God and his ordinances. ( )f the value of prayer to
believers we have many testimonies in .Scripture.
James, in his recommendation of it to those in dis-
tress, says : " I'Jias was a man subject to like passions
as we are, and he prayed earnestly that it might not
rain ; and it rained not on the earth for the sjjace ot
three years and si.\ months, and he prayed again, and
the heaven gave rain, and the earth brought forth her
fruit." James v. 17, iS.
II. Notice the different kinds and occasions of
prayer. " Fraying always with all prayer and
supplication."
^^- N..,., „ „, ^.^,^^ ^^^^.^
(-'hrfst spake the paraWe nf ,1, ~~ " '
to encourage his disciples '7 ""'^^'"nate widow
^^" and the apostie s vs ."pTl "Y" ^"'' ■"" '°
"lere are three reiruhrV '''>' ^"''o"' ceasing."
should observe : pu£ "T"'' "^ P^V- 'hat ail
.-yers, and secret^: ,^""3 "" '''f ^^^^ ^a^ily
appointn,ent there are st .ted t'l r '"" "'"' ''>' '^'^i"'--
-curring at regular inter 1 T '"■" '.''^ holy exercise
-ho neglect praj.-r c , "f l" "^"'^« "^a, those
'"''-d they re not ""''■^'=""' ""^ -h-ersary
-" they nlay thi T Z 7""'°" '" '"'" ^" ^'"^ "ha -
"« -sist the devi 1 utV'h""- ^^""■•■•■' ■"•■» <l"
^•''-■- 'hey .Mieiu\i2;.""'''-.-'e against
"^<=" hy the devil ..^, I;' ".;,"• .""-■>' are "led cap-
"I' >h-.sorder an,„„g .n.-n he 1 ' '"^ "'""«'' '"■■ «''••«
-•""-s in suchat J , , "\""' ^-^ to disturb
•spiritual slun,l,ers , , ' • '"''"'"" ""-■'» (">m their
>>"' ■■« - Gods people I , '"" ,1 " "" ""^" '«- hin,.
'■" 'heir opposition t^ h ; , T'"' "">' '" '^ -Gained
»'-y- '. is .x.r,ai„; ,,;;'>• ^" -"'^<' "".es ,.„
continuously, and if „ ,' 'l '" '"■">' '" ""= """.I
'he actual exercise so^e f "'"" '"' '" '"ah'taining
'''Stress. Many are so f,r r ? "'' '" """^s of
"Sections that :hevd,'.::;;^"';"''>'''tsan.l
'""-■ and when they do crv l' h' "u '"'" ^" ^'"^
rca-sonaMe hope. We sho , . ' "">' ''■'^'^ "<>
--»'ai prayer that it woui:;,I:;;:r:;,-'--
554
Discourses on Ephesiatts.
however, wc cannot do unless we ol)ey God and main-
tain a gooil conscience, lor "two cannot walk together
except they be agreed." Amos iii. 3. If we go with
the workl in opposition to our moral impulses, mental
prayer cannot possibly be practised. Those saints, of
whom it was said that they walked with (iod, were
upright and tailhtul men.
III. Notice the manner in which we may maintain
the habit of prayer. " Watching thereunto with
all perseverance."
I. Wv. shouKl watch to maintain a praying spirit.
We ought U) keep awake in order to be always ready
to avail ourselves ol every opporium'ty. ami to seize
upon every occasion for prayer and supplication. We
slu)uKl dilimMitlv watch aLTainst the allurements of sin
that insidiously draw our minils from God. Lawful
objects, occupations, and e.xercises, neces.sarily occu|)y
our thoughts, but we may have God with us in these.
If, however, we follow what conscience condemns, we
cannot have courage to ask the favour of God. Here
we ha\'e a test whereby we may ascertain what is
lawful and safe to i)ursue ; for if we cannot have
comfortable communion with Goil in any pursuit.
em|)loyment, entertainment, ov company, it is at the
peril of our .souls we follow it. or go where we doubt
that God will accompany us as our friend. Let us,
therefore, watch to maintain a praying frame of spirit.
Prayer Needed in the Great Conflict.
555
2. Wc should persevere in prayer.
Through the i)ower of the carnal mind and our
www. J infirmities we arc liable to become weary in
maintaining spiritual miiuUrdm-ss, so 'Awx vve too often
fall into a prayt^rless state, it is not enough to begin
th
e practice wi
th
some zeal, as some do in times o
1
)f
rehgious excitement, or when some unusual impression
d(
th(
ds. but to
)ntinu(; IIk; exercise
with st(;adfast earnestness. When in comfortable cir-
cumstances so that nothing greatly troubles us, nor
any e\il is seriously apprehended. w(^ are LiMiipted to
relax our diligence ; and when sensible of making no
progress towards s|)iritual joy \\(\ are apt to conclude
that, as our |)rayers art; not heard, we may as well give
up the itxercise. l*eople's faith is variously tried that
their real character may become manifest. Christ says
that he who continues to the end shall be saved, anil
the apostle says : " Let us not be weary in well-doing ;
for in ilue season we shall reap, if we faint not."
(ial. vi. c).
I\'. Notice the aid provided to enable us to pray
successfully. " Praying always ... in the
Spirit."
The phrase " in the Spirit " does not mean in our
own hearts, but by the Holy Ghost. Though the Holy
Spirit, who enlightened the minds of the saints in Old
'Testament times, enabled them to cry to God in their
556
Discourses on Ephcsians.
distress, and to ask his favour, yet God promised rhat
the new order of things, which he purposed to intro-
duce, would be permanently the dispensation of the
Spirit, and said: " I will pour upon the house of David,
and upon the inhabitants of Jerusalem, the Spirit of
grace and of supplications." Zech. xii. lo. Christ
promised to send him to his disciples as the Comforter.
Paul says : " The Spirit also helpeth our infirmities ;
for we know not what we should pray for as we ought ;
but the Spirit itself maketh interce.ssion for us with
groanifigs which cannot be uttered." Rom. viii. 26.
Many prayers are made which are not acceptable to
God, and, therefore, procure no aid to sustain those
who offer them in the great conflict, because they are
not " in the Spirit," but merely lip ser ire, or the carnal
desires of the natural heart. " Ve ask, and receive not,
because ye ask amiss, that ye may consume it upon
your lusts." James iv. 3. When the Holy Ghost moves
us to pray he gives simplicity, uprightness, and a gospel
expectation of obtaining the help needed. The rule
given to us is : " If any man lack wi.sdom, let him ask
of God, that giveth to all men liberally, and upbraideth
not ; and it .shall be given him. Hut let him ask in
faith, nothing wavering. I*'or '.e \}cic\^ wavereth is like
a wave of the sea driven with the wind and to.ssed.
For let not that man think that he shall receive any-
thing of the Lord." James i. 5-7. We need the .Spirit
to enable us to ask things agreeable to God in faith.
Prayer Needed in the Great Conflict.
557
V. Notice the persons for whom we ought to pray.
" Praying always with all prayer and supplica-
tion in the Spirit, and watching thereunto with
all perseverance for all saints ; and for me."
I. We should pray for ourselves and all saints.
The conflict in which believers are engaged with
the powers of darkness is not a single combat between
an individual Christian and the devil, but a war between
all the followers of Christ and the whole host of' fallen
angels. In a battle between two great armies, he is
not a loyal soldier who cares only for himself; for a
faithful warrior is concerned for the whole host of
which he is a meml)er, because his own safety depends
on the success of his comrades. Much more is this
the case in the army of Christ, where each is not only
a soldier, l)ut all are brethren, l)ecause living members
of the same mystical body, so that, if even one were
destroyed, the body would be so far maimed to the
detriment of all. Though this cannot occur, each
member of it cares as much for the rest as if it could.
Those i)rofe.s.sors who do not st*ek the welfare of the
brethren are not loyal followers of Christ, neither are
they living members of him. By the presence or ab-
sence of this generous feeling we may ascertain our
relation to Christ. "We know that we have passed from
death unto life, because we love the brethrt.Mi. He
that loveth not his brother abideth in death. Whf)so-
ever hateth his brother is a murderer : and ye know
558
Discourses on Ephesians.
that no murderer hath eternal life ?bicling in him.
Hereby perceive we the love of God, becTiuse he laid
down his life for us ; and we ought to lay down our
lives for the brethren." i John iii. 14-16.
2. The fact that the apostle demanded their prayer
for him shows that Christians are bound to pray for
the ministers of the gospel, particularly for those who
labour among themselves. Paul attached such impor-
tance to intercessory prayer, and had such faith in its
efficacy, that he often enjoined it, and earnestly solicited
it in his own behalf. In this case he intimated to
the Ephesians what he wished them to ask for him.
" Praying always ... for me, that utterance may
be given unto me, that I may open my mouth boldly,
to make known the mystery of the gospel." He begged
of them to intercede for him with the Lord that spiritual
liberty, confidence, and speech might be given to him
when engaged in preaching. If he did not prize the
mere attractions of rhetoric for its own sake, or for the
human applause which it secured, he desired the power
of making known " the mystery of the gospel " with
clearness for the sake of its success, and for the honour
of Christ. For the same reason all Christian ministers
need the prayers of the people, and to these they are
entitled. When their hearers fail in this dutv towards
them, the work of the Lord does not prosper among
them ; and often th^ inefficiency of the minister is
blamed when the)' ought to condemn themselves, and
Prayer Needed in the Great Conflict.
559
resolve by grace to do their duty in time to come.
There is a tendency to leave all to ministers, and ex-
pect success, thouc^b no intercession is made for them
at the throne of grace. This is undutiful, unreasonable,
and unjust. However diligent ministers may be in
preparation, the power of the preaching depentls largely
on the prayers of the i)eople ; for ulleram c may fail
when needed, not, perhaps, so mucii abilit\ to speak
the truths meditated on. but spiriti^\l fn-cilom of mind
to deliver the great message wilh unvlioiv and power.
If we neglect our duty in this n\.mrr, whether mini^K^rs
or hearers, we are sure to suflev loss. As the apostle
was an ambass,ulor for ihv work of the gospel, so are
all ministers K\'i Christ, and though, in mixlern days,
they cannot plead bonds and imprisonment as an argu-
ment to induce their hearers to pray for them, yet they
are entitled to this kindness ; and it is for the interest
of the people themselves that they should faithfully
discharge this duty, so that preachers might be enabled
to proclaim the word with boldness, as they ought to
speak. Seeing that in this i;»assage the duty of Chris-
tians is set clearly before them, they inay see that the
success of the cause of Christ largely depends on them.
It is evident that preaching to edification and the con-
version of sinners is to a considerable extent in their
hands. Th"y should then resolve, in the strength of
God's grace, to pray for the servants of Christ, as it
is the part of ministers to join them in this spiritual
56o
Discourses on Ephesians.
exercise. Believers desire to grow in grace, know-
ledge, and consolation, and to see sinners turning from
ungodliness to Christ ; they should, therefore, awaken
to their duty in this matter. Many bewail the dead-
ness of the church, the lowness of religion, and the
prevalence of ungodliness ; and not a few who do so
never in their life interceded with God for the ministers
of the gospel. To hear a prayerless, graceless, and
conceited professor flippantly pretending to deplore
the church's neglect of the outcasts of the land and
the unfaithfulness of her office-bearers is simply con-
temptible. No doubt Christians, both ministers and
people, need to be awakened to greater devotedness,
but none need it more than hypocritical p'*etendcrs to
earnestness, who find their chief pleasure in censuring
others, particularly those who fear God.
Sinners should also call on the Lord for his Spirit
to give them the light of his knowledge that they may
delight in himself, his ordinances, and law ; and that
they may lose their carnal taste for frivolous, unprofit-
able, and sinful pleasures. They necessarily desire
enjoyment, but while they are ignorant of the holy
pleasures of communion with God and the elevating
joys of spiritual religion, they will seek them in the
world, if not too often in forbidden things. Let them,
therefore, seek the Lord, for whosoever calls on his
name shall be saved.
The Valedictory.
561
DISCOURSE XLVI.
THE VALEDICTORY.
Eph. vi. 21-24: " But that ye also may know my affairs,
and how I do, Tychicus, a beloved brother and fait'^ful minister
in the Lord, shall make known to you all ihinf^'s : whom I have
sent unto you for the same purpose, that ye might know our
affairs, and that he mi^jht comfort your hearts. Peace be to the
brethren, and love with faith, from God the Father and the
Lord Jesus Christ. Grace be with all them that love our Lord
Jesus Christ in sincerity. Amen."
' I ^HE apostle requested an interest in the prayers of
■■■ the Ephesians "that utterance" might "be given
unto" him, so that he might "open his mouth boldly, to
make known the mystery of the gospel." That they
might discharge this Christian duty towards him with
intelligence he sent a competent messenger to inform
them of his affairs, and also to comfort their hearts. It
is proper that the people should know the condition,
afflictions, and trials of their ministers, that they may
bring their case before the Lord in prayer, in order
that in answer to their supplications they might be
relieved and encouraged. It is well when there is such
confidence between them that they can frankly open
their minds to each other. It added not a little to the
comfort of the apostle that he had with him in Tychicus
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Discourses on Ephesians.
a trusty fellow labourer, '* a beloved brother and faith-
ful minister in the Lord," whom he could employ in
this delicate mission. Having stated that he sent a
reliable messenger to visit them, not merely to deliver
the epistle, but to give them explanations of its con-
tents with all proper information concerning the
apostle's situation in his imprisonment for the gospel,
he concluded with the usual farewell : " Peace be to
the brethren, and love with faith, from God the Father
and the Lord Jesus Christ. Grace be with all them
that love our Lord Jesus Christ in sincerity. Amen."
In this expression of the apostle's good wishes he
desires that they -^-hould obtain from God several indis-
pensable blessings, and these we shall now consider.
L Notice the blessings which the apostle wished
them to receive.
I. " Peace. "
By this the apostle did not mean brotherly concord
merely, but the enjoyment of peace with God as the
fruit of his favour.
Natural men cannot have satisfactory peace.
T houghtless people, both young and old, do not clearly
apprehend the displeasure of God and the danger to
which they are exposed as transgressors of his law.
Notwithstanding a secret feeling of distrust, when such
think of God at all they try to persuade themselves
that he so abounds in mercy that they have no great
The Valedictorv.
563
cause to be seriously alarmed. They have quietness
because they seldom think of the God against whom
they have sinned, and because they have no living con-
ception of the severity of his justice. Others experience
a disturbance of their peace by a view of their guilt
and an apprehension of merited punishment, but a
reaction of their feelings into a state of composure pro-
duced by a reformation of life or the performance of
devotional exercises soothes their fears, so as to give
them such hope as causes them to speak peace to
themselves, though they have not made peace with
God by faith in Christ and true repentance. These
form the majority of the inhabitants of Christian lands;
they "say peace and safety," but at last "sudden
destruction cometh upon them, as travail upon a woman
with child, and they shall not escape." i Thes. v. 3.
To shut one's eyes upon real danger is foolishness ;
Jonah's sleep in the midst of the tempest did not pro-
tect him from the danger to which he was exposed.
The fancied security of the commander of an army, who,
during the jollity of an evening's entertainment, refuses
to receive the report of his faithful scouts concerning
the menacing movements of the enemy, will not pro-
tect his camp when suddenly attacked in the darkness
of the night. The mad carelessness of the man, who
refused to read the letter sent by a friend to warn him
of the approach of an assassin, cost him his life. He
was so captivated with the hilarity of the feast, of
564
Discourses on Ephesians.
which along with others he partook, that he would not
apply his mind to any serious business, but before
morning he was slain by the dagger of his stealthy
enemy. Through similar carelessness many lose their
souls ; they will not give due attentfon to their danger-
ous position, and so they perish at last.
True peace is obtained in one way only ; all other
methods are delusions. Heathens and Romanists seek
it in religious rites, self-tortures, and asceticism, but
they do so in vain ; many bearing the Christian name
expect to secure it by religious ceremonies invented by
men ; some believe that they obtain it because they are
pleased with sensuous performances which soothe or
excite the natural sensibilities, and even some, who
adhere to Divinely authorized forms of worship, mis-
take pleasurable emotions for the peace of God. Multi-
tudes expect that legal obedience will produce true
peace. Saul of Tarsus thought this, and few, if any,
pursued that course more sincerely, more carefully, and
more zealously than he did, but " when the command-
ment came, sin revived, and he died." Rom. vii. 9.
When instructed by the Spirit he discovered his mis-
take, and then " knowing that : man is not justified by
the works of the law. but by the faith of Jesus Christ,
even he believed in Jesus Christ that he might be
justified by the faith of Christ, and not by the works
of the law : for by the works of the law shall no flesh
be justified." Gal. ii. 16. He could then say : "What
The Valedictory.
565
things were gain to me, those I counted loss for Christ,
yea doubtless, and I count all things but loss for the
excellency of the knowledge of Christ Jesus my Lord \
for whom I have suffered the loss of all things, and do
count them but dung, that I may win Christ, and be
found in him, not having mine own righteousness,
which is of the law, but that which is through the faith
of Christ, the righteousness which is of God by faith."
Phil. iii. 7-9. We see then that true peace is com-
municated to a man's heart when he is justified by
faith in Christ, nor is there any other possible way of
obtaining it.
2. The effect of God's peace is love with increase
of faith.
Those who are justified by faith have peace with
God through our Lord Jesus Christ, and these love
God and his people. Until a sinner intelligently
appreciates the goodness, kindness, and amiableness
of God he cannot love him, though to do so is the
first commandment of the law, by nonconformity to
which a man exposes himself to eternal punishment.
Until God is known in the face of Jesus Christ as
the God of grace and mercy, who pardons sinners in
accordance with his holiness, justice, and truth, he is
regarded as either altogether indulgent, or unneces-
sarily severe and is, therefore, either disrespected, or
hated. When the mind is spiritually enlightened, the
affections go forth to God with such power that we
-i \:
566
Discourses on Ephesians.
trustingly yield ourselves to him to be guided as he
pleases. The love of God in the heart is accompanied
with confidence in his goodness.
Next to the love of God, in importance, stands
love to the brethren. Few duties are more urgently
impressed on believers than the exercise of charity.
Christ, before his departure, strongly recommended his
disciples to love one another. " A new commandment
I give unto you, That ye love one another ; as I have
loved you, that ye also love one another. By this
shall all men know that ye are my disciples, if ye have
love one to another." John xiii. 34, 35. Indeed there
is no better evidence of godliness than charity. "We
know that we have passed from death unto life, because
we love the brethren." i John iii. 14. On the other
hand, there is no plainer proof of hypocrisy in professors
than strife, bitterness, malice, and backbiting. " He
that loveth not his brother abideth in death. Whoso-
ever hateth his brother is a murderer ; and ye know
that no murderer hath eternal life abiding in him."
I John iii. 14, 15. Paul recommends this grace above
all spiritual gifts. " Covet earnestly," says he, " the
best gifts ; and yet show I unto you a more excellent
way," and then he proceeds to describe the good
qualities of that more excellent way, which is charity."
"Charity suffereth long, and is kind ; charity envieth
not ; charity vaunteth not itself, is not puffed up, doth
not behave itself unseemly, seeketh not her own. is not
■ppi
The Valedicto) •/.
567
easily provoked, thinketh no evil ; rejoiceth not in
iniquity, but rejoiceth in the truth ; beareth all things,
believeth all things, hopeth all things, endureth all
things. Charity never faileth ; but whether there be
prophecies, they shall fail ; whether there be tongues,
they shall cease ; whether there be knowledge, it shall
vanish away. And now abideth faith, hope, charity,
these three, but the greatest of these is charity."
I Cor. xii. 31 — xiii. 4-8, 13.
3. Though faith is the instrument whereby true
peace and love are produced, the apostle speaks here
of faith in its growth and continued exercise.
When faith is evangelical it is not one solitary act,
but a permanent resting on Christ by a belief of the
testimony of God in his word. However lively the
first exercise of faith may be it is capable of growth in
power, and as all graces, including faith, are bestowed
by God the Father, and the Lord Jesus Christ, the
apostle looked to these Divine persons to sustain these
graces in the souls of the Ephesians. He knew the
value of the healthy growth of faith and love, and that
without them there could be no peace. Faith procures
peace, works by love, and powerfully influences the life
to holiness ; for it purifies the heart and overcomes the
world. Where there is no saving faith, the world rules,
but as soon as it is implanted by the Holy Ghost the
world is dethroned, so that faith rules.
,- ^■•^: ^s'c "jy^.y;''^^
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Discourses on Ephesians.
II. Notice those to whom he wished these bles-
sings. " Peace to the brethren, and love with
faith, from God the Father and the Lord Jesus
Christ. Grace be with all them that love our
Lord Jesus Christ. Amen."
1. Observe that those who have this peace are
brethren.
Paul, by the term "brethren," invariably means
believers or members of the same Christian commu-
nity, and that form of the word is used in the same
sense throughout the New Testament. We are com-
manded to cultivate brotherly love, inasmuch as Christ
set us an example by laying down his life for his
brethren ; and che apostle Paul rejoiced in his suffer-
ings for them. Col. i. 24. Here he prays that they
may enjoy all good things. " Peace be to the brethren,
and love with faith."
2. Such was the apostle's love to the Ephesians
that it made him so earnest in his prayer for them that
he repeats the same kind wish in other words, and
says: "Grace be with all them that love our Lord
Jesus Christ in sincerity. Amen." His admiration of
Christ was such that his heart embraced all who loved
him. Prompted at another time by his regard for him
he said : "If any man love not the Lord Jesus Christ,
let him be Anathema Maranatha." i Cor. xvi. 23. This
agrees with the sentiments of the Psalmist : " Do not
I hate them, O Lord, that hate thee? and am not I
The Valedictory
569
asians
that
b. and
Lord
;ion of
loved
or him
Christ,
This
3o not
not I
grieved with those that rise up against thee ? I hate
them with a perfect hatred : I count them mine ene-
mies." Ps. cxxxix. 21, 22. Believers have made an
alliance with God, so that his friends are their friends,
and his foes their foes. Some tell us that as the spirit
of the New Testament is milder than that of the Old,
the sentiments of believers under both dispensations
differ accordingly. Though this view is generally ac-
cepted, it is not true ; for, notwithstanding the change
of ordinances, we find on examination the same prin-
ciples in both parts of the Word of God, and that the
feelings of the saints of both dispensations towards the
friends and enemies of God are virtually the same.
External arrangements may change, but living prin-
ciples are permanent. To love those who love our
friends, whom we admire for their goodness, is natural,
nor can we be pleased with those who show their hatred
of them. It is our duty to love and forgive our ene-
mies ; but we cannot, without unfaithfulness, forgive
the declared enemies of our friends until they are
reconciled to them.
The love of Christ to believers is said here to be
in sincerity, but the word in the original means incor-
ruptible or immortal. It might be rendered an undying
or eternal love. Christ loved them with an eternal
love, and by his grace their love to him will continue
for ever. Love to Christ is a necessary preparation for
the blessedness of heaven, but the want of it deserves
'^-
570
Discourses on Ephesiaus.
perdition. If any one does not love God as revealed
in his Son Jesus Christ, by whom he makes the clearest
manifestations of himself, he cannot love him at all,
and. therefore, Unitarianism cannot be true religion.
Observations :
1. If we love Christ we admire his character, we
are satisfied with his work, we are able to trust him
and we obey his commandments. It is vain to profess
affection for him unless we have submitted to his will,
with a desire to follow all his directions. If we are
sincere in this matter we seek his presence, and we
give evidence of this by a regular waiting upon him
in all the ordinances that he has appointed. If this
be correct, how can those who causelessly absent them-
selves from Divine worship love God "i The matter
demands our attention, for one answer only can be
given to it.
2. Those who love Christ love his people. If we
then fail in this we have a clear evidence of our want
of affectionate regard for him. Let us not deceive
ourselves in this matter, for " if a man say, I love God,
and hateth his brother, he is a liar : for he that loveth
not his brother, whom he hath seen, how can he love
God, whom he hath not seen ?"
3. Consider your peril, sinners, for " if any man
love not the Lord Jesus Christ, let him be Anathema
Maranatha." That means to be bound over as a sacri-
^m^ffgmm^mmmmffgii^
The Valedictory.
57'
fice to Divine justice, that he may be consigned to
eternal fire when the Lord will come to judgment.
God now offers peace to every one who will come by
faith to Christ, and is pleading with men by his provi-
dence, word, and Spirit. Do not reject his offer of
grace. You are ignorant of God and the way of recon-
ciliation ; but if you look to him for instruction, he will
give you light with peace, love, and faith.
" Grace be with all them that love our Lord Jesus
Christ in sincerity. Amen."
Jftntd.