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• • «.

LECTURES

ON TRB

EPISTLE OF PAUL THE APOSTLE,

TO THE

EPHESIANS,

CHAPTER !.

EXrOSITORY AND PRACTICAL,

REV. WILLIAM ALVES, A. M.,

UIKISTEB OF THE GOSPEL, ST. JOHN. K. B.

-^:

ST. JOHN, N. B.
J. 4 A. McMillan, is prince william street.

1867.

J. k A. McMillan, Printers, 78 Prince William Street.

1
t

.-- ■■' Jdb .'< . ^

33 6^/

PREFACE

The following Lectures are not presented to the public as
containing either a complete or a minute exposition of this
remarkable portion of Scripture — the First chapter of Ephe-
sians ; but, simply, as setting forth and illustrating, in a plain '
and easy manner, for readers in general, the leading and fun-
damental doctrines of the Gospel therein contained. We have
endeavoured to keep in view the practical application of every
subject which we have discussed, and trust that our readers
will not fail to lay such application to heart, and that they may
receive grace to enable them to ' profit withal.'

AVe do not expect that, in every point, 'we have succeeded
in exactly representing the views of the Inspired Apostle ;
but, the general system or scheme of Scriptural doctrine which
underlies or pervades these Lectures, we are prepared to defend
— as the only foundation on which a sinner can build for eter-
nity — as, in short, the Gospel of our salvation.

On minute points of interpretation there are differences be-
tween the most eminent recent critics, such as Hodge, Eadie,
Alford, EUicott, — but it is remarkable how nearly they all co-
incide in their views of the most important doctrines in this
chapter. , »

The Lectures are printed as they were originally delivered,
with the exception of a few unimportant corrections.

CONTENTS.

t •

PAGE.
Lecture I. (Introductory) The Ori<jin and Growth
of the Church of Ephesus. The
Apostolic Office, &c., 1

" II. The Church's Doxology, .... 19

" III. ' Election ' — the source of Salvation, . 38

" IV. Right way of viewing the subject.

Adoption. Grace illustrated, &c., . 54

" V. Forgiveness of sins — obtained through

Redemption, 76

« VI. The Riches of Grace, 93

" VII. The all-comprehensive design of the Gos-
pel — to gather together in one, all
things in Christ, 107

" VIII. The Future Inheritance. Assurance of

it, — how obtained. 125

IX. The Word; hearing; faith, .... 142

" X. The Spirit— the Earnest, 160

" XI. True Illumination — the work of God's

Spirit, 175

" XII. Faith, and its concomitants — the effect

of special Divine power, . . . .194

" * XIII The Glorious Dignity of the Exalted

lledeemer, 217

« XIV. The Church the fulness of Christ, . . 235

Appendix — Re-baptism, 1

The Apostolic Office, 2

Adoption, — Dr. Candlish on, 3

Universalism, 4

Christ the Bond, in the Ultimate State, —

Quotation from Dr. McLaggan, ... 6

PAGE.

•

set.

igh

•

rOS-

all

107

e of

125

•

142

•

160

od's

175

Feet

■ •

194

ted

217

•

235

' •

1
2
3
4

LECTURE I.

EPHESIANS.

CHAP. 1.-1-2.

"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 ; Grace be to you and
peace, from God our Father, and from the Lord Jesus Christ."

It was when Paul was returning to Jerusalem — to head
quartern, from his second missionary and apostolic journey,
that he first set foot in the ancient and famous city of Ephe-
sus. Leaving behind him the walls of luxurious Corinth,
after a prolonged and very successful sojourn/ and crossing
the tumultuous ^gean, along with his converts Aquila and
Priscilla,* who ' were tent-makers ' like himself, and whom he
found to be 'helpers in Christ Jesus,' Paul reached the
Emporium oi" the East — the capital of Proconsular Asia —
and the seat of the temple of Diana, in or about the year
of our Lord fifty-four. Then, for the first time, as far as
we can learn, was the gospel made known and preached in

* Acts 18. 2-3.

» >

!8 Origin of the Church. *

that citadel of* ancient art, science, and religion. As Paul
surveyed the customs of the people, and contemplated their
chief occupations, as he looked on that temple whose immense
size and splendid decorations made it one of the seven won-
ders of the world, as he fixed his eyes on that monster image
of the great goddess,* which, it was believed, fell down from
Jupiter, how must the former feeling have come back to him,
that was stirred up in him at Athens ' when he saw the city
vholly given to idolatry.'

Paul could not, however, on the occasion of his first visit to
Ephesus, prolong his stay ; so after reasoning with the Jews
in their synagogue he hastened to Jerusalem, leaving Aquila
and Priscilla on the field of labour which he had thus opened
up, and promising to return again if God willed.

These faithful witnesses were soon after joined by Apollos,
a native of Alexandria, '' an eloqueat man and mighty in the
Scriptures. This man was instructed in the way of the
Lord, and being fervent in the spirit he spake and taught dili-
gently the things of the Lord, knowing only the baptism of
John. And he began to speak boldly in the synagogue, whom
when Aquila and Priscilla had heard they took him unto
them and expounded unto him the way of God more per-
fectly." It is said of Apollos that, when he went to Achaia,
" he mightily convinced the Jews and that publicly, shewing
by the Scriptures that Jesus was Christ." LTnder the influ-
ence of such a man, guided by the sober and enlightened
wisdom of Aquila and Priscilla, the cause of Christ would be

♦Act! 19. 35.

Pauls labours. S

doubtless well sustained in the abHence of the Apostle. VVheo
Paul returned from Jcrnsalcni he found* certain disciples who
had been baptized unto John's baptism, but who had not re-
ceived the Holy (ihost i. e., in his special f;iftfl, and who said
that they had not so much as heard wlu-ther there was any
Holy Ghost. Paul explained to them the nature of John's
baptism as being a baptism of repeutaneo, and also of faith iu
Christ Jesus about to come. The number of the men was
about twelve. Whether Paul rebaptized them may be queB-
tioned.f but he certainly communicated to them the special
gifts of th(^ Tloly (ihost, so that they spake with tongues and
prophesied. We may suppose that there were other believers
besides these twelve, by this time, if we allow that A({uila and
Priscilla, as well as ApoUos. had been blessed to any extent in
their lab(jurs. At all events these twelve incn might repre-
sent a church, including a corresponding number of women
and children of from forty to fifty souls. With such a nucleus
was the church of Ephesus commenced. Tnder the care of
the Apostle, • God bearing witness both with signs and won-
ders, and with divers miracles and gifts of the Holy Ghost,
according to his own will,']; this infant church was mightily
advanced, during his sojourn with it, which extended to a
period of at least two years and three months. For the first
three months he went to the synagogue and reasoned with the
Jews; but being opposed and hindered he withdrew to the
school of one Tyrannus, with the disciples, and continued to
dispute daily, and as we may safely conclude, to exercise all

•A0UI9I-7.

t Set Appsndix A.

tHeUu. 4.

Pauls labours.

* f

the functions of his apostolic an' ministerial office, for the
remaining period of two years.* Ho taught them both pub-
licly and privately. He kept back nothing, but declared U)
them the whole counsel of God. Ho must have ordained
elders or bishops, that is, overseers, among them. He, in
short, preached to them tlie whole gospel in its fulness and
purity, and forewarned them against the intrusion or uprising
of false and injurious teachers. From the narrative, we gather
that his labours were crowned with success, and that a large
and flourishing church was formed in Ephes .: in that space
of time. From this as a centre, also, the light of the gospel
shone far and wide ; * so that all they which dwelt in Asia
heard the word of the Lord Jesus, both Jews and Greeks.'
It was here that several incidents of a memorable character
befell', the Apostle. Here ' God wrought special miracles by
the hands of Paul.* Here the Spirit of God triumphed over
the spirit of evil, giving evidence of Paul's apostolic character
to the confusion of certain vagabond Jews who were Exorcists.
'Jesus I know,' said the evil spirit, 'and Paul I know, but
who are ye?' and 'many of them which used curious arts
brought their books together and burned them before all men '
to the value of fifty thousand (pieces) of silver. Here the
&mous uproar took place at the instigatio of Demetrius and
other craftsmen whose occupation was to make ' silver shrines
for Diana,' because through the gospel their ' craft was in
danger,' and this brought the Apostle and the church itself

f Acts iXi. 8. *!kc.

,' I.

Timothy left at Ephesus, 5

into deep waters; but it was overrujed for its still greater
uonfirmation and enlargement.

After this affair the Apostle left "Kphcsus, but not without
making provision, as you might expect he would, for the
support and futherance of the gospci. When he went into
Macedonia he ' besought Timothy to abide still at Ephesus.'*
After spending a short time in visiting the churches in Mace-
donia, and as he was on his way to Jerusalem, Paul sent to
Ephesus, and called the elders of the church to meet him at
Miletus, a seaport town about forty miles south from Ephesus,
and in importance next to Ephesus in th^e times and places.
There he delivered to them a fervent charge ' to take heed
unto themselves, and to all the flock over the which the Holy
Ghost had made them overseers, to feed the arch of God,
which he had purchased with his own blood.'f In his address
he predicts that false teachers would soon arise among them,
not sparing the flock. The Apostle, after his leaving Ephesus,
gave Timothy a special charge to watch over the church tnere;
and from the epistles to Timothy we learn many things which
are of considerable importance in its history.

We find that the prediction of Paul, with respect to the
rise of false teachers, came true, in spite of his using the pre-
caution to leave Timothy to charge some that they teach no
other doctrine. In the book of Revelation, in the address
to the angel of the church of Ephesus, mention is made of the
Nicolaitanes, a sect of which we know little, except that their
deeds were hateful to the Lord, as they were also to the

♦1 Tim. i. 3.

tAots zz. 28.

Duration of the Church.

Ephesian church. Though the church is,. there,»^ reproved
for departing from its first love, and warned to repent, yet on
the whole, it is commended for its works and patience and
fidelity.

The Ajtostlo John is, according to early tradition, said to
i.ave had Ephesus as the seat of his labours, towards the
close of his life.

Thus important, every way, was the early church of Ephe-
sus. It was established in the very citadel and stronghold
of the empire of Diana, 'whom all Asia and the world wor-
shipped.' It was the centre from which the gospel radiated
all round in these parts. It soon became numerically strong.
Planted by Paul, watered by ApoUos, nurtured and guarded
by Timothy, and finally honoured by the presence of the ven-
erable John, this vineyard, over and above all, had received
the increase from God. and is, therefore, the first mentioned,
and probably the most important of the seven churches of
Asia, whose names are written in the Apocalypse. ^

How long exactly, this church continued to flourish and
exist it were difficult to determine. We are informed by
history that two most important councils of the Universal
Church, one in A. D. 431, and the other in A. D. 449, to
decide the doctrine as to the person and .natures of Christ,
were held at Ephesus; and from this we conclude that the
church may have remained in existence for some time after
the last of these dates. But at length it vanished, and now
the traveller scarcely knows where to fix the site of ancient
Ephesus. City and church and all have disappeared, and

Date, Address, and t

bat for certain ruins which are identified with the 'theatre'
into which ' all the people rushed,' on the occasion of Deme-
trius's uproar, it might be doubted by some whether the
whole history is not an ancieht myth. The church had deteri-
orated — it had forsaken its first love — its faithful ones had been
gathered into glory, and the candlestick was finally removed.

As Paul, however, lay a prisoner at Rome, five years after
his first visit to Ephesus, what stirring associations would
crowd on his memory, and how would he embrace an oppor-
tunity of writing to the church that owned him as its father,
and which had not as yet disgraced its connection.

This epistle, then, it is thought, on good evidence, wai«
written from Rome, between 59 and 61, A. D., at a period of
the Apostle's imprisonment, when the severity of his bonds
was somewhat relaxed, when he enjoyed the liberty of preach-
ing the gospel, and when he even entertained the hope of
being soon released. All this may be gathered from a com-
parison of certain passages in the Acts of the Apostles and in
Paul's own writings.

Though addressed to Christians at Ephesus, and principally
intended for Gentile converts, yet this epistle seems to have
been designed, as it is adapted, for general use in the existing
churches of Christ ; and, of course, as containing a revelation
and exposition of Divine truth, from the pen of an Apostle,
it must hold a permanent place among the authoritative rec-
ords of Christianity.

Its general scope, plainly, is to impart to a flourishing
community of believers, the iiighest and most enlarged views

Scope of the Epistle.

of the blessing of redemption, as well as to stir them up to
adorn their profession, by a faithful and zealous discharge
of their duty in the diflferent relationships of life, and to
prepare them for the inheritance of the Saints in Glory.

The first two verses contain the Apostle's salutation, and to
this, let us, for the remainder of this lecture, confine your at-
tention.

He begins by setting forth his name and office, to engage
at once our respectful attention, and our reverent submission
to what he is about to declare.

" Paul an Apostle of Jesus Christ by the will of God."

[. We have here to enquire, particularly and definitely,
what was included in the apostolic office to which Paul lays
claim. The original appointment and commission of the
twelve apostles is thus related by the Evangelist Mark: "And
Jesus goeth up into u mountain and called to him whom he
would, and they came to him j and he ordained twelve that
they should be with him, and that he might send them forth
to preach, and to have power to heal sickness, and to cast
out devils."* In Luke's gospel this remarkable transaction
is thus described: '"And he called his disciples, and o. them
he chose twelve; whom also he named Apostles."f From
these and other passages ia the Gospels, we learn the follow-
ing facts as to the apostolic office during Christ's ministry on
earth. (1.) Jesus himself chose or selected the twelve from
among his disciples. They had a direct and immediate call.
(2.) It was He who gave them the distinctive name Apostles.

*Mark iii. 13.

tLuke vi. 13.

The Apostolic Office.

(3.) He ordained them for these duties, viz : to be vfLu him
and attend upon him; to preach the Kingdom of God, or
that the Kingdom of Heaven was at hand, in other wcrds,
to introduce the Gospel ; and lastly, to heal the sick and cast
out devils. (4.) Their endowments, wherewith he gifted
them for their work, were, first, authority founded on their
commission ; second, power to heal sickness and cast out
devils; and third, Providential support by the way.

When our Saviour was about to leave the world, and as-
cend visibly to Heaven, he renewed his commission to them
all, except Judas, (whose place was afterwards filled up by
the Divine call alighting on Matthias);* and he gave them
the assurance of an additional special endowment in the full
gift of the Holy Ghost — the Comforter — who should ' teach
them all things, and bring all things to their remembrance,
whatsoever he had said unto them. (See John xiv. 26;
XV. 26-27; xvi. 7. Acts i. 1-9.) That assurance was ful-
filled, when, on the day of Pentecost, the Spirit, most sig-
nificantly and most beautifully emblemed by ' the mighty
rushing wind,' and ' the cloven tongues, like as of fire,'
descended upon each of them, and ' they were all filled with
the Holy Ghost, and began to speak with other tongues as
the Spirit gave them utterance.'f

One thing included in the Apostolic office was to bear
witness of the resurrection of Christ, (See Acts i. 22 ; ii.
32.) so that no one could well undertake its duties who had
it not in his power to give evidence as to that fact, with-

•Acta i. 23-26.— Comp. Lev. xvi. 8. tActa ii. 1-14.

Pauls Credentials.

out which, indeed, Christianity were, as a religion, vain, and
to be rejected.* On that fact the hope of all believers in
every age of the church depends.f Paul could bear testi-
mony to this fact, for on his way to Damascus, on the occa-
sion of his conversicu, he beheld the rise a and exalted Re-
deemer and he:^rd his voice.| Hence, in dealing with the
Corinthians, he says : ' Am I not an Apostle ? Am I not
free ? Have I not seen Jesus Christ Our Lord ? ' But this
was not a distinctive mark, for Our Lord ' was seen of above
five hundred brethren at once,' and by women as well as
men. It was, however, an essential requisite, and Paul was
not wanting in it ; for, he says, ' last of all he was seen of
me also, as of one born out of due time.*

But that which was absolutely and essentially distinctive
of the apostolic oflSce, was a commission from Christ to de-
clare by inspiration of the Holy Ghost, and consequently in-
fallibly the Gospel of the Grace of God. In this lay the
apostolic character. Apostles were enabled to give proof that
they possessed this commission by the power they had of
working miracles, and of conferring miraculous gifts on whom-
soever they laid their hands. By the ' laying on of their
hands' they could confer special gifts of the Holy Ghost.
The essential gift was infallible inspiration consequent on the
commission of Christ j and to this, therefore, the distinctive
peculiarity of the apostolic office is to be ascribed.§

Now Paul had the most complete warrant for asserting this
•commission. Never was there a more wondrous display of

*1 Cor. XT. 14. tl Pet. i. 3. lActa zxvi. 16. gSee Appendix B.

EpistU binding on all.

Divine power than that which converted Saul into Paul —
' the blasphemer, the injurious, the persecutor,' into ' the
chosen vessel to bear the name of Christ before the Gentiles
and Kings and the Children of Israel.' At his conversion
he received his commission, direct from Heaven, from the
mouth of the Master, written not with pen and ink, but by
the Holy Ghost. This he was everywhere able to establish,
first to the satisfaction of the other Apostles who added the
seal of their ordination ^^' and afterwards wherever he went.
By the gifts of the Holy Ghost, and by the power of God
resting on him, he was able to attest his apostleship in every
place. Writing to the Romans, he says : " for I will not
dare to speak of any of those things which Christ hath not
wrought by me, to make the Gentiles obedient, by word and
deed, through mighty signs and wonders by the power of the
Spirit of God.""!' Again to the Corinthians, he says : " truly
the signs of an Apostle were wrought among you in all pa-
tience, in signs and wonders, and mighty deeds."|

Paul, an Apostle of Jesus Christ, then, infallibly guided
by the Holy Ghost, speaks to the Ephesians, in this, his
epistle, with Divine authority. The truths he declares or
unfolds are the doctrines of Christ. The words he uses are
not the words which man's wisdom teacheth, but which the
Holy Ghost teacheth. These truths of Chris*, these words
of the Holy Ghost, are holy oracles. They form part of the
Word of God to man, which liveth and abideth for ever.
They bind us, in their application to us, as much as they

•Acts xiii. tRom. xt. 18. % 2 Cor. xii. 12.

1»

*^By the will of Godr

(lid the Ephesians, We are brought into contact with the
mind and will of God. By this Goapel wc ahall be judged.
It must prove either a savour of life unto life to us, or a
savour of death unto death. With what reverence ought we
to bow before the Word of God ! Let us remember that the
things of God are hid from the wise and prudent, and re-
vealed unto babes; and let us prayerfully commit ourselves
to the Divine guidance of the Holy Spirit, speaking to us by
his inspired Apostle ! ,

Paul an Apostle of Jesus Christ 'by the will of Qod.'

II. The principal idea contained in this clause is seen in the
introduction of his Epistle to the Galatians, where it is ex-
pressed in full : ' Paul an Apostle, not of men, neither by
man, but by Jesus Christ and God the Father who raised
him from the dead.' The idea may be said to include two
things, principally : First, that he derived his commission and
authority directly from God. He had not been chosen by
men, nor even appointed as Matthias was, but was chosen
and set apart immediately by God, as is evidci^t from the
narrative. Second, that he obtained his qualifications for his
office in an extraordinary manner. He had not qualified him-
self, any more than he had chosen his office. Nor was it
by a course of training on the part of other apostles. On
the contrary he appears, almost suddenly, endowed with gifts
and graces, with knowledge and power, fitting him for his
high vocation.

There is a peculiar emphasis, however, in Paul's saying,
' by the will of God.' It wl^ in spite of himself, so to speak,

Practical application.

and contrary to the natural course of things. Moses wao
called forth to deliver his people from bondage 'by the will
of God/ but then he was, heart and soul, anxious for that
deliverance. David was raised up to the throne ' by the will
of God,' but he was a man after God's own heart. The other
Apostles were called 'by the will of God,' but they were
chosen from among those who were disciples. In the case
of Paul we see the will of God casting ordinary rules to the
winds, and, in contravention of the natural course of things,
making him an Apostle. He was as one born out of due
course. He was miraculously called. He was miraculously
endowed. In respect of these things there was a specialty
in Paul's case, which gives a peculiar emphasis to the words
' by the will of God.'

The Apostle, therefore, might speak with a full conscious-
ness of his commission and authority from God. He had
been appointed to his apostleship by a signal and glorious
exercise of the will of God. His call was clear and emphatic.
He was deeply impressed with the responsibility of exercising
his apostolic office. He felt " woe is unto me if I preach not
the Gospel. Necessity is laid upon me." He had nothing
to boast of in himself It was ' the will of God.'

And in their separate spheres may not all true believers,
all who by grace are called and chosen and faithful, feel the
binding, constraining influence of the ' will of God.' If for
your special work or duty you have any evidence of a divine
call, then are you not bound to regard yourselves the servants

of God? £ftch of ^0U| va tbat easei flut/ wj^ * \>j the grace

^W"

PraiJtical application.

of God 1 am what I am; by" the will of God I am engaged
in my special vocation. Although I may not have authority
infallibly to bind the consciences .ind instruct the hearts of
others, yet I have authority for doing my duty and fulfilling
a trust, in my own sphere, — I am the Lord's servant. What-
soever, therefore, I do by word or deed, I do all in the name
of the Lord Jesus, giving thanks unto God and tlie Father
by him.' This were an animating thought — an inspiring feel-
iuj,. Oh that each of us would act on this principle, at all
times !

To the Saints which are at Ephesus, and to the faithful in Christ Jesus.

III. The most of the epistles of the New Testament are ad-
dressed to believers, to the Saints and the faithful in Christ
Jesus.

These expressions are not to be taken in a loose manner, as
if descriptive merely of outward calling and outward mem-
bership in the church. They imply an effectual work of grace
already begun. The term Saints was indeed applied to the
Israelites, to denote their outward ceremonial and covenant
relationship to God. They were separated, and so in that
sense ' Holy,' or ' Saints.' But in the New Testament the
word means ' cleansed,' or purified, and it includes two things :
(1.) deliverance from the guilt of siu by means of the atone-
ment of Christ and inward purification from the power of sin,
and (2) consecration to the services and glory of God. The
Saints at Ephesus were reconciled by the blood of Christ —
they had experienced the ' washing of regeneration and re-
newing of thfe HcilycGhQgt'. .They w^re, ^moreover, a peculiar

Who are Saints.

people — separated from the world — consecrrited to God. They
are also styled ' faithful/ The expression here means just
' full of faith,* or exercising faith in a steadfast and perseve-
ring manner.

Those whom he calls faithful he also calls Saints. He who
■ is a believer is also a Saint, and no one else. It is ' in Christ ^
that they are said to be Saints and faithful. This expresses
the union subsisting between them as members, and Christ
as the head. It is only ' in Christ' that any become ' Saints j'
but let us notice how this is brought about. It is just sim-
ply by believing. There is no othv;r way to us intelligible,
by which union with Christ is effected. This is where the.
mystery of salvation comes in contact with human means and
personal duty. Believers realize their union with Christ,
whether in its priviliges or fruits, only by faith.

Thus, when we ask you whether the appellation here given
by the Apostle to the Ephesians would apply to yourselves —
when we inquire ' are you Saints, or faithful, or in Christ ; *
it will resolve itself into the practical inquiry, ' are you look-
ing to Jesus for your salvation, are you trusting to him, are
you submitting to the righteousness of God in him V If so,
then you are Saints already, and you will become more and
more practically and manifestly Saints. You are reconciled,
you are renewed, you are God's people. Much may yet have
to be done; you may only have entered on your course; but,
blessed be God ! ' in Christ,' includes everything. He is the
Alpha, and will be the Omega, of your salvation.

;:i

Christ's Lordship.

Qraoe be to you and peace from Ood our Father, and from the Lord Jesus
Christ.— Verse 2nd.

IV. Paul prays for ' grace and peace ' to his readers, and in
this prayer he comprehends all blessings. The ' grace/ or free
unmerited favour of God, is the source of all real good to
fallen man. It was this which prompted the plan of salva-
tion. It is this which confers its actual enjoyment. ' Peace/
according to the usage of the word, means well-being in gen-
eral. It includes peace of conscience, peace at home and
abroad, in sickness and health, in life and in death.

These all embracing gifts Paul asks from ' God the Father,
and from Our Lord Jesus Christ.' He recognized both with
equal reverence and gratitude. Christ was as much an ob-
ject of worship as the Father. lie looked up to liis Master
as God, and in him he found grace and peace himself, which
he desires, therefore, for those in whom he felt so deep and
sacred an interest.

God is styled ' Our Father,' not simply because He is our
Creator, or because He is the Father of spirits, but chiefly
because he has adopted us by his spirit into a new and per-
manent relationship; and we become his children by and
through the grace of the new covenant. Again Jesus Christ
is Our Lord, although in a more familiar view, our elder bro-
ther. Both things consist and harmonize ; such is the mar-
vellous wisdom displayed in the plan of our recovery. ' Lord '
denotes possession or property. In this sense ' Jesus is made
of God both Lord and Christ.'* He is the Lord — ^the Lord of

•Acts iL 86.

Submission to Christ.

Lord Jesuii

rs, and in
e,' or free
1 good to

of salva-

' Peace,'

ig in gen-

lomc and

,h.

10 Father,
both witli
ch an ob-
lis Master
lelf, whicli

deep and

He is our
►ut chiefly
IV and per-
n by and
isus Christ

elder bro-
s the mar-
j. 'Lord'
us is made
he Lord of

Lords — the Lord God. He has dominion aasigned to hlni
— even the Divine right of dominion — that at his name every
knee should bow, and every tongue confess that he is Lord
to the glory of God the Father. Although ho made himself
a servant — was made under the law — yet being exalted he
was made ' Lord of All.' Ho was not merely man, and a
flufferer for the redemption of his church, but he was also
God, even the mighty God and the ]*rincc of Peace. Hence
having Divine perfection, infinite goodness and infinite power.
he possesses a complete right to the universal sovereignty of
heaven and earth j and this right, after triumphantly finishing
his work of humiliation for sinners, is openly brought for-
ward, — this claim is fully asserted.

No one, it is said, can call Jesus Lord, but by the Holy
Ghost.* It is a confession which, when genuine, implies a
recognition of the Divine Sovereignty as wielded by Jesus.
and of the Divine glory and goodness, as they shine forth in
his person and work. It is a confession which, when gen-
uine, implies an acquiescence in this sovereignty, and a per-
sonal submission to his rule in and over the mind. Blessed,
surely, is His empire, for it is that of truth and love ! The
Kingdom of God is righteousness and peace, and joy in the
Holy Ghost. This is Christ's Kingdom.

These two 'requisites' can be supplied by no human tifort.

It is not 'in man' to see the divine excellence of Jesus Christ.

Seeking ' great things ' for themselves, most are discontented

with the 'things of Christ's kingdom.' It is not 'in man' t

^ 'Cor. 1 xii. 3.

U\i

Submission to Christ,

submit to tho 'Lordship* of Christ, without a new 'nature.
The spirit of selfishness is utterly opposed to the spirit of the
gospel. Submission to Christ is, on the contrary, the surest
means to happiness, whether in our personal, domestic, or so-
cial capacity.

Do you thus — intelligently, sincerely, and practically— call
Jesus Lord ? Then are you within the Kingdom of Grace,
and the Peace of God shall reign in your hearts. — Amen.

LECTURE II.

El'HESIANS.

CHAP. l.-a.

" Blessed be the God and Father of our Lord Jesus Christ, who hath
blessed us w!th all spiritual blessings in heavenly places in Christ."

The Epistle to the Ephesiaus is one of the most sublime
portions of God's Word. The subjects introduced in it are
on the highest elevation of revealed knowledge; yet, as we
shall sec, the application of the loftiest of them is level with
the relations in which man stands on earth, with the care**
belonging to his present lot, and with the deepest jispirations
and demands of his spiritual nature. The language, too, in
which these transcendent doctrines is set forth is beautifully
striking, — forming, as it were, 'apples of gold in pictures of
silver.' And, as gold is capable of being beaten out to an
almost indefinite extent, so it has happened that numerous
volumes of human writing have been evolved out of single
topics or lexts contained in this epistle. Every word breathes
of a pure and heavenly atmosphere ; and the intelligent,

The Church's Doxology.

though humble, Christian needs no other evidence of the
Apostolic, that is the Divine origin of this Scripture, than
what lies conspicuous on its face. ' It reveals itself as the
work of the Holy Ghost, as clearly as the stars declare
their maker to be God.'

On entering this field of Scriptural study we have not
to pass through any dry and barren track ere we come to
rich and nourishing pasture ; or, to vary the figure in ref-
erence to our present subject of discourse, no sooner have
we set foot within this recess of the Temple of Divine
Truth than wo hear the praises of God lifted high by the
voice of Faith and Love, as the Apostle, in name of the
Church, exclaims ' Blessed be the God and Father of our
Lord Jesus Christ who hath blessed us with all spiritual
blessings in heavenly places in Christ Jesus.'

I. We have, here, a Doxology — most illustrious of the
perfections of God — in which all can unite, both men and
angels.

The praise which the Apostle expresses in our text is.
we have reason to believe and as far as we know, the very
highest eulogy which can be rendered to Jehovah. It ex-
tola the grace and mercy which prompted and carried out
the work of salvation — God's most honourable work ; and.
as it ofiers up blessing for blessing, and casts the crowns
which his unmerited love bestows at the foot of his Sover-
eign Throne, it must surely be the most acceptable praise
of which we can form any conception.

As God created all things for his own pleasure, and as

^^^

Nature's Praise,

he governs all things according to the counsel of his own
will, so we can understand how that there is no spot in this
universe which does not, in some way, contribute praises to
his name.

The Psalmist in the 148th Psalm calls upon all the crear
tures of God to praise his name, 'for it is excellent.' In a
certain sense th^-y do so by the very terms of their exist-
ence. Nature, in all its departments, obeys the primitive
laws assigned to itj and, saving for the blight of sin, under
which the whole creation groaneth, God might still look down
on the works of his hands and pronounce them all to be
' very good.' The swallow builds the same sort of nest as
at the first, the flowers throw upwards the same beauteous
tints, and the stars move on in the same courses. Without
speech or language, or voice of articulate, conscious praise,
all nature resounds with one harmonious anthem, celebra-
ting the Wisdom, the P<-wer, and the Goodness of its Al-
mighty Creator. But surely higher than this rises the praise
— conscious, intelligent, and hearty — which God's own re-
deemed can offer when they ' bless the God and Father of
Our Lord Jesus Christ.'

When we come to consider how it stands in the moral
and spiritual world, embracing all who arc rational and vol-
untary agents under God, there are three states which pre-
sent themselves to view, in which such boing-s exist, and in
each of them God in a certain sense is glorified.

In that gloomy region of dark despair, which is the abode
of evil angels, and of lost souls, a deep and awful note of

I ITT

:l ll

iSiS

Evil made to Praise.

praise may be heard, reluctantly drawn out by an inflexible
law and a tormenting conscience, as each miserable tenant
confesses the justice of his doom. There is no escaping the
presence of dod. ' If T make my bed in Hell behold thou
art there. ' ' The darkness hidcth not from Thee.' The
thought of this subject is too dismal and too mysterious for
us to fathom. Yet the Scripture assures us that from the
waste howling abyss of misery God does recover a certain
'.evenue of praise.* His glorious justice, as well as Sovereign
power, are there displayed and acknowledged; and whilst in
Heaven the angels say, 'Holy, Holy, Holy,* the wicked must
ever reply, ' Righteous, Righteous, Righteous,' is the Lord
God of Hosts. Oh how different is that praise and how
much less pleasing to God, than the joyful and heartfelt
'blessincr' of each redeemed sinner!

In the state on earth wo contemplate a mixed and per-
plexing condition, in which it were difficult for us to say,
from our own knowledge, whether there is more good or evil.
But over all God presides, the Sovereign king, who by his
all-controlling hand directs at once the falling of a sparrow
and the affairs of nations. ' Is there evil in the city,' — is
there war, famine, pestilence, — ' and the Lord hath not done
it?' ' He hath made all things for himself, yea even the
wicked for the day of evil ; ' and out of evil God makes good
to arise, and compels the very wrath of man to praise him.
God's Providence is most wise and holy and powerful, and all
nations and all individuals that ever existed and all. events

♦Rom. ix. 17.

Angelic Praise,

that ever happened shall, in the day of the Lord, proclaim the
righteousness of his rule, ' Great and marvellous are Thy works.
Lord God Almighty, just and true arc all Thy ways, Thou
King of Saints. Who shall not fear Thee, Lord, and glorify
Thy name? for Thou only art holy ; for all nations shall come
and worship before Thee; for Thy judgments are made mani-
fest.'* But higher than this is the blessing of our text !

Ascend we now into Heaven and contemplate the Holy
Angels — those Sons of God who remained in the house when
others forsook it — those 'morning stars' that sang together and
shouted for joy when the Almighty laid the foundation of the
earth and spread out the Heaven as a curtain ! These all
praise the wonders of creative power and admire the goodness
of Him who is the ' Father of lights with whom is no variable,
ness or shadow of turning.' Their service is surely sublime,
their adoration most exalted and their joys most complete.
But high, and doubtless, most acceptable to God as their praise
is, higher still and more acceptable is that of the Redeemed
Church. The angels, as they never sinned, never needed sal-
vation ; as they never deserved wrath, so they cannot be the
objects of mercy strictly so called. They are represented as
' desiring to look unto these things ; ' and when they would
strike their harps to the noblest and most glorifying song in
Heaven, they must even borrow the new song of the ransomed
— the song not of Creation, with all its display of skill and
goodness, but that of Redemption with its far more amazing
display of mercy and grace. In the vision which John saw of

• Rey. XV. 3-4.

(^1

The Song of He

111

Heaven and its occupants,* recorded in the Apocalypse, those
who stood immediately around and next to the Throne were
the representatives of the Church — the four beasts or living
creatures and the four and twenty elders — and around these
were the angels. The position of these heavenly worshippers
is thus remarkable and significant. Not less so is their praise,
both for its matter and manner. First of all, the Elders
and the living creatures — the Church in glory — sings a new
song ' Worthy art thou . . for thou wast slain and hast re-
deemed us to God by thy blood, out of every kindred and
tongue and people and nation, and hast uiade us uuto our God
kings and priests; and we shall reign on the earth.' Then the
angels that stood around (as if in an attitude according with their
oflS.ee under the gospel, for ' are they not all ministering spirits
sent forth to minister for them who shall be heirs of salvation ?)
in number ten thousand times ten thousand and thousands of
thousands take up the strain, saying with a loud voice ' Worthy
is the Lamb that was slain to receive power and riches and wis-
dom and strength and honour and glory and blessing.' Then,
last of all, comes a universal burst ' from every creature which is
in heaven and on earth and under the earth,' as if all the uni-
verse of God were stirred to its heart, and, vibrating with a
thrill of sacred devotion, had reached the utmost height of
praise and worship, whilst it adores a Redeeming God and
exclaims ' Blessing and honour and glorj; and power be unto
him that sitteth upon the Throne and unto the Lamb for ever
and ever.'

* UoT. iT» and t ,,

Out relation to God

36, those
)ne were
r living
nd these
shippers
r praise,
} Elders
;s a new
hast re-
Ired and
our God
rhen the
?ith their
ig spirits
Ivation ?)
usands of
' Worthy
; and wis-
,' Then,
) which is
I the uni-
ig with a
height of
God and
be unto
) for e?er

Is not that the identical praise which is expressed in our
text ? Is not the Apostle teaching us here, the new song
of Heaven ? Oh that, from a sense of God's mercy to us,
from a felt relish in the service, and with clean hands and
a pure heart, we could take our place in this recess of the
temple, and say with him, 'Blessed be the God and Father
of our Lord Jesus Christ, who hath blessed us with all spiritual
blessings in heavenly places in Christ ' !

II. Let me ask you, in the second place, to observe carefully
the Title under which the Apostle blesses God, viz., 'The God
and Father of our Lord Jesus Christ.' This is an expression
of frequent occurrence and of most important signification, in
the writings of the New Testament. It is :i favourite express-
ion with Paul. Besides our text we may instance in Bom. xv.
5, where he says ' Now the God of patience and consolation
grant you to be like-minded one toward another according to
Christ Jesus ; G. That ye may with one mind and one mouth
glorify God, even the Father of our Lord Jesus Christ ;' and
in Eph. V. 20, where he says ' Giving thanks always for all
things unto God and the Father in the name of our Lord
Jesus Christ.'

It is evidently, in the reckoning of the Apostle, a matter of
prime importance, that when we attempt to praise or glorify
or give thanks to God, the relation which he bears to our
Lord and Saviour should be recognized and felt. That relation
consists in His being at once tlie God and the Father of Jesus
Christ; and as believers recognize in Jesus Christ at once
their Lord and their elder Brother^ as well as Redeemer, the

Through Jesus Christ.

i! !

way of approach is safely and securely laid and they may
* draw nigh with true hearts and in full assurance of faith/

The importance of thus recognizing the relation of God to
our Saviour may be gathered from the fact that when about to
leave this earth, after his resurrection, Jesus himself thus in-
structed and comforted his disciples — addressing Mary Magda-
lene, he thus charged her ' Go to my brethren and say unto
them I ascend unto my Father and your Father j and to my
God and your God/ This truth — ^^this beautiful, sublime, and
comforting thought He left with his Church as the elder bro-
ther's parting legacy.

The disciple — the true believer — stands to Christ in the
relation of at once a faithful subject and a younger brother.
This relation in each case is indissoluble, and brings together
into one all the members of the family. But God above is the
God and Father of Jesus Christ. This relation is also indis-
soluble. He is God's Christ. He is the Father's Eternal
Son. Must not the two relations form a necessary third
equally indissoluble ? and thus believers — disciples — rejoice in
God even the Supreme as at once their God and their Father ?
Or shall we say that this relationship into which believers are
brought to God the Father is substantially and truly identical
with that in which Jesus Christ stands ? At all events He is
the link or bond by which 'many sons and daughters' are
brought unto God and established in ' the house.'*

A nearer and more familiar relationship to Chris c is sup-
posed to be first formed ; a higher and more august is at the

^See Appendix.— ilc^optton.

)*■

Access with Hope.

8amc time secured. We are not called on to deal with God, in
the first instance, as the absolute Jehovah or to approach to
him in any case in our own right or name. But coming to
Christ, as sinners yet in faith, and then through him to God
— our prayers, our praises, our whole service ascends to his
Father and to ours, to his God and to ours.

That this is not a men idea or one that has no practical
significance might be shewn from the most familiar experiences
in life. Do you not consider that the relatives of those who
are related to you are from this very circumstance rendered
accessible at all times and more particularly when any emer-
gency arises, and you need their help? Nay suppose you could
claim with the Sovereign a connection of only a very distant
sort, through some one intermediate between you with whom
you are more nearly connected, and that you desired for some
purpose to engage the Sovereign's interest in your behalf,
would not the fact of such a connection at once embolden you
in your errand and form a prevailing motive on the part of
the Sovereign to admit you into his presence and grant your
request ?

In like manner to illustrate things divine by things human,
when you are animated with the Spirit of praise or the spirit
of prayer — when you either come with your offering to God or
would secure from God the desire of your hearts — then the
fact that He is the God and Father of your Lord Jesus Christ
must both encourage you and must move towards you the
Divine regards and render you acceptable. Your prayers,
your praises, are accepted in the Beloved. ' There is one God

Grounds of Praise.

and one Mediator between God and man — the man Christ
Jesus.' ' By him, therefore, let us offer the sacrifice of praise
to God continually, that is, the fruit of our lips giving thanks
to his name.'

III. In the third place, I would direct your attention to the
reason why the Apostle blesses God. ' Who hath blessed us.'

This is the language of believing persuasion, if not of realized
experience. The Apostle rejoices in the fact that he and all
the household of faith have already been made the objects of
God's favour and grace, and the recipients of His loving Fath-
erly gifts. It is not by simply contemplating the character of
God in itself, or the manifestation of his love in Christ, or the
ample provision of blessings held forth in the Gospel, that the
eulogy of our text is drawn forth. This is all that the Angels
can attain to in their praise of God. There is an additional
element in the case of redeemed sinners, which gives unction
and fervour to their acknowledgments. There is the praise
of gratitude superadded to the praise of admiration ; and where
these two are combined, as in the case of such as have ' tasted
and known ' that God is gracious, there the feelings of dutiful
worship will be most animated as well as most sincere.

The praise of our text comes from minds persuaded of the
grace of God, from hearts already blessed of God. It comes
from souls justified and renewed. It swells higher and higher
as the consciousness of Jehovah's goodness and' grace increases.
Some confidence or assurance is necessary to this praise. The
stronger the confidence, the more fervent the praise. If you
have enjoyed some sure persuasion of an interest in the salva-

Grounds of Praise.

tion of Christ, if you have in some degree reaped the blessed
fruits of his death and atonement, if you can lay your hand ou
this and the other evidence of your calling and election, you
will then most readily and heartily join with the Apostle, for
then you can truly say, ' Blessed be God who hath blessed us.'
On the contrary if still you know not but that the wrath of
God abides upon you for your sins, and that you are still under
the curse, instead of venturing to praise God you will feel
only the movements of distrust. It is only when you have
passed from darkness to light and from under the curse to be
under the blessing, that you have reason for yourself to bless
God. There is indeed abundant reason and ground for admir-
ing and praising God as ' declared ' in the Gospel in the person
and work of J]mmanuel. The manifestation of God's love in
Christ to sinners, even whilst still sinners, the reconciliation
effected by the sacrifice of His Son, the free and unconditional
offer of all the blessings of redemption to the lost and perish-
ing, are surely fitted in themselves to draw the wondering gaze
of all, and especially present aspects of God's character, which
we would think every trembling and despairing sinner might
rejoice to behold. The very sight of God's love in Christ, and
a glimpse into the storehouse of his blessing, is the first thing
that leads to such a frame of mind as will beget true praise.
If there be any who cannot yet bless God because he hatJi
blessed them, let them gaze on the cross of Christ ; let them
contemplate there the glory of God's nature and more particu-
larly His mercy ; let them reflect that if they are only willing
and believing, they shall taste and see that God is good, and

A totality of blessing.

let them open wide the door of their hearts that they may re-
ceive out of the fulness of Christ grace for grace, then are they
in a position to join at once in such praise as (lie Apostle hero
utters in the name of the Saints .iiid faithful at Ephesus. Let
them advance in the exercises of faith and holiness and they
will more and more bo impelled to such praise. ' Then shall
we know if we follow on to know the Lord; his going forth is
prepared an the morning ; and he shall come unto us as the
rain, as the latter and former rain unto the earth.'*

IV. In the fourth place the Apostle describes the nature
and extent of the blessing for which he praises God. The ex-
pression ' with all spiritual blessings ' would be butter trans-
lated ' with all spiritual blessing ' — the word being in the
singular in the original. The idea is a comprehensive one; it
being evidently intended not merely to indicate a diversity or
multiplicity of blessings which as believers we receive from
God, but also to denote the totality of such blessings in a single
word. It is ' the blessing' of the covenant of Grace in all its
parts — salvation from its origin to its consuumiation,for which
Paul here blesses God, in the name of each true believer. The
various privileges, honours, and possessions of a spiritual
nature which God confers on us in Christ, all hang together —
one is not without the rest — and all together make up one
blessing. He who has received a part may be sure of the
whole. He who is conscious of one Grace of the Spirit, no
matter which it may be in the order of things, may rest satis-
fied that God has blessed him with ' all spiritual blessing,' and

*Ho8. vi. 3.

The nature of Uhe blessing.'

that in due course, sooner or later he will experience the
abundant goodness of God in every particular belonging to
his eternal salvation.

There are two senses in which the term ' spiritual ' may be
understood, as descriptive of the nature of the blessing. It
may either be taken aa referring to that department of our
being wjiich is undoubtedly chiefly aff'octed by tlie blessings of
salvation, namely our spirit or soul; or it may be taken as re-
ferring to the source or origin of these blessings, namely that
Holy Spirit of ijod, who takes of the things that are Christ's
and bestows them on us. In the former of these senses the
blessings of salvation would be extolled on the ground that
they do not principally or mainly refer to the body and its
necessities and wants which are of a lower and more earthly
character, but to the soul or spirit which is the nobler part of
us and whose wants and necessities are of a vastly higher order.
This is indeed true. The blessings which the gospel brings to
us are such as affect our understanding, our conscience, our
affections and our will. They are intended and fitted to bless
our souls, in all these different modes in which they live and
have their being. Are we intelligent and reasoning spirits ?
The Gospel brings to us light and truth on the most important
of all subjects, setting us right in our judgments in regard to
God and ourselves, pointing out to us what are our highest
obligations and our noblest pursuits in life. Are we endowed
with conscience ? — with a faculty of discerning between good
and evil — with a moral sense, which acts the part of a judge
I within us, and visits us either with approbation or disapproba-

Work of the Spirit.

til

tion, accusing or excusing, praising or blaming ? The GoBpel
brings peace to our souls ' through the blood of Christ/ and in
place of an evil, tormenting, dead conscience, gives us ' a good
conscience,* and one, too, that is void of ofifence both toward God
and toward man. Are we beings possessed of desires, emo-
tions, aflFections ? Do our spirits within us stir with loves and
hates, with joys and sorrows, hopes and fears ? The Gospel
directs our hearts, purifying us from selfishness and sin, set-
ting our affections on just and proper objects, and regulating
all our passions according to wisdom and truth. And thus,
in short, as moral and spiritual beings, God may be said to
bless us with spiritual l)lcssing when we are induced and en-
abled to use our powers and faculties of. soul or mind for those
high and holy purposes for which they were originally made
in the imago of God, and ibr which we are ' created anew in
Christ Jesus.'

But the word spiritual generally describes that which is pro-
duced by the Spirit of God. ' That which is born of the flesh
is flesh, that which is born of the Spirit is Spirit.' It leads
our minds to that blessed Divine agent as the author of a gra-
cious work in the soul of each redeemed sinner, when he comes
and takes up his abode there and produces all the peaceable
fruits of righteousness to the praise and glory of God. In
this view, which is the true meaning of the passage, we are not
called on to make any distinction between our souls and bodies,
as if the blessings of salvation affected the former only, and
not at all the latter. The ' blessing ' is spiritual because it
comes from, and is applied by, the Holy Spirit of God ; and

Embraces our ichole naiire.

wc ar«* blcHScd just as wc are and in wlmtcvor way wo livo and
move and liavo our being. Wo arc brought body as well a«
soul under the blessing. Wc are justified, sanctified, glorified,
soul, body and spirit. The body participates in the redemp-
tion of Christ. Tt also will at last beeome a spiritual body —
adapted to and fitted for the (ixercises of a perfected soul.
Even new it is the temple of the Holy Ghost ;* and, as affect-.
cd directly or indirectly by his indwelling presence, it is les8
or more a spiritual body. Everything is liere included,
whether it relate to that nobler and higher part — the soul, or
to tliat gross and earthly tabernacle — the body, provided only
it come from the Spirit of God, whose nature is holy and
whose work must, also, be holy.

lu the succeeding portion of the chapter the Apostle speci-
fies in detail the chief things included in this general descrip-
tion 'all spiritual blessing.' These things we shall have
occasion to dwell upon as we proceed in our exposition.

Meanwhile, let us ask, what can be so desirable as to have
aright to such all comprehending blessedness? ]?y the gos-
pel, received and obeyed, you are certainly invested with a
title ' to an inheritance incorruptible and undefiled and that
fadeth not away.' ' All things are your's and ye are Christ's,
and Christ is God's.' All good now — all glory hereafter !
How important is it to have grace begun and to be able
to say ' he hath blessed us ! '

V. Let me, now, briefly explain the phrase ' in heavenly
places.'

•1 Cor. vi. 19.

SJi,

In the heavenlks.'

I cannot, dwell on all the different interpretations which
have been assigned to this expression — some referring it to
the nature of the blessing — some to the heaven of glory —
some to the visible Church on earth, &c. You will observe that
the word 'places' is not in the original, which has induced
some to translate the word by the general phrase ' in the liea-
venlies.' I like this translation, as it seems to me the best
that can be hit upon to bring out the idea of the Apostle and
the mind of the Spirit. The adjective here used occurs in six
passages in the New Testament, besides this epistle, and the
exact phrase of our text occurs in four other places in this
epistle. The idea of locality will not suit the most of these
places, and the idea of ' things ' would be tautological. The
idea that will suit all the passages and which is required by
the exigencies of any one of them, is that which ought to be
preferred. Now that idea is the conception of a condition,
state, character, relationship, different from any other, heaven-
ly and divine, in its origin and end.

If you direct attention to cli. ii., G, you will see at once
that ' the hcavcnlies ' exist on earth. It is there said by the
Apostle, with reference to the present state of himself and
other believers, ' and hath raised us up together and made us
to sit together in the heavenlies in Christ Jesus.' It is plain
that he there speaks of a privilege which pertains to believers
on earth. If you consider the passage, ch. yi., 12, where be-
lievers are said to wrestle against spiritual wickedness in ' high
places,' that is, in ' the hcavcnlies,' you will see that the term
cannot mean ' the heaven of absolute holiness and perfection/

A condition, not a locality.

, to

Dhat
iced
\ieii-
best
3 and
in six
id the
n this
t' these
The
ired by
it to be
[\dition,
ihcaven-

for there no evil can enter. Thus locality is excjuded feom
the idea. The notion that ' in the hcuvenlies ' means in hea-
venly things is out of the (juestion, since the Apostle has be-
fo e expressed this by the phrase 'with all .spiritual blessiog.'
There remains, therefore, the view wtj have adopted, that 'in
the heavenlies' means that Divinely appointed condition or
state into which all God's people art; brouj;ht, in which they
are now, and shall be for ever.

The word ' heaven ' is not confined to the abode of the glo-
rified saints, although there is such a place^ which by way of
pre-eminence is called 'heaven.' In regard to its essential
characteristics it cannot be said of heaven 'lo here or lo therej'
it consists of ' righteousness and peace and joy in the Holy
Ghost.' Believers are exhorted to have 'their conversation in
heaven.' They arc said to be citizens of luuiven.* The King-
dom of God is come down to the earth, and He dwells with
men. He will afterwards receive his people into glory.

In this sense, then, we would understand the words. 'In
heavenly places,' or rather 'in the heavenlies,' just relates to
that state into which believers are brought by the gospel. It
may have some inclusive reference to the church on earth, or
to the loc:'' abode of believers at last ; but the idea is wider
and more spiritual than that of any visible association or oom-
munity of professing Christians, and than that of any location
whatsoever in any part of the universe. It is not, we should
say, the visible church which is denoted by ' the heavenlies,'
but rather the invisible church. It is not time, but eternitir;

"Phil. Hi. 10.

iinii'i"-

To be Hn Christ' necessary.

not a place, but a condition ; not simply an outward blessed
sphere of existence, but along with that the spiritual presence
and enjoyment of God. In the state denoted by the expres-
sion, believers are brought into communion with the whole
family of God's redeemed, they are associated with the wholo
'cloud of witnesses' belonging to the Old Testament, they
are affiliated with the whole brotherhood of the New Testa-
ment, they are united with the whole company of God's people
living in their time or who shall afterwards live. Time and
place are out of reckoning. 'In the heavenlies' denotes that
state, condition, region, where the rays of God's love shine —
where the streams of Christ's sacrifice flow — and where the
fruits of God's spirit are produced. Of this blessed reality
Christ is the efficient cause. The enjoyment of 'the heaven-
lies/ nay even the possibility of this enjoyment, depends on Jiis
vicarious interposition between God and man. So the Apostle
teaches when he shews

VI. In the last place, the Person in whom we are blessed.

* In Christ Jesus.'

Let this be the practical application of our present lecture,
to urge on you the necessity of being united to Christ by
faith. Out of Christ, away from God, aloof from the Spirit!
In Christ, blessed of God, the abode of the Spirit ! Trusting
to Christ you are ' in Christ.' Disbelieving his gospel, refu-
sing to submit to his righteousness, or consenting not to be
' debtor to grace ' you are out of Christ. ' In him ' by faith
you become related to him by the best, the truest, the most
spiritual, and the most enduring of relationships. He is your

In Christ.

ice

rea-
lole
tiole
ihey
3sta-
;oplo
! and
I that
me —
■e the
reality
eaven-
on /lis
postle

elder brother, and through him God is your God and Father.
Out of him, by unbelief, you are still in your sins — under the
curse — exposed to Hell and everlasting wrath In him you
are blessed of God, the Su^ erne God, the Father Almighty,
and that 'with all spiritual blessing* in ' the heavenlies,' Out
of him you are miserable in life, and in death without hope,
and, worst of all, exposed to the final sentence of justice:
*■ Depart from me ye cursed into everlasting fire prepared for
the devil and his angels.'

Ne fiat Deus!

[ssed.

lecture,
Irist by
1 Spirit!
(rusting
b, refu-
It to be
)y faith
le most
1 18 your

mwmm0Ei

LECTURE III

EPHESIANS.

CHAP. I.-4.

"According as he hath chosen us in h!m, before the foundation of the
world, that we should be holy and without blame before him in love.

In the previous verse the Apostle, in the name of all be-
lievers, blesses God for 'all spiritual bbssing, in the heavenlies
in Christ.' In this he teaches us to trace that blessing, in its
entirety, to the fountain head, to the electing love of God,
which is indeed the first part of the blessing itself, but beyond
or higher than which we cannot go. ' According' says he ' as
lie hath chosen us.'

The Israelites of old redeemed from Egypt's bondage and
securely settled in Canaan — that ' pleasant land, that goodly
heritage of the hosts of nations '* — were taught beforehand by
Moses to ascribe the blessedness of their lot neither to their
number nor to their righteousness, but to the mere love and
mercy of God, ' because the Lord loved them, and because ho

*.Ter. iii. 19.

.r^^

•i

Election,

its

land
)dly
by
Iheir
land
ho

would keep the oath which he had sworn unto their fathers.*
Now 'the heavenlies' is the true, the spiritual Canaan, of which
the other was only a worldly type. It is the ' invisible church '
of all ages, the region where the favour of God shines as the
light of his countenance, where the streams of the river of
the water of life flow, and where the fruits of the Holy Spirit
are produced. And just as Israel, in the possession of the
promised land, could trace that gift, with all its blessings, to
nothing else, in justice, but Godts free choice of them to be
his peculiar people, so the church of God, and each redeemed
sinner therein, must in all truth as well as humility, ascribe
the blessings of salvation, in whole and part, to God's electing
love. Following the example of the inspired Apostle, than
whom there can be no better or higher in such a matter, each
believer in the enjoyment of spiritual mercies, is led to con-
template the original purposes of a Sovereign God, not with
the common feelings of aversion and distrust, but with the
feelings of comfort and satisfaction.

In endeavouring to set before you the truth contained in
this text, in dependence on the blessing of God's Spirit, I
would direct your attention to

I. What the Apostle here assigns as the cause, origin, or
fountain of all spiritual blessing in the heavenlies, ' according
as he hath chosen us.'

II. How this cause comes into being and operation; 'in
him/ i. e., *n Christ.

III. When, viz: 'before the foundation of the world.'

■ ■

*D«Mit. vii. 7-8: ix. 4

4,0

Election.

ill

IV. Why^ or for what end, viz : ' that we should be holj
and without blame before him in love.'

I. First, then, let us consider the cause, fountain, origin of
the blessings of salvation, ^according as he hath chosen us.*

The blessings which we enjoy, the Apostle affirms, are in
consequence of God's having chosen us, that we might become
partakers of thcni in all their extent and fulness. To this
source alone are they to bo traced.

The expression used scarcely needs explanation j but to ex-
hibit as clearly as possible its impart, let us turn to the scene
where the twelve were ordained by our Lord. That was sure-
ly a most important stop for the interests of his church, for
which he was to lay down his life; and, in keeping with its
momentous character we find it recorded that on the occasion
of it, the Redeemer ' went out into a mountain to pray, and
continuod all night in prayer to God.'* Behold the man, in
whom dwelt all the fulness of the Godhead, after thus pre-
paring himself, full of t!ic TToly Ghost above measure, and
still wet witii the dews of the niorniig, proceed to exercise the
Divine prerogative. Gathering around him his disciples —
those who had become his followers and who hung on his lips
for instruction — and exercising an unquestioned and unques-
tionable right, whilst he has his eye on the ends he wishes to
accomplish and tha best means for attaining them, we read ' of
them he chose twelve whom also he named Apostles.' Who
does not perceive that the choosing was just a selecting, of the
few from among the many for the special purpose contemplated.

*Mark iii. 13. Luke vi. 12.

The question stated.

Ips

Ito

lof

tl&

Thus is the meaning of the word exhibited in the caise of the
twelve. But Paul does not here refer to that act, as if he had
said ' according as he hath chosen us Apostles,' for it is clear
that he speaks in the name of all believers, not only the Ephe-
sians, but others also in every country and age.

Conceive the church of God, gathered out of every kindred
and people and nation and tongue, composed of such as have
believed in Christ and walked in his footsteps, to be assembled
together, and along side of this goodly company, the whole
world of unbelieving and impenitent sinners, just as they shall
be at the last day, the one part on the right hand and the
other part on the left, the question suggested and at the same
time answered by the Apostle is ' whence or how the unspeak-
able privilege which belongs to the former of these assemblies'?
How comes it that the church of God's ' saints and faithful *
thus stands distinguished from the ungodly world, in the
blessings it enjoys, the favours reserved for it, and the eternal
glory it shall inherit ?

Now, 1st. It is a matter of fact concerning which this ques-
tion is raised. Whatever may be the solution of the question,
or difficulties connected with it, there is no denying or con-
cealing the fact itself, that there has been, is and will be, a
distinction among men — a difference — a separation — as respects
their state and character before God, and their ultimate des-
tiny. It is not more a fact, in particular, that there was an
Abel and a Cain, that there was an ark to save eight souls,
when the rest of mankind perished in the waters of the flood,
that there was a Canaan and an Israel to inhabit it, while the

'IT'

Testing cases.

rest of the nations were lefl in heathenish darknecs, that in
the days of Christ and his Apostles, some of the Jews believed,
but the rest were blinded, and that at last, for its rejection of
Messiah, the nation was scattered, than it is, in general, that
there has always been, and will always be, a true church of
God, the members of which, fully known only to God, are bless-
ed 'with all spiritual blessing in the heavenlies in Christ/
The fact itself is there and can be denied by none without not
only shutting the Bible, but also every other faithful, though
it may be uninspired, account of the human race.

Now, 2nd. This fact cannot be accounted for by any re-
ference to individual or personal distinctions of character or
worthiness.

That there are such distinctions or differences is at once
admitted. Men are not born alike, nor are they nurtured in
the same school. One may be, by nature fierce as the wild
beast of the forest j another gentle as the lamb. One may be
taught the arts of vice ; another the lessons of honesty and
virtue. But to attempt accounting for the grand spiritual
distinction between Christ's Church and the ungodly world,
by pointing to these natural and acquired differences of charac-
ter, would be as irrational as it would be unscriptural. If there
were any truth in such an account of the matter, it would not
fail in any case. But it will be seen at once to be insuffici-
ent in the most obvious instances. That woman in the gospel,
who had been 'a great sinner' so that it might be said 'seven
devils had possession of her' you see at length enjoying the
sunshine of a Saviour's countenance ; but that youth, who to

A subterfuge.

lOt

ici-

[en

Ihe

ito

an originally good disposition, had added an unexceptionable
behaviour, so that when Jesus looked on him in the apprecia-
tion of natural excellence, he ' loved him,' is denied the bless-
ings of the kingdom of heaven, when nigh unto it, and the last
you see of him is when he ' goes away sorrowful.' Following
Saul in his high-headed and strong-handed career, as he pro-
ceeds to Damascus, you might expect that for his violent rage
against Christ and the Church he would have been left to bite
his nails in despair for ever ; but, instead, you find him on his
way suddenly invested in the inheritance of the Saints. And
what shall become of those whom he describes* as having been
at Corinth, of the worst and vilest of mankind — fornicators,
idolaters, adulterers, effeminate, abusers of themselves with
mankind, thieves, covetous, drunkards, rcvilers, extortioners ?
* Such ' persons, he declares, were ' washed, were .sanctified,
were justified, in the name of the Lord Jesus, and by the Spirit
of our God.'

But it has been said that the blessings of salvation are given
to those who repent and believe j and that therefore, faith and
repentance form the proper and only cause of any diiference
among men, beyond which we must not inquire. Who does
not see the futility of this representation ? Nay more, who
does not see that this is a detraction from the revealed truth
of God, and as such a pernicious view of the matter ? It is
like attempting to explain the growth of a tree by pointing to
its leaves or its fruit. It is as if you were to trace a river to
its source by sailing down its stream. Repentance is itself a

*lCor. vi.9.

The true cause.

spiritual blessing, and so is faith. They are the gifts of Christ
— the fruits of his Spirit. God says, 'I will pour out the
spirit of grace, and supplications, . . and they shall luok upon
me whom they have pierced, and they shall mourn.** Christ
is ' exalted a Prince and a Saviour to t/ive repentance.' f He
is, also, both ' the author and finisher of our faith. '| Where
is boasting then ? It is excluded. In the case of every true
Christian it may be asked ' who maketh thee to differ and what
is there which thou hast not received.'

3. We reach the only reasonable account of the matter
when we adopt the Scriptural explanation and ascribe 'all
spiritual blessing in the heavenlies ' as enjoyed by God's peo-
ple to his free-electing love, ' according as he hath chosen us.*

If you wished to explore the true source of some majestic
river, which in its course beautifies and blesses the earth, as
it flows through thousands of miles to the great ocean, you
would not pause at some expanding lake which it fills and
empties, nor ascend the route of some acceding tributary which
helps to swell its volume, but keeping by the main channel,
and leaving behind you the verdant plain and the smiling
hamlet and the sleeping lake, you ascend high up the moun-
tain steep, and there hidden in the cleft of the rock you dis-
cover the little bubbling spring that marks the origin and
fountain and true rising place of that noble stream. So,
taught and guided by God's word — our only guide and teacher
in such matters — when you would trace to its true fountain
the stream of spiritual blessing which blesses you ' in the hea-

*Zech. xii. 10. t Acta v. 31. tHeb. xi. 2.

* Chosen in Christ.'

venlies,* you pause not at any works or deeds of yours, you
point not to any superiority natural or acquired over others,
you fix not even on ' faith * and ' repentance/ (as if these all
did not need to be accounted for ! ) but, in all humility, yet
with all thankfulness, you rest in the electing love of God, as
the original and actual cause of all. You hear Paul saying,
and you must echo the acknowledgement, ' according as he
hath chosen us,' whilst with John you gaze on that ' pure
river of water of life,* clear as crystal, proceeding out of the
throne of God and of the Lamb.'

II. We come now to consider the second thing in our text>
viz : How this electing love of God — the cause or fountain of
salvation — comes into being and operation, ' hath chosen tis in
him,' i. c., in Christ.

The Apostle does not forget to ascribe honour to his Divine
Redeemer, in the second instance, whilst, in the first, he as-
signs to God-over-all the prime moving cause. The blessings
wherewith God hath blessed and beautified the bride, which is
the church, are laid out for her, and actually enjoyed by her,
in her connection or union with her head or bridegroom, which
is Christ.

It is a poor and miserable interpretation to put upon the
words before us, to say that God hath chosen us because we
are in Christ — thus making our actual union with Christ by
faith the cause of his electing love. According to this view,
God chooses sinners who themselves have first chosen Christ,
and so by faith are ' in him.' We have seen already that faith

Rer. zxii. 1.

* Chosen in CkrisC

cannot be the eauHC of God's choosing us, lor it is his own
gift; neither, therefore, can the union, of which faith is the
instrument or means, between the sinner and Christ, bo its
cause. It is, besides, contrary to tho whole scope of the pass-
age afterwards, which represents oioction as being 'according to
the good pleasure of his will,' and 'according to his good plea-
sure, which he purposed in himself.'

We must endeavour to take hold of the Scriptural view of
this matter. Approaching the subject reverently, and in sub-
mission to divine truth, let us inquire how, or in what sense,
we are said to be ' chosen in Christ.' The purpose of God to
save sinners of mankind could not take effect without the in-
tervention of a lledeemer or Mediator. This purpose being
conceived, to the honour of God's grace and love, it at once
comes into being and operation in the second person of the
Godhead, who is constituted Head and llcpresentutivc of the
church that is to be recovered and brought back into eternal
glory. As Head or Representative Christ becomes the elect or
chosen of God, of whom God declares : ' Behold my servant
whom I uphold, mine elect in whom my soul delighteth ;* and
who himself, after having fulfilled his work to the full, shall
say to his Father : ' Behold I and the children thou has given
me.'

You must consider, then, that a virtual or representative
union was formed by God, between sinners of mankind and
Christ, when he purposed their salvation. A covenant was
entered into between God, of the one part, and Christ consti-
tuted the head of the church and its representative, of the

^Chosen in Christ.

Ihe

other part. In terms of this covenant Christ was to do the
will of God; i. c., fulfil the reciuirementH of law, suffer its
penalty and perform its duties, in room and stead of his peo-
ple; and God, on his part, was to confer on them his spirit,
work holiness in their natures, and at last receive them into
eternal mansions. * This, which is the true Scriptural view of
the matter, shews that there was a real, but at the same time
virtual, representative and federal union established between
Christ and those to be redeemed, when God chose them and
purposed their salvation. This union is antecedent to their
actual and vital union by faith, and is evidently its source.
" God gave a people to Christ in the covenant of redemption.
Those included in this covenant, and because they are inclu-
ded in it — in other words, because they are ' in Christ ' as
their head and representative,*" receive 'all spiritual blessings
in heavenly places.'

Thus are we chosen in Christ ; and that we may illustrate
the matter as nearly as we can by a Scriptural instance we
point you to that other representation which was the source of
our rejection and ruin. When our first father sinned and
was driven from paradise, the whole race that was to come out
of his loins sinned and fell in him. It might be said of this
melancholy ruin, that 'in Adam' we were all rejected and cast
forth from blessedness. He was the actual head and represen-
tative of the whole family, and by his ruin we were all driven
forth. But another and far diflfereut headship now comes into
view. It turns out that there is a second Adam — the Lord

* Hodge.

From Eternity.

from heaven — and multitudes whom no man can number have
been chosen in II im unto Eternal Life who were all dead in
the first Adam. When God looked at the first Adam after his
sia, his countenance was dark, and his curse was dreadful, as
lie doomed and drove out not him alone, or personally, but
literally ' all in him ! ' When God looked on the second
Adam he saw the shield of his salvation and the rod of hia
strength and prepared new blessings for his chosen whom he
had chosen in him.

III. In the third place we are here taught when the elec-
tion took place viz., '• before the foundation of the world*

This surely must be allowed to carry us far back, beyond the
operation of human merit or agency. This, however, is the
invariable representation of the matter. In the case where
only two individuals are in the first instance concerned, Jacob
and Esau, we are thus instructed by the Apostle in Rom. ix. 10,*
' When Rebecca also had conceived by one, even by our father
Isaac, (for the children being not yet born, neither having
done any good or evil, that the purpose of God, accordir^j to
election might stand not of works, but of him that calleth) it
was said unto her, the elder shall serve the younger, as it is
written, Jacob have I loved, but Esau have I hated.' But
the statement of our text lifts our minds aloft, beyond the
youth of hoary time, to where there was naught to mark its pro-
gress or record its age.

The expression ' before the foundation of the world ' is of
frequent occurrence. That is a beautiful and sublime refer-

*Roai. ix. 10-13.

From Eieryiity,

Jfi)

of
ier-

ence which is made to Christ in the Book of Proverbs under
the designation of Wisdom. ' The Lord possessed me in the
beginning of his way, before his works of old. I was set
up from everlasting, from the beginning, or ever the earth
was.' 'Then I was by him, as one brought up with him;
and I was daily his delight, rejoicing always before him ; re-
joicing in the habitable part of his earth ; and my delights
were with the sons of men.'* As head and surety for his
church, it was then that he was chosen ; for we arc said to be
redeemed 'with the precious blood of Christ, as of a lamb
without blemish and without spot : who verily was foreordain-
ed before the foundation of the world.'f To us finite beings the
changes and succession of created things and events mark the
progress of time ; but to God, who is infinite, tlicre is no such
thing as time, with its advance and career over one scene and
then another. ' He lives in an eternal Xow ; ' and hence this
election is not a thing of time, and was before all time. Thus
is Christ, the head and representative t)f his people, said to be
' the lamb slain from the foundation of the world ' — for such
was the purpose and plan of God, who sees the end from the
beginning, and unto whom all his works are ' known from the
beginning of the world.'

Again we find the expression used in a passage in our
Lord's intercessory prayer, which bears closely on the pre-
sent topic of discourse. ' Father, 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 : for thou lovedst

*Prov. viii. 22-Sl. tl Pet. i. 20.

Inferences,

me before the foundation of the world/* And, in fine, we
have the same truth set forth in that sublime account of the
jud[,Tnent day, in which our Saviour reveals the final issues,
and the will of God in its ultimate decisions. ' Then shall
the King say unto them on the right hand : Come, ye blessed
of my Father, inherit the kingdom prepared for you from the
foundation of the world.'f

Before ' the ages ' began to run their course, ere ever the
foundation of the world was laid, or any works of man were
>ione at .all — in that boundless eternity which had no beginning,
and will have no end — God, the Supreme Intelligence and the
Sovereign King, chose his Son for us, and chose us in him,
that we, through him, might obtain everlasting life. Such is
the acknowledgment which the inspired Apostle would put in
the mouth of every true Christian.

1st. There is no room, then, for chance, uncertainty, or
hazard. God's plans arc complete, and his purposes definite.
Doubtless he has chosen, on the whole, the greatest good of
the universe as his object ; and, in ' the election unto grace,'
only displays a part of his glorious and all-comprehending
plan. But is not the certainty of the salvation of some, infin-
itely better, than leaving the matter in the hands of fallen men
to incur the absolute certainty of the damnation of all.

2nd. Again we are taught in this not only God's wisdom,
but also his sovereignty. This, at least, is a precious truth —
t^ -t the Lord God Omnipotent reigneth. What comfort,
otherwise, would there be in contemplating a scene where sin

•John xvii. 24. fJMat. xxt. 34.

The end designed.

in-

|rt,

I'm

abounds and agents of darkness are abroad on the earth? But
since God reigns, Sovereign over all, we know that all shall re-
sult in the triumphant victory of good over evil, in the end;
and all enemies shall be put under his feet. Ts it any draw-
back to the satisfaction with which we contcu»plate God's
sovereignty, that we ourselves are actually at his disposal —
are as the clay in the hands of the potter ? Would any pur-
chase 'the right or liberty absolute' to liishion his own course
and his own destiny, by dethroning God and introducing
eternal chaos? Surely not, on a deliberate view of the matter !
Far better the humble and confiding iaith of God's own chil-
dren, who in their very faith and submission, with the fruits
of these, have an evidence of their own calling and election.

IV. This suggests to us the fourth topic in our text, viz :
My, or for what end God hath chosen ns in him before the
foundation of the world — ' that we should be holy and icitlhout
blame before him in love'

It is an old saying: 'God does not find, but makes men
holy.' It is evident, indeed, that none are chosen because
they are holy or blameless, but some arc^ chosen in order that
they may become so. ' According to God's mercy he hath
saved us by the washing of regeneration and renewing of the
Holy Ghost.' ' Christ gave himself for his church that he
might sanctify and cleanse it, by the washing of water through
the word; that he might present it to himself a glorious
church, not having spot or wrinkle, or any such thing, but
that it should be holy and without blemish.' This being the
end of God's election of sinners of mankind, as far as they

.5^

Practical Tests.

arc personally concerned — that they might become holy and
without hlim^Q — this being the end, also, of the death of
Christ, it may be at once seen how utterly hopeless is the
case of every one apart from God's purpose and Christ's
jitoncment. ' Can the Ethiopian change his skin, or the
leopard his spots ? Then may ye also do good that are accus-
tomed to do evil.' ' Who can bring a clean thing out of Jin
unclean? Not one.'

We are here taught, also, in what, perfection of character
consists, viz., in love. When love is perfected then have we
become holy and without blame. Love is the fulfilling of the
law. Love to God in the supreme, and to our neighbour as
ourselves, is the essence and end alike of all moral good. He
that dwelleth in love dwelleth in God, and God in him j for
'God is love.'

This excellence of personal character, which is the end of
God's electing love, as well as of Christ's sacrifice, forms the
only evidence we can obtain of our having been chosen in
Christ. Many would fain open the ' book of life,' which, for
the present God alone can open, and read the secret things
belonging to him. They ought instead, to look into their
own hearts and consider their own life. Is it a holy life ?
Have they loving hearts — that love the God of the Bible,
the God of Holiness and truth, as well as mercy and grace —
that love others, even enemies and the unworthy, as well as
friends and benefactors ? Or is the heart hateful and hating,
impure, gross, and sensual in its desires, envious, malicious,
and selfish in its feelings ? By these tests an approach may

Believe and Live!

las

be made to the knowledge of one's self and an estimate of our
real state before God. •

Let not this subject become distracting or distasteful to any.
It is a sure mark of a rebellious spirit to kick at God's truth.
There is no one called on to believe in his own rejection. On
the contrary, it is wisest to take the more hopeful view of the
matter, and rather to believe in one's election, if so be only
that this encourages to the diligent use of means, and the
prayerful waiting on God.

The command of the Gospel, 'Believe in the Lord Jesus
Christ and thou shall be saved,' may become in your case, O
sinner ! like the primeval command, ' Let there be light, and
there was light/ the very word of the Almighty, by virtue of
which he shall make you to ' pass from darkness to light, and
from the power of Satan to God.'

LECTURE IV.

EPHESIANS.

CHAP. I.-5-6.

" Having predestinated us unto the adoption of children, by Jesus Christ,
to himself, according to the good pleasure of his will,

"jTo the praise of the glory of his grace wherein he hath made us accepted
in the beloved."

INTRODUCTORY REMARKS.

As we proceed in the interpretation of this Epistle, wc are
met, verse after verse, by the same doctrine of Election or
Predestination, in different aspects or bearings; and it may be
well for us at this stage of our progress, to make one or two
observations of a general kind, applicable to the whole subject.
From the frequency with which the doctrine is introduced by
the Apostle here, as well as from its frequency elsewhere in
the Holy Scriptures, every intelligent inquirer will readily per-
ceive its importance and value ; and every serious and reflect-
ing individual will feel that to pass it over in a superficial
manner, or t-o regard it with suspicion or fear, would be to

A Class specified.

detract from the ' whole counsel of God,' and to hide our eyes
from the light of heaven. Now there are two classes of per-
sons, who seem to occupy a false and dangerous position with
respect to this doctrine, although they differ very widely from
each other in the views they have adopted. In making a few
introductory remarks to this lecture, wo shall specify these
two classes and endeavour to point out their error and danger.
The^rs^ of these classes of persons embraces all those who
treat the doctrine or doctrines in question, as if they were
entirely of a speculative nature, and who make them the topics of
their discussions and controversies with others. These high
and mysterious truths are quite common-pluce affairs in their
mouths, and their minds being occupied with the arguments,
scriptural or rational, by which they are established, they, no
doubt, feel all the emotions of satisfaction and delight, as they
succeed in skilfully fencing off the assaults of error or scepti-
cism and dc'ing valiant battle in the cause of orthodoxy. The
sublime height to which the subject raises the mind, as it con-
templates things pertaining to the secret will and providence
of God, his supreme sovereignty and his glory, so exalts their
conception and idea of their own powers of understanding, and
the excellency of their knowledge, that they are ever ready to
engage themselves in such speculations, and to pry further and
further into this deep and inscrutable territory. It may, at
the same time, be observed of such persons, how little the am-
bitious efforts of their minds have to do with their personal
character or with their conduct in life, by way of effecting any
real improvemenf. On the contrary, they seem to expend all

Speculation dangerous.

their religious conccrninent in iiicrely speculating or theorizing;
and an far as relates to their habits and practice, they arc still
left to the influence of their natural impulses or tendencies.
They hold, it may be, the truth, but they hold it only intellect-
ually. A strange infatuation ha« seized on them. They are
fascinated by the demonstrations of logical evidence, and de-
lighted with the clear and irrefragable conclusions to which
they are brought by a rigid chain of proof. It is sad to con-
template the case of those who whilst abandoned to the power
of lust, and enslaved by their own sins, have apparently no
other outlet for their thoughts on religion than to engage in
high controversy concerning the most sublime mysteries of
revelation. It is plain that their knowledge of the truth, or in
other words, their orthodoxy, and their apparent zeal in its
behalf, does nothing towards the amelioration of their charac-
ter. Intellectually they are fascinated or spell bound as by a
powerful charm, in intruding into those high and mighty
themes which relate to God's unfathomable purposes and
secret counsels ; but, morally or practically, they arc still as
much fascinated or charmed by the love of pleasure, and,
instead of really submitting themselves to God, they are heady
and high-minded, 'the servants of sin,' and the slaves of
Satan. In short there is a presumptuous tendency to deal with
these sacred themes as mere matters of speculation — and in
this there is often a sad proof of our apostacy and alienation
from God. Milton has seized on a true feature of fallen intel-
lect, whether of man or angel, and presented one of the saddest,
sorest spectacles that eye can look on or heart conceive, when

Another Class.

in that region which he speaks of as "a dungeon horrible, that
on all sides round as one great furnace, flamed; yet from those
flames no light, but rather darkness visible," he describes the
occupation of fallen angels, in the following lines :

*' Others apart sat, on a hill retired,

" In thoughts more elevate, and reasoned high

*' Of Providence, fore-knowledge, will and fate ;

"Fix'd fate, free-will, fore-knowledge absolute;

"And found no end, in wandering mazes lost;

"Of good and evil much they argued, then

"Of happiness; and final misery,

"Passion, and apathy, and glory, and shame,

" Vain wisdom all, and false philosophy 1

" Yet, with a pleasing sorcery could chain .

"Pain for a while or anguish, and excite

" Fallacious hope; or arm the obdurate breast

" With stubborn patience, as with triple steel."

The second class of persons that we here specify consists of
those who have an entire aversion and dislike to the subject,
and who either discard it altogether from their creed, or shun
the contemplation of it at all times. These seem to occupy an
opposite position and to stand in the reverse attitude from the
former class. Whilst others intrude with irreverent and fami-
liar tread on the region of high speculation concerning the
decrees of God and his sovereign purposes, without becoming
practically either wiser or better; they a. A approaching these
matters at all, and seem to be painfully aifected by any allusion
to the subject, however remote or indirect. Several causes
may beget this frame or attitude of mind towards the doctrine
of predestination.

In the first place, an imperfect knowledge of the doc-
trine itself, as presented in Scripture, leaves it exposed, in
their minds, to certain objections which they cannot get

Prevalent objections.

over, and conso(|uently tliey are disposed to turn away from
it altogether. Among these we may mention the objection,
that it renders fruitless and useless any efforts which they
may put forth for their own salvation or the avoidance of evil.
They suppose that their fate is sealed or fixed, irrespective of
and without reference entirely to any endeavours of their own
or anything which they themselves are or may become through
the use of means. Now the truth of the matter is that the
value and necessity of means are never properly or fully seen
except in connection with that certainty and definiteness which
the doctrine in question implies. This, however, these persons
cannot understand from their limited and imperfect notions on
the subject. Again, it is supposed or felt by some that this
doctrine makes God the author of evil, and presents him in a
repulsive aspect, which they cannot endure to contemplate.
But the Scripture is most emphatic in denying the truth of this
objection, even as offered to the doctrine itself, when presented
to our faith; and in perfect accordance with the representations
there made, its most strenuous defenders shew that no such
conclusion follows from it, by any necessary consequence.
These and other objections do not lie against this doctrine in
the estimate of any one who has studied the subject fully, in
the light of Holy Scripture. Hence, whilst it is stated in the
"Westminster Confession of Faith," that 'God, from all
eternity, did- by the most wise and holy counsel of his will,
freely and unchangeably ordain whatsoever comes to pass,* it
is added, ' yet so, as thereby neither is God the author of sin,
nor is violence offered to the will of the creatures, nor is the

The real difficulty.

liberty or contingency of (<econd causes taken away, but rather
established.'

But, probably, in the scond place, the most common cause
of aversion to this doctrine is to be found in the pride and self-
sufficiency of the carnal mind. What else must it be in reality
in any one who can venture to despise or reject that which
God has so clearly and frequently revealed in his word ?
Will any one venture to pick and choose among the doctrines
of Revelation ? And what is it that makes it so revolting to
many or most but just that it teaches man his entire and abso-
lute dependance on God for the hope of eternal life, and all the
blessings of salvation ? It teaches this, in the most effectual
manner ; for it shews that the prime moving spring of all our
mercies is in God's mere grace. This, probably, above all
other causes, operates on men in prejudicing their minds
against it. They would fain be free from the thought that
God is sovereign, so far as they themselves are concerned j and
they find great difficulty in renouncing all hope in themselves,
in their own goodness, their own righteousness, their own wis-
dom — so as to lie before God helpless and hopeless, capable of
salvation only through God's mercy and grace.

Now it is to be hoped that you do not belong to either of
these classes of persons which we have just specified. It is to
be hoped that you will not seek to indulge in a vain and idle
pleasure which you might find in merely speculating on the
mysterious doctrines connected with the subject — and that it
will, at all times, be with a due mixture of caution and rever-
ence that you enter on this field of study at all. At the same

Lecture IV.

time, it \H to be hoped that you will remember that these
truths have been I'evealed for our iiiHtructioii, and that they
are of a most practical tcndeiH!y when properly understood
and humbly received, for ' all Scripture is given by inspiration
of God, and is profitable for doctrine, for reproof, for correc-
tion, for instruction in rij^hteousness.*

This much we have thought it well to premise, ere we
proceed further in our exposition of the Epistle before us.
We wish to be as little as possible occupied with such general
objections as we have specified, and to give ourselves up to the
simple and obvious meaning of Scripture, leaving the conse-
quences to him who has' given us his Word as ' a sure light
shining in a dark place.'

EPH. 1.-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."

The connection between these verses and that which pre-
cedes may be easily exhibited. In the fourth verse we are said
to have been 'chosen in Christ' 'that we should be holy, and
without blame before him in love.' In the fifth verse the
necessity and certainty of that advancement to a holy and
blameless condition, is set forth in the fact that God has pre-
destinated us to the adoption of children. For such a destiny
— so exalted and glorious as that we should stand before God
as his dear and accepted children — it is needful that we should

Connection shewn.

)re-

lod
lid

be made perfect in love. This could only be accomplished
through that Covenant which Ood entered into with Christ
as head and representative of the Church. 'God' therefore,
'chose us in him' ' having predestinated us unto the adoption
of children,' that he might prepare us for so high a privilege
and put us in possession of it, in what now belongs to it, and
in its ultimate fulness.

When the King of JJabylon desired that Daniel and certain
others of the Children of Israel should bo brought to stand in
the royal palace and before the King, it was deemed necessary
that they should be without blemish and well favoured, as well
as skilful in all wisdom and knowledge and understanding.
To prepare them for a position of such splendid dignity as
the presence of that Eastern Monarch — he himself, we read
' appointed them a portion of the King's meat and of the wine
which he drank; so nourishing them three years that at the
end thereof they might stand before the King.' * ]}ut in the
case before us, we read of an advancement of a higher kind.
Here it is not to stand in the presence of an earthly king,
however high and splendid his throne, and however vast his
empire. It is not to dwell with one who is only different from
ourselves in the outward circumstances of birth, and rank, and
riches. It is not to be prepared in our bodily appearance,
our outward dress, and artificial manners. Here we contem-
plate the palace and temple of the Great King — of him who is
King of Zion, and who dwelleth in the high and holy place —
whose throne is Heaven, and whose footstool is the Earth.

Dan.i 5.

61^

Adoption.

Here we must consider the esnential dignity and grandeur and
glory of this presence as consisting in purity and holiness of
nature. But here surely since it is the desire and determina-
tion of This King that ' certain' should be brought to stand in
his presence, it is needful that he should prepare them as He
best sees fit for a destiny so pure and exalted. Therefore, ' hav-
ing predestinated us unto the adoption of children,' ' he chose
us in Christ that we should be holy and without blame before
him in love.'

The connection being thus exhibited, I proceed to illustrate
as best I car , the subject matter of these verses.

I. The first thing to be here considered is tlie adoption of
children to himself unto which we are said to be predestinated.
This signal privilege is frequently referred to in Scripture and
leads our minds at once to contemplate the natural condition
of mankind in consequence of the fall and the entrance of sin
into the world. The adoption of children necessarily implies
that those admitted or chosen to this honour, are not naturally
or legally children, but become so only by the will and act of
him who adopts them. Under the ancient Roman law an in-
dividual who had no children of his own might adopt the child
of another, who, then, would lawfully stand *o him as a son, and
become legally his heir. Thus, one who was neither naturally
nor in law entitled to it might become invested in the position
of a true son, if any childless person should so will and deter-
mine. Now God — ^the Father of all, in one sense, and who is
not without sons both legal and natural, even those unfallen
angels who constantly serve him and dwell in his presence —

Adoption,

has chosen to add to his family by the most peculiar and
^special act of adoption. We are by nature of another
household and family, (so the Scriptures represent it) even
of our father the Devil, and of the synagogue of Satan.
We are the children of wrath — children of the wicked one — a
corrupt seed — a race of evil-doers. But God has designed for
us all the blessings of his own house and family. We are not
children naturallv as are the angels and as were Adam and
Eve in paradise ] but we become children by adoption. We
have no natural connection of a spiritual kind with God 'That
which is born of the iBesh is flesh.' ' We were shapen in ini-
quity and conceived in sin.' Wc luive no legal claim on
God ; for this has been entirely forfeited, and on the contrary,
wc have become the legal vassals and children of the Devil.
Such is the actual condition from which God has been pleaaed
to emancipate us by his special act of adoption. What is in-
cluded in this gracious act or follows from it, we may gather
from the passages in Scripture, in which it is spoken of And
on examining them we find the following blessings — all of
which are doubtless embraced in the term before us.

1st. The ' adoption of children' is t}iG permanent restitution
01 sinners unto the favour, love, and enjoyment of God. ' Be-
hold what manner of love the Father hath bestowed upon us
that we should be called the sons of God. Beloved now are
we the sons of God, and it doth not yet appear what we shall be.'
We are told that among the special proofs of God's favour for
his ancient people, Israel, these were the chief, viz. ; ' TJie
adoption^ and the glory, and the covenants, and the giving of

Adoption.

the law, and the service of God, and the promises,'* But the
adoption of Israel was only a type of the spiritual adoption of
God's children, in all ages and in all countries. Those truly
adopted under the covenant of grace, are immovably * planted
within the house of God.' ' The adoption of children* implies
that each child becomes a permanent resident of God's house —
a recipient of his Fatherly favours — an established member of
his family.

2nd. There is implied or included in this, a participation in
the Divine Glory, through the gift of the Holy Spirit. The
third person in the Trinity receives the peculiar name of the
' Spirit of x\doption.' ' Because ye are children, God hath
sent forth the Spirit of his Son unto your hearts crying, Abba
Father.' And if, as the consequence of adoption, we receive the
Holy Spirit to dwell in our hearts, then we must undergo a
change of nature — for ' that which is born of the Spirit is
spirit.' We become partakers of the divine nature, aud are
made sharers in the Divine Glory. To be made heirs of God
imports as much as that we share in the glory and blessed-
ness which belong to God. So Christ says concerning his
disciples, ' The glory which thou j^avest me I have given them,
that they may be one, even as we isc one,' and again, ' Father,
I will that they also whom thou hast given me, be with me
where I am j that they may behold my glory which thou hast
given me.'

3rd. In ' the adoption of children,' all is included whatso-
ever is embraced in the ' inheritance of the Saints in light.'

* Rom. ix., 4, r>. Oal. iv., 4.

Adoption.

6r>

" It doth not yet appear what we shall be' ' The half hath
not yet been told us' coueurnhi<^ the dignity and blesscdnc^ss
of heaven. In connection with the adoption of children, wo
must not forget this meaner part of us, the body — for whilst
the spirit becomes flishioned anew after the image of God, and
partakes of the divine nature, and of the divine glory, tlu;
body shall also undergo a transformation. ' It is sown a natural
body, it is raised a spiritual body.' Tt also shall stand fortli
at hist ' without spot or wrinkle, or any such thing.' It shall
be fashioned anew by the hand of Cod, when he collects the
dust of his Saints and prepares a tabernacle of beauty and
immortal youth out of the remains of this earthly housi;. And
this is no unworthy object of hope, even to God's people. ' Kveii
we ourselves,' says the Apostle, -which have the first fruits of
the Spirit groan within ourselves waiting fjr the (ulfrptlon,^ to
wit, the redemption of our body.'

Then at last, clothed with new robes of light — partakers of
the divine nature and dwelling in a heavenly body — united
with Christ as their head and elder brother — admitted into the
presence of the King — they shall reitlizi' in tlioso pU^jisnrcs
which are at Ilis right hand for evermore, the full prlvilcg*-
of the Adoption of Children.

The expression ' to hiinsi//' denotes the uotw and close
relationship implied in adoption, dod adopts us to himself —
he grasps us by the hand — he presses us to his bosom — lie
surrounds us with his favour as with everlasting arms. Sudi
is the nature of the rtil.'itionship into whi<li we are brought )>>

Appcndi .X— .d 'loptioii .

Predestination.

I I

adoptioij. Oil ! that we could realize it, and were suitably
affected by it ! How would we desire to love and serve God
who hatli so loved us.

II. The second thing to be observed from the words before us^
is that God hsiih predestinated its ^m/othe adoption of children.

Now this predestination stands connected with the election
spoken of in the previous verse. In respect of the purpose or
design of God, it is not to be distinguished from that election
— as if the one preceded the other, in the order of time.
When he elected or chose us in his love, he also predestinated
us in his wisdom and power, and when he predestinated us he
also in love chose us. But the term Election has respect
more to the affection of the Divine Heart, so to speak ; where-
as the term Predestination has respect more to the plan and
purpose of the Divine IMind. It leads us to consider a certain
definite end, purposed, determined, and secured — which in
the present case, is the adoption of children to Himself.
Thus the blessings of salvation, and the final dignity, glory,
and blessedness of the redeenied are fixed and certain. They
are not liable to the accidents of chance, the uncertainties of
ignorance, or the risks of contingency. These things may ap-
pertain to the creature, but cannot to the Creator. Infinite
wisdom, and infinite power, can infallibly carry out the designs
of infinite Sovereignty; and he who hath chosen us out of
love, can easily, in his ►Sovereign wisdom and p. bring us

into the possession of all that infinite love would nave us to
enjoy. Here, and here only, lies the security of every believer
in Christ. Trusting in Christ, he has, or may have, a sure

The good pleasure of His will.

to
er

hope of Eternal Life, Whence this confidence ? Because he
knows that God has given him this f'aitli, and that he who
hath bc«j;un a good work will perform it unto the day of Jesus
Christ. By his faith he knows his calling. By his calling he
kvows his predestination. By his predestination he is assured
of his final glorification. ' P\)r whom he did foreknow he also
did predestinate to be conformed to the image of his Sun, that
he might be the first-born of many brethren. Moreover whom
he did predestniate them he also called ; and whom he called
them he also justified, and whom he justified them he also
glorified.'*

III. The third thing observable in our text is the ground of
this predestination, viz., ' According to the <jood p/f<isi(re of
his will.'

The expression is to bo understood, of that Sovereign will
of God which acknowledges no superior beyond itself, and no
cause whatsoever moving it from without.

Here we cannot fail to observe how effectually the language
of Scripture cuts off all ground of boasting on the part of the
creature, and how completely it makes ns dependant on the
good will or pleasure of Jehovah. The words require no com-
ment. They arc clearer, as they stand, than they would be
after attempting to explain them. They at once convey the
idea of a Sovereign God doing according to his will, and find-
ing the whole reason of his action in Himself and not at
all in another. But oh, how difficult it is to commend this
truth to the fiillen heart and will of man I How effectually is

Rom. viii. 29, 30.

Objections silenced.

huuian merit cut off by this statement of the reason of God's
procedure ! How completely are we reduced to clay in the
hands of the potter ! But let the truth be told, and told in
its plaiuciit form. And then let the Apostle silence all objec-
tions by saying, as he does in Rom. ix. 20, ' Nay but, man,
who art thou that repli^st against Ciod? Shall the thing
formed say to him that formed it, why hast thou made me
thus ? Hath not the potter power over the clay of the same
lump to make one vessel unto honour and another unto dis-
honour ?' 'The good pleasure of God' — or 'the pleasure of
his own wiir — or 'the good pleasure of his will' — are just
terms expressive of the Sovereignty of God. This we know
is a Sovereignty, on the whole good in the highest possible
degree — and, in every respect and in all cases, just in the
strictest sense. If so, then, who art thou, man, that wouldst
dare to object to it; as if thou couldst manage matters better,
or bring out a wiser issue ? Is not infinite power at the ser-
vice of infinite goodness ? — to what intent thy vain and proud
reluctance to submit thyself to God, and thy impious audacity
in replying against Ilim. Assuredly so long as thou art in
that frame there is evidence enough that thou art ignorant of
God and of thyself, and far from the kingdom of heaven. Be
humbled before thy Maker — bo ashamed before thy Judge —
submit thyself to thy rightful King and Sovereign ! Cease
from self — let iliat god be cast down ! Consider thyself as
nothing in the presence of the Almighty Sovereign I Cast
thyself down before His throne simply and solely as thou art !
Peradventure God. according to the good pleasure of his will,

Faith necessary.

c —
3asc
as
'ast
Irt!
rill,

may lashioii thee as a vessel of honour, and assign thee yet a
portion with his own ehiklren !

IV. The Fourth observation we ninkc, from the passage
before us, is that God's predestination and the good pleasure
of his will are earried out hy Jesus Christ — the beloved — in
whom wc arc accepted. The mystery of salvation is not per-
ceived at all, until we bring into account the necessity of such
an atonement as could be effected only by the Son of God
himself It is possible that the idea may have entered our
minds, Why could not God have at (mcc translated us into
the kingdom of glory by the simple exercise of his will? IJut
we must be instructed in such matters by the revealed truth of
God. Now, according to this standard, we are taught that
there was a necessity arising from the nature and perfections
of God for tlu; introduction of an adequate atonement before
adoption could possibly tnke effect. ' It became him, for whom
are all things, and by whom are all things, in bringing many
sons unto glory, to mak(i the (^aptain of their salvation perfect
throu"h sufTerin<>s.'*

This connects the purposes of God with our calling and duty.
Jesus Christ is presented to us in the gospel as ' the way, the
truth, and the life.' 'By him, if ;iny come unto the Father,
he shall in no wise be cast out.' ' As many as received him to
them gave he powe.- that they might become the sons of God.'
'We are all the children of God through faith in Jesus Christ.'

Hence the necessity/ of faith. There is no impiety in i^nying
that God could not save sinners without an atonement; for

*lleb. ii. 10.

r'l 1 1

','■

■i 1

':')

!|1

l-'ir

Faith ar.ailing.

this, on the coutniry, is just saying that he is infinitely righte-
ous. And so, in like manner, we may say that God cannot
aave them witiiout faith on their part. This act or action of
theirs is necessary, for, without it, the state implied is one of
rebellion and distrust. Therefore He works faith in us, and
we must act faitli in Jesus Christ, in order to our own salvation.

Hence also, the certainft/ of faith attaining all the blessings
of adoption. If Clod has constituted a certain mode of carry-
ing out liis purposes — if this mode be indeed and in truth the
only mode applica' in our case — ^then when we fall in with it
we becouKi fellow workers with God, and are making sure of
our calling and election. Hence, whosoever believes is or
may become assured of his own salvation, and at all events is
in reality safe. 'They that trust in the Lord shall be like
Mount Zion, wliich can never be removed.'

V. The fifth observation we make from the words before us
is, that the final end which God hath proposed in the salvation
of the Church, is ' the praise of the glory of his gracc.^ 'He
hath predestinated us unto the adoption of children, ... to
the praise of the glory of his grace.'

How frequently, or rather how invariably is the same object
set forth in the Scriptures as the chief or highest end which
God has secured by redeeming sinners and conferring on them
all the blessings of salvation I

God can accomplish no higher or better end than the mani-
festation of his own glory. Since, in and of himself, he is in-
finitely and eternally blessed, therefore it was an act of pure
goodness on the part of God to create a race of intelligent

The great end.

.to

beings, who being endowed with freedom of will, niight in the
right excreisc of their powers and faculties find their happiness
in contemplating his glory and sharing his favour. This free-
dom having been abused by all, in departing from the true object
of delight and satisfaction, it becomes an act of grace on the
part of God to renew to any, the favours of his love and friend-
ship. Contemplating sinners lying in their guilt and pollutioti
and misery, God found tho highest motive for extending to
them his goodness entirely in himself 'I, even T, am he that
blottcth out thy transgressions for mine own name's sake.'*
'Thus saith the Lord God, I do not this for your sake, house
of Israel, but for mine own holy name's sake, which ye have
profaned.' f In the 2nd ch. of this Epistle and v. 7, the same
view is presented as in our text. ' That in the ages to come he
might shew the exceeding riches of his grace, in his kindness
toward us through Jesus Christ.* And to exclude all and
every consideration that might be supposed to arise on account
of any worthiness in the sinner, Paul says in I. Cor. i. 27,
29, ' But God hath chosen the foolish things of the world to
confound the wise; and God hath chosen the weak things of the
world, to confound the things which are mighty; and base things
of the world, and things which are despised, hath God chosen,
yea and things which are not, to bring to nought things that
are; that no flesh should glory in his presence.'

In the nature of things it must be so, for what motive can
God find in his creatures, who is himself the original fountain
of all things? or how can He gain any accession of happiness

igent

*Is. xliii. 2;'). tEz. xxxvi. 22.

The display of Grace.

' 1

!!l

who is iiifinitoly and eternally blessed, in the absolute perfec-
tion of his own being'/* 'Our goodness extendeth not to God.'
' (?an a man be profitable unto God as he that is wise may be
profitable unto himself? Is it any pleiiaure to the Almighty
that thou art righteous; or is it any gain to him that thou
makest thy ways perfect?'

It is implied in the very term 'grace,' as here used,
that there is an (Mitire absence of any worth or merit in the
sinner inviting the regards of God or prompting his mercy.
Ill like niiinner, it is not from any thing foreseen of a praise-
worthy charact(!r, whether as wrought in or as performed by
the sinner when put in a state of salvation, that this grace is
exercised. This also is shut out by the very nature of grace,
as Paul clearly and fully teaches in llom. ix. ii. and xi. 5, 6.

l?ut the manifestation of the grace of God is the simple
prime end of all his gracious dealings. Tt finds its chief end
in itself There is the entire absence of every thing selfish in
the exercise of pure love. And thus with God the free un-
merited bestowment of his favour in saving his people, presents
to them, and to all beholders the most wondrous and praise-
worthy object of contemplation and devout admiration which
the universe contains To rejoice in this — to be occupied in
exploring the height and depth and length and breadth of this
grace — to engage in the praise of it to all eternity — whilst at
the same time reaping the fruits of it — must l)e the eonsu?n-
mation of blessedness.

We cannot now fully nr completely realize the excellence and
praiseworthy character of God's grace. Wc cannot comprc-

Human Love.

7li

Ax
in
lis
at
ni-

ud
rc-

hend what the Apontlo here culls 'the glory of his grace' — and
it is only by the aids of comparatively unworthy illuHtratlons
or examples from human sources thai, many are able to obtain
the faintest glimpse of it, as it is in reality. Picture to your-
self that sorrowful dwelling where 'tlie pestilence that walketh
in darkness' hath paused to slake its cruel thirst and glut its
hungry maw on some one or (jthcr of the hapless inmates.
YoM enter that house as the raging and foul-mouthed fiend is
still glorying in his least, and the wretched victim is writliing
in all the agony of helpless suffering, and things seem flist ad-
vancing to a mortal crisis. From the crown of the head to the
soles of the feet, scabs, blotches, and putrifying sores attest
the unrelenting cruelty of the low-bred monster. You stand
appalled, a cold sweat passes over you, and every sense you have
bids you make a speedy retreat from the presence of a power
which you cannot control, and which in the freakishness of its
will may arrest yourself. JJut see ! who is this that now ap-
proaches that loathsome bed, aiid lays a gentle luuid on the
breast of the sufferer;' \Vho can this be, that so fearlessly
handles and adjusts each racking limb, and lifts the feverish
head to a softer and easier posture, and ceases not to adminis-
ter the ever hopeful remedy ? It is the mother! Avhose heart
strings are entwined around a son — a daughter — ^just entered on
the spring time of life, and whose love and care will be fully
rewarded in the restoration which she aims at accomplishing..
A higher and more wonderliil, because a more uncommon ex-
ample of benevolence, is to be found in the ease of that philan-
thropist who spent the manhood of his days, and his means

Ilwnian philanthropfj.

\\U

and faculties, in exploriu^ the luiHurius of iinprisotied criiiiinailH
nod in eudcavourinf^ to ameliorate their condition. Not t^)
relieve the sufferinjjjH of his own — not to bestow the Hyinpathy
and aid of social friendship, nor to lend a helpinj; hand to wi-
fortunate worth — that man exerted himself to miti»»ate the
iofliotcd miseries of the guilty whom ho knew not, and to 1cb«-
«n the sorrows of the wicked whom his heart loathed. N«r
clid ho satisfy himself with a distant observation of their con-
dition, and such information as he might obtain from others.
He penetrated into the heart of the worst dungeons, and
exposed himself, for the time being, to all the disagreeable and
dangerous effects of polluted and pestilential air which the cul-
prits had to cndurcj constantly. Thus he visited the worst
scenes of crime and misery on the continent of Kurope. Bttt
this itself was not enough for his purpose. Not only as a visitor
for a time, but in one case, and that the most trying to his
benevolence, he became an actual inmate of a house from whidi
all would be glad at once to flee as far as possible. For two
months did he dwell, himself a prisoner by his own choice, in
the plague hospital or lazaretto at Venice, that there he might
experience the sufferings and sorrows in his own flesh, which
he would relieve to others by the skill and resources of his
practical wisdom In such service did he live and die. And
■when the wondering gaze of a nation was fixed on an example
of •such unwonted philanthropy, and a monument to the mem-
ory of him who had effected so many improvements for the
benefit of the wretched, was proposed, his peremptory refusal
of any such honour confirmed his claim to be regarded as act-

I 1^

2^he glory of Grace.

ing from motives of the most [luri! and (lisinterested kind.
How Christ like, in u measure I llow like God himself!

But yet withal how much inferior must tlie purest and noblest
philanthropy of mail to man be in comparisotj of God's! The
benevolence of that benefactor, whom we have here adduced,
was after all but like the faintest streak of early morn com-
pared with the full blaze of the mid-day sun, or as a drop in
the bucket compared with tlu! boundless ocean. Those miser-
able suifercrs, whom he did so much to relieve, however worth-
less or guilty, had, to say the least, done him no injury. They
had not been his personal enemies — nor liad they done any
damage to his personal estate. Nor was it in his power to con-
fer mor«i than partial and temporal relief, and that, in a great
measure as aflfecting only the body. ]Jut in God's philan-
thropy we recognize the mercy of an insulted Sovereign and
Law giver — the goodness of u dishonoured Creator — the love of
the Father of lights, from whom cometh down every good and
perfect gift. We see man as the tenant of a moral lazar house,
spiritually diseased in all his parts, helpless through his ami
daring rebellion ! We behold God stooping over him with in-
finitely more than a mother's tenderness, or the strength of
any human benevolence ! Man he lifts by his grace, to the posi-
tion and privilege of a son, and crowns him with everlasting
kindness and infinite mercy! This is the glory of the grace
of God. Oh, that by submitting ourselves to the grace of the
gospel, we may be 'to the praise of the glory of his grajoe.'
Then shall his whole design in sending his sou into the world,
be accomplished in our case, ' to our eternal happiness.'

LECTURE V.

El'HESIANS.

CHAP. I -7.

In whom we have redemption, through his blood, the forgiveness of
sins, according to the riches of his grace.

In the previous two verses the Apostle set before us the
first and prime blessing, included under the general expression,
* all spiritual blessing in the heavenlies in Christ/ for which
he blesses God, in the third verse, in the name of the whole
church. That blessing is God's electing love, to which, as to
a fountain, all others ;ire to be traced, and \, .iich issues at
length in the glorious adoption and ingathering of his children
in heaven. AVe were taken by the Apostle to the top of an
exceeding high mountain, where he shewed us the kingdom of
grace and the glory thereof, as he pointed out to us, at once,
the origin of all our mercies under the gospel, and the final
destiny of all believers. We are now, in this verse, introduced
to the third distinct blessing, which he specifies, viz. : redemp-
tion through the blood of Chj'ist. This exhibits the love of

Redemption.

(Jod in the progress of its purposes, accoinplishin<:; what is
needful in order to its final destination. Here we have to con-
sider a blessing which more immediately concerns our present
condition, Jind in which we may warrantably feel, at least in
the first instance, a more immediate interest. In truth the
former blessing of election can only be rightly or comfortably
contemplated, in the order of experimental religion, after wc
have duly apprehended and heartily entertained the blessing
of redemption, which is now brought before our minds in the
text. When the Israelites were still in the house of bondngc,
and groaning under their cruel taskmasters, and whilst yet no
prospect of deliverance appeared, it would have been but a poor
consolation to pride themselves on their connection with Abrar-
ham; and, on the other hand, it would have been idle folly to
occupy their minds in questionings and disputings concerning
the reality of the covenant which God had made with their
fathers. Hut how would the case be altered after their re-
demption was realized; and, beyond the Red Sea, where their
oppressors lay buried, how might they joyfully sing of the
Lord's purposed mercies, and of their interest in the special
favour of Jehovah !*

It has always been reckoned a prerogative of sovereignty to
open the prisons of the land at special times to certain prison-
ers, as a token of royal clemency, and a benign example of the
goodness of supreme powfjr. In view of such acts of royal
pardon having been once and again performed, but in igno-
rance of both the time and the objects of the next exercise of

* Ex. .XV.

' .P

Matter of praise.

such clemency, you can conceive a set of prisoners to be en«-
gaged, but most usclesBly and perplexingly, in specula*i«g
concerning the matter, under all its aspects, and the likelincss
or unlikeliness of their own escape. Some miglit dispute th«
existence of such a prerogative a« pertaining to the sovereign,
and others would call in question its justice, or rail at the fa-
voritism manifested by it. Any reasonings, however, which
they might indulge in must in every case leave them where
they are, still groping with their hands around the walls of
their darkened cells. How differently will the released cap^
tives think and speak of that gracious act of Sovereignty, in
consequence of which they now find themselves free citizens of
the commonwealth, breathing freely the air of heaven !

It was in this order that the Apostle, doubtless, was led to
think and speak of God's electing love. He had been redeenr-
ed himself, and now rejoicing in the liberty wherewith Christ
maketh free, he can comfortably reflect on Grod's sovereign
purposes, and refer all the blessings of his emancipation to
God's electing love.

And there is nothing of which we are more ce»'tain, than
that, whilst the slaves of sin and Satan cannot help looking
with jealousy and fear and distrust on the Sovereignty of God,
there is not one true believer, or one who has been delivered
from the chains of darkness and evil, who will not join with the
Apostle in this ascription of praise to the original grace of God.

I. With these views let us proceed to consider more fully
the blessing of ' Redemption.' ' In whom tve hwve redemption
. . . the forgiveness o/sins.'

'Whai Hedempiion includes.

The expression ' redemption ' has direct and innnediatc ref-
eveuoe to our ruined and wretched condition in consecjuence of
the fall J and it is used to sif^nify our entire deliverance from
aU- the evils involved or implied in our being sinners against
God under his righteous and holy law. Tt is a term which
comprehends our complete omancipation from sin and its con-
sequences. Thus, in Rom. iii., 2-1, we arc said to be 'justified
freely by his grace through the redemption that is in Christ
Jesus.* The same view of redemption is given in Col. i., 14,
where nearly the same words are used an in our text. In
Tit. ii., 14, Christ is said to have given hhnself for us that he
might redeem us from all iniquity, and purify us unto himself
a peculiar people zealous of good works.

Lastly, we are said 'to wait for the adoption, to wit, the
redemption of our bodies,' Rom. viii. 23, referring to the deliv-
erance of our bodies from death and the grave, and corres-
ponding to that in Ilosea xiii., 14, ' I will ransom them
from the power of the grave j I will redeem them from death :
death, I will be thy plagues; grave, T will be thy
destruction.'

Numerous parallel passages might be quoted where the same
idea occurs, though not precisely the same word. We have
selected the representatives of three classes of texts, exhibit-
ing three aspects of ' Redemption ' as it is actually bestowed,
corresponding to three suspects of ruined man.

In the First place, and most important of all, he is a guilty
being because he is a sinner. He has not simply injured him-
self and defaced his glory, but he has insulted his Maker and

What Hcdemption includes.

.11

dishonoured his work, by sinning wjaimt Ifini. Ho is
lying under the awful displeasure of the Sovereign, whose
curse has actually heen pronounced. But 'Christ hath
redeemed us from the curse of the law, being made a curse
for us.'*

Secondly, Man, through sin, has become habituated to sin
He is enslaved by a dominant power within, from which he
cannot escape. One vice may be exchanged for another. Viler
and grosser habits may be removed or supplanted by others
more subtle and refined. Hut let man turn in whatever direc-
tion he pleases, he is only driven about by divers lusts and
pleasures. Tie is dead in trespasses and sins. He is incarcer-
ated in a prison house of sinful vices and habits, and held fast
by legal chains of spiritual wickedness. Now, from this act-
ual slavery, wo are redeemed by Christ, in consequence of
his atonement, and by virtue of his gracious spirit. 'Ye are
not under the law, but under grace j sin, therefore, shall not
have dominion over you.' -f

Thirdly. Wo must consider all the outward and physical
evils which sin has brought into the world, of which death
may bo said to be the climax. From all these, however sad
and melancholy, ' redemption * effects a substantial deliver-
ance now, whilst we have to battle against them, and a complete
and glorious riddance at last, in our recovery from the grave.
Thus as sin, in a sense, is its own punishment, in the spiritual
death which is involved in it, so by a happy and triumphant
transmutation death is made to be its own death and dc-

•Gal.iii.ir?. tRom. vi.14.

Forgiveness of Sins.

f^ravc.

struction, as it issues at length in the spiritual life, even as
regards the body itself, of God's redeemed children.'''

Redemption thus includes deliverance (1.) from the guilt of
sin, (2.) from the power of sin or from the habit and practice
of it, and (3.) from physical evil, and death itself at last.

But the Apostle here brings into view only the Hrst of
these blessings J for he makes lledemption equivalent to
the forgiveness of sins. ' Tn whom we liave redemption
through his blood — the forgiveness of sins.' It is not that the
forgiveness of sins includes all that is implied in reden)ption.
or exhausts its meaning any more than the redemption of the
body in llom. viii. 27, expresses all that is included in adop-
tion. But the forgiveness of sins is that part of redemption
to which he wishes to direct our attention in this verse and in
this connection. And for very good reasons he does so j for
is it not plain that deliverance from guilt is the prime part of
redemption, from which all else follows by necessary conse-
quence ? The first thing to be effected in the case of sinners
under a Sovereig;i God and a righteous law, is to remove their
guilt, that they may stand free from all blame-worthiness, and
become exempt from the curse. But. this effected, the rest
may be expected certainly and surely to follow, from the same
grace and mercy which have already been brought into
exercise.

"When by a generous act of clemency the Sovereign has for-
given the crimes of certain prisoners that have been, in the
course of justice, consigned to the dungeons, and confirmed

*Rom. viii. 23.

Forgiveness the first thing.

his intention by a public proclamation of the royal pardon, it

will follow, as a matter of course, that steps will be taken to

break asunder the manacles and chains by which the captives

have been held fast and the prison doors will be thrown open,

to allow of their escape.

Tft like manner, when God by an act of his grace forgives

sinners their guilt, and frees them from condemnation, it is but
due to Himself, and a necessary consequence of his sentence of
pardon, that they shall become actually free from the bondage of
sin and delivered from its enslaving power. In other words,
if redemption from the guilt into which we have been brought
is achieved for us, this will imply redemption in its other as-
pects, or deliverance from sin and evil in all the ways In which
we are naturally subject to them. Hence the importance of
' the forgiveness of sins;' for upon this all depends. You may
spend your time and labour — your prayers and pains — altogether
for no purpose, as far as reforming your lives is concerned,
unless you start from the liberty which 'pardon' secures.
You will be like prisoners vainly endeavouring to break their
fetters or force a way through barriers which the strong arm
of the law has raised to confine them. Be assured you lie
under the curse of God's law, and that it is vain and hopeless
for you to attempt any thing good so long a: the very penalties
of law are sealing and confirming your condemnation. You
may be at once persuaded that no human efibrts can satisfy
the demands of the Divine Justice. The one thing needful
for you in the first instance is the forgiveness of your sins, and
your deliverance from the curse of God's law. To be pardoned,

Practical inquiry.

sinner, ought to be with you the first and most urgent of
your desires. For how, otlierwise, shall you escape ? Sin haa
dominion over you. ' The strength of sin is the law.' Law
will mercilessly land you in everlasting perdition. Are you
pardoned then ? Have your sins Ijceu forgiven 'i Are you
seeking this at the footstool of the mercy seat? (3h, what an
awful thing to feel 'my sins are still unforgiveni' Yet this
must be the state of many. But a still more awful thing is to
be careless and heedless while that is the case. Yet many seem
scarcely to feel that they are sinners, and thus have no concep-
tion of redemption. Again, you see persons, day after day,
repeating the same sins, notwithstanding their effects, and, held
captive, infatuated to such an extent as actually to justify their
sinning, or extenuate its enormity — or comparing themselves
with others — flattering themselves that they are not so bad as
some, and have a better chance at last. What slavery ! what
misery ! But why is this ? Is it simply because they have
become habituated to sinning ? Is their bondage merely moral,
the effect of their own constant willing that which is wrong
and evil? No! That is not all. Why this sinful habit?
Whence this constant willing ? How come they thus to be
habituated to sin? Because they are under the curse — by na-
ture guilty — condemned and banished from God's favour.
They are legally, i. e. by God's holy, just, and righteous law,
the captives of sin and the vassals of Satan.

Now, it is only God who can break this bondage. He only
can exert a Sovereign's prerogative, for he only is Sovereign.
And, blessed be God, he hath exerted it in and by his

84^

Fulness of Forgiveness.

lii

li 1 '

Son — for wo have redemption tlirougli his blood — the forgive-
ness of sins.

We might here expatiate at length on the fulness and com-
pleteness of this redemption which consists in the ' forgiveness
of sins/ did our space only permit ; fjr a more precious sub-
ject cannot surely engage our thoughts. Grant that you feel
yourselves to be ' sinners ' in the largest and fullest sense of
the term ; grant that you know your natural or persoiud posi-
tion before God as sinners; grant that you arc concerned above
all things as to the place you shall occupy before the Judge
at the last day ; then surely no discovery could be made to
you more opportunely or more exactly suitable to your case
than that you have redemption in Christ — the forgiveness of
sins. And let me inform you that the entire removal of all
guilt whatsoever, original as well as actual, is included in this
divine act of amnesty. If it be true, and the Scripture makes
it sure, that ' in Adam all died,' and that death hath passed
upon all, for that all have sinned in him; then how blessed the
corresponding and graciously appointed representation, in virtue
of which 'all in Christ' are made alive! Are our sins great?
This redemption has been accomplished for many of the very
greatest sinners. ' It is a faithful saying, and worthy of all accep-
tation, that Christ Jesus came into the world to save sinners, of
whom I am chief ' If your sins should be as scarlet they shall
be white as snow ; if they be red like crimson they shall be as
wool.* Are they numerous, and oft repeated ? Oh, sad to think
that they are more than the hairs of our head, or the sand on
the sea shore ! Oh miserable, that we should so often have re-

Fulness of Forgiveness.

ve-

om-

aess

sub-
feel

se of

posi-

bovc

udgc

:\e to

c case

less of
of all

in this

uiakes

passed
cd tlie
virtue
reat?

lie very
accep-

Uicrs, of
cy shall
all be as
to think
sand on
have re-

turned, as 'the dog to his vomit, or as the sow that was wasliod,
to her wallowin"^ in the niiro I' But the redemption of Clirist
is sufficient to cover all. Tlnouuh this means the encourage-
ment of Isaiah receives all its urgency and weight. ' Let the
wicked return unto the Lord, for he will have mercy upon him;
and to our God, for he will abundantly pardon;' or as it is
more cxpressi^'ely in the margin, ' i'or ho will multiply to par-
don.'* And it is the gospel covenant that Jeremiah describes,
when ho introduces God promising thus : 'I will cause the cap-
tivity of Judah, and the captivity of fsracl, to return, and will
build them, as at the first. And T will cleanse them from all
their ini(|uity, whereby they have sinned against me; audi
will pardon all their ini(j[uities, whereby they have sinned, and
whereby they have transgressed against me.'f

' The forgiveness of sins' is just a way of expressing the idea
that all guilt whatsoever is removed; so that the sinner stands
before God, in the eye of his law, without spot or wrinkle or
any such thing. In the completeness of this forgiveness, we
recognize its highest excellence ; for did but one sin remain
against the sinner, that alone were sufficient to condeuni him.
As by one sin man originally fell ; so, if but one were to abide
unforgiven, he could not be raised up again. But blessed be
God! 'the blood of Jesus Christ, his Son, cleanseth us from
all sin, 'I

II. In the second place, in connection with this redemption,
our text brings before us the ransom by which it was eifected,
In whom we have redemption ' throvgli his hlood.'

♦Isaiah Iv. 7. i- Jer. xxxiii. 7-8. Jl John i. 7.

The Rarn^om.

The redemption of siiiiiers is iilvvays spoken of as accom-
plished by uieans of paying a ransom or satisfaction ; and so
far as forgiveness is concerned, that is more immediately con-
nected with the sufferings of Christ. Now, ' the blood of
Christ' is just a brief expression, denoting all his atoning suf-
ferings, both of soul and body. The reason why the expression
' the blood of Christ ' is adopted by the inspired writers to rep-
resent the whole sufferings of Christ is, we suppose, in order
that all the sacrificial types of the Old Testament may be seen
to have had their fulfilment in him. ' We arc not redeemed
with corruptible things, as silver and gold, but with the pre-
cious blood of Christ, as of a lamb without blemish and with-
out spot.'* ' He is the lamb of Cod that taketh away the sin
of the world. 'f Now the blood is the life of the animal. Its
whole life is in its blood. Shed its blood you end its life.
Therefore, the sacrifice of the animal, by shedding its blood,
i. c., by offering its whole life, was a fit type of the sacrifice of
Jesus Christ. And so, by a figure, the blood of Christ denotes
the whole and entire sacrifice of himself as man — soul and
body — in short his life, which he rendered for the purpose of
redemption. Thus he himself speaks : ' The son of man came
not to be ministered unto, but to minister, and to give his life
a ransom for many.'| Again he says : ' I lay down my life for
the sheep.'ll He declared in instituting the supper that his
body was broken for us, and his blood shed for the remission of
sins.

His work accomplished, his atonement finished, his servants

*1 Pet. i. 18-19. tJohni. 29. tMatt.xx.28. iiJohnx.l5.

The Ransom necessary.

1 HO

con-
1 of

8Uf-

ssion
I rep-
nrdcv
; seen
3cmed
ic pre-
with-
;hc sin
I. Its
its life,
blood,
ificc of
denotes
oul and
rpose of
an came

Ids life'
y life for

that his
iiission of

servants

.15.

afterwards invariably fix our attention on his death as the ex-
pression of all his sufferings, and the cause of our deliverance.
Thus, (i. Peter iii., 18) 'Christ hath suffered once for sins, be-
ing put to death in the flesh;' and Paul thus, (Ro. v. 10) 'We
were reconciled to God by the death of his son ;' and (Col i.
20-22) ' He hath reconciled you in the body of his flesh through
death.' (Ileb. ix. 15) 'That by means of death for the re-
demption of the transgressions that wore under the first testa-
ment, they which are called might receive the promise of eter-
nal inheritance.'

All the miseries and sorrows of him who was the man of
sorrows and acquainted with grief; his pains in the flesh; his
agonies in the spirit; his bloody sweat ; his ignominious suf-
ferings on the cross ; his torment of soul on the cross, in his
separation from his God; the separation of his soul and body
on the cross in death — are all as it were summed up in the shed-
ding of his blood — the piercing of liis side — which gave evi-
dence of his death, and terminated and closed the whole of his
sacrificial work.

You will observe then that a groat and mysterious and awful
work of suffering had to be gone through, sinner, in order
to thy redemption, that your sins might be forgiven, it is
not by a simple exercise of power that you are delivered ; for
though all things are possible with God, it is not possible for
him to set aside his own justice or deny his own law. But to
meet the ends of Sovereign authority, and at the same time
redeem sinners 'he spared not his own Son, but delivered him
up unto the deatli for us all.'

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The Ransom valid.

It is not by a system of moral recovery ; it is not merely by
truth, that you arc redeemed. A prior difficulty must be sur-
mounted, and that could only be accomplished by the surrender
of his well beloved.

]Jut we are redeemed by blood — by the sufferings of Jesus
Christ — by his atonin<^ sacrifice.

1. This wondrous plan is God's own device or method. It
cn'iginated in Him — in His love and wisdom. He said ' save
from going down to the pit; I have found a ransom.' *

As Isaac went up the mountain with his father Abraham,
bearing the wood on his shoulders, whilst his father carried the
fire, he said in the simplicity of his heart, 'Behold the fire and
the wood; but where is the lamb for the burnt oflfering ?*•}•
We may say, in all truth — behold the fire of divine justice,
ready to burst forth ! behold also our sins, like fuel to feed the
fire! Where is a substitute to bear our punishment? God
will provide a lamb said the Patriarch to his son. ' God has
provided a substitute for us,' says the Gospel message to all.
'Behold the Lamb of God that taketh away the sins of the
world I '

2. The sacrifice was offered tip freely by Christ. He gave
himself. He had power to lay down his life, and he had power
to take it up again. But he said, ' Lo ! I come. I delight to
do thy will, my God.'J ' Christ also hath loved us, and
gave himself for us an ofiering and a sacrifice to God for a
sweet smelling savour.' ||

3. The offering was accepted hy God as a full satisfaction for the

*Jobxxxiii.24. tGen. xxii.7. tHeb.x.7. IIEph.v.2.

How we obtain JRcdcmption.

e sur-
render

Jesus

od. It
1 'save

braliam,
Tied the

fire and
"ering ?'t
3 justice,
i feed the
tt? Ood

God has
to all.
of the

igc
ns

He gave
had power

delight to
d us, and

God for a

tion for the

k.v.2. .

sins of his people. ' Being found in fashion as a man, he humbled
himself, 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.'* Had his obedience
unto death not been perfect, he would not thus have b'^en exalted. "
But he was made perfect through sufferings. God accepted
both him and his oflfcring. Thus is God satisfied with the
ransom. Thus may the prisoners go free. Then redemption
has been purchased and secured by God's acceptance of the
ransom. 'What the law could not do, in that it was weak
through the flesh, God sending his own Sou in the likeness of
sinful flesh, and for sin condemned sin in the flesh.'* Sin is
condemned. It has no longer any manner of right over be-
lievers either to condemn them or to reign over them. They
are free from the law of sin and death. glorious redemption I
O wondrous recovery ! How may we become interested in this
so great salvation ?

III. Our text, in the third place, answers this question, and
shews us how we become partakers of the redemption purchased
by Christ. ' In whom,' says the Apostle, ' we have redemption.*

We believers have redemption. It is our actual possession
in Christ. We come to it by being in him. This brings
this all important subject to bear upon each individual in a
practical manner. There is no doubt that Christ actually re-
deemed all his own poople, so that none of them can be lost.
The atonement was a definite transaction. Christ just repre-
sented those who were chosen of God and predestinated to the

* Phil. ii. 8-9.

tRom. viii.3.

Faith in Christ.

I M )

adoption of children. Whom else did he represent? For
whom besides did he pay a ransom ? Shall we impute folly, or
uncertainty, or injustice to God? It is impossible that God
should act so unwisely as to send his Son to save any who may
' yet be lost. He is a rock — his work is perfect. It is horrible
to suppose that Christ suffered and died for the sins of any
who shall suffer eternally in hell. God did not devise, and
Christ did not procure a mere possibility of salvation — a mere
chance of deliverance, as if that would be of any benefit to sin-
ners, dead in trespasses and sins j but actual deliverance, actual
redemption, actual forgiveness of sins. Those in Christ, repre-
sented by him, united vitally to him, have this redemption.

Now this is au all important view of the matter. You must
not separate between Christ and his work. It is not by con-
templating a fact, or a transaction that took place eighteen
hundred years ago j it is not by knowing and believing a doc-
trine concerning the death of Christ j it is not by coldly think-
ing of an event wonderful in itself and imparting interest and
importance to every other sacred event recorded in Scripture ;
it is not in any such way as this, that you come to have
redemption — the forgiveness of sins for yourself. But, looking
up to a risen and, exalted Redeemer, and by faith becoming
united to him, you embrace Him in his person, offices, and
work, as your present Saviour, able to save to the uttermost
all who come to God by him. He can give you the benefit of
all that he did on earth, and so wash you from your guilt, and
deliver you from evil. Time — the exact time — when he ac-
complished your redemption is out of the reckoning. For that

In his person, as well as work.

For

]y, or
tGod

.0 may
orrible

of any
36, and
-a mere
b to sin-
(5, actual
t, repre-
ition.
fou must
,t by con-
eigbteen
tng a doc-
Uy think-
ierest and
Scriptiire ;
e to bave
ttt, looking
becoming

offices, and
uttermost
le b'>nefit of
r guilt, and
yhen be ac-
I'or tbat

matter, the atonement might yet have to be made and the same
inquiry might interest us, as the prophets of old, who searched
what and what manner of time, the sufferings of Christ should
be endured. The important thing is to know Christ, and
though the event that took place at Calvary were yet in the
fiiture, still, if like the Patriarch we have assurance and faith
to say ' I know that my Redeemer liveth,' it were enough.

Suppose that the enemies of our country had marshalled
their forces and prepared themselves for an invasion of our
sovereign's dominions, — that they had mustered all their
strength and called up all their ancient hostility to bring de-
gradation and misery upon ourselves and our children, — it is
possible to conceive, that oven in such a case the minds of all
might rest in quietness, and little anxiety would be felt on the
subject. For, in addition to other resources, it might please
the God of Providence to raise up and bring forward a General
of such skill and prowess, of such experience and indomitable
energy, that success might safely be counted on as the certain
result of an actual struggle. And as the courageous and
patriotic place themselves under his command, and wait for his
instructions, and implicitly follow his leadership, they feel assu-
red of victory. He is their strength and hope, and as they
point to him in all the confidence of loving trust, they say,
there is our deliverance from the impending foe !

But what leader of armies or general of soldiers is to be
trusted and obeyed and relied on like our Emmanuel, of whom
God says in Isaiah iv, 4, ' Behold I have given him for a wit-
ness to the people, a leader and a commander to the people V

pnsBn-

9!2

The Captain of our Salvation,

Now it is by putting yourself under this exalted Prince and
'• iour ; by trusting in him j by submitting to his rule ; by
following his directions; that you obtain an interest in his
victory over sin aud du ^h and all. your spiritual foes. 'In
him you have redemption through his blood, the forgiveness of
sin ;' Look then to him, take him now as yours, and be you
his. To him go! who was dead, but is alive for evermore, and
who has the keys of hell and of death ! — Amen.

LECTURE VI.

EPHESIANS.

CHAP. I.-8-9.

According to the riches of his grace, wherein he hath abounded toward
us in all wisdom and prudence ; having made known unto us the mystery
of his will, according to his good pleasure, -which he hath purposed in
himself.

The inspired Apostle is teaching us, in these verses, to form
worthy conceptions of the greatness and glory of the grace of
God, in the redemption of sinners by Jesus Christ. How far
above all human merit that grace stands in his estimate, is evi-
dent from the favorite expression he employs, in the seventh
verse and elsewhere, ' the riches of liis grace.' It is absolutely
priceless in its nature. It passes human knowledge, and all
we can say of it is that it is Divine ; and, like God himself, it
cannot be found out, or found out unto perfection.

Such views of the grace of God, as the Apostle presents, are
understood and realized only by those who, in a manner like
him, have been struck to the ground by a sense of guilt and

Riches of Grace.

impotency, and have learned to regard themselves as ' the chief
of sinners.* But the self-righteous and the self-sufl5cient re-
main in darkness, though ' they walk in the light of their own
fire, and compass themselves with sparks of their own kindling.'*

I. From the words before us, the first observation we would
make is that the grace of God in redemption is abundant
grace — ' Wherein he hath abounded toward us.'

The term here used corresponds exactly with the idea ex-
pressed by the previous phrase, ' the riches of his grace.' God
18 ' rich in mercy ' and ' gieat in love.'f By the abundant
grace of God, and by that alone are sinners saved.

There is a very confused notion in the minds of many, as to
what constitutes ordinary riches among men. It is very com-
monly supposed that a man is rich who possesses a large sum
of money, or whose income is above the usual or common in-
come of most. You are very apt to imagine that the individual
whose revenue exceeds your own, in any considerable degr'^e,
is on that account rich or wealthy, without for a moment re-
flecting on his necessary or actual expenditure arising from his
circumstances or position in life. But this is a very improper
and inconsiderate way of viewing the matter. Riches or wealth
is a relative thing, having relation to the individual's actual
wants and necessities, amid which he is placed. It is, in fact,
that which is over and above, or which superabounds or over-
flows, after all actual wants have been supplied. Riches, in
any case, is just surplusage, or the excess of what a man pos-
sesses or obtains above his natural necessary or actual expen-

• Isaiah 1.11. tCh.11-4.

(.J »u;

Hicfies of Grace.

chief

t TC-

r own

ing.'*
i^ould
indant

dea ex-
' God
)undaiit

ny, as ^
ery com-
arge siim
mmon in-
individual
le degr'^e,
loinent re-
from liis
^ improper
s or wealth
aaVs actual
18, in ft^ct,
ids or over-
niches, in
a man pos-
jtual expen-

i;n-u>

ditnre; and degrees of riches among men depend upon the
comparative amounts of that excess, and not upon tlie abstract
sums of money which they possess irrespective of the neces-
sities of their circumstances. Nothing can be plainer iharv
this, and yet it is a principle often little considered or attended
to in the practical iiflfairs of this life. When a man's means
correspond exactly, neither more nor less, with his wants and.
necessities arising from his position and circumstances, he must
be regarded as neither poor nor rich. When his means fall
short of these wants, however much he may pass through his
hands, he is poor. And when his means are greater than his
wants he is rich, just in the proportion in which the one ex-
ceeds the other. Riches, in short, means superabundance, and
to be rich in any respect whatsoever, is to possess or display
an excess in that respect, over and above what is necessary or
natural.

Now these remarks may tend to enable us to perceive the
appropriateness of the Apostle's language in describing the
grace of God. He says that God abounds in grace toward us.
He speaks of the riches of his grace. He says God is rich in
grace. Our redemption is a proof of superabounding grace ;
and the Apostle would have us to realize it in its exceeding
riches, as it alights upon us, and confers upon us its blessings.
Let us, then, consider for a moment in what sense the grace,
by which we are saved, is properly called abundant grace. It
must be obvious, at first sight, that there is a vast difference
between beings who are perfectly holy and such as are fallen
and sinful, in their claims on the regard of God. Toward the

Riches of Grace.

1 !

angels that have kept their estate, who arc pure and perfect in
their nature and actions, toward our first parents before sin
entered into the world, God might, and of necessity would, ex-
ercise a natural and spontaneous love, delighting as he does,
and must do, in the goodness which consists of perfect moral
integrity and righteousness. The fruits of that love, in bis
gifts and kindness towards such spotless beings, might still be
appropriately called by the name of grace, for under no cir-
cumstances can the creature bring the Creator into debt. But
the exercise of this grace, in all the gifts and bounties of its
liberality, however free and unpurchased, even in such a case,
would doubtless be as necessary as it would be natural to God.
He could not deny himself — he could not avoid loving and
blessing those who stood before him lovely and excellent in
all the beauty of their original perfection. The love of God
{or, because of its freeness and the absolute dependance of the
creature on the Creator, the grace of God) could look round
on myriads of such beings and find a natural and necessary
outlet for its treasures of blessing. Each in his place becomes
a regular recipient of the goodness of God's grace — a constant
dependant on the resources of his love. And it might have
been supposed that here the Divine love or grace would have
stayed itself. Within the circle or sphere enclosing all the
unfallen, the holy, the good — his own true and faithful sub-
jects — we might reasonably have expected that he would have
lavished all the store of blessing which was available for the
purposes of his love or grace. "We might have conceived the
limit to his goodness to be fixed within the channel of its

Riches of Grace.

5t in

[) siu

I, ex-
docs,

moral

n bis

till be

[10 cir-
But

i of its

a case,

to God.

ing and

llent in

of Ood

;c of tbe

,k round
necessary
becomes
constant
igbt bave

lould bave
ig all tbe
Ltbfttl sub-
ould bave
>le for tbe
iceived tbe
,nel of its

natural, original and necessary outflow, towards beings of un-
fallcn character and of perfect integrity. IJut no! (lod's grace
far exceeds these original and natural boundaries. Its wealth
is not to be measured even by the innumerable demands made
upon it of a kind to which it naturally and necessarily responds.
It hatli also compassed and secured the redemption of shiners
of mankind, as the sand on the shore innumerable. God hath
shewn that he has a riches and a wealth of grace, which we
could not have dreamed of, and which still wo cannot estimate
arigbt. He hath abounded or superabounded in grace toward
us, by Jesus Christ.

From the greatness of the sticrifice which the grace of God
made in order to our redemption, even the sacrifice of his own Son ,
we obtain a grand demonstration of the abundance of that grace,
or its overflowing riches. In its original exercise — within the
scope of those demands on its treasures, whicb unsullied excel-
lence makes there is no need for any sucli sacrifice, but, on
the contrary, it seems nothing but natural and every way easy
and cheap, so to speak, for God to love and bless the lovely and
tbe perfect. But, as it often liappcns that the prodigal son in
a family costs his parents far more than all the rest in reclaim-
ing him to the ways of decency and propriety, which they
never forsook, and the strength of the parental love is tried and
proved not so much by the ordiiuiry exercise of it to the decent
and well ordered children of the household, as by its measures
of an extraordinary kind in such an exceptional case as that
referred to ; so, in the redemption of lost sinners, we behold
not merely grace, but riches of grace, in the amazing length to

Jiiches of Grace,

which it has {^onc, to reclaim the wandciers and bring them
back to glory. In thiH. he hath surely given proof of an abun-
dant grace, which is nowhere else to be met with in his vast
dominions. But of the greatness of that sacrifice, as illustrating
the abundance of God's grace we shall not farther speak at
present. What we desire to impress upon you is that we owe
our salvation not to that love of God, which, however deep and
infinite and inexhaustible in itself, found its natural outlet
towards unfallcn beings, but to the overflowings of God's love
or grace, by which it becomes abundance or riches ^f grace.

You have read or heard that the land of Egypt owes all its
fertility and consequent wealth to that magnificent river, the
Nile, which annually overflows its banks and covers the entire
breadth of the country, not only watering but enriching its
soil, and rendering it in the highest degree productive. Egypt
were otherwise a barren tract of arid sand. But, as it is, and
with that extraordinary provision, it has often been spoken of
as the granary of the world. That which makes Egypt what
it is, in respect of its productiveness, is the Nile, by its peri-
odic inundations. "The Nile is Egypt" — for were that won-
derful river to keep within its usual banks, and to confine itself
to its natural channel, however deep and ample its waters there
might be, the country would return to des 'ation, and Egypt
would be no more thought or spoken of than the wild wastes
of the African deserts.

Now what that noble river, the Nile, is to Egypt, the grace
of God is to the household of faith. Had that grace kept to
the cliannel to 'vhich we might reasonably have supposed it

ri-

l8t

OR
at
iwe
md
tlet
love

II its
, the
ntirc
ig its
^:gypt
L and
con of
t, what
8 peri-
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e itself
fS there

Egypt

wastes

le grace
kept to

llichcs of Grace.

naturally confined, had it been only »uch li»vc ».s would pursuo
its courHC of blessing to the objects in which it could tuko
complacent delight, had thert! been no overflowing or Huporai-
bundance or riches about the grace of (lod, tlu'ii in»lnners
should for ever have remained in I'.at state of wretchedness
and desolation into which our .sins have brought us. However
infinite God's love in itself, however unfathomable in its re-
sources, however bounteous toward holy beings, it still depends
on its having exceeded the apparently natural bounds and the
ordinary chajinel, that iro have seen salvation and are made
blessed with all spiritual blessing in the heavenlics. IJut thanks
to the abundance of grace — ' the parched ground has becitme a
pool, and the thirsty land springs of water.'* ' For the Lord
hath redeemed Jacob, and ransomed him fn the hand of him
that was stronger than he. Therefore they shall come and sing
in the height of Zion, and shall flow together to the goodness
of the Lord, for vhcat, and for wine, and for oil, and for the
young of the flock and of the herd; and their soul shall be as
a watered garden : and they shall not sorrow any more at all."f

II. In the second place our text speaks of the revelation
or manifestation of this abundant grace in and through the
gospel — ' Abounded toward us in all icmlom and prudence, hav-
ing made known unto us the mystery of his uill.'

These words refer, in general, to the outward revelation of
his grace which God hath made in the gospel, and also to thu
inward discovery or apprehension of that grace which God
effects in the minds and hearts of believers.

)po8e

dit

*l8aiah xxxv. '

tJer. xx\i. 11-12.

:A''i

100

The mystery made knoivn.

The gospel contains the wisdom of God unto salvation — that
wisdom which the world cannot reach — and which, in the ful-
ness of its disclosures, was hid from ages, even until God spoke
to us y his Son. God hath been pleased to enlighten the
<larkness of the world by the gospel, which is ' as a light shining
in a dark place, until the day dawn, and the day-star arise'
in the hearts of all his redeemed people.* Amid the dimness
and uncertainty of human wisdom in this sin-beclouded world,
the sun of righteousness hath arisen with healing on his wings.
In God's abundant grace there has been made a disclosure of
true and heavenly wisdom, when the world by wisdom had lost
sight of God altogether. ' Who is wise, and he shall under-
stand these things? prudent, and he shall know them?' We
may here observe that the word ' mystery,' in the clause ' hav-
ing made known to us the mystery of his will,' denotes what
could not be discovered or found out except by revelation.
According to the usage of *he word in the New Testament it
applies to the gospel itself and all the truths it unfolds, which
are mysteries because they are ' secrets ' of God's mind and
will, which, by unaided reason, could not have been discovered.
It does not necessarily imply that they are incomprehensible
after being revealed, but simply that they are undiscovorable by
any efforts of our own. We may be initiated into the myster-
ies of the G ospel, and they may become to us palpable truths or
realized facts of our experience. At the same time the word
is sometimes applied to that which is incomprehensible by us,
and which remains a secret for the present j as in the passage,

*2 Pet. 1-19.

The mystery made known.

101

'great is the mystery of godliness — God made uiauifest in the
flesh.' Here, however, it is used in the same sense, as in l?om.
xvi. 25, where the subject mutter of the doxology which the
Apostle utters, is simply the Gospel, viewed as a revelation of
the will and mind of God. ' Now to him that is of power to
stablish you according to my gospel and the preaching of Jesus
Christ, according to the revelation of the mystery, which was
kept secret since the world began, but now is made manifest,
and by the Scriptures of the prophets, according to the com-
mandment of the everlasting God, made known to all nations
for the obedience of faith.'

Now the 'mystery of God's will' is just his own secret pur-
pose and plan of lledemption by Jesus Christ, displaying, as it
does, his justice and mercy, his grace and his truth — all com-
bined and harmonized in glorious effulgence — in the salvation
of guilty and helpless rebels. Who could have thought of this ?
By what means could it have been discovered ? Had any of
the ancient sages of antiquity, in their wisdom, conceived
of such a thing ? Could science with all its evidences of
the wisdom and goodness of the Creator, indicate, not to say
demonstrate, his mercy and grace? 'Eye hath not seen, nor
car heard, neither have entered into the heart of man to con-
ceive the things which God hath prepared ibr them that love
him.'* But as this mystery of God's will is made known in
the Gospel, it embodies and exhibits the true wisdom — even
the wisdom of God. 'It is the wisdom of God in a mystery,
even the hidden wisdom, which God ordained before the world

*lCor. ii.9.

102

Two things necessary.

unto our j^lory; wliich none of the princes of this world knewj
for had they known it, tliey would not have crucified the Lord
of glory.'*

This wisdom is contained and exhibited in the Gospel, but it
does not follow after all, that men can or will perceive it of
themselves. When Mclancthon first beheld it at his conver-
sion he thought he could easily persuade others, and enable
them also to behold it. He tried this, but found that it was
just as the Apostle represents the matter — 'to the Jews a.
stumbling block, and to the Greeks foolishness.' He soon
knew that ' old Adam was too i-trong for young Melancthon,
and that human dej)ravity was .'iiore than a match for liuman
persuasion, Avithout the grace of God.'

But the text shews us that God does display his grace : yea,
the abundance of his grace ! in effecting an inward discovery
or apprehension of the mystery of the Gospel. Pie hath 'made
known to us,' says the Apostle — implying, that he hath made
us to know, perceive, apprehend, and feel the mystery of his
will, i. e., his purpose and plan of redemption. This God does,
when by his Spirit he opens tne understanding, and 'shI es in
the heart to give the light of the knowledge of the glory of
God in the face of Jesus Christ.' So much of God's purpose
and plan *n the redemption of the lost is seen and felt as makes
the sinner to become reconciled to God, to submit to the right-
eousness of God, and to embrace the ample and sure provisions
of grace. Now both these things are necessary and go together,
in connection with the operation of God's grace. The outward

*lCor.ii.7-8.

Two things necessary.

103

ord

It it
it of
ivcr-
[lable
t was
iws a.
soon
ctlion,
luman

3: yea,
pcovery

'made
1 made

of his
od does,
h' cs in
glory of

purpose
as makes
ho riglit-
)rovisions

together,
c outward

revelation in the Gospel of the mystery or secret of God's
will — displaying his nature and his perfections — his mercy, his
grace — his justice, his holiness — in the purpose and plan of the
sinner's recovery — that is made known in the Word of God
80 fully and clearly that nothing more is needed in the form of
knowledge or instruction. But the understanding requires to
be fitted and capacitated for receiving it — there must be an
internal rectification of the mind — and an illumination of the
soul. This God' ) Spirit effects when he opens the eyes of the
understanding, ' to know God, the one living and true God,
and Jesus Christ whom he hath sent.'

Suppose a man to have been born blind and to have dwelt
all his life in a dark room, into which the sun never shines — it
is manifest that two things must be done, ere he can enjoy the
blessing of sight, and behold the various objects by which he
may be surrounded. In the first place were the windows of
his darkened chamber thrown open, and the light of the sun
admitted to cast its beams on every object which it contains,
then in reality every object will become visible, and the possi-
bility of seeing it will so far be effected. A luminousness will
thereby be imparted to the abode of the blind man, which
makes everything, therein, capable of being seen. But this is
not enough ; for through those dead and darkened eyeballs not
one ray can penetrate — and in vain for him does t)ie sun shine,
and every material thing acquire its visibility. It is still all one
to him whether the sun shines or not, for the faculty of sight is
entirely wanting. But if, by some application of skill or art
the impediment were removed from his eyes and the faculty of

^nmmmmm

104,

Practical conclusions.

vision imparted to liiin, then at once and easily does the whole
aspect and appearance of surrounding things enter his soul,
and a new world opens to his gaze. The two things must con-
cur. There must be an outward visibility, and also the power
of vision. If either were a-wanting darkness must sit as night
upon the unfortunate man.

Thus with regard to the ' mystery of Cod's will,' which is the
(lo.spel plan of salvation, the two things are supplied in the
abundance of God's grace — the outward revelation contained in
the Scriptures, and the inward discovery or illumination effect-
ed by God's Spirit.

1. How true is it that without an external and positive reve-
lation man could never have attained to any certain or reliable
knowledge of God as the Redeemer and Saviour of guilty man !
At best the idea of such a God could only have been conjec-
tural, leaving the mind in doubt and fear, since it is met by
the opposite idea of God as the avenger of wrong — the pun-
isher of sin.

2. But how true is it, also, that without the illumination of
grace, the ]Jible itself is of no avail ! ' The natural man re-
ceiveth not the things of God.' His eyes are blinded by the
god of this world, who makes use of the contradictions and per-
versions of fallen intellect to obscure the testimony of Scrip-
ture, and hide the ' mystery of G od's will ' from the soul.

3. Hence the line of our duty, as well as privilege, is clearly
set before us. Instead of inferring, as some would have you
to do, that you are utterly shut out from hope — that there is
nothing for you to do, that, in such circumstances, all exertion

Source of hope.

105

ole

)ul,

jon-

)weT

light

s tlic
a the
icdin

effcct-

e rcve-
•cViahlo
y man I
conjcc-
met by
ic pun-

ation of
Biau re-
el by the
aud per-
ii Serip-

oul.

is clearly
have you
t there is
exertion

is vain — the very opposite conclusion is that which you ought
to adopt. There is hope for you in your darkness, for the true
light shines from heaven in the word of the gospel ; there is
encouragement for you in your blindness, for the Divine Spirit
is near you to open your eyes. Study, then, that word with
diligence and prayer; rely on the aids of God's Spirit; perse-
vere more and more steadily in such exercise; seek to grow in
grace, and in the knowledge of our Lord and Saviour Jesus
Christ — and assuredly you will be made wise unto salvation ;
you will be made ' light in the Lord,' for you will have an
' unction from the Holy One, and will know all things.'

III. In the third place, we may briefly notice the last clause
of the passage before us, as again bringing into view the sove-
reign good pleasure of God. Here it is yet more strikingly
held forth, as the true and original cause of all our mercies.
It is described a« ' Ids good pleasure which he hath purposed
in himself^

Every view which can be rightly taken of this clause is full
of comfort and satisfaction to a true believer ; and even the
sinner, who is still afar off, may find in it a drawing influence
that should lead him to return to God; nay the only influence
that can draw him as an intelligent being.

1. This purpose is one of Supreme Sovereignty.

It is the purpose of Ilim who ' doeth according to his will in
the army, of heaven, and among the inhabitants of the earth,'*
' whose gifts and calling are without repentance 'f — who has
been infallibly saving a people to himself from the first, and

* Dan. iv. So. t Rom. xi. 29.

Encouragement.

who contiuues to do so. As we canaot obtain salvation unless
from Ilim who possesses supreme n'jht and authority^ how
ought we to prize the message of the gospel which is in reality
a call coming direct from the Sovereign, saying 'Look unto me
and be ye saved, all the ends of the earth, for I am God, and
there is none else '*

2. It IS one of infinite henevolcnce.

It is his good pleasure, and results from the tender compas-
sionate and bounteous love of his heart, as well as from the
* counsel of his will ' considered simply as will. This is what
the Lord loves to do — to save sinners; to redeem the lost;
to keep them in safety unto eternal life. This is what his
nature prompts and incites him to aim at and secure, if we may
use such expressions. It is well pleasing unto God.

3. It is one of all sufficient power.

No language could more expressively set forth the idea of
irresistible power than that here used, as applied to God, and
to his purpose in the application of the blessings of Redemption.
The Apostle would have us to feel the most perfect security in
committing ourselves to Christ, (at least this seems to be one
of the most important inferences from his language,) and in
' looking up to God over all,' as our eternal portion. Unto
Him, therefore, be glory both now and for ever. — Amen.

*I8. x1t.22.

;iil| j

ill;!!

lC88

ility
me
, and

mpas-
n the
J what
3 lost;
lat his
ne may

idea of
od, and
mption.
urity in
be one
and in
Unto

[EN.

LECTURE VII.

EPHESIANS.

CHAP. I. -10.

"That In the dispensation of the fulness of times he might gather to-
gether in one all things in Christ, both which are in heaven, and which are
on earth, even in him."

This is a disclosure of the magnificent and sublime design
contemplated by God through means of the Gospel. It is the
* mystery of his will, according to his good pleasure which he
hath purposed in himself"'' Our own individual salvation con-
stitutes but a fragment of a vast and glorious scheme, which in
due course shall be fully achieved. Even the salvation of the
whole church, or of all the elect, is to be regarded as but a
means to an end — that end being far more comprehensive, and
in a sense complete and universal, since it consists in the 'gath-
ering together in one all things in Christ, both which arc in
heaven and which arc on earth.' The influence of that atone-
ment to which we owe our redemption is here seen extending

* verse 9.

108

Comprehensive design.

ill i

itself far and wide in the uuivcrse of God, and forming the
grand harmonizing and uniting bond among all the objects,
however various, of his goodness, mercy, and love. Nay we
are perhaps here taught that its power is to be exerted and
displayed in the final subjugation of all things without excep-
tion, including the reduction of sm and evil to their own place,
as well as the ingathering of all that is good — under the uni-
versal sovereignty of God.

Svh glimpses as the Apostle here gives us of the vast and
the illimitable, in connection with the work of redemption,
though they may be but imperfectly understood, are fitted not
only to enlarge our minds, but to benefit our hearts. Whatso-
ever draws us out beyond ourselves, or the immediate sphere
in which wo move, helps to expand our feelings, and may give
impulse and zest to our activity, from the reflection that our
influence has a wider scope than we at first thought, and that
we are filling up a necessary place, in a vast and complicated,
but at the same time, unique and harmonious whole.

The dweller in some large metropolis who has never passed
beyond a street or two from his own home and place of trade,
will be liable to all the contracted or local feelings of a limited
neighbourhood. It would do him an immense good if he were
conducted to the top of some observatory, where the whole city
in all its magnitude, and in all its variety of business and trade
and occupation, should lie mapped out, as it were, at his feet.
Old and isolated notions might be sent to the winds. New, ex-
p msive desires and impulses might come in their place. The
countryman who has never gone beyond the neighbouring ham-

Comprehensive design.

109

the
eta,

we
and
ccp-
lace,

uni-

t and
ption,
)d not
hatso-
spliere
ly give
lat OUT
ad that

ated,

passed
f trade,
limited
he were
olc city
nd trade
his feet.
Ncw,cx-
.. The
Ing ham-

let, imagines that the whole world is contained within his own
horizon, and with difficulty allows tlutt the sun shines any
where else. It would do him much service, if he could bii
lifted up, fur above this solid globe, where he might see at once,
with his own eyes, its vast extent, and how that no part of it
is hid from the light and heat of that monarch of day ; or, still
farther, where he might behold the whole solar system and all
the planets, illuminated from the same source, and pursuing
their journey, along with the earth itself, around the same
centre. Such a view would not be lost on him ; and you can
even imagine it to effect a complete revolution in his prospects
and plans in life.

Now Paul conducts us, here, into a position where we may
obtain a glimpse, at least, of the ivholc c'dj of God — the New
Jerusalem which John saw ' coming down from God as a bride
adorned for her husband'* — the new heavens and the new
earth, when the first heaven and the first earth have passed
away. lie connects this consummation with the Redemption
of Christ, and shews that it is the purpose of God, by the means
of the gospel, to bring it to pass. The sun of righteousness,
which has arisen unto us with healing in his wings, is beheld
exerting his illuminating and harmonizing influence not on us
only, nor upon this world alone, but, in a sense, universally :
for, says the Apostle, it has pleased God ' that, in the dispensa-
tion 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.'

*Rev. xxi. 1-2.

JIO

The ^Economy' of Times.

I. There is a general plan or Hchcnic, promoted by the gos-
pel, and here called ' the dispensation' or economy ' of (lie ful-
ness of times'

It is, with reference to a plan, or <liHpen8ation, ur economy,
which God has in view, that he has made known to ub
the mystery of redemption. The redemption purchased by
Christ and applied to believers, has respect to a grand com-
prehensive scheme, or is a means towards its accomplishment ;
and this scheme is called the 'dispensation of the fulness of
times.'

Every intelligent householder has some plan, according to
which he directs all his energies and lays out all his arrange-
ments. His house, his farm, his estate, are managed and con-
trolled for some definite object, and all his operations are con-
formed to some view or idea which he has formed i'ur his own
guidance. Different seasons of the year and various times
come round upon him, but he keeps intelligently and firmly to
his ruling purpose, and is not satisfied until the result of his
plan has been fully realized. So God himself, in the govern-
ment of his whole household — the universal Father, and the
Lord of all — is represented as having a certain plan or economy,
in accordance with which he is pleased to work through suc-
cessive times, until the result he contemplates be finally attained.

It is apparent that every department of God's works of cre-
ation has been constituted upon some plan or scheme which
secures unity whilst it admits of diversity ; and when you take
into view all the various departments of creation, it is still ap-
parent that there are certain general laws of an all embracing

The ^Economy' of Times,

111

D8-
Uft

by
3()m-
cnt ;

ss of

ng to
•ange-
J con-
•c con-
iB own

times
uily to

of \<\^

Ijrovcrn-

charactcr, which form a kind of economy of nature bindinj^ all
its parts into one harmonious system.

So, likewise, in reference to the history of mankind, as devel-
oped under the providence of God, it is manifest to every
thoughtful individual that it admits of being divided into suc-
cclBsive periods, or times, or stages, in each of which we detect
some leading feature, some characteristic element, some plan or
economy, in short, in accordance with which all the various
events belonging to it have been evolved and under which they
may be described.

And when all these successive periods have been completed,
and the last of them has linishcd its appointed course, then one
general plan or scheme will have been fulfilled, and be seen to
have run through the whole, binding together all the parts, and
bringing out one (/rand and comprehensive result. There is
an economy of the whole as well as an economy of each distinct
period or time. And this, as it appears to me, is what the
Apostle intends us to understand by the 'dispensation' or
economy ' of the fulness of times.' This, we must observe, is
altogether a peculiar phrase. It occurs no where else in
Scripture. We have indeed in Gal. iv. 4, a similar expression,
where it is said ' But when the fulness of time was come God
sent forth his Son, made of a woman, made under the law.*
The phrase there, however, is, ' the fulness of time,'* not as
here ' the fulness of times,'f and the idea seems to be, in that
passage, simply this — that when the set time was come — the
time foretold and looked forward to, with so much of hope, by

*Xpo»'oti. fKoiptov.

11^

Th^- ^Economy' of Times.

the Jewish people, a.s the time of salvation aud enlargement to
Israel — when all types and shadows should be fulfilled, then
God sent forth his Son. But in this place, the idea seems to
bo, that there is a dispensation or economy of all times, which
the Gospel, or the discovery of the plan of redemption, is
designed to promote, or with which it is essentially connected,
and the consuniniation of which has not yet been accomplished.
The Apostle evidently docs not speak of the advent of Messiah
or the incarnation of the Son of God, or the commencement
of what may be called ' the Gospel age'; but of a grand and
comprehensive result which the Gospel itself in its whole course
from first to last may bo, and doubtless is, the great means of
achieving. This he calls ' the fulness of times' — as being that
which yj7/.s np or pervadoi and embraces all times and in which
all timexj'or stages of time, arc fulfilled.

Now, the plan of redemption, or the gospel essentially con-
sidered, was commenced immediately after the fall. God ca-
tered then on his gracious work of recovering fallen man,
having respect to the atonement of Jesus Christ his Son which
had been purposed and ordained beforehand. Through suc-
cessive ages he carried on that work, whilst yet the principles
of his procedure were not disclosed either clearly or fully. It
remained 'a mystery'* how God could be just and the justificr
of the ungodly. This was ' the mystery hid from ages and
from generations.'f At length, in the fulness of time, God sent
forth his Son — and, his work of sacrifice and propitiation
effected, a full explanation of the difl&culty could be rendered,

*Rom. iii. 25. tCol. 1-26.

Various * Times.*

113

to
:\cn
I to
luch

., ■»

cted,
rthcd.

2mcnt
d and
course
cans of
Qg that
n xohich

Aly con-
God cn-
Qn man,
)n wViic^

,Ug\l 8UC-

riuciples

uUy. It
e justifier
ages and
God sent
,ropitiation
rendered,

and tho way of salvation bo made nioro plain and evident.
Now tho goHpoI aji;o runs its course, and tho mystery of re-
demption, disclosed and unfolded in clearest li^ht, addresses
itself to all nations and people, aa the chariots of salvation
with its heralds ^y with all speed to the ends of the earth.
And tho earth shall yet be full of the knowledjjje of the glory
of the Lord jus the waters cover the sens. JJut beyond even
the Gospel age, we must look for ' the fulness of times.' An
economy having reference to all ages and times will then bo
fulfilled and the work of redemption will have aeeompl'shed its
glorious results.

Looking to the history of our world as pourtrayed in S(!rip-
ture, we are somewhat dispo.sed to reduce its successive ages or
times to four grand periods corresponding to the seasons of the
year.

In tho Jimt place you have the icinlrr of this world's history
— a long and dreary age of two thousand years ushered in by
the fall and terminating with tho deluge. During that 'tiujo'
— an appropriate sequence of the sad apostacy — tho darkness
of spiritual ignorance prevailed, the knowledge of Goc^ gra-
dually vanished, and the wickedness of man became groat on
the earth. The seeds of the Gospel had indeed been sown in
the primeval promise; but they lay dormant and lifeless for the
most part. Some heavenly light shone forth in the lives of a
few who walked with God, The knowledge of worldly art or
science may even have flourished. But such at length was the
moral desolation of mankind that God determined to sweep them
away, save only eight persons, by tho waters of the Deluge.

Various * Times.'

I 'II

■ . I

'-' 11 I

I I

The earth next appears renewed as by the face of spring, and
from Abraham onward to the Messiah we have another 'time
of the same length, i. c. two thousand years, during which the
seeds of the Gospel spring up and spread out into a large field
of elementary knowledge, embracing types and shadows, cere-
monies, and sacrifices — whilst, nourished thereby, we find a long
range of godly witnesses, whose number cannot be told.

With the Messiah commences, as it were, the summer time
of the world. The sun of righteousness has risen in all his
splendour and power. The light of the world has come, and
the full influence of the word of God begins to exert itself far
and wide.

Another two thousand years have not yet run out. hX
already the fields are white. Knowledge has increased and
men run to and fro all over the earth. Millcnial days seem
hastening, and then the kingdoms of this world shall be the
kingdoms of our Lord and of his Christ.

Last of all we have the autumn or harvest time. Then Com-
eth the end, and that which John saw is realized, ' Another
angel came out of the Temple crying to him that sat on the
cloud. Thrust in thy sickle and reap ; for the time is come for
thee to reap ; for the harvest of the earth is ripe.'* That is
realized in its full and final import according to the plain state-
ment of our Saviour, ' The harvest is the end of the world.'f
' The Son of man shall send forth his angels, and they shall
gather out of his kingdom all things that offend, and them that
do iniquity, and shall cast them into a furnace of fire; there

♦Rev. xiv. 15. tMatt. xiii. 39, 41.

The Grand Result.

116

and

me
I the
field
cere-
ilong

r time
all his
[\c, and
self iar

mt. Vf-t
,sed and
lys seem
I be the

hen com-

' Another

pt on the
come for
That is

plain f^fitc-
e world.'t
they shall
them that
fire-, there

shall be wailing and gnashing of teeth. Then shall the righte-
ous shine forth as the sun in the kingdom of their Father.'

Throughout all these times — with whatever minor divisions
or epochs you please — God has been carrying out a general
economy. There are wheels within wheels — times within times
— ^but one grand comprehensive plan encircles all. It is the
dispensatit > or economy of the fulness of times ; for the result
contemplated enters into all times, and all times contribute
their portion to its fulfihnent.

II. What, then, in the second place, is this grand result,
contemplated by the dispensation of the fulness of times. It is
* to gather together in one all things in Christ both lohich are in
heaven and which are on earth even in him.' I3ut what are
we to understand by this ? What is the import of ' to gather
together in one V And what may be the full scope of ' all
things in Christ both which are in heaven and which are on
earth.'

There is little difficulty in arriving at the signification of
the separate terms of the passage, although the meaning of the
whole statement contained in it has occasioned much discussion.

The word rendered ' to gather together in one,* occurs once
again in Rom. xiii. 9, where it is rendered 'briefly comprehend-
ed.' ' If there beany other cammandnient it is briefly compre-
hended in this saying, namely, thou shalt love thy neighbour as
thyself.' There its import is plain ; for all the commandments
are summed up 'briefly comprehended,' 'reduced to a head/
'gathered together in one' in those two great commandments —
Love to God and love to man — of the last of which the Apostle

116

To gather all together.

was giving instances. These two commandments are iieads on
which all the rest depend; from which they hang; in which
they are summed up. This idea of summation, representation,
headship, seems to belong essentially to the import of the word,
and must not be lost sight of in the passage before us, where
wo read of the gathering up in one of all things in Christ, both
of which are in heaven and which are on earth. But as it is
plain that ' all things' do not naturally belong to Christ, but
on account of sin the things on earth at least, are in a state of
alienation, separation, revulsion, we must here necessarily
suppose that the word implies the idea of 'bringing back' from
that state and gathering up into the opposite state of union,
harmony, love. As t^e Apostle, then, in the passage quoted
from Komans makes an intellectual summation, when after spe-
cifying some precepts of the second table, he cuts short his
enumeration and reduces all to one head — ' thou shalt love thy
neighbour as thyself,' — so in our text, by the use of this re-
markable expression, it is probably intended that we should
understand that God in the dispensation of the fulness of times
will make, or is making, a moral and spiritual and also physical
or material summation of all things, when by his wisdom and
prudence and infallible power, he gathers up in Christ all things
into a state of harmony and union under Him as their repre-
sentative head.

Now this summation — this gathering up — this harmonizing
and uniting in Christ Jis head, is of a very comprehensive char-
racter. It is of 'all things;' and the only limitation necessary
in the caae seems to be indicated by the clause * both which are

an
icH

on,
)rd,
lere
r»otli
it is

,\)Ut

ite of

sarily

' from

union,

quoted

ter spe-

^ort Kis

ovc thy
this re-
should
of times
physical
dom and
a\l things
eir repre-

rmonizing
knsivc cha-
nccessary
which are

Angels included. 117

in heaven and which arc on earth.' There is no room for what
IB ordinarily called ' Uuiversalism/ for there is no mention
made of * hell' or the region of woo. The language of Scrip-
ture elsewhere is decisive on that suhject. ' The wicked shall
go away into everlasting punishment prepared for the Devil
and his angels.' ' The Son of man shall send forth his angels,
and they shall gather out of his kingdom, all things that
offend, and them that do iniquity.'*

With this exception — an exception pointed at in the text,
'All things' — 'both which arc in heaven and which are on
earth' may, we think, be understood in the widest and most
comprehensive sense.

Ist. The Angels may be included in this gathering together
in one. Although the unfallcn Angels do not stand in need of
redemption from sin or misery, yet they need to be preserved
from the risk of falling, and may well be supposed to owe their
security and infallibility in some way to Christ. On this sub-
ject let me quote the words of Calvin. "Nothing hinders us"
he says, '• from affirming that the angels have been gathered
together again, not from a state of error, but, in the first place,
that they may adhere perfectly and immovably to God, and in
the next place, that they may retain their 'status' for ever.
Who will deny that the angels have been reduced into a firm
order under Christ? for men had been lost, but the angels
were not beyond danger." f " For two reasons it behoved
angels also to be reconciled with God — for since they are crca-

l would

they

bey or

' See Appendix— C/hiccr«af»««<. t Calvin on Eph. i. 10.

ii !

118

Angels includ

not have been confirmed unless by the grace of Christ. Then
in their obedience which they render to God, there is not such
an exquisite perfection that it could satisfy God in every re-
spect and without the slightest flaw."*

But whatever there may be in this — that the angels share
the fruits of redemption in their confirmation and perpetual
stability — there are other reasons for including them in the
'gathering together' of the text. During the whole course of
the gospel — the period of redemption — they are Christ's min-
isters, working under him for the great ends which he accom-
plishes. ' Are they not all ministering spirits, sent forth to
minister for them who shall be heirs of salvation ?' Then as
part of the honour pertaining to Christ's exaltation, they are
put under him as their head. This is plain, from this vary
chapter — vs. 20-22. Christ is declared to be set at God's right
hand in heavenly places, ' 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 under his feet and gave him to be the head over
all things to the Chuich.' This is a headship acquired by
Christ — as God-man, raised from the dead and exalted at God's
right hand; and under this headship the angels are expressly
included. It is part of the great plan, therefore, of God, effect-
ed through the work of redemption — of the economy of the ful-
ness of times — of all times — to reduce the angels into one body
with redeemed sinners, under Christ, the Head.

2. There is no question concerning the including, or gather-

• Calvin on Col. i. 20.

Redeemed Sinners.

119

gatbei

ing up, in one, all the redeemed of mankind. Separated though
they may have been in life — according to the times in which
they have existed — the countries they have dwelt in — the names
and ou-77uid distinctions they have borne, their union to
Christ, and to each other, has been real. It will, at length,
become visible. 'There is neither Jew nor Greek, there is"
neither bond nor free, there is neither male nor female, for ye
are all one in Christ Jesus.'* Even now this is the case. It
will be made manifest when God's plan is accomplished, and 'a
great multitude which no man can number, of all nations and
kindreds and people and tongues shall stand before the throne,
and before the Lamb clothed with white robes and palms in
their hands. '■]■

3. But in the third place, it seems intended in this passage,
as it is in keeping with the representations of Scripture else-
where, that the material creation is to share in the glorious in-
gathering of 'all things in Christ.'

The language used ' all things both which are in heaven
and which are on earth' seems to be adopted in order to embrace
hoth persons and things. J A restoration to harmony, peace,
and blessing, from the effects of sin and whatever disorder has
crept into the creation of God, is certainly accomplisncd by the
redemption of Christ. ' The creation itself,' says Paul in Rom.
viii. 21, * shall be delivered from the bondage of corruption
unto the glorious liberty of the children of God.' ' And I saw
a new heaven and a new earth,* says John, in Rev. 2xi. 1, 'for
the first heaven an^ the first earth were passed away * ' I3ut

• Gal. iii. 28. t Rov. vii. 9. { According to the Greek.

l^he material Creation.

mi : I

the heavens and the earth which arc now,' says Peter, in his
2nd Epistle iii. 7-13, ' by the same word (of God) arc kept in
store reserved unto fire against the day of judgment and per-
dition of ungodly men.' ' In the day of the Lord' — ' the heavens
shall pass away with a great noise, and the elements shall melt
with fervent heat, — the earth also and the works that are
therein shall be burned up.' The language here used may be
regarded as indicating only a purifying process — a shaking of
things — a breaking up of the old constitution of things — under
the powerful agency of fire. ' Nevertheless,' adds the same
Apostle, ' we, according to his promise, look for new heavens
and a new earth, wherein dwelleth righteousness.'

We have thus, not to enlarge, a very broad basis in Scrip-
ture testimony for the opinion, that this earth and the heavens
above, i. e., the whole material creation, shall undergo a reno-
vation, or be reconstituted under a new order of things in
connection with the final blessedness of God's redeemed church.
All things, both which are in heaven and which are on earth,
shall be gathered together in one. A bond of harmony and
union will be established, a state of indissoluble order and per-
fection will be created, throughout the lohole ivories of God.
There shall be no more curse. The former things shall be
done away. Universal peace, and order, and beauty, shall reign
for ever and ever ; and holy angels, confirmed in their state,
together with ransomed sinners, and a renovated creation, all
gathered up into one harmonious whole * in Christy shall pro-
claim the fulness of times arrived and socured, and God's all-
embracing plan accomplished.

fit.

The Bond of Union.

lis

in
)er-
cns
licit

are
ybe
igof
nder
same
avens

Scrip-

savens

1. reno-

ngs in

ihurch.
eartli,
ny and

|nd per-
God.
Ishall be
lall reign
[;ir state,
ition, all
[hall pro-
rod's all-

III. In the third place, this gathering up of ' all things ' is
* ill Christ,' even ' in him.'

The Apostle gives emphasis and importance to the fact l-y
repeating it twice j that our attention may be more vividly
fixed on Christ as the pledge and seal of that final restoration —
the bond of that indissoluble and glorious harmony.

We are taught to recognize in the person and headship) o€
Christ the security for this result being attained.

Ist. Consider the wondrous Person of Christ as the God-
man, joining mysteriously the Creator and the creation — tho
Maker and his work in one — by an indissoluble and eternal
union.*

Christ is not man made in the image of God, but the Eter^
nal Word who was made flesh. He is God himself in the form
of man. He took to himself a true body and a reasonable sou];
This human nature he carried with him into heaven, and \\a
wears it for ever as part of himself ' ]3ut this human luiturs
is in itself an epitome of creation. It is a microcosm — a world
in miniature. The elements of all things are found in it, frora
the atom that borders on nothingness, up to the spirit of aiv
gelic natures. Since then the Son of God hath assumed tlic
human nature into union with himself — he hath actually ai>-
sumed the elements of all things. lie hath taken part of jM
to be part of himself He is truly in his person the sumiua.-
tion of all things, and thus they have all their representative
portion in him.' There is thus made sure an actual conjunc-
tion or union of the creation with the Creator, and Christ bc-

* Appendix C.

IF*

li : :ll

11,1:

/^^

Christ the Bond,

comes the pledge of the reconstruction of all that cannot be
'destroyed, and the bond of harmony throughout the whole of
God's works.

2nd. But consider, secondly, that Christ thus completely
fitted to represent the creation of God, by the assumption of
the human nature, has been actually constituted head of all
things, with all-sufficient power to accomplish the whole plan
of God. He is head of angels — he is head of the church — he
is head over all things. To bring in or gather up that portion
of the kingdom of God which was given him, and which shares
in the benefits of his redemption, as well as to drive out all
things that offend, and them that do iniquity, is for him only
a work of time j for all power is given to him in heaven and
on earth, and he must reign until all enemies are put under
his feet. In order to the gathering up of our text, there must
"be also a gathering out of all things that cannot be restored;
and we see Jesus crowned with majesty and power, represent-
ing the whole that is to be gathered up into one ; for he joins
to kimself, and clasps to his bosom, the virtual sum and essence
of the whole, in his manhood joined to his Godhead; we see
Jesus, I say, carrying out to the full the Father's purpose, and
'joining not merely angels with men, and world to world, but
men, angels, and worlds, all with God;* whilst he finally sub-
dues all unrelenting and irrecoverable enemies, and drives
away to their own place all utterly hardened and impenitent
sinners.

As head of his Church and of angels — as head over all things
— he gathers up the entire ransomed and renovated universe,

Summary statement.

123

e of

5te\y

jn of

)f all

; plan

h— lie

(ortion

out all

tin only

^en and

it under

>re must

■estored >

jpresent-
he joins

id essence
we see
•pose, and
rorld, but
inally sub-
Lnd drives
impenitent

Ir all things
Id universe,

and gathera out of it into some indescribable region of hopeless
and irremediable evil, ' all things that offend and that work
iniquity.*

'Be wise now, therefore, ye kings; be instructed ye judges
of the earth. Serve the Lord with fear, and rejoice with
trembling. Kiss the Son, lest he be angry and ye perish from
the way, when his wrath is kindled but a little. Blessed arc
all they that put their trust in him ! '

We have thus endeavoured to bring out the true and full
import of this remarkable passage. According to what we
hold is its meaning, we are taught that God has a general and
all embracing plan, which pervades all ages or times, denomi-
nated 'the dispensation . of the fulness of times.' This plan,
carried out from the first, will be completed at last in the end
of time. The scheme of redemption is the means by which it
is achieved. But the plan and the scheme which accomplish
it, are of a most comprehensive bearing. The proper and im-
mediate subjects of redemption are sinners of mankind. Yet
this does not prevent angels and the creation at large from being
benefited by it in some very important way. All things are,
in fact, reconciled together, and brought under one system of
perfect order, harmony, and love. There is no exception — save
only that sad exception which Scripture elsewhere plainly
makes, and which is here also, perhaps, implied — in the rejec-
tion or casting out of wicked angels, and impenitent sinners.
But omitting these, as not in any proper sense at all included
in or represented by Christ, what a glorious future opens up
before our minds when time is no more, and eternity begins

,4'

m^.

Conclusion.

its solemn state ! Then evil lias ceased, for perfection has
come. The Son of God haw wrought out the problem, and evil
whencesoevcr it came is reduced to an abode by it«elf, and
nought shall trouble in all God's holy temple. Then shall God
be all in all, and man united to God through Jesus Christ
shall become partaker in His glory and blessedness.

Meanwhile the all important matter for each of us is. Have
we become partakers of the redemption purchased by Christ?
We trust it has not been our object at this time to deal with
divine truth as a mere speculation. On the contrary, we de-
sire and pray that you may be truly affected and impressed by
it in your hearts. The design of the spirit of God in revealing
to us this glorious view of God's great and magnificent plan in
redemption is surely that we may be not only instructed thereby
— but edified and built up in faith, love and holiness. Two
important questions are, therefore, evidently suggested by
this subject. First, Have we been gathered up and united
with the one head of the Church, Jesus Christ 't Has God's
gracious plan embraced us ? Is there one reading this, who
will not take this question to heart, and try the state and
character of heart and life until it be answered ? Second, Are
we become fellow workers with God in seeking to gather up
others also unto Christ ? Many live for themselves, and for
time. Let each ask his own conscience. For what do I live?

May God add his blessing. — Amen I

has
evil
and
God
JhriBt

Have

hrlst?
i\ with
we do-
ssed by
iveaVuJg
plan in
thereby
,8. Two
;sted by
i united

as God's
[this, wbo
Irttate and

;oud, Are
[gather up

18, and for

do I Vive?

LECTURE VIII.

EPHESIANS.

CHAP. I.-11-12.

" In whom also we have obtained an inheritance, beings predestinated
according to the purpose of him who worketh all things after the counsel
of his own will :

"That we should be to the praise of his glory, who first trusted in
Christ."

In the verse immediately preceding this passage, the Apostle
sets forth the grand and glorious design of God, by means of
the Redemption of Christ, ' that in the dispensation 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.* To unite and harmonize all things in and un-
der Christ, is the eternal purpose of God, accomplished by a
plan which is carried on through all ages of the world's history.
The Apostle connects his own salvation, and that of all be-
lievers, with this general and all-embracing scheme, of which
it forms a part. He would have us to realize the greatness

ISG

Our Lor<fs Intimations.

1 1
r I

if:

;

and glory of that rodoniption, the blessings of which we sharo;
together with tlio final grandeur of II is exaltation in whom we
have trusted.

Our blessed Lord had intimat(Ml to his followers, when about
to leave them, that such a result was destined to bo brought
about, * when the son of man should conic again in the clouds
of heaven with power and great glory.'* He had alluded to the
same thing in the presence of Caiaphas. When adjured to
tell whether he was the Christ, the Son of the living God ;
his reply was : ' Thou hast said j nevertheless, I say unto you,
Hereafter, shall ye see the Son of man sitting on the right
hand of power, and coming in the clouds of heaven. 'f He
was not believed; on the contrary, for this as well as other
offences, he was condemned as worthy of death. IJut he had
promised to send the comforter to convince the world ' of
righteousness because I go to my /ather, and ye see me no
more.'J His resurrection and ascension, made sure to us by
the testimony of the Holy Spirit, form the evidence that he will
come again and judge the world in righteousness, and bring
about that state of ultimate glory and blessedness, which is the
design of God in the dispensation of the fulness of times. To
show, however, to his humble and believing followers whom he
was to leave behind — that such a glorious result was not so
sublime or transcendent, but that they might personally look
forward to it with hope and comfort, our Lord, in language full
of condescension and tenderness, assured them that their inter-
ests were bound up or identified with the final accomplishment

*Matt. xxiv. 30. fMatt. xxvi. 63-64, J John xvi. 10.

The Greatness of the Redeemer.

roj
wo

30Ut

jght

ouds

othe

cd to

God;

) you,
right

- He

; other

he had

•Id 'of
mo no

I us by

, he will

d bring
ih is the
les. To
vhoni he
s not so
ally look
;uage full
eir inter-
Aishment

of his work hercaflcr. * Let not your heart be troubled/ ho
iaid, 'ye believe in God, believe also in me. In my Father's
house are many mansions, if it were not so I would have told
you. I go to prepare a place for you, and if I go and prepare
a place for you, I will come again, and receive you unto myhielf;
that where I am there ye may be also.' *

The Apostle speaking to us in the Spirit, shews us that he
recognucs the grandeur and magnificence of the Almighty's
purpose by means of redemption, and the honour and glory
reserved for Emmanuel, as the Head in whom all thingvS are to
be gathered together — and he shews also that he realizen his-
own and believers' interest in that result, however grand and
glorious it may appear. ' In whom also we have obtained an
inheritance* he says, 'according to the purpose of him who
worketh all things after the counsel of his own will.'

We propose in this lecture to offer a scries of observations
suggested by the words of our text, as they stand in their natu-
ral order.

I. We remark, first of all, with the view of shewing tlKJ
connection of the passage before us with the previous context,
that He in whom sinners believe for their salvation is the mtxit
glorious and powerful being in the universe of God. ' All
things are to be gathered together in Christ even in him/ says
the Apostle ' in whom we have obtained an inheritance.* The
restorer of all things that are to be restored — the glorious
head of a renovated universe is our Redeemer, in whom we
trust. Paul had a very lively sense of the glory and power of

.0.

*Johnziy. 1.

■~m

12S

The Greatness of the Bedeemer.

I I

l^as

Oiirist. This had been produced in him by the supernatural
grace of God. On his way to Damascus he was taught to
<^ink differently of Jesus — the God-Saviour of mankind — from
what he had done before. He had known him, heretofore, after
Ike flesh, but from this time henceforth he knew him no more
after the flesh.' He had participated in the unbelievipj; and
carnal views which were generally held concerning Jesus — but
lie then saw his glory as the risen one, and he felt his power.
"He knew from that time forth that although he had been cru-
■cifkid through weakness he had been raised in power, and that
'he reigned in glory. He felt that if it were only in accordance
■with his will Jesus could exert such glorious power in defend-
•ing and supporting his cause and his people as would most
easily destroy all his and their enemies j and the view which
lie thus obtained remained as a permanent impression on hia
•heart and mind. Further the Apostle tells us of * visions and
revelations of the Lord' — how he knew a man in Christ, doubt-
less meaning himself, caught up to the third heaven, into
paradise, who heard unspeakable words which it is not lawful
<for a man to utter.* B it the constant and real source of his
conceptions of the glory and power of Christ was the Holy
Spirit, who shone into his heart to give him the light of the
'knowledge of the glory of God, in the face of Jesus Christ.
Taught by him at all times he had attained such an apprecia-
tion of the excellency of the knowledge of Christ, that he
counted all things but loss in comparison. The vision of the
'iiituro unending Kingdom of glory rose before the Apostle's

♦2 Cor. xii. 1-2.

Application.

1^9

iral

b to
iVom

alter

r and

—but

power.

jn cru-

id that

)rdance

defend-

Id most

IV which

a on hia

ions and

it, doubt-

ren, into
ot lawful
:ce of his
the Holy
rht of tho
us Christ,
apprccia-
^ that he
jion of the
Apostle's

mind at all times, reconciling him to afflictions and sufferings in
the cause of Christ, and even to death itself j for he had his
conversation with Christ, and he saw that all power belonged to
Him in heaven and on earth, ready to be displayed in accord-
ance with his wise and holy counsel — to be exerted and re-
strained aj'^reeably to His will who sees the end from the
beginning. Having such an apprehension of the supremo
excellence of his Saviour, he gave up his own interests for
time and eternity into his hand — he believed and hoped in Him
with implicit confidence. To whom else could he commit him-
self — if not to him in whom all things arc to be gathered toge-
ther ? but in Mm he felt safe.

Now by way of making a fuller application of our last dis-
course on this part of God's word than was there made ; lot
me here press on you to inquire if you have yet realized in any
good measure that excellent glory and power which the Apostle
discloses as pertaining to the Redeemer. When you consider
the views which are common in the world concerning Christ,
Oh, how far are they from the truth ! Nay, how little is He
even thought of at all, who is the restorer of the world — ^yea
and of the universe of God ! ' The light shineth but the dark-
ness comprehendeth it not!' Then let us ask ourselves whether
we have been enabled to realize and practically acknowledge
the excellent dignity and honour and power belonging to the
Redeemer ? What will be the result if he is regarded in that
light in which the Apostle holds him forth ? It will be that
we shall be drawn to him in fervent and loving trust. How

worthy of such trust is he ! Oh, if we had only a glimpse of
I

I I

130

The IPuiure Inheritance.

the King in his power and beauty our hearts would surely be
drawn to him ! Is it so then with us ? or are we filled with
earthly cares and earthly pleasures, so that we see not and be-
lieve not in Him, who is head of Angels — head oi' his Church
— head over all things ; — on whose head are so many crowns ?
Unless we are united to him now by a living trust we cannot
be gathered together in him hereafter — but will bo gathered
out of his kingdom as among the things that oflFend, and them
that work iniquity.

II. Observe, secondly, our future blessedness is associated
with the final triumph and completion of the Redeemer's work.
In whom we also, says Paul, have ohtained an inheritance. It
is the future inheritance — 'the inheritance of the Saints in
light,' as it is called in Colossians — that he here speaks of.
This is manifest from the succeeding context. It is not any
blessings we now possess — the fruit of the Spirit's work on our
souls, or the gifts and kindness of God's providence. These
are evidences of God's love and grace and no doubt form an
inestimable possession even at present. But the Spirit, in his
presence in the heart, is only after all the earnest, as the Apos-
tle tells us, (in verse 14) of our inheritance. So that it is clear
that he is speaking in this connection of the heavenly inherit-
ance in the state of glory hereafter.

Now the Apostle shews us that our future inheritance is in
Christ, i. e., it forms part of that inheritance, which has been
earned and is inherited by Christ himself — which has been
granted to him by the Father as the reward of his labours, and
is being ' gathered together ' now, and will be finally secured

The Future Inheritance,

131

be-
arch
vns?
,nnot
icred
them

ciated
work.

ze. 1^

ints in

saks of.

aot any
on our
These
form an
it, in his
t\c Apos-
,t is clear
inherit-

Itnce is in
j has been
has been
Lours, and
L secured

for ever and ever in his actual possession. Tic is the head and
thus pre-eminently the heir — the heir of all things. 15oliovers
are members of Christ in particular, and therefore co-heirs with
him. He occupies . lQ rank of the first-born in the ransomed
household of God, ' He is the first-horn of every creature' —
' the first-born among many brethren ' — He is from eternity
constituted the head of the family — that the younger nuimbers
may be redeemed in time and finally 'gathered together in one*
in him. And he is head of a whole ransomed creation. Shall
we then let loose our imagination amid the realms of future
glory — the inheritance of Christ — and allot to each of the
brethren a separate portion as a kingdom of his own '■' Shall
we thus distribute the Universe of G with all its innumerable
myriads of shining worlds '{ Or shall we confine the redeemed
in their glorified state to ' the new earth ' of that future king-
dom of Christ? Into such matters it is idle and vaiu to pry.
Speculation, where God has not clearly taught us, is of no prac-
tical value. But Christ hath told us that in 'his father's house
are many mansions,' that God's faithful servants shall be
made ' rulers of many things,' that they shall have 'a kingdom,'
and that 'the glory which the Father hath given him' he will
give to his disciples. They are to become sharers in all the in-
heritance of Christ, so that the good of no portion of it will
be withheld from them ; for so tlM3 Apostle teaches us elsewhere
when he says ' all things are yours, whether Paul or Apollos or
Cephas, or the world, or life, or death, or things present, or
things to come, all are yours, and ye are Christ's, and Christ is
God's.' The essentially spiritual character of the inheritance

W'>f

ill!'.

1S2

Substantial and Enduring.

must not be forgotten, as we thus contemplate the vast outward
inheritance of the joint heirs with Christ. That, after all,
would be no inheritance unless they had an actual possession of
the Spirit in the heart. The outward heaven would be no
heaven unless there were a heaven in the soul. The kingdom
of God in this sense is within you and consists of righteousness
and peace and joy in the Holy Ghost. This inward kingdom
— this heaven in the heart — this essential inheritance of grace
— will be perfected and completed when Christ's members are
made meet for the outward kingdom or inheritance in glory.

And this is what chiefly concerns us to look to for the pre-
sent; for 'the path of the just is as the shining light, that
shineth more and more unto the perfect day.'

We might have dwelt at much greater length on the subject
thus brought before the mind ; but we must content ourselves
by adducing one or two reflections suggested by the expression
used in the text — ^ inheritance •/ and

1st. It is implied in this that it is a good of a most substan-
tial and enduring kind. It is worthy of the soul of man with
all its cravings, aspirations and desires, when these, too, have
been purified, ennobled, and strengthened in the highest degree.

The Apostle when he wrote this Epistle was in Kome, the
capital and mistress of the world. It may be that it was from
under the very shadow of Caesar's palace that he addressed
these words to the Ephesian Christians ; for he speaks of his
bonds in Christ being manifest in all the palace, in his Epistle
to the Philippians, written at the same time. Paul the prison-
er at Rome — the Gospel in contempt in the world's metropolis

■

Unmerited,

13S

,rd
all,

no
iom
ness
;dom
rrace
•s are

e pre-
i, that

subject
iTselves
)ression

mbstan-
Lan vrith
,00, bave
degree.

oine, the
l^as from

.ddressed

,ks of Ws
is Epistle
le prison-
letropolie

— the Church of Christ under covert from open persecution —
needed some strong consolation to bear him up against present
despondency. But this he had in his firm hope in Christ,
and looking out on the world's vain show and empty pageantry,
gazing on the proud, but vexatious triumphs of ambition, and
regarding even the boasted but unstable throne of the heirs of
Empire, he can calmly and quietly, and in a spirit far above
the feelings engendered by human passion, write to his breth-
ren, 'in Christ we have an inheritance' — an inheritance incor-
ruptible and uudefiled and that fadeth not away — an inherit-
ance exalting us to realms of eternal glory, where we shall
dwell by the palace of him who is Universal Lord and enjoy
the immovable peace and happiness of His presence. And the
exhortation of our Saviour will here be felt, we trust, to be ap-
plicable to ourselves, however diverse may be our circumstances
in the world. ' Lay not up for yourselves treasures on earth
where moth and rust doth corrupt, and where thieves break
through and steal ; but lay up for yourselves treasures in heav-
en, where neither moth nor rust doth corrupt, and where thieves
do not break through nor steal ; for where your treasure is
there will your hearts be also !'*

2. The second reflection we would point out from the expres-
sion here used, is that our everlasting happiness is a free gift
from God. It is an inheritance; and what can be less merited on
our part than that which we inherit by the will and deed of
an«.ther? Such is the state of the case with regard to our pre-
sent and future redemption. All the blessings of salvation

• Matt, vi., 19-20.

isu

Assurance.

constitute ill! inheritance, and it is bestowed by the mere grace
of God :u;(!ording to his good purpose which he has purposed
in liinisolf.

As the inheritance is above all price which could be paid by
us, so no price at all is required at our hands. The only price
that could purchase it was of divine value, and was paid to the
full by Jesus. He inherits it by the appointment and consti-
tution of God. But ho also merited it as the reward of his
work. We, on the contrary, could never have acquired it, and
if we have obtained a title to it at all, the praise belongs to the
original grace and mercy of God, and to the ' obedience unto
death,' which Christ rendered.

The only thing which we have merited or can merit in our-
selves i.s punishment and death ; but the inheritance we obtain
in Christ stands altogether on another footing. 'The wages of
sin is death, but the gift of God is eternal life through Jesus
Christ our Lord.'

III. Observe thirdly that the assurance which the Apostle
here expresses conies through faith or trust in Christ.

We might have noticed specially that he is in these verses
adducing the case of himself and other Jewish believers — who
first trusted in Christ as instances of the fruits of redemption
and an example of the gathering togethor.in Christ, mentioned
in the 10th verse, while he goes on to adduce the Ciise of the
Ephcsians in the 13th verse as an instance or example of the
same gracious work of God frotn among the Gentiles. He there
says ' In whom ye also trusted after that ye heard the word of
truth, the Gospel of your salvation.' In the text, v. 11, 'We'

Assurance desirable.

135

ice

rico
the
nsti-
[ his
, and
the
; unto

n our-
ohtain
ages of
Jesus

A.postle

verses
s — who
cmption
lutionci
of the
of the
He there
word of
U/We'

;e
Ic

is evidently put in contrast with 'ye alvSo' in verse 13. 'We'
Jews who first trusted in Christ have obtained an inheritance,
and 'ye also' Gentiles, as I am about to mention, have likewise
obtained an inheritance. The including of both Jews and Gen-
tiles in one under Christ, and their equal share as believers in
the inheritance of grace and glory is a frequent topic in this
Epistle. Christ hath made both one. having broken down the
middle wall of partition. We need not however enlarge on this
special observation ; but rather let us direct your attention, as
we have said, to the truth that the assurance here expressed of
a right and title to the ' inheritance' hereafter, conies in Paul
or 'Others, through faith or trust in Christ. What can be
more confident than his hope as here expressed? ' In whom,'
he says, ' we have obtained an inheritance.' In Christ we have
been made heirs. ' I know it,' says he in substance, ' I know
it for myself, and as also my countrymen, my kinsmen after the
flesh, who first trusted in Christ. I know that I and they are
co-heirs with him. Nothing can shake my confidence that
when the dispensation of the fulness of times is accomplished, I
and they together will be among those who are gathered up in
Christ and share his eternal glory.'

Now this is the language of assurance, or of such confidence
as knows no doubt, wavering, or misgiving. It surely implies
a state of the utmost comfort and the greatest strength. The
individual who can truly express himself thus may well rejoice
in the midst of tribulation, and can rise above almost any diffi-
culty. How desirable were it for any one of us to possess such
a firm persuasion of eternal glory ! Is not the want of any

136

Assurance attainable.

! :.. (

i< "111

thing approaching to this assurance the reason why so many
are comfortless in the midst of affliction, backward in the face
of trials, lukewarm in the house of God, and it may be, cold
and heartless in their home and dwelling? We speak of Chris-
tians — of those who may have ' the root of the matter ' in them,
but in whom it has not produced some of the richest flowers
and fruits of Christian experience. There are many such.
Nay, by far ^the larger portion of believers or Christians on
earth, could not, we believe, use the language of the Apostle,
' in whom we have obtained an inheritance,' and we say that
such a state of religion in the soul is far beneath what is desir-
able. Let any one ask himself if it would not produce a great
effect on him — both in his personal comfort and outward use-
fulness — to be assured, like the Apostle, that he has obtained
an inheritance in Christ. Would it not produce a mighty
effect in any one of us if we had sure and certain grounds to
believe that in a few years a rich temporal inheritance would
become an actual possession ? And if heaven be a place of
holiness, and an abode of happiness — if it be a home of purest
love and most exalted joy — if it be free from sin and free from
sorrow — then, if I am assured of a place there, and an inherit-
ance for ever within its blessed domains — surely now the effect
will be most desirable — in restraining me from every unholy
wish and action — in filling me with the most pure and heav-
enly thoughts and stirring me up to patience, fortitude, brotherly
kindness and charity.

But we see that such a thing is not only desirable but also
attainable. Here we have the example of the Apostle who ex-

Assuraifice attainable.

137

It also
10 ex-

presses himself in the language of agsurancc, as he docs ia
another place when he says, ' I know in whom I have believed,
and am persuaded that he is able to keep that which I have
committed to him against that hour.'

This assurance is attained not by any disclosure of the secret
purposes of God — not by any initiation into the divine decrees,
but in such a way as is open to any one who believes in Christ
and obeys his voice. If the Apostle had neglected to keep his
body in subjection he would have been a castaway — and surely
if he had been guMty of such neglect, he could not rationally
have entertained the hope of eternal safety. But many Chris-
tians besides Paul, and more especially those like Paul, called
on to testify for Christ and engage in some great work of
labour and trial in his behalf, have actually had much of this
assurance, and have rejoiced in the midst of their labours, in hope
of the glory to come.

Thus, it is said, the Reformers of the Church from Popery
enjoyed much of this assurance.

Thus also many a private Christian subjected to privations-
and sorrows has possessed the joy of assurance, fed and sus-
tained by the secret oil which the Holy Spirit poured into the
heart.

If then such a thing — so full of comfort and animation and
seal, be attainable, — how may it be attained? The reply to
this is couched and indicated in the clause of our text where
'trust' or 'hope' in Christ is spoken of as the distinctive
characteristic of those who possess this assurance. ' We' have
obtained an inheritance, 'we who first trusted (or hoped) ia

P'""

9mm

138

How attained.

If-

i
I

Christ.' Assurance grows out of faith as the flower ou some
lovely plant of a foreign clime. And we have seen such a plant
kept for many a year with all care, and apparently in a state of
the utmost freshness and vigour — its stem was strong and its
leaves were green, and its whole frame was full of sap — yet
nevertheless refusing to effloresce; and it might at last die of
age without ever putting forth a flower, or doing so only at the
most advanced stage of its life, and when hope had almost en-
tirely vanished.

Thus it often happens with the faith of a true Christian.
Though naturally tending towards assurance, yet this may fail
or only come after a protracted period. And we are not to
suppose that this assurance or complete confidence and persua-
sion so belongs to the essence of faith, but that a true Chris-
tian may be without it in his experience. We read concern-
ing Gillespie, a man eminent not more for his learning — so that
he had a prominent hand in preparing our Confession of Faith,
and in particular dictated that remarkable answer to tJie ques-
tion, 'What is God?' in our Shorter Catechism — than for his
fervent piety; concerning him we read, that he departed to
glory with a strong faith of trust in his Saviour, but without
any thing of the assurance of faith or of ' sense' in his own inte-
rest in the inheritance hereafter. Faith in him had been lively
and healthy, but had never eifloresced into the assurance which
Paul here expresses in his own name, and that of his fellow-
countrymen, who first trusted in Christ.

But if this assurance be, as we have seen, both desirable and
attainable it comes to be our duty to seek after it by every

Assurance a duty.

139

jle and
|y every

Scriptural nicanir), and it ia laid upon us as a duty in several
exhortations in Scripture, whicli at the same time point out to
us the way in which wo ought to aim at it. Some may suppose
that a firm and immovable persuasion of our own salvation, or
of our portion in the inheritance in light,' can only be obtain-
ed by our knowledge of our own election, or by a full and
miraculous revelation of God's secret purpose. But this is not
the case. It is the product of a living faith, putting forth its
energy in a holy and active life in every good work. It comes
of grace and of the Holy Spirit, no doubt; but at the same time
of ' faith and virtue, and knowledge, and temperance, and pati-
ence, and goodness, and brotherly kindness and charity,' for ' if
these things be in you and abound, they make you that ye shall
neither be barren nor unfruitful in the knowledge of our Lord
Jesus Christ.'* It is by diligence in cultivating the graces of
the Spirit that we are directed to look for assurance and not
otherwise. ' Wherefore the rather give all diligence,' says Paul,
'to make your calling and election sure.' 'And we desire,'
says Paul, ' that every one of you do shew the same diligence
to the full assurance of hope unto the end.'f

IV. We have occupied so much space already that we can
only refer in the most cursory manner to the remaining portion
of our text. It is the less necessary however that we should
dwell at any length on the topics contained in it as these have
been either handled before, or may yet in the course of these
lectures.

You will observe that the Apostle, from a personal assurance

* 2 Pot. i. 5-10. tHeb.vi.ll.

140

Practical Result

of the future inheritance, expresses his conviction in his pro-
destination by God in the past eternity. ' In whom we have
obtained an inheritance, he'wg; predestinated, according to the
purpose of him who worketh all things, &c.

The assurance of the future inheritance, and a persuasion of
personal election, or predestination, are very closely connected.
But it is important to consider in what way and in what order
these things are reached. Many perplex themselves most
needlessly and hopelessly by reversing the order in which
things stand to each other. Thus, instead of giving all dili-
gence in cultivating faith or trust in Christ, with its fruits of
knowledge and love, and so seeking to become assured, they
would fain pry into the secret purposes of God, and demand at
the very outset a knowledge of their own election or predesti-
nation of God. They reverse the order in which this knowledge
is reached. If, like the Apostle and his fellow believers, they
would begin by first trusting in Christ, and follow this up by
diligence in the service of Christ, if they would thus work and
labour as he did, starting from a prostrate and helpless condition,
and relying entirely to grace, even the grace of our Lord and
Saviour Jesus Christ, they might find out at last their own
eternal safety. For ' the secret of the Lord is with them that
fear him, and he will shew them his covenant.'

V. In conclusion, let us rejoice and give thanks to God, if we
or any one of us can say with the Apostle * in Christ we have
obtained an inheritance,* — let us, I say, give praise and thanks
to God who hath chosen and called us out of darkness into his
marvellous light. * All things are of God who hath reconciled

if we

je have

thanks

linto hi8

jonciled

OocTs Sovereignty.

UB to himself.' ' Ho worketh all things aflcr the counsol of hin
own will, that wo should bo to the praise of his glory.' And
let us every one remember that Ood is Sovereign over all, that
we cannot escape where his will docs not reach, in some manner
of operation or another, and that if we are not to the praise of
his glorious grace by falling in with his merciful desire to save
every one of us, ' for he will have all men to be saved and to
come to the knowledge of the truth,* we must be to the praise
of his glorious justice by suffering the doom which our sins
have deserved.*

' Let the wicked ' therefore * forsake his way and the un-
righteous man his thoughts and let him return unto the Lord,
and he will have mercy upon him, and to our God for he will
abundantly pardon. — Amen.

• 1 Tim. ii. 4.

lll;.f7Hi^SS^

til ?1

Mi '

(

LECTURE IX.

EPHESIANS.

ClIAP. I.-13-14.

" In whom ye also trusted, after that ye heard the word of truth, the
gospel of your salvation: In whom also, after that ye believed, ye were
sealed with that Holy Spirit of promise.

"Which Is the earnest of our Inheritance until the redemption of the
purchased possession, unto the praise of his glory."

The Apostlo liaving iij verses eleventh and twelfth brought
forward the case of himself and fellow Jewish Christians, ' who
first trusted in Christ' as one instance of the carrying out of
the great design of redemption — ' to gather together in one all
things in Christ' — now proceed;, to another instance in the
case of the Ephesian Christians who formed an example of that
design being carried out among the Gentiles. ' In whom ye
also/ he says, i. e., ' ye Ephesian Christians — ye Gentile con-
verts/ According to the Durpose and arrangements of God
the ' first in-gatherings' were from among the Jews. Although
the Jewish nation rejected the Messiah and the great mass of

Beginning at Jerusalem.

143

th. the
le were

of the

•

rouglit

'who
out of
one all
in the
of tliat

tom ye
Ale con-

of God
[ithougli

mass of

the people refused to believe, yet the church of the New Testa-
ment was begun at Jerusalem, and its members were Israelites.
The Apostles like their master were all of the seed of Abraham.
The chief corner-stone and the foundation, were Jewish. The
first lively stones in the spiritual house, were Jews. As the
gospel of the grace of Clod must start from some centre or other,
and some people or other must first be made acquainted with
it, so it pleased Cod and it was surely most fitting and proper,
that Jerusalem should be that centre, and that some of his
ancient people should be the first to ' trust in Christ.' But now
all ceremonial barriers are thrown down, the middle wall of
partition between Jew and Gentile is taken away, everything
like a monopoly of the true religion is at an end ; and the com-
mand is ' to preach the gospel to every creature,' ' that repen-
tance and remission of sins should be preached in the name of
Christ among all nations, beginning at Jerusalem.'* Up to this
time, if we may be allowed a comparison, the sun seems to have
stood still over eludea and Jerusalem, the light of heaven shone
only on the favored land, and others were sitting in darkness
and in the shadow of death ; but now the sun began to move
from the place of his ancient confinement — the light of heaven
is to shine on all the world and enlighten every nation and
tribe, therefore he sets forth on his journey ' as a bridegroom
coming out of his chamber, and rejoiceth as a strong man to
run a race. His going forth is from the end of the heaven,
and his circuit unto the ends of it j and there is nothing hid
from the heat thereof.'f

L * Luko xxiv. 47. t Psalms xix. 5. 6.

Gentiles made heirs.

Already Paul turning his thoughts towards Ephesus sees
a flourishing Church of saints and faithful ones in Christ, and
can congratulate them on their equal right and interest in the
inheritance of glory hereafter with himself and others who first
trusted in Christ ; ' In whom' he says to them ' ye also trusted
or have obtained an inheritance' after that ye heard the word
of truth, the gospel of your salvation : in whom also, after that
je believed, ye were sealed with that Holy Spirit of promise, &c.

In these verses the Apostle brings into view the means by
which the Ephesians had come to the inheritance, or had ob-
tained a title to it, and further he shews what are some of the
present advantages enjoyed by those who possess that title, or
who are the heirs of eternal life.

1. The Apostle here shews, how or by what means the inheri-
tance is obtained ; i. e, how any one comes actually to have a
right and interest in it.

When speaking of his own interest in the inheritance, the
Apostle's mind was occupied with a sense of that Sovereign good
pleasure of God, which is the foundation of all grace and mercy,
and he seized on the opportunity of rendering praise to that
original cause of his salvation, 'In whom* he says 'we have ob-
tained an inheritance, being predestinated according to the pur-
pose of him who worketh all things after the counsel of his own
will.' And so he might have spoken with regard to the Ephe-
sians, for they likewise had been predestinated unto the adop-
tion of children. But he rather refers in their case to the
means by which that had been brought about under God. He
would speak with thankfulness of the reception which they had

The means of Investment.

IJ^

given to the means employed for their salvation — whilst he
points out the blessed fruits of Christian experience which they
were already reaping, and the blessed hope reserved for them
hereafter. They would themselves naturally refer all to the
original purpose and grace of God ; for as the rain that falls on
the grass returns again to the heavens in the mists of the even-
ing and morning, so grace in the heart, invariably returns to
God who gave it in humble acknowledgement of his Sovereignty
and gracious good pleasure, the prime carsc of all spiritual
blessings.

But God works by^means. In the carrying out of Predesti-
nation — Election — His purpose purposed in himself He deals
with man as a moral agent, and, without violence offered to
man's essential freedom of will, he makes man comply with
those means which being appointed by himself, when truly
complied with, and followed out, lead most surely and even in-
fallibly to the result which he has ordained.

When we come to consider these means of grace, we come
within the field of what man may know and feel directly in
himself. Here we find the material for self-examination and
self-knowledge'j for our state and prospect for eternity may be
determined by the manner in which we have treated Cod's ap-
pointed method of salvation .

Paul can say to the Ephcsiniis. 1 know your good state and

sure prospects in Christ, ' for after that ye heard the word of

truth, the gospel of your salvation, ye believed in Christ,' and

consequently as well as we]^have obtained an inheritance.

Now there are three means which he thus exhibits and sig-
J

2he Outward Means.

nalizes as bringing about that gracious result in the case of the
Ephesians. These are first, the word of truth, the gospel of
salvation; second, the hearing that word; and. third, the believ-
ing in Christ through the word. The first may be called the
outward means, viz. the word read but especially preached;
the second the inward means, hearing, i. e., the inward passage
of the word through the sense of hearing and the intellect ; and
the third, the inner or inmost means, viz., faith which is a
thing of the heart or soul within. This accords with the state-
ment made elsewhere, 'faith cometh by hearing, and hearing by
the word of God.' Here is a threefold cord not easily broken,
by which man in a way ruitable to his nature, is drawn effec-
tually heavenward from the horrible pit and the miry clay, into
which all have plunged by sin.

First, the outward means, the ' word of truth — the gospel of
salvation.' The latter of these clauses explains the former. ' The
word of truth' is 'the gospel of salvation.' But you must not
suppose that by this is meant only the New Testament ; for the
Ephesians at the time when Paul wrote to them could not have
possessed a written copy of the gospel, or of the New Testament
as it was afterwards completed, and as we now possess it. We
must conceive of the matter thus, Paul an apostle of Jesus
Christ, went in the providence of God among them ; and we
have it recorded in Acts xx. 17_&c. how he conducted his
ministry for a period of upwards of two years, in order to their
salvation. The scriptures of the Old Testament were cssible
through the Jews that dwelt in the place. Grounding uu these
the apostle shewed the purposed and promised redemption of

The Word of Life.

147

pel of
'The
st not
ar the
have
lament
We
Jesus
,nd we
id his
their
cssible
11 these
ion 0^

Binuers by Jesus Christ, and added his own inspired testimony,
which he confirmed by signs and miracles wrought in their
midst. Ho did not shun to declare to them the whole counsel
of God. He preached unto them the Kingdom of God. Ho
kept back nothing that was profitable unto them, but shewed
them and taught them publicly and from house to house, testi-
fying both to the Jews, and also to the Greeks repentance to-
ward God, and faith toward our Lord Jesus Christ. In this
way through the scriptures of the Old IVstament and the in-
spired teaching of the apostle, the word oi' truth, the gospel of
salvation was brought to bear on the Ephcsiaiis, and this was
the outward means of their salvation.

Now we may be said to possess a greater advantage in this
respect, than even the Ephcsians themselves or any of the early
churches of Christ. It is true we lu.ve not the presence of an
apostle among us to testify concerning the resurrection of Christ
and to teach us with the living voice, the truth of God. But
we have what they wanted, the infallible teaching of all the
apostles committed to writing. We have the word of truth in
all its completeness, the entire revelation of God to man, in the
Holy Scriptures ; and those are able to make us wise unto sal-
vation through faith which is in Christ Jesus. Substantially
we have with us both the prophets and the apostles, for though
dead they yet :peak to us, and will speak to all generations by
their writings. This word liveth and abideth for ever. It is
the truth of God for our salvation. It is the voice of God like
as when it broke through the trees of the garden on the ear of
fallen and consciously guilty and fugitive Adam, and in a tone

§4- V\

14s

The Message of the Word.

at once of complaint and compassion said, Adam Where art
thou ? Yes ! to us the Bible is the voice of God, uttered
through the medium of the holy men of old, who spake as they
were moved by the Holy Ghost, or by the Son himself called
'the word' and 'the truth' whose doctrine and sayings he
himself caused to be infallibly preserved by his inspired
apostles. ^

Thus it is God that speaks to us, even the Most High with
whom we have to do. The word of truth is His voice, earnest
and imploring, full of authority and yet of compassion, follow-
ing man, a wanderer from Paradise, sunk in sin and sorrow,
and in himself helpless and hopeless. Its burden is where art
thou, man ? Thou hast forsaken Me, the fountain of living
waters, and thou hast hewn out for thyself broken cisterns
that can hold no water. Thou hast undrfne thyself, but in Me
is thy help found. I might have left thee to thy choice, or
visited thee only with just retribution for thy sins. But I
have glad tidings for thee poor guilty miserable wanderer !
What profit is it to Me that thou shouldst perish ? I have no
pleasure in the death of him that dieth, but rather that he should
turn to Me and live. Be it known then to thee that I have laid
help on one mighty to save, I have sent forth My Son made of
a woman, made under the law, to bear thy sins, make atone-
ment for thy guilt and restore thee to thy right mind. Behold
thy Redeemer ! Return to Me through Him by faith and re-
pentance, and thou shalt obtain the remission of thy sins and
an inheritance among them that are sanctified.

Such is the scope of the word of truth, the gospel of salva-

The Inward Means.

149

ey
led
he
red

vith

nest

llow-

rrow,

■c art

iving

sterns

n Me

ce, or

But I
lerer 1

lave no

Isliould

Lve laid

lade of

atone-

I Behold

and re-

Tins and

if salva-

tion. Thus docs the voice of God address to every one the
message of life. The Sovereign condescends in this manner to
deal with the rebel, whilst ius a matter of necessity, as un actual
reality, ho retains in his own hand the power of life and death.
But the voice of God does not single out this one and the other.
It is addressed to all. indiscriminately, and its command and
entreaty is the same to all. ' The way, the truth, and the life'
are held up to the world, that whosoever will, may return and
be saved.

Hence secondly the necessity of hearing the word of truth,
the gospel of salvation. This is the means by which the
saving truth of God reaches the conscience and the heart. The
glad tidings of a Saviour and all the testimony of God's word
concerning him must be heard, and heard with attention and
understanding, in order to his being exhibited to the mind and
commended to the heart. ' How shall they believe in him of
Wiiom they have not heard'? Several topics of discourse might
here be found, such as the necessity of the preaching of the
gospel, the right of all to receive the word of truth, and the
duty of every one to hear and judge for himself. But we can-
not enlarge on these things at present. Let us however advert
in a single sentence to our own position and responsibility with
regard to this matter. It is manifest that we are somewhat
differently situated from the Ephesians, to whom the gospel
came by the lips of an inspired apostle. We on the other hand
have the inspired writings of the Old and New Testament in
our hands, and instead of infallible apostles, have ordinary
ministers of the word, (such as Timothy, who was stationed at

150

Ilearinfi and Understanding.

Eplicsus afhr Paul left it, or Titus who wo read laboured
at Crete), wliosc work is to build on the foundation laid, i. e.,
to explain and cnfon^o the truth of Clod. This is an ordinance
of God, who hath set in the Chundi, not only apostles and pro-
phets and ovanji'clists, but also pastors and teachers. In these
circumstances God deals with each of you in such a way as to
leave you under a serious and solemn responsibility, for accord-
ing to the manner in which you treat the word of truth, it will
be a savour of life unto life, or of death unto death. .Designed
for your salvation and fitted to accomplish it, the word must be
intelligently and conscientiously heard, as a thing affecting
your eternal welfare. You nuist remember that it is God's
voice, that you are brought into contact with the mind and will
of God, that Christ conies to the door of your hearts and knocks
there by the gospel of salvation, and that the Spirit is thus
striving with you by his gracious influences. TTow then is the
word to be read or heard that it may become effectual to salva-
tion ? I iC't the familiar answer for the present suffice — ' that the
word may become effectual to salvation, we nuist attend there-
unto with diligence, preparation, and prayer, receive it with
faith and love, lay it up in our hearts, and practice it in our
lives.'

So, thirdly/, ..ad it become effectual to the Kphesians, who
after they had heard, says the apostle, believed in Christ.

The truth had penetrated into their hearts, and there pro-
duced all those effects which at last resulted in a living faith or
trust in the Saviour. How the word of truth, the gospel of sal-
vation had operated, what process it had followed, what advanc-

The Inmost Means.

151

pro-
h or
'Bal-
anc-

ing states of mind conscience and feeling, it had given rise to
in the inner chambers of the soul, the apostle docs not delay to
specify. Certain convictions would be produced — convictions of
ignorance, of depravity, of guilt. New light broke unto the
mind on spiritual and heavenly things, setting before them in
clear manifestation, God's blessed and holy nature, his righte-
ous law, his inflexible justice, whilst heaven and hell were dis-
closed to view. The terrible dominion of Satan and their own
bondage under him to sin, were revealed. Then the Deliverer,
the Son of the Mighty One, was preached to them, nigh to justi-
fy, able to save to the uttermost. Seeing and believing all this,
their hearts were at length moved in willing obedience to the
gospel of their salvation. They submitted to the righteousness
of God in Christ, and cast their own to the winds. They for-
sook dumb idols, and exalted the living God in their affections.
Their backs were turned on sin, and the world, and their faces
were set heavenward, and new creatures in Christ they became.
Believing in Christ they were made joint heirs with Christ,
they became fellow citizens with the saints and of the house-
hold of God.

Now as I have said this fa I'l in Christ is the inner or in-
most means in the soul, of obtaining a right or interest in the
inheritance of the saints in light. And there arc several things
concerning its nature and properties of which we would here
remind you, although in the briefest manner. Wo have had
already to consider more than once those doctrines which ex-
hibit the part that God performs in the salvation of sinners.
We have had to dwell on the statements of the inspired apostle

16i2

God's Plan and Man's Duty.

concerning God's Electing Lore.^ as the fountain, origin, or first
cause of our salvation ; on his Predestination to the adoption of
children, or his infallibly appointing some to the inheritance of
life and glory ; and on liis Grace or free unmerited favour and
mercy, as the only or chief reason of hisjprocedure. We have
had to contemplate the Kedcmption effected by Christ in accord-
ance with the covenant of grace, a definite work co-extensive
with the election and purpose of God. Further we have had
t-o consider the revelation of his plan and purpose of mercy
towards sinners which God has made by means of the gospel.
All this is on God's side and brings our salvation up to the point
at which it stands ready for man's acceptance. Hitherto God
alone is the actor or agent. He Elects. He Predestinates.
He Redeems by iils Son. He makes known his grace and mercy
to all by his Spirit in the word, that he may gather aome unto
eternal life. He declares that any and all who return to him
through Jesus Christ shall be received. He commands all men
everywhere to believe the gospel.

These doctrines are regarded by some as not practical. But
what can be more practical than that which brings man into
his true position in regard to God, and leads him to seek salva-
tion at the footstool of the throne of sovereign grace, where
alone it can be found? What can be more practical than a
system by which the only salvation is held forth freely and
fully for man's acceptance, and the redemption of Christ is
brought to his door with urgent entreaty and command upon
him to accept it and be saved ? It is therefore at this point
that we wish to direct your attention to some things relating to

Ifh,Uhy Man's Act

16S

But
into
ilva-
fhere
m a
and
it is
ipon
)oint
igto

faith, as that means by which you come to inherit all the
blessings of redemption. First of all you must remember that
faith is a thing of your own. It is an intelligent, conscious,
voluntary act of the soul. Although it may be the work of
God, it is the act of man. Pioduccd by the Holy Ghost, it ia
performed by the sinner. It is the sinner that looks to Jesus —
it is the sinner that accepts his proffered hand — it is the sin-
ner that trusts to his gracious intercession. Humbled on ac-
count of his sins he welcomes the righteousness that exalts
him. Reduced to helplessness he is made willing to embrace
Christ as the rock of his strength. Loathing the world of sin
and pleasure, he fixes his affections on Jesus the pearl of great
price. In all this he is consciously himself. An unseen
power may have been guiding and directing him — but, of this
he is unconscious. What he knows is, that, having heard
'the word of truth,' the gospel of Salvation j and having heard
its gracious invitation, 'seek ye my face' — his own heart
replied ' thy face Lord seek will I.* It is to be observed then
here that this act or operation of faith — by which the Sinner
flees to and embraces Christ — is specially and peculiarly his
own act or operation ; and therefore, grounding on this fact,
we make an appeal to every one to helieve the Gospel — to trust
in Christ — to recleve his righteousness — and to rely on his
grace. Apart from all other considerations as to the Sov-
ereignty of God — his electing choice — his predisposing grace
— ^his efficacious working in the heart — we must press on you
to remember thU faith is your own act — that you are com-
manded to perform it, and that your refusal to do so is a vol-

Faith a thing of *he heart.

untary rejection of the mercy and grace of God — yes, of Christ
the Saviour hiniHclf aH ho Htands at your door demanding ad-
mittance. Oil then that ' we heard his voice and opened the
door, for then would he come in to us and sup with us, and
we with him ! '

Wo would here, however, remind you further that faith is a
iJiing of the heart or affections as well as a voluntary act of
your own. I do not intend to do more in the present connec-
tion than simply suggest some important considerations which
need often to be repeated. And this is one, which I believe
to be of vast practical value, that faith consists in a state of
the heart or affections towards Christ, more than in anything
else. It is not any amount of knowledge or learning in the
doctrines of Scripture that constitutes faith. ]Jut it is such a
' trusting' or ' leaning' to the Saviour as betokens the complete
reliance of the heart on him for salvation. The invariable
antecedents of a true saving faith are a sense of sin and guilt^
2i.fear of the wrath of God — a desire of pardon, peace, purity
— and a hope of divine favour — all feelings or affections of the
soul. Its invariable consequents arc love, joy ^ peace, and such
like states of heart. It were easy to shew that faith is essen-
tially a thing of the heart. And the question then comes to a
very simple point — which each one can consider for himself, —
viz., have you given your heart to Christ ? are you trusting —
leaning, on him as your Prophet, Priest and King, as he is
held forth in the word of truth — the gospel of your salvation?

I might also remind you, here, in one word that though
faith may be a thing of the heart, it is not the leas dependent

The Spirit of Promise

156

on tho knowledge of the truth. Tt Is far from boinjj; i\\v. case,
that ' tluj more i/^rionmco tho more faith.' Faith doo.s not
trust blindly, but can use such language as this, ' T know in
whom I have believed.' In short, we son that the method of
God in savinj^ sinners is to enlighten them that so as rational
and intelligent beings they may come to Christ of their
own free will and of their own accord. ' After that ye heard
the word of truth — tho gospel of your salvation ye believed in
Christ.'

Having thus spoken of the means by which a titU; to the
Inheritance is obtained — let mc now pass on to consider the
remaining portion of our text, where the Apostle exhibits to us

II. AYhat are some of the present advantages possessed by
those who have obtained that inheritance, and who are the
heirs of eternal life ?

^ha first of these is expressed in these words 'in whom
also after that ye believed, ye were sealed with that Holy
Spirit of promise.' United to Christ by faith, sinners are
scaled with the Holy Spirit. This blessing they receive
after they have believed. The Holy Spirit is fre(iuently
promised in Scripture to be given to believers to dwell in their
hearts and produce all the gracious fruits of holiness in their
character and life. 15y referring to some of the promises where
his operations are also pointed out, we will see why he should
be called the Holy Spirit of promise, and how believers maybe said
to be sealed with the Holy Spirit. In one place he is promised
as ' a Spirit of grace and of supplications,' and faith and repent-
ance arc among his gracious gifts. In another place it is said ' I

I ?

^ ;

t!^- "h

156

Fruits of the Spirit.

will put my Spirit within you and cause you to walk in my
statutes and ye shall keep my judgments and do them.'* In
short the Old Testament contains numerous promises of a like
import, and refers to the Messiah's advent as the commence-
ment of a new era, in which the Holy Spirit should be more largely
shed, and his operations become more conspicuous. Our Savi-
our gathered up the scope of the Old Testament promises and
confirmed the assurance of the gift in such enlarged measure
when he said ' It is expedient for you that I go away, for if I
go not away the Comforter will not come unto you, but if I go
awiy I will send him unto you.' Accordingly this promise is
made good to all believers, and for this end Christ died and
rose again. 'Christ hath redeemed us from the curse of the
law, being made a curse for us . . . that the blessing of Abra-
ham might come on the Gentiles, through Jesus Christ; that
we might receive the promise of the Spirit through faith.'f
Again it is said, 'And because ye are sons, God hath sent
forth the Spirit of his Son unto your hearts crying Abba
Father.^

And what are the fruits of the Spirit and the evidences of
his presence in the heart ? ' The fruit of the Spirit is love,
joy, peace, long suifcriug, gentleness, goodness, faith, meekness
temperance.' 1 1

How, then, may believers be said to be sealed with this Holy
Spirit of promise ? I find that the expression ' to seal ' is used
in several senses in Scripture, corresponding to the different
uses for which ' a seal ' is employed among men. But we need

•Ezek. xxxvi. 25-27. tGal.iii.l3. JGaliv.C. II Gal. v. 22.!

The Sealing of the Spirit.

157

3CS of

love,
kness,

Holy
used

fereut
need

not refer to more than two of these senses, which may be said
to embrace the others, and are included in the term as here
employed. A seal is used chiefly for two purposes — for safety
and for evidence.

1st. Believers are sealed and made safe by the Holy Spirit.

It is commonly understood that a seal, put upon a letter or
document, secures it against detriment from any unfavourable
quarter. The breaking of a seal would bring down the strong
penalty of the law, on the offender. The seal of the Sovereign
is the highest guarantee that can be afforded for the validity of
any right, title, or possession, which a subject can enjoy. But
believers in Christ are sealed by the Spirit, for they are secured
against falling away by that Divine Person ; and their inherit-
ance is reserved for them in glory beyond the risk of loss. This
seems the substance of what may be implied in the act or work
of the Spirit, as far as safety is concerned. An earthly guaran-
tee or security may fail — a human seal may be broken ; but it
is not so with this seal of the Spirit, whose omnipotent power
and irreversible grace are engaged on behalf of believers to
lead them to glory. ' They are kept by the power of God,
through faith, unto salvation, ready to be revealed in the last
time.'* Whatever may be the strength and violence of ene-
mies — the Devil, the world, and the flesh — believers are cer-
tainly preserved, i. e., scaled unto eternal life. Nothing can
shake their title j for the Holy Spirit of promise, and He is
God, hath put His own impress on them, and will watch over
His own. Thus are believers secure.

♦1 Pet. 1-45.

fijvf

158

The Sealing of the Spirit.

2n(l 13elievers arc evidenced of the Holy Spirit as scaling
them.

Wc might here, (but space does not permit) have adduced
the passages of Scripture where ' the sealing of the spirit' may
be elucidated.

A seal is used /or evidence, as well as security.

Now we might illustrate this view at a considerable length j
for it brings before our minds some of the most interesting and
important states and conditions of the Christian experience.
' The sealing of the spirit' has been variously understood, even
as evidence of a gracious state. The expression has sometimes
given rise to mijHticism ; it may have been and probably will
be reduced to the grasp of mere rationalism, by some.

Sober truth must lie between these extremes.

Now as evidence the spirit's sealing may have reference to
three different judicatories — viz., that of God, of the believer
himself, and of the world.

Before God, it may be thought that no evidence is required,
since He is the originator and accompllsher of the salvation of
all his people. ' The foundation of God standeth sure, having
this seal, the Lord knoweth them that are his.'* But, although
not required for evidence, the Spirit's sealing must be re-
garded as God's marking out for Himself in an appropriate
way, the objects of His eternal love. He recognizes and owns
the Spirit's work. He acknowledges the Seal. Before their
oion conscience believers are proved on evidence by the Spirit,
when he enlightens, strengthens, and enables them to appre-

*2Tim.ii.l9.

The Sealing of the Spirit.

159

hend and rejoice in the marks of their own conversion, and
thus stab Hshes them in the faith and obedience of Jesus Christ
Before the world they are shewn to be God's people by the
fruits of the Spirit abounding in them; by their patience and
fortitude and perseverance j and by their endurance to the end.

Thus, in brief, they are sealed; and may well reckon this
as among the chiefest blessings of their present condition.

The consideration of the Spirit as 'the earnest' we must
reserve for our next lecture.

re-

riatc

)wn8

their

)irit,

Ipre-

LECTURE X.

EPHESIANS.

1 !

CHAP. I.-M.

"Which is the earnest of our inheritance until the redemption of the
purchased possession, unto the praise of his glory."

It requires something more than a bare word of promise to
keep alive and vigorous the exercise of hope, during a long
period of time, and in spite of adverse circumstances. This is
true in regard to matters of merely temporal interest. Sup-
pose the heir of some kingdom had been born and reared in a
far distant country, where, amid poverty and contempt and
oppression, he had been informed of his royal pedigree and
legal rights, and actually held in his possession the valid title
deeds of his kingly inheritance. Hope, eager and bright would
at first — so soon as he understood his rank and destiny —
fluctuate within his breast, and . * "^ him above his present
condition. He believes, on the bets, of evidence, in his valid,
historical and legal title to the throne of his ancestors ; and
he feels that it is only a matter of time and policy, his coming

Hojpe failing.

161

of the

lise to
along
'his is
Sup-
id in a
it and
e and
bd title
would
|tiny—
iresent
valid,
:s; and
Icoming

into the actual possession. But time rolls on and no commu-
nication reaches him from his fondly expected kingdom ; and
meanwhile he must .struggle for maintenance and life amid the
most untoward circumstances. Nay more, he learns of the
existence and active endeavours of powerful foes who are de-
termined by all means to thwart his claims and prevent his
prospects. Depending entirely on the validity of his title —
unable himself to make any efforts in its support, and in fact
shut out from his kingdom by the intervening obstacles which
there is no apparent way of removing — ho yields in time to
weariness, and begins to forget his once lively expectations.
Time, with its wearing and tearing influence, and present
cares and necessities with their engrossing power, reduce him
to a state of apathy and indifference, and hope almost becomes
extinct.

But suppose that in addition to his belief in the goodness
of his title — as founded on documentary writings which he re-
tains — there was sent to him each year, or at frequent in-
tervals, some • additional confirmation of his claims — suppose
that in his di^^tant banishment he reaped the smallest portion
of his future revenues — suppose that he was assured that the
utmost strength of his enemies would be of no avail against
the will of his people to receive him in due time as their sov-
ereign — then, despite all untoward circumstances, he can rejoice
in his future kingdom as if it were already in his possession;
and his hope is kept alive and vigorous, when otherwise it
might have been ready to vanish entirely. Grant to him in
his seclusion the smallest share of the actual honours belong-

fifp

162

An ^EarnesV needed.

, i:.:.

ing to his inheritance and the most meagre portion of its riches,,
then his confidence is confirmed and his assurance is made
strong. Now you have only to substitute tlie present case
and condition of the believer in Christ, instead of the supposi-
tion made, and what applies to ordinary hope will apply, to a
large extent, to Christian hope. For God is graciously pleased
to superadd to his Word and testimony such assurances as en-
able the true believer and heir of heaven to hope against hope,
and in the midst of adverse circumstances, to lift up his head.
In the present life the Christian must walk by faith, not by
sight. He believes in the future inheritance on such divine
testimony and assurance as God has vouchsafed. He sees not
those mansions that are prepared in glory. He sees not yet
all things put under Christ. He must still wait for the re-
demption of the purchased possession and the final restoration
to be effected in Christ. He is sojourning, like Abraham, in
a strange country. Here he has no continuing city, but he
seeks one to come. Ho has fears without, and fightings with-
in. There is much on every side to try his faith ijud patience;
and there is need for strong help from on high to maintain his
hope or raise it to any degree of brightness.

Now this helj^, is actually granted in the gift of the Holy
Spirit of promise, who is the earnest of our inheritance. He
is the comforter that Christ sends down to his believing people
to dwell in their hearts and to make up for his absence ) He
is ' the earnest,' or first fruits, or the foretaste and guarantee
of heaven. In addition to the promise of eternal life, which
God hath given by his Son, even the word of truth — the gos-

' The Spirit' the Earnest.

163

pel of salvation — to wit, that whosoever bclievcth in the Son
of God shall be saved, a substantial pledge is afforded to those
who do believe, by the present spiritual blessings, wherewith
God blesses them in heavenly places in Christ. All these are
summed up and implied in the Holy Spirit, by whose Divine
power they are produced, and together, they form an evidence,
on the strength of which hope may become doubly hopeful,
and assurance be made doubly sure. "When Jacob's sons re-
turned from Egypt they told their father, saying, ' Joseph is
yet alive, and he is governor over all the land of Egypt.' But
the heart of the Patriarch, we read, fainted, ' for he believed
them not.' "When, however, they had told him all the words
of Joseph, and when they shewed him the waggons which
Joseph had seat to carry him, then the spirit of Jacob their
father revived, and he said, ' It is enough, Joseph is yet alive,
I will go and see him before I die.' Now every believer who
is conscious of the presence and operations of the Holy Spirit
in his heart and life, has an earnest of heaven, sent to him from
heaven itself, affording him a sure proof of his own interest in
that inheritance and also an actual foretaste of its joys. It is
a portion, so to speak, of heaven let down into the soul, like the
clusters of Eschol that shewed the children of Israel in the wil-
derness the fertility and richness of the promised land. The
original meaning of the word ' earnest,' is a part of the price
of anything paid as a security for the whole. It has been cus-
tomary . n many places in the hiring of servants to put into the
hand a small moiety of the wages promised, which is received
as a pledge of the engagement, and a security that the full

I ■ 'i

164

In what way.

reward will be made good. It is therefore a most expressive
term, and as applied by the Apostle here to the gift of the
Holy Spirit, it suggests to us many important views of Divine
truth, of a most practical bearing. Let us, then, direct your
attention to some of these views as exhibiting the reasons, in
detail, why the Holy Spirit is called ' the earnest of our inheri-
tance — until the redemption of the purchased possession.'

By the enlightening and sanctifying and comforting in-
fluences of the Spirit, Heaven may be said to be begun in the
Soul, as respects knowledge and holiness, as well as peace and
joy and hai mess.

1st The Holy Spirit imparts heavenljj knowledge to the mind,
and is thus the earnest of our inheritance.

(a) Heaven's glory will consist partly in the direct and full
vision of God, whom the redeemed shall see, no longer darkly
as through a glass, but ' face to face.' They will possess an
immediate and intuitive knowledge of God in their minds, and
as far as finite can comprehend the infinite, they will enjoy a
clear preception of His nature and perfections, sufficient for
their perfect satisfaction and blessedness.

This knowledge is the most excellent possession which the
intellect of man can conceive. It is the loftiest the purest and
the most comprehensive of all kinds of knowledge. Wise and
earnest people in all ages have sought after it, although groping
their way often-times in thick darkness. Man was made for it.
By the law of his creation this is his possession or inheritance ;
and it is a proof of the fall of man that he is found generally
neglecting it, and seeking pleasure elsewhere. This knowledge

Imparts Heavenly Light.

165

is really the only treasure worthy of the nature of man and the
purpose designed for him by his maker. ' Thus saith the Lord,
let not the wise man glory in his wiadoin, neither let the mighty
man glory in his might, let not the rich man glory in his
riches ; but let him that gloricth glory in this, that he under-
Btandeth and knoweth me.'* &c.

We conceive that in heaven many mysteries concerning the
nature and perfections of God will be unfolded — or at least will
be put in such a light as to relieve the mind from many per-
plexities which it has to encounter and sustain in this life.
There can be no doubt that most of the difficulties felt on this
subject arise from the depravity of our nature — and the blind-
ing influence of corrupt affections and desires. Men, removed
from God in their hearts, arc at a distance from him in their
minds also — 'having the understanding darkened, being
alienated from the life of God through the ignorance that is in
them, because of the blindness of their heart.*!

What a piece of goodness and condescension is it on God's
part, to give unto us his blessed Word, inspired of the Holy
Ghost, as a means to dispel the darkness of our minds and
bring us to the knowledge of ' the only true God and Jesus
Christ whom he has sent, which is eternal life ! '| Here the
glory of heaven alights upon earth, dimmed it may be indeed
by the earthly atmosphere, but still essentially the same. If
God — the Spirit — is to speak to man, if he is to communicate
the knowledge of God to us in our imperfect state, he must use
the language of man — the language of earth ] and he must also

• Jer. ix. 23 24. t Eph. iv. 18. % John xvii. 3.

■W"

166

Reveals much of God.

have respect to our weak capacities. In the Bible we have a

clear and sufficient revelation of God — the living and true God
— whom the wise of this world and the learned had failed, by
their reasonings, to discover. This light is furnished by the
Holy Spirit. And because man after all can have no true ap-
prehension of God — for ' the natural man receiveth not the
things of the Spirit of God, for they are foolishness unto him,
neither can he know them for they are spiritually discerned' —
therefore He — the Spirit of God — is pleased to reveal God in
the minds of those who believe (their faith being the fruit of
this revelation) and so makes eyes within, as well as gives light
from without. To be wise up to what is written in God's
Word is to obtain glimpses of heaven — sights of God as through
a glass — true conceptions, as flir as they go, of what will be
understood in open vision hereafter. It is the knowledge of
the child as compared with that of the man, as Paul represents
the matter. ' Here we know in part, and prophesy in part ;
we think as a child, we speak as a child. There believers shall
become men, and have put away childish things ; for that
which is in part shall be done away.' In this way, the Holy
Spirit becomes as an earnest of the inheritance. It is only
through the written word — which though it be as compared
with all other sources of knowledge concerning God, like the
clear light of the sun, contrasted with the darkness of night —
yet compared with heaven, is only like the morning star, which
is soon eclipsed by the splendour of the jising sun. Keep to
the written word then, child of God ! Seek the guidance of
Him who indited it, even the Spirit of truth, coming forth

!' I.

W ■' '

Explains His Providence.

1G7

from the Father and the Son. Better be a child to learn and
know as the Father is pleased to instruct and train, than a
stranger and a heathen. To be a perfect man, at last you
must pass through the stages of progress appointed for you.
In this way the Spirit is more and more an earnest imparting
light that shines more and more unto the perfect day.

(6.) Let us also notice another department of knowledge in
which the Spirit so instructs believers as to become 'an earnest'
of heaven. AVe refer to the method of Divine Providence, a
subject full of high and profitable instruction, but often difficult
and inscrutable.

In connection with the government of Ilim who doeth all
things according to the counsel of His own will, wo naturally
inquire what are the reasons of supreme justice and goodness
which regulate the various arrangements of Providence, and
more particularly those by which we are ourselves affected.
We see much to perplex us and are left as far as our own wis-
dom is concerned in mere conjecture or entire darkness. But
the Gospel brings ' life and iumiortality to light,' and shews us
that Providence is subordinate to Grace — that this world is
preserved and governed for the sake of that ' kingdom of God '
which shall survive the final dissolution of the earth and the
things that are therein. Looking at things as natural men,
we see, like Solomon, that one event jhappens to all, to the
righteous and to the wicked, and that we ' cannot know love or
hatred by all that is before them.' Guided by the Spirit of
God, a believer understands the matter more fully and sees the
meaning and intention of events which are only either common

168

Explains His Providence.

affairs or inextricable riddles. He is often like David, in the
first instance, astonished at the ungodly who prosper in the
world, who increase in riches; and when he thinks of this it is
too painful for him. But when he goes into the sanctuary,
when ho studies God's Word, and obtains the guidance of his
Spirit — ' then understands he their end.' He can say, ' Thy
way, God, is in the sanctuary, who is so great a God as our
God?' . . . 'Thy way is in the sea, and thy path in the great
waters, and thy footsteps are not known. Thou loddest Thy
people like a flock by the hand of Moses and Aaron.'*

In Heaven there will be doubtless the amplest satisfaction
obtained in reference to all that was hard or mysterious in the
ways of Providence on earth. Then it will be more intelli-
gently perceived, what is even now believed by every Spirit-
taught Christian, that ' God is just in all His ways and holy
in all His works.' Even in this life ' the secret of the Lord is
with them that fear Him and He will shew them His covenant.'
* Unto the upright light ariscth in the darkness.' They have
' an unction from the Holy One and know all things.' They
perceive how ' all things work together for good to them that
love God, and are the called according to His purpose.' The
Spirit, through the written word, enables believers rightly to
interpret the dealings of God, and becomes to them like a pillar
of cloud by day, and of fire by night, as they journey through
the wilderness until they reach the inheritance — ' until the re-
demption of the purchased possession.'

2ndly. The Holy Spirit sanctifies the heart; and is thus

• Psalm Ixxvii. 13-20.1

lave

They

that

The

tly to

pillar

Sanctifies the Heart.

169

thus

the earnest of the inheritance. As believerH hereafter shall sec
and know as also they arc known, so likewise they shall love as
also they arc loved. And as the measure of knowledge imparted
by the Spirit now, is a foretaste of the light of heaven, so the
charity produced in their hearts through the same Spirit and
belief of the truth is the beginning of that perfect love which
shall fill their souls in glory. IIow wonderful is the work of
this blessed Spirit, ' who builds a temple for God out of the
most unlikely materials.' Hearts, by nature hard as the nether
millstone, arc softened and moulded for an habitation of God
through the Spirit, IIow unlike heaven is the heart of man —
deceitful above all things and desperately wicked' — cleaving to
the earth and its pleasures — filled with selfishness, enmity,
wrath, strife, hatred — a cage of unclean birds — a dwelling place
of evil spirits ! And what a change is accomplished when a
sinner is ' born of water and of the Spirit ! Then ' in the
wilderness (of the heart) waters break out and streams in the
desert. The parched ground becomes a pool, and the thirsty
land springs of water; in the habitation of dragons, where each
lay, is grass with reeds and rushes.'* All the regenerating and
sanctifying influences of God's Spirit tend towards the perfect-
ing of love, which is the ' end of the commandment,' ' the ful-
filling of the law,' the sum and embodiment of all graces.
When every thing is brought into subjection, into the obedi-
ence of Christ, the believer has a possession within himself, an
'inheritance incorruptible and undefiled and that fadeth not
away,' Now in heaven this will be realized. God shall reign

*Isa, XXXV. 7.

170

Pure Love Implanted.

exclusively in the hearts of his redeemed people. No longer
shall usurping gods intrude their solicitations, nor idolatrous
thoughts go forth in quest of forbidden and hurtful joys. He
who is love will fill their hearts and minds. He who is light
will enlighten them, and He who is love will ravish them — and
they shall he perfectly transformed. For this, Christ makes all
prevailing intercession, ' I have declared unto them,' he says,
'■ Thy name and will declare it ] that the love wherewith Thou
hast loved me may be in them, and I in them.'* This result
will be accomplished by the Holy Spirit of promise, who is the
earnest of our inheritance.

The present eflfects of the work of the Divine Agent are seen
in the love which he creates in the hearts of believers. This
love is pure — essentially independent of gross outward carnal
attractions, disinterested — rising up on the ruins of selfishness,
enlightened — according with the dictates of truth, and so man-
ifesting itself in hatred to all that is properly hateful, com-
passionate, nevertheless — forgiving iniquities and compassing
the real good of immortal beings, — ' bearing all things, believing
all things, hoping all things, endui' '■ all things. 'f

Without the beginnings of this love a person is not yet
'■ spiritual,' but is earthly, carnal, selfish, devilish. Yet the
perfection of it is not here, for that cannot be expected until
knowledge is made perfect. The mind and the heart act mu-
tually on each other, and as t!ie best are liable to errors of the
OD"^ they must often fall into sins of the other. What measure
of pure and spiritual and godlike love any one possesses is a

" John xvii. 26.

1 1 Cor. xiii. 7.

Heaven Bealized.

171

sure
is a

commencement only of the full and complete work of the .spirit,
•when the temple Of God in the heart is finished with shoutings
of ' grace, grace,' unto it. Oh how great a treasure must the
love, which the Spiric of God produces, he to every one in
whose heart it dwells ! Consider with what kind benignity
such a one can look around on his felloAV men. Towards some
his heart warms with emotions of sweetest charm — towards
all he bears a good will founded on truth and justice. He
succeeds in overmastering every rising passion of jealousy or
envy, and retains his unruffled serenity in spite of the cruel
opposition of his enemies. How cheerfully does he go to his
accustomed duty, for he is serving his heavenly Father as he
serves his generation and helps to plant or to water the church
of Christ I With what patience can he wait for the result of
his labours, — how calmly (yet not without eager and ardent
longings) he leaves all consequences to God ! How does his
godliness beget a contentment which has no relationship at
all to sloth or indifference or W(jrldly comfort, but comes of an
enlightened mind and purified heart ! And hope, strong and
bright — fighting if need be against hope — promises him rest for
ever in the eternal inheritance. Such as have the love of God
wrought in their hearts by the Spirit are surely, my brethren,
in an enviable position. They are truly rich no matter what
their outward state. Even now they are receiving such gra-
cious and hcavenlike honours as may make them rejoice in the
midst of soiyows. Heirs of a heavenly inheritance and a crown
that fadeth not ijrever, the time of their minority is lighted
up by the Spirit who is the earnest — and already they have

t I

mi> '1

'""'

ill

il' >

^H ^w

^ :■'■ j

■ ■ 1

Uli

I I

1 1

K|^^

Bi IH

17S

Heavenly Joy Imparted.

some anticipation of the royal dignity and blessedness of the
Kingdom which the Father hath given them in Christ.

3rd. The Holy Spirit is an earnest of the inheritance by the
peace and Joy and comfort which he imparts to the soul.

The essential elements of the Saints' inheritance, apart from
any outward sources of heavenly riches, will consist in a full
and perfectly satisfying knowledge of God and his works, in
a pure and perfect love dwelling in their hearts, and in a con-
stant and ineffable joy filling their souls like a river. The
vision of God, perfect love, and boundless delight, will go to-
gether to make up heaven's happiness — light, love, joy, — a
triune blessedness.

The joy of heaven resulting from the vision of God, and
flowing through love, will not be light and momentary, not
false and impure — such as is earthly joy, often speedily dis-
solving itself iu sadness and grief, and leaving an aching void
behind — but true t.ud pure, ineffable, eternal, free from all
admixture of tears, such as no one can take from us, for in
God's presence there is fulness of joy, and at his right hand
are pleasures for evermore.

Now the joy peculiar to the true Christian as wrought in
him by the Spirit of God is of this heavenly sort, though in
degree far inferior, as the first streak of early dawn falls short
of the full effulgence of the meridian sun. Many things tend
to curtail and impede the joy of the Christian. Remaining
sin, evil in the world, the influence of a frail and dying body,
the opposition of the wicked, and the temptations of Satan,
often too successful, all conspire to drown the heavenly flame.

Summary and Application.

173

the

and

;lit in
gh in
short
tend
ining
body,
latan,
lame.

But, notwithstanding, it is maintained by secret oil — the oil
of love poured by the Spirit into the heart. Peace flowing
from the pardon of sin realized, the assurance of God's gra-
cious presence, and good hope of eternal life, are the chief
elements of the Christian's joy and comfort on earth. Thus
an earnest of heaven's happiness is obtained, for it is essen-
tially joy in God tlroughout. It forms an instalment of the
large and rich recompense of glory — the first fruits of the
promised land. They who have enjoyed true peace of con-
science and any degree of true assurance cannot fail to recog-
nize the source of their joy, and to identify it with heavenly
blessedness. Oh that more of us had such solid peace and
comfort now, so that we could say, ' behold what manner of
love the Father hath bestowed on us, that we should be called
the Sons of God. Now are we the Sons of God, and it doth
not yet appear what we shall be.'

We have thus endeavoured to shew how the Holy Spirit is
the earnest of our inheritance, by producing in the souls of
believers light, love, and joy, of a kind the same as in heaven,
though in degree immeasurably inferior. We have been guided
in our endeavours mainly by the general truths of Scripture,
as well as what we gather from the same source concerning the
genuine repentance of God's people. This earnest is heaven
begun in the soul ; and we may say in general that unless hea-
ven is begun now, in this sense, it will never be enjoyed here-
after. It is to be feared, my brethren, that very few among
us can say that they possess this earnest of heaven. How
many are there, on the contrary, who, in a diseased and sadly

f I

i 1

!il

i74

Application.

troubled conscience, which as long as it is awake gives them no
rest, and in the movements of selfish passions and ungodly de-
sires, and in the dimness and darkness of their minds through
unbelief, have too plain and obvious a presage of the misery of
an undone eternity ! How dismal is it to carry about in the
conscience and heart the very elements of hell — the fuel which
only needs to be fanned into a flame to burn with unquench-
able fire ! Oh, if there be any in that sad condition let them
take warning in time and flee to the hope set before them in
Christ. Those who have a troubled and guilty conscience,
and whose hearts are the lodging place of selfishness, with all
the evil passions which it begets — let them say why such a
state may not be perpetuated and aggravated into all the awful-
ness of misery associated with the name of hell ! And there
is only one way of escape ! Let them seek to be renewed in
the spirit of their minds in the name of the Lord Jesus, and
by the Spirit of our God !

Ye who are so renewed, see that ye be diligent and watchful
lest ye fall into temptation ! but rather ' walk in the Spirit,'
and serve God faithfully; 'for He is not unmindful to forget
your work and labour and love,' but will send forth His Spirit
unto your hearts, and give you to taste of the heavenly inherit-
ance, and will bring you at length into its actual and eternal
possession. — Amen !

mno
,y de-
rougli
3ry of
in tlie
wlilch
icnch-
i them
lern in
3ience,
rith all
sucli a
i awful-
d there
iwed in
us, and

itchful
Spirit;
forget
Spirit
inherit-
eternal

LECTURE XI.

EPHESIANS.

CHAP. I.-15-20.

"Wherefore I also, after I heard of your faith in the Lord Jesus, anc^
love unto all the saints, cease not to give thanks for you, making men-
tion of you in my prayers," &c., — to v. 20.

In the previous part of this chapter the Apostle discloses
those spiritual blessings which flow from an interest in God's
love and grace in Jesus Christ, and to which the Ephcsians
had bef'n introduced.

Already partakers of the covenant mercies of God in point
of fact, and also in the conscious enjoyment of them, these
living Christians command the genuine sympathy and believing
prayers of the Apostle, as he declares in the remaining por-
tion of the chapter, on which we now enter.

I. In endeavouring to open out to you this passage, we may
first of all dwell for a little on the Apostle's sympathy with
the Ephesians, and the manner in which it expressed itself.

We need not wonder that Paul, who had been the means of

hi.

176

Pauls Sympathy.

planting the church at Ephesus should feel the greatest solici-
tude for its after prosperity. Indeed Paul's care for all the
churches was one of the most remarkable features of his char-
acter. His happiness was identified with their welfare. Wri-
ting to the Thessalonians he says, ' Therefore, brethren, we
were comforted over you in all our affliction and distress, by
your faith ; for now we live, if ye stand fast in the Lord ; for
what thanks can we render to God, again, for you, for all the
joy wherewith we joy for your sakes before God.'* In regard
to the Ephesians he had parted with them finally, in a very
touching and affecting manner — and in his confinement at
Rome his heart continued to yearn over them with all the fond
affection of a ' father in Christ.' The maxim " out of sight
out of mind," though characterizing much that pertains to
mere natural affection and worldly attachments, did not apply
in this case; but rather, perhaps, the maxim " absence makes
the heart more tender." Eagerly did Paul gather up and
cherish whatever tidings came to him concerning his Ephesian
church. Encouraged by the favourable reports he had re-
ceived he hastened to express to them, by letter, his Christian
sympathy. ' Wherefore I also,' he says, ' when I heard of
your faith in the Lord Jesus, and love to all the brethren,
cease not to give thanks for you.' Sympathy such as this is
capable of being appreciated only by those who have obtained
' like precious faith,' and love, and who know something of
the influence which sanctified suffering and solitude, exert on
the noblest affections of the soul.

• 1 The88. iii. 7.

A Pallern to all.

177

ig of
ft on

Most people, indeed, are filled with joy when tliey heiir of
tl»e outward prosperity of their friends ut a distance. What
lather or mother is there, who though drooping fust into the
graye, will not have experience of renewed life by the tidings
of a child's success in some remote part of the world ? And
irhat satisfaction will there be in such a case to find that tho
maxims of industry, perseverance, and prudence long ago in-
exilcated are now yielding abundant returns of wealth and
cc'mfort ! But it needs an enlightened mind and a renovated
keart, to discern in the possession of ' faith and love,' a trea-
»nre better and nobler far than all the wealth of the world, and
to trace the triumphs of these prlneij)les in the solid riches of
a renewed character and the brightening hopes of a heavenly
tome.

There are some Christian parents who can thus rejoice over
their offspring — who are their childnui by a twofold tie, by
nature first, by grace last but not least; and who mdeed have
'no higher joy, than to hear that their children walk in truth.'

There are some teachers of the young who can sec the fruita
of their labours in the after faith and love of those who have
been their scholars. Ministers also, there are, who see the effecUs
of their preaching and advice on every hand in their congre-
gations — in the 'faith and love' of not a few. Let all these
take example by Paul in the way in which he regards these
things, and in his mode of shewing his gratitude. Let them
Talue things at their worth. What signifies the want of out-
ward wealth or grandeur? Why mourn and lament over a
few small aflflictions? Faith and love are more in value than

178

Grounds of Thankfulness.

all cavthly things, and with these "wo may well be content.
Let thcui give thanks to God for gifts so precious as these —
bestowed on those in whom they feel a deep interest, — and let
their thanksgiving be unceasing. Let Christians be more on
the outlook among their fellow Christians ibr the detection of
these jewels of grace that they may have occasion to give thanks
to God ! Let one stir another up in this way, that there may
be unceasing praises and thanksgivings to God on each other's
behalf !

Wc might enlarge at considerable length on the two
grounds here specified by Paul, on account of which he gives
thanks to God for the Ephesians. A single remark or two,
however, may suffice. The first of these, '' their faith in the
Lord Jesus,' is to be understood as embracing a trust in Christ
as their Saviour — Jesus — by which they were receiving him,
and leaning on him for pardon and acceptance with God, and
also a submission to him as their IMaster and Sovereign — the
Lord — by which they became his servants and subjects, living
for him aud glorifying him in their whole conduct. True faith
is the principle or spirit of a i'ene\ved heart. Hence its pre-
ciousness. (2 Pet. I. 1.)

The second ground is ' their love unto all the Saints,' which
is a constant fruit of faith and an evidence of the grace of God.
However varied in natural character and disposition, and out-
ward circumstances the Saints, or Christ's people, may be, this
love embraces all. Its universal character is a test of its gen-
uineness. It does not allow minor differences and peculiarities,
however unsavoury, to hinder its exercise, which depends on

Two Lessons.

179

the real existence of ^ruce in otliers as a gift ol' (Jod, aud a
harbinger of eternal union and harmony in lieaveu.

We shall also allude only briefly to two lessons bearing on
Christians generally, from the words of the Apostle. FirU,
we see from liis statement that he was in the habit of stated
or regular prayer — • Making mention of you in my prayers/
How often, or at what times tiu) Apostle was engaged in prayer,
we do not know. But that he regularly and habitually engaged
in this exercise is legitimately inferred IVom his words. Is
this the habit of all of us ? (Jan we speak of our prayers as a
regular habitual exercise ? Many cannot ; and even Chris-
tians are in this respect often too remiss. If we would follow
the best examples we would have stated seasons ea(.'h day for
prayer j we might be able to say • my prayers.' Second, we
see that the same topic afforded unceasing matter in those
prayers of the Apostle. He did not weary of rendering thanLs
for the Ephesians. How often is the sameness of topics a
weariness in pr.ayer ! Ought it to be so ? A desire of novelty
ought not to influence us so much as a knowledge and feeling
of what is or has been aft'eetiug our moral state and condition.
Constancy is, according to our present state, and indeed neces-
sarily, an evidence of sincerity. Perseverance is needful to
give reality and fervour to our devotions.

II. At verse 17, we enter on the review of the Apostle's
prayer for his Ephesian Church, in its substance and import. ;
which occupies the remainder of the chapter.

Observe again. First, the character under which Paul telle
us that he was in the habit of addressing God in his prayers,.

I'll

III- 1

I. i

If '^

ill

4 \i

i.^^

Pant's Prayer.

'the God of our Lord Jci.sns (Christ — tlio Father of Cilory/
Ho does not, he cannot iip[)roa('h the throne of Divine Majesty
apart from the Saviour, l^y this way, however, he feels that
he has access. The tlirone of Miijcsty becomes the throne of
Grace. An aspect of peace and love is cast upon the seat of
heavenly Power, tind Justice, and Truth, by the Great High
Priest. The God of our Lord will be propitious to us, and
will surely grant our petitions.

There is here an appropriiiteness in the Apostle's view of
God as the Father of Glory, considering the nature of tho
blessi)igs for which he prayed. \lo, is light, and in him is no
darkness at all. He is the source of glory as well as the pos-
sessor of glory. From Ilim originally all true light of glory
must emanate. ' The Lord God is a sun and shield. He will
give griice and glory. No good thing will He withhold from
them that walk uprightly.'*

Consider vow, the burden of the Apostle's prayer. It may
be said to include three distinct petitions. The first is, that
God would give unto the Epheslans ' tho spirit of wisdom and
revelation in the knowledge of him,' v. 18 — ' the eyes of your
understanding being enlightened.' The second is, that they
' may know what is the hope of his calling, and what the riches
of the glory of his inheritance in the saints.' And the third
is, that they may know 'what is the exceeding greatness of hia
power to US-ward who believe,' &c. These are three distinct
topics. He prays that God would — 1st. Give them spiritual
enlightenment in divine things — the knowledge of himself J

* Psalm Ixxxiv. 11.

The First Pari of it.

IRl

may
that

and
your
they
ichca
third
lofhis

tinct
ritual

self J

2nd. Knable tliom to realize and appreciate their own hope
and the I'uture blesHodtiess of tlu; siiints ; and IJrd. Diseover to
them the greatin^ss of that power which ina(h; them believer.s,

1st. Consider his pniyer, 'may ^ive unto yon the sjiirit of
wisdom and revelation in the knowledge of llim.'

The knowledge of Cod is the l)lessln<f whieh he here de.sires
and asks for them. I'ut had they not the Messing before?
How eould they be (Miristians or b>!liev(^rs at all unless they
knew God? True, Init this know'.e.lge is a boundless ocean —
an inexhaustible mine of gold. The klngd')m of heaven might
be in some of them, niy all of them, in this respect, like a grain
of mustard seed. Wluit the Ap;)stle prays f)r, is that their
knowledge may be enlarged and made more effulgent.

Some degree of the knowledge of God is certainly necessary
to salvation, and that degree, however small, which is of a sav-
ing kind, differs altogether in its imture, origin, and effects
from the ordinary notions of mankind concerning the Deity.
Thiti is an important Scriptural truth. The true glory of God
is not seen at all by unrenewed persons, civen in the smallest
degree. This is stated and explained in many p.issages of God's
word. It is implied in many more.* ' This is life eternal to
know the only true God and Jesus (Mirist.' ' Acquaint thy-
Bclf with God and be at peace.' ' They that know His name will
put their trust in Him.' JJut IVom the grain of mustard seed
how lofty and expansive a tree may grow — in whose branches
the birds of heaven may make their nests. Therefore it is
most desirable that true Christians should grow in this know-

* John xvii. 3.-2 Cor. iv. 4-6.

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spiritual and Natural Knowledge.

ledge and that tlioy should receive the spirit of wisdom and
revelation in the knowledge of Him for that great end. The
Agent by whom this knowledge is granted is ' the Spirit of
wisdom and revelation ' — the Holy Spirit of God — for this is
the special work of the third person of the Godhead. All
saving knowledge is produced by Him. Every divine impres-

•

sion — every heavenly thought and feeling — all true conceptions
of God in Christ, are declared in Scripture to come from the
Holy Ghost, given unto us by God, ' Natural knowledge — the
conceptions of unrenewed persons — the highest efforts of mere
intellect, are represented as being of a different kind. It may
be difficult to explain, in any way satisfactory to mere intellect,
wherein the difference consists between the knowledge of God
possessed by natural men, and that of spiritual persons taught
by the Holy Ghost. We shall in vain seek to set forth that
difference, by any intellectual dogmas concerning God — his
nature and perfections — for such may seem to be capable of
being understood by the mind of man, without any extraordin-
ary or supernatural assistance. Any man might say concern-
ing any proposition or dogma about God, if clearly expressed,
' I can understand that — there is no difficulty in comprehend-
ing its meaning.' Nor can it be said that the Spirit-taught
individual understands the statements of Scripture concerning
God, or Spiritual things in general, in any other sense than
that which is the clear, obvious, natural sense of the language
used. Scripture holds up the truth, and the whole truth to
the eye of the world, or mankind generally. Nothing over and
above Scripture is communicated by the Holy Spirit of wisdom

■^

Heart affecting Mind,

183

and revelation. But it is certain that knowledge of that truth
in the true, correct, full, and effectual view of it, is beyond the
power of mere intellect or human understanding. To know is
more than speculation. It is to see, realize, apprehend, em-
brace. It involves the whole soul, and not merely the reason-
ing faculty and the memory. The heart or affections, the
conscience and the will are all simultaneously engaged. Along
with the mind, simply considered as intellect, the various fac-
ulties of conscience, and affection, and passion, concur — giving
a consent to the truth and cherishing it with fervour, even
until it glows up into all its brilliancy and glory.

The clause which follows, in the next verse, shews that this
much is implied in the Spirit's work of illumination. ' The
eyes of your understanding being enlightened.' But the ex-
pression used in the original for understanding is properly
translated 'heart' — (Kapfimj). 'The eyes of your heart being
enlightened' may indeed seem a strange figure of speech, but
it is by no means without significance. Even a certain poet
has said ''Tis near the heart the seat of vision lies' — in other
words our apprehension or realization of any object of know-
ledge depends in no small degree on our affections. They give
the hue and colour to our thoughts in general. Our concep-
tions of moral things, our apprehension of spiritual things, our
knowledge of God require the operation of sound feelings — the
clear steady gaze of a pure heart. There are eyes in the very
core of our being. It is with these that we see things, and
hence the grand difference between the natural and the spirit-
ual man. The natural man is blinded by the world, which is

184^

Ex2'>erience of ^Edwards.'

enthroned in his heart. The spiritual man is delivered from
that bondage, and has a new faculty of knowledge in the higk-
est sense — a knowledge in the advancement of which he attaina
to higher and higher life, until he comes at last to see as also
he is seen, and know as also he is known.

This subject is one of vast iuifjortance. It belongs to cr-
perimental religion and receives its best illustration in the
conscious wants, and gradually enlarging acquisitions of the
living Christian. He knows what is the darkness of unaided
intellect and what the glory of spiritual discoveries in divine
things. Let me here quote (for the sake of enhancing the
need of this prayer of the Apostle's, in our own individual
case) from the recorded experience of one of the best and holiest
of the sons of men — that of Jonathan Edwards, whose life, so
far as known, is an awakening rebuke to the cold and heartless,
the low and ineffectual religion of most in the present time.
I shall give it at considerable length in his own words. " The
first instance," he says, " that I remember of that sort of in-
ward sweet delight in God and Divine thi.gs, that I have
lived in much since, was in reading these words — 1 Tim. i. 17,
'Now unto the King eternal, immortal, invisible, the only wise
God, be honor and glory, for ever and ever, amen.' As I read
these words there came into my soul, and was, as it were diffu-
sed through it, a sense of the glory of the Divine Being; a.
new sense, quite different from anything I ever experienced
before. Never any words of Scripture seemed to me as these
words did. I thought with myself how excellent a Being tluut
was, and how happy I should be if I might enjoy that God,

Experience rf * Edwards.'

185

ividual
holiest
life, so
artless,
, time.
"The
of in-
Lave
i. 17,
y wise
I read
diffu-
sing ; a
rienoed
tlieac
ig tliaut
God,

and be wrapt up to him in heaven and be as it were swallowed
up in him for ever. I kept saying, and as it were singing over
these words of Scripture to myself; and went to pray to God
that I might enjoy him, and prayed in a manner quite differ-
ent from what I used to do; with a new sort of affection. Bat
it never came into my head that there was anything spiritual,
or of a saving nature in this. From about that time I began
to have a new kind of apprehension and ideas about Christ and
the work of redemption, and the glorious way of salvation by
him. An inward sweet sense of these things, at times came
into my heart; and my soul was led away in pleasant views
and contemplations of them. . . . The sense I had of divine
things would often of a sudden kindle up, as it were, a sweofc
burning in my heart ; an ardor of soul that I knew not how
to express. Not long after this I gave an account to my father
of some things that had passed in my mind. I was pretty
much affected by the discourse we had together ; and when tlie
discourse was ended, I walked abroad alone, in a solitary place
in my father's pasture, for contemplation. And as I was walk-
ing there, and looking up into the sky and clouds there came
into my mind so sweet a sense of the glorious majesty aod
grace of God that I knew not how to express. I seemed to
Bee them both in a sweet conjunction; majesty and meekneae
joined together; it was a sweet and gentle and holy majesty,
and also a majestic mcokness; an awful sweetness; a high and
great and holy gentleness. After this my sense of divine
things gradually increased, and became more and more lively.
The appearance of everything was altered ; there seemed to be

186

Experience of ^Edwards.'

as it were a calm sweet cast or appearance of divine glory in
almost every thing. God's excellency, his wisdom, his purity
and lo :ieemed to appear in every thing; in the sun and
moon and stars; in the clouds and blue sky; in the grass,
flowers, and trees ; in the water, and all nature : which used
greatly to fix my mind. I had vehement longings of soul after
Ood and Christ ; and after more holiness wherewith my heart
seemed to be full and ready to break, which often brought to
my mind the words of the Psalmist — Ps. cxix. 20, ' My soul
breaketh for the longing it hath.' I often felt a mourning and
lamenting in my heart that I had not turned to God sooner,
that I might have had more time to grow in grace. The soul
of a true Christian, as I then wrote my meditations, appeared
such a little white flower as we see in the spring of the year ;
low and humble as the ground, opening its bosom to receive
the pleasant beams of the sun's glory ; rejoicing as it were in
a calm rapture ; diffusing around a sweet fragrance ; standing
peacefully and lovingly in the midst of other Lowers round
about ; all in like manner opening their bosoms to drink in
the light of the sun. There was no part of creature holiness
that I had so great a sense of its loveliness as humilty, broken-
ness of heart and poverty of spirit; and there was nothing that
I so earnestly longed for. My heart panted after this, to lie
low before God in the dust ; that I might be nothing, and
that God migh:. be all, that I might become as a little child."
We have referred to this experience of Edwards' as the very
best comment we can think of, on the prayer of the Apostle,
and what it is, that he asks from God when he says, ' that the

Second part of Paul's Prayer. 187

God of our Ijord Jesus Christ, the Father of glory may give
you the spirit of wisdom and revelation in the knowledji;e of
Him — the eyes of your understanding being opened.'

May God grant such experience to us ! May each of us seek
for this knowledge Jis the source and light of true spiritual life !
May we more and more grow in it, if already begun ; and if
not begun in any of us, may God shine into our hearts
to give it!

2nd. Let us now proceed to the second distinct petition in
the Apostle's prayer for the Church of Ephesus, ' that ye may
know what is the hope of his calling, and what the riches of
the glory of his inheritance in the Saints.'

It is one thing to be a true Christian, and another to realize
the great blesscdnqss of being sd, and to rejoice, if not in pre-
sent outward circumstances, which may be sad and grevious,
at least, in that glorious future which is in store, and in the ^
precious hope which points to it.

Being effectually called by God they had been ' begotten to a
lively hope of an inheritance incorruptible, and undefiled, and
that fadeth not away,' In the exercise of that hope they might
be sustained amidst trials as by inward strength from on high,
and might renew their journey with cvcrtfresh alacrity. How
important then that they should know the value of such hea-
ven-begotten hope ! How desirable that they should be led to
cherish it as eagerly and constantly as possible !

A false hope may indeed be of all things most ruinous — and
the sooner it is shaken and sent to the winds the better. But
the genuine hope of the Christian, coming from the gracious

188

Assurance of Hope.

calling of God, it is surely useful, as well as cheering to know.
Ib it inconsistent with true humility and a lowly sense of one's
self? Is not humbleness of spirit a sure accompaniment of
that hope? lias it not a purifying effect? Will it not lead
the heart to glory only in God, giving llim all the praise ? ^

Doubtless there are still many in the Church who possess
the same hope as animated the early Christians, and who do
not know the precious treasure they carry in their own breasts,
in all its value, as a means of comfort and a motive to exer-
tion as well as an incentive to praise. Observe then that it
needs the Spirit of God to teach even a true Christian what is
the hope of his calling — in other words, to give him a full
assurance that he actually possesses such hope and is not merely
free to exercise it, but called on to do so. Over and above all
evidence of the graciousness and truth of his hope he depends
on God for that firm persuasion which will enable him to say,
* I know in whom I have believed.' ' I hope in God and shall
yet hope more and more;' for it is the Spirit that witnesses
efiFectively, although He indeed witnesses with our spirits —
giving clearness and Scriptural authority to every argument,
and building up the conclusion with impregnable strength.

From hope within y»the Apostle rises up to the object of hope
without, in that glorious eternity which is reserved for the be-
liever — praying that they may know also ' what is the riches
of the glory of his inheritance in the Saints.' Here you can-
not fail to notice the strength and beauty of the Apostle's lan-
guage — how it struggles to express the ideas which filled and
entranced his own soul. Heaven is the consummation of the

Miches of Glory.

189

Christian's hope — the realization of all that is good, and true,
and beautiful, and really pleasurable. The inheritance enjoy-
ed by the Saints among themselves, hereafter, will be ' riches
of glory.' No words can rise higher or convey more exalted
notions. But they are unmeaning sounds unless to the en-
lightened mind. The descriptions of glory given in Scripture
are suggestive of no thoughts of beauty or loveliness or true
excellence to the carnal mind, whose only pleasure consists in
gross outward elements, of a kind fitted only to minister to
' the lust of the flesh, the lust of the eye, or the pride of life.'
Let the terrors of hell be realized ! Let conscience be
aroused, let the law of God speak, let the misery of damna-
tion be felt, let that terrible abandonment of a horror stricken
Boul, when it knows its doom and realizes an eternal exclusion
from God, be brought about in some of its power! Let antici-
pation of death eternal be present in the mind ! Then by
way of contrast, will such words as these possess a new
but it may be still almost distracting and even repulsive sig-
nificance, as the convicted heart turns upwards to a supreme
blessedness hitherto despised and lost, and it may be for ever
cut oiF.

Is there no meaning in the Apostle's words ? Ask not the
self satisfied formalist ! Ask not the trifling pleasure-hunter !
Ask not the avaricious worldling ! Ask not any one whose
heart is wedded to his lusts ! These all see no meaning and
feel no power in such language as truly describes the state of
heaven ! To them it is words and nothing but words, empty
sounds conveying to the soul no idea and no influence at all.

190

Importance of Subject.

But auk cither the liopeless castaway, whose very despair feeds
itself on tlie vision of lost and unattainable glory, the gleams
of which tend Jis much, however distorted and mixed in his
impure imagination and defiled conscience, to intensify his
misery as any direct sufiferings which he has to endure ; or,
turning with fear from such a dismal fate, to the clearer and
brighter region of Christian hope, ask the humble but en-
lightened believer, whose actual knowledge of Divine things
enables him to see light, in God's light, and who is ravished
with the prospect of solid and enduring realities in heaven !
Such an one counts the world a show, and its possessions but
the small dust of the balance, and in the kingdom of righteous-
ness and peace and joy in the Holy Ghost — in the enjoyment
of charity the best of the graces, with all its goodly train of
beneficent and godlike services — in the company of all the
worthies of all ages — and above all in the favour of God — and
the presence of Jesus, the Mediator of the New Covenant, he
sees an inheritance worthy of the soul "^of man, possessing a
' riches of glory ' that truly does weigh in the scales, and must
for ever weigh far above all calculation. With these or such
like views there is a meaning and power in the language of
Scripture — an always increasing significance — ^most desirable
to be known and felt — and for which it is fit and proper to
pray and labour, with the most untiring constancy,

3rd. But we must now proceed to offer a few remarks on
the third topic in the prayer of the Apostle — which is introdu-
ced in the 19th and 20th verses — ' And what is the exceeding
greatness of his power to usward who believe according to the

Third 'part of Pauls Prayer.

191

working of his mighty power, which lie wrought in Christ,
when he raised him from the dead/

The meaning of this prayer may be set forth in a few
distinct propositions, on which however we cannot enlarge io
the present discourse. 1. The Apostle joining himself with
the Church contemplates a company of persons distinguished
from the world of the ungodly, by the possession of faith, and
the enjoyment of spiritual blessings. 2. These persons though
actually believers and living in the exercise of faith, may be
ignorant of the great change necessary to their being believers
— or in other words may not know how mighty an energy wa»
put forth to make them believers. 3. The power which made
them believers and sustains their faith is the power of God^
and is (4.) analogous or similar to the power put forth in raising
Christ from the dead and exalting Him to God's own right
hand.

These are important topics and must be reserved for our
next discourse. We may however just open up the subject sa
far as to apprehend the nature of the question involved in the
passage before us, and in doing so suggest one or two practical
inquiries from what has already been advanced. There can be
no doubt that this part of the Apostle's prayer relates to the
greatness of the work of our salvation, and is calculated to shew
us the necessity of Divine illumination in order to our having
just and adequate views on the subject. He prays that God
may teach ' what is the greatness of his power to usward who
believe/ Here, you observe, that 'faith' is represented as an
effect or result, or that a certain effect or result is connected

f' —

]9i8

'What is Faith?'

Pi: (

with faith and implied in it, demanding as an "def^uato causo
nothing short of tho mighty power of Ood. It is no common
or ordinary power of Ood. But there is a greatness of power
bere — a mighty power — similar to that which raised up Christ
from the dead.

Now if we would inquire into this matter, in a satisfactory
way, we must just do as we would do in any other case in
which we are seeking to find out and estimate the cause of a
giTcn effect or result, — with this difference, that here, we
most be guided and controlled in our views by the autl ority
of Scripture, our only rule in Spiritual subjects. We must
look at the effect or result ; we must weigh all that is
contained in it; we must do so in the balance of the Sanctu-
ary. This accomplished, we must inquire for an adequate and
sufficient cause, and in this also follow the leadings or instruc-
tion of Scripture. Faith, then, as an effect or result in
believers — or as connected with an effect or result, and simply
yet quite fully expressive of that effect or result — is, in the first
place, to be looked at and weighed. 'What is faith'? What is
included in it as a saving grace ? The answer to this ques-
tion might be given in few words or in many. You may take
the definition of the Shorter Catechism. You may take the
description of Paul, with his exemplifications of i in the
eleventh chapter of Hebrews. You may search the whole of
Scripture, with whatever aids you possess. But you are bound
to havesome definite idea or conception of its nature, before the
mind, when you ask the question, next, by what cause or power
tt faith produced ? Is it within the power of man to originate

An important subject.

193

lauBO
imon
>owcr
Jhrist

ictory
ise in
c of a
fe, we
,1 ority
i must
,hat is
5anctu-
ite and
nstruc-
lult in
simply
ihe first
hat is
s ques-
ay take
ike the
in the
hole of
bound
'ore the
power
iginate

it in his own soul ? Is it within thu ruiino of those natural
operations of God's Providence, by which we are said to live
and move, and have our bcln;^ in him ? Or is it beyond man's
power — acting as a natural man '( And does it imply a special
— supernatural — ji;reat and mij:;lity power, y," God — that can
be compared to nothing short of that I'ower which raised the
Saviour from the grave '{ This is the question, to which we
believe this passage of Holy Scripture relates j and, if it does,
which, we think, it conclusively settles.

This topic suggests an all-important subject of practical
religion. We refer to the need of an humble and reverent
spirit, and one in harmony with the feelings which led Paul
to cease not in his prayers for the Ephesiaus, that they might
receive the spirit of Wisdom and Revelation. Let .-i, then,
adopt that prayer as ours, both for ourselves and others. Let
us constantly seek that wisdom which cometh from above. Let
us become fools that we may be made wise. — Amen.

LECTURE XII.

EPHESIANS.

CHAP. I.-19-20.

"And what Is the exceeding greatness of his power to us>ward 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," &c.

In our former lecture we had just arrived at these verses
containing, as we stated, the third and last topic in Paul's
prayer for the Ephesians.

The subject here introduced — the power of God towards
believers — is so important that it well deserves a distinct and
separate illustration, even in a course of lectures. And it is
80 vast a theme that many discourses instead of one would be
necessary to illustrate it in anything like a satisfactory man-
ner. Many of the illustrations which might be fully dis-
cussed in connection with the subject, will occur afterwards
in the Epistle ; and therefore we shall content ourselves if in
the present discourse we do little more than indicate and Bug-

God's Power in Believers.

195

ward who

the dead,
&c.

se verses
n Paul's

towards
[tinct and
JAnd it is
I would be
ary man-
Ifully dis-
Ifterwards

lives if in
and sug-

gest some of these, leaving them to be taken up at greater
len<ith when they fall under our more sneclal eonsideration.

The subject brought before us in this part of the Apostle's
prayer is, we have said, ' the power of God towards believers.'
He prays that the Ephesians may be enlightened of God to
know 'what that power. is,' according to its actual greatness
and excellency, which he sets forth in terms of the utmost
weight and significance. We may observe then, at the outset,
that this is a subject which is not obvious to people generally,
and which the unaided intellect cannot understand or appre-
ciate. Hence, no doubt, the opposition, contradiction, and
perversion, tu which the truth of God on this matter has been
exposed.

The magnificent display of the infinite power of God in
nature is or may be seen by men naturally. ' The invisible
things of Him from the creation of the world are clearly seen,.
being understood by the things which he hath made, even his
eternal power and godhead.' Looking around us and above^
we behold on all hands the manifestation of the Divine wis-
dom and power. In the great and the small — in the heavenly
host and in the creatures which dwell on earth, with their
wonderful powers — everywhere — the omnipotence of God ap-
pears. *■ By his Spirit he hath garnished the heavens, his
hand hath formed the crooked serpent.* But in the field or
grace, where mind or spirit chiefly are considered, we have ?;
display of Divine power not less in reality but infinitely greater
and more admirable, if only we are enabled to realize it, than
in the fiield of nature. " It was great," says the poet, " to raise

196

God's Poiver in Believers.

a world from nought, but greater to redeem." And the great-
ness of the work of redemption, all clusters in and around
the results to which the Apostle here points — the results ac-
complished in believers. The power of God put forth in
believers — making and maintaining them believers — is so great
and admirable that the strongest terms which the language of
man can supply, are sought for in order to set it forth, in a be-
fitting manner. HeVe we are brought into contact with ' the
deep things of God,' and therefore, need the enlightenment of
the Holy Spirit, that we may 'know the truth,' and above all,
that we may embrace it and cherish it to our own spiritual
advancement.

On glancing at these two verses, as expressing part of the
Apostle's prayer for the Ephesians, we see that he contemplates
believers as such, i. e., as distinguished from others, and as
(exercising their faith — and that he finds in their case results
or effects which are due to the power of God. We see him,
ftirther, using language to describe that power which is fitted
to give us the loftiest conceptions of its greatness and excel-
' lence. He prays that they may be enlightened to know ' what
is the exceeding greatness of his power to us-wardwho 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 -ight hand in the heavenly places.'

We may, then, be enabled to enter somewhat into the mind

6f the Apostle — we may enter profitably into this chief and

'ftiner department of Divine truth, and come to know the mind

of the Spirit by whom he was taught — if we put ourselves, aa

Results or effects in Believers.

J /

Treat-
round
Its ac-
rtli in
) great
lage of
n a bo-
th ' the
mcnt of
30VC all,
spiritual

rt of tlie
templates
^j and as
se results
see him,
li is fitted
iuid excel-
^ow ' what
[lo believe,
which he
id, and set

the mind
chief and
the mind
lirselves, aa

much as possible, in the Apostle's position, and ask, First —
What are soma of those results in the case of believers living
in the exercise of their faith, which arc brought about by the
power of God ; and, Secondli/ — What sort of language this
is, and what is implied in it, by which he describes that power
of God, which is to be seen in these results,

I. First, then. What are some of those results iir believers^ a»
believers, which display the power of God?

Here the question is not, — What special efforts of Divine
power have been put forth in the actions and lives of certain
individual believers j or, what peculiar manifestations of the
Divine presence and power have appeared in particular and
trying periods of the church's history ? but, What are the
invariable results in all believers which render them distinct
from others — from the world — and indicate some power more
than human ? It is plain that the Apostle eyes believers ai
helievers — having some things common among themselves, by
which they may be classed together and separated from the
world. There was nothing extraordinary in the case of the
Ephesian church more than any other church ; and although
there was much that was uncommon in the Apostle's own case,
there was no reference in his mind to anything peculiar to
himself, or anything but what he could identify with the ex-
perience of the Ephesians — for he includes them with himself
when he says ' What is the exceeding greatness of his power
to US-ward who believe ' — nay, he certainly includes all be-
lievers in all ages. It is something, therefore, common to all
believers of which he here speaks. The reference in the Apos-

198

Faith implies Regeneration.

tie's prayer is not to some such uncommon, extraordinary, and
miraculous power as was put forth, for example, in the case of
Enoch when he was translated to heaven without tasting of
death, or of Moses when he wrought the prodigies in Egypt,
and smote the red sea in two, and cleft the rock, or of Sam-
son in the feats of his unparalleled strength, or of the three
in the burning fiery furnace, or of Daniel in the lion's den,
or of Paul himself when he was smitten to the earth and re-
mained blind for three days, or when he was afterwards lifted
to the third heavens ; but it is to the essential and invariable
.results in believers as such — to be found in every case — the
most obscure as well as the most prominent — the humblest as
well as the most important and illustrious. It applies to every
true Christian, to believers now, as well as the Ephesians.

The question therefore is. What are those effects or results
of Divine power which are common to all believers, and which
•distinguish them from all others, and on which the Apostle
liad his eye when he says, 'What is the greatness of his power
to us- ward who believe ? '

Here, in the first place, we are taught by Scripture that all
believers have been regenerated or converted j and, no doubt,
Paul had this in view. After finishing his reference to his
prayer for the Ephesians, as he does in this chapter, he says
concerning them in the beginning of the next, ' And you hath
he quickened who were dead in trespasses and sins.' • What
<5an be more evident, then, than that the Apostle had this
great fact before his mind, of their having being quickened by
•God ; in other words, made spiritually alive, or converted, or

Sheinn from Scripture.

199

regenerated, (for all these terms relate to one and the same
thing) when ho desires them to know the power of God which
had been exerted upon them. The same work is again and
again spoken of in the Epistle as having been wrought in
them and in all who are believers. Thus, (ii. 4.) ' 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.' (v. 10.) ' For we are his workmanship created
in Christ Jesus unto good works.' And the same work is
always spoken of in Scripture as having been performed in
believers, and that before they either did or could believe.
* If any man be in Christ Jesus he is a new creature, old things
are passed away, behold all things are become new.'* — where
we are not to understand that a man's being in Christ Jesus
is prior to — or the cause of — his being a new creature, but
that his being in Christ Jesus is a proof or evidence of his
having already been made a new creature. This is abundantly
plain from the words of John, ch. i. 12-13, ' As many as re-
ceived him, to them gave he power to become the sons of God,
even to them that believe on his name : which were born, not
of blood, nor of the will of the flesh, nor of the will of man,
but of God.'

These passages are enough for our present purpose, which is
simply to point out and exhibit those results which have been
accomplished in all true believers and are to be ascribed to
God. It is plain enough, from these few, that Conversion or
Regeneration is a work which has been effected in all true be-

•2 Cor. V. 17.

Greatness of Begeneraiion.

lievers. ]}ut it may be needful that v7e should say something
of the nature of this work, in order to realize in soi:ie measure
its greatness. This wo shall do in a very general way —
without attempting anything like a full discussion of the sub-
ject. There are two things in which regeneration principally
consists, viz : a heart to love (Jod, and a spirit to submit to
his will. We have expressed these essential and main parts of
regeneration, in language which cannot be made plainer. It
is in accordance with the language of David's prayer — ' Create
in me a clean heart nnd renew a right spirit.' If we consider
what is implied in these things, we see in them results of the
greatest magnitude and importance. We see in them what
pertains to all true Christians. An heart to love God ! Can
this be ascribed to any but believers in Christ ? Are not men
generally 'lovers of pleasures more than lovers of God?' Are
not all naturally disposed to be lovers of self and of this pre-
sent world — to make some creature their chief good, in and
around which their aft'ections move, and for which ' they spend
and are spent ? ' An heart to love God is a clean heart, and
as such it is a ' new heart,' for no one has it by nature. It
chooses God, as revealed in Christ, as the chief good ; it de-
lights in Him ; and all its affections tend to move around
and towards Him, as the planets do with the sun. A spirit to
submit to God^swill! i. e., to obey his commands and ac-
quiesce in his appointments. Is this a natural thing in man ?
Is not every one's own will his law ? Does he naturally obey
God, except where in apparently doing so he is really obeying
himself? The wrongness of man'b spirit is never more plain

Faith itself as an effect.

thing
jasure
(fay—
c 8ub-
zipally
imit to
arts of
er. It
Create
onsider
of the
m what
/ Can
not men
?' Are
:his pre-
in and
sy spend
lart, and
lure. It
; it de-
around
spirit to
and ac-
lin man ?
,lly obey
obeying
ore plain

than in this, that he is often found doing the right thing from
a wrong motive — serving himself, only, when he seems to him-
self, perhaps, and to others, to be serving God. A spirit to
submit to God and obey him truly is a right spirit, and as
such, it is a new spirit in man. It has no place in the natural
man who is not subject to the law of God, neither indeed can
be. In the spiritual man it has become a law of the mind —
a new tendency, to take God's will — to bow to his authority —
to live in his service.

Without entering further into this subject, enough, we trust,
has been said to bring forward a constant result found in be-
lievers, and to shew, however imperfectly, that it must be a
result of the greatest consideration.

We may now, in the second place, direct your attention to
the faith itself which believers exercise and manifest, as a re-
sult equally due to the power of Cod.

That the Apostle had this also in view must be evident,
from the special and speedy reference which he makes to it in
the second chapter, in the light of a result or effect of the
Divine Agency. ' For by grace, says he, are ye saved through
faith, and that not of yourselves ; it is the gift of God ; not
of works, lest any man should boast ; for we are his workman-
ship, created in Christ Jesus,'* &c.,

The essential nature of faith is trust exercised towards God
in Christ, as held forth in the Gospel, with personal appropria-
tion, and self devotion. This it is which constitutes any indi-
Yidual a believer. Is it a natural or common endowment ? Are

*Ch.H.8.

£0^

Man made for Faith.

people born with faith in their nature ? Is it so easy and
simple a thing that its presence may be looked for everywhere,
at least in all who have given any attention to the things of
God ? Or does it imply a new, extra-natural and uncommon
state of mind and heart — so as to become an effect or result
quite peculiar and characteristic — a distinctive evidence and
mark of those who are saved by God ?

Now in answer to these questions, it may be admitted that
man was mad ^jr faith in a general sense, i. e., to trust God,
and feel his dependance on God, and give himself to God, and
take God for his own all-sufficient portion. Man is born for
faith 'as the sparks fly upward' — as the ivy twines around
the oak — as the child leans on its mother's breast. In this
sense it may be said, and the remark is of the utmost import-
ance, that there is a natural capacity for the exercise of faith
in all of us; that our original constitution and relation to God
make it a most natural and fitting thing that we should trust
God J that this is the true and only possible link of connection
between us and God ; and that the gospel, by recalling us to
the exercise of it, shews itself to be most adapted and suitable
to our nature, and the actual constitution of things. But
man — naturally a trusting being, because necessarily a depend-
ant being — casts his faith around every where or centres it in
self, instead of throwing it upward to God. He moors himself
on a thousand sandy shoals, instead of on the Rock of Ages ;
and the ijuestion is, how is he brought off from these shifting,
treacherous anchorages, and firmly stayed by the one sure and
certain confidence ? The Gospel achieves this mighty result

General Faith commm..

— opening the eyes to see the true light, reclaiming the way-
ward into the right course, bringing the sinner back to his
God. 'I am not ashamed of the Gospel of Christ,' says Paul,
* for it is the power of God unto salvation to every one that
believeth.' *

It might be admitted, also, that faith or trust in a general
sense is common in the world, as well as natural. If natural
for man to be a trusting being, we may look for it that this
trust or faith will be manifested in common life. What then
is a more general element in domestic, social, and international
life ? Why its presence is universal ! The wife trusts the
husband ; the children trust their parents, and each other ;
friends trust friends; merchants, merchants; nations, nations.
The husbandman relies on the genial seasons; the mariner
confides in his bark and the favouring breeze ; the speculator
and the politician calculate by the vicissitudes of trade, and
the waves of public interests. If there is distrust in the world,
in this general sense, it appears as the exception — as the mere
corrective of the excesses or misapplications of one of the most
necessary and universal elements in human existence. Con-
sider how each of us for one act of distrust, exhibits daily a
hundred of trust ; and it is so with all ; so that throughout
the entire social system trust is the mainspring of all activity,
and the sustainer of all progress — and the anchor of all hope.

But look to the interests of the soul, afiFecting the true life
of man, bound up as they are with the Gospel and the cross of
Christ, and held forth to all hearers of God's word, as secured

• Rom. i. 16.

fi04-

Ohstades to ^ Faith in Christ*

by CliriHt, and iiiiidc good to all who trust in him I Wc might
indeed expect that trust here would bo at once forthcoming in
all — that it would be as common at least within the circle of
the Church, as trust in general, is common within the circle
of the world. AVo might indeed expect this, did we not take
into account certain sad features in man's corrupt nature.
Blind to spiritual things — in ignorance of his sinfulness and
misery — engrossed with the interests of the body — of time —
he allows the active principles of his nature to be drawn away
from Christ; or, deluded by a false Gospel, he trusts a false
Christ — making a saviour of his own religion — of his repent-
ance, of his good deeds, or even of his fancied faith, proved to
be only a flmcied faith by his trusting to it j or, deterred by
unbelieving doubts and a false humility, waiting a time when
he shall become more worthy, he casts his trust on a future
self J or, once more, learning to hate the trammels of true re-
ligion, yet seeking its aid that he may make gain of godliness,
he puts on the garments of piety and turns herself out of doors
and becomes a whited sepulchre full of corruption and rot-
tenness. Here, then, the reverse holds good from what we
found in the world. Faith in Christ is not so common as dis-
belief. In ordinary aiFairs trust, in a general sense, is the rule,
distrust the exception. In_ the affairs of the soul few, com-
paratively speaking, have a real trust in the only Saviour.
But the rarity of a thing enhances its value, and the value of
a thing depends on the strength expended in its production,
or the difficulty of its procurement. When, therefore, you
consider faith as the actual possession of some in the church

Successful Service of God.

e06

(their absolute nunibcr, known to God, may be a largo one j com-
pared with the world, and as known to us it may be small)
when you weigh this rare endowment in the balance of the
sanctuary, it gives you a result of nothing less than Divine
strength — an uncommon cflfect, at least, demanding your far-
ther inquiry as to its true cause and source, whatever that
may be found to bo.

We are at present adducing some effects or results in be-
lievers, which it is conceived that the Apostle must have had
before his mind when he speaks of the greatness of the power
of God to us-ward who believe. We have already mentioned
regeneration and faith or trust. It is unnecessary that we
should do more than speak of these things in a general way,
in this place, of course exhibiting them, as we have attempted
to do, in their true nature and character. In the same way
we shall speak of a third result or eifect (and we shall not add
more) which is peculiar to all true believers. It is a fact then,
in the third place, that believers in Christ are enabled success-
fully to serve God in the world, and are preserved in a state of
grace to the end.

The two former elements of the Christian character, regene-
ration and faith, are necessary in order to serve God aright.
Read the first chapter of Isaiah from the 1st to the 20th verse,
and you will see how impossible it is to serve God without
regeneration, for that may be taken as the scope, at least, of
that illustrious passage ; and Paul tells us that ' without faith
it is impossible to please God.* But grant the presence of
these two elements, then, of necessity the service of God will

Diffiadtka in the way.

follow, afl the stream f oww from the newly opened fountain,
or the newly smitten rock, or as the tree grows ' near planted
by the river.* As, however, in this rugged earth with its
sandy deserts, its rocky headlands, and its destroying winds,
the stream is often thwarted in its course, or dried up in its
channel, and the healthiest tree is often stunted in its growth
and gnarled up into the merest dwarf, so the regenerate be-
liever, notwithstanding the goodliness of the spring or root
that is within him, has much to contend against in the service
of God. Do we not find Christians, who are, in point of fact,
very much like mountain streams, that are veered f'roui side to
side, and some times move for a space in a direction the very
opposite of their main course; or like those rivers in the east,
of which we read, that disappear beneath the succulent sands
and for a distance are lost altogether to the eye of the traveler j
or, again, to vary the figure, like trees that shi'.w a weather
side by the bend they take in the opposite direction, and their
one-sided fruitfulness. Nay, do not all Christians shew too
plainly that they have but a very imperfect course in many
respects, and that the difficulties within and without arc too
many and too great for them. Nevertheless they are trees of
righteousness — they are streams of truth in this false and evil
world. They increase, they grow, they yield blessed results of
service to God and man. They are successful more and more
to the end. They overcome the evil that is in them, they
baffle the evil that is without. 'A good tree cannot bring
forth evil fruit.' What works hath not faith wrought ? The
Buccess of a true Christian is a great fact, and this fact is

Surmounted through Faith,

briug
The
fact is

in it«clf very rcmarkublc. It is one, however, which belongs
to the region of faith, not to the region of the outward and
the merely visible. A (christian is often successful, in spite of
himself; i. e., his old self with all its motives of worldly wisdom
and prudence and pronrietj'. These may fail — the work or
result he aimed at may not bo aceoniplished — but another is,
which ho had little thought of, and one in which he will after-
wards glory. A ChriKtian is often successful when the world
thinks he is defeated; as Christ was most of all successful in
his death. Thus poverty, affliction, Hufforing, sorrow, distress,
which to the eye look so pitiable, may be conditions the most
blessed and productive of good, when seen by faith. What
Paul says of himself is true in some degree or other in every
case. 'Approving ourselves as the servants of God, in much
p:itionce, in afflictions, in necessities, in distresses, ... by
honour and dishonour, by evil report and good report; as de-
ceivers and yet true; as unknown and yet well known; as
dying and behold wo live; as chastened and not killed; as
Bunowful yet always rejoicing; as poor, yet making many rich;
as having nothing, and yet possessing all things.'*

"Those that within the house of God
Are planted by his grace,
They shall grow up and flourish all
In our God's holy place.

And in old age, when others fail,

They fruit still forth shall bring;
They shall be fat and full of sap.

And aye be flourishing.

To shew that upright is the Lord,

He is a rock to me.
And He from all unrighteousness

Is J together free."

• 2 Cor. vi. 4-10.

God's Power described.

We have thus exhibited some of the distinctive effects to be
seen in all believers in Christ — regeneration — faith — the suc-
cessful service of God. These are invariable results indicating
an uncommon, yea divine cause — as they are not in themselves
either natural or common. The Apostle ascribes great things
to the power of God, as he finds this power put forth towards
believers, and having those eifects in view, as doubtless
he had, describes the kind of power they imply in language
which demands our special coiisideration.

II. Secondly. Let us now weigh the language used here by
the Apostle to describe the power of God towards believers.
Consider the force of the Apostle's language by which he set*^
forth the effects which he perceives accomplished in believers
— their regeneration — their faith — their successful perseverance
in the service of God, all which he, doubtless, yea certainly,
had in view — and give to this language its due significance.

It is, first, ' the power of God' by which these effects are
brought about — ' the power of God to us-ward.' Not human
power — not angelic power, but God's power. It is secondly,
' a greatness of power ' — not an insignificant or inferior exer
cise of power, but ' great ' — fitted to call forth our wonder,
and make us feel our littleness. It is not only ' greatness of
power ' — but ' exceeding greatness ! ' ' What is the exceeding
greatness of his power?* It is a power far surpassing the
common or ordinary displays of Divine power whether in crea-
tion or providence; whether affecting mind or matter. Degrees
of Divine power are according to our capacity of .apprehension
— for all things are alike easy to God. But in this the Apostle

A Jit comparison.

309

\ to be
,e suc-
Lcating
Qselves
things
iowards
)ubtless
inguage

here by
elievers.
I lie set**
believers
everancc
ertainly,
ance.
'ects are
human
Hocondly,
Lor exer
wonder,
itness of
:ceeding
jing the
in crea-
I Degrees
ghension
Apostle

apprehends a very high degree of pi)wcr, such as he beholds
no where else. lie can only liken it to the power exhibited
in the resurrection of Christ from the dead — of whicli his con-
ceptions arc couched in the strongest possible terms — ' Accord-
ing to the working of II is mighty power, which He wrought in
Christ when he rniscd Him from the dead, and set Him at His
own right hand in heavenly places.'

This is the only fitting comparison the Apostle introduces.
The power displayed in believers in their conversion, in their
faith, in their successful service, is up to (Kara) — quite C(\\v,x\
to — that high energy of God's powerful strength — by which
he raised up Christ from the dead and set Him at His own
right hand. •

The resurrection of our Lord is the crowning miracle and
fact of Christianity, and yet, strange to say, we have no particu-
lar statement of it, in the narrative of the Gospels. We find
Him in the tomb, which .vas carefully scaled and guarded;
we, next, find that tomb empty, and subsequent appearances of
its occupant in living form arc recorded; but the resurrection
itself is wrapt in silence and mystery. This is the only
passage immediately relating to it — Matt, xxviii. 2-4, — ' And
behold there was a great earthquake ; for the Angel of the
Lord descended from heaven, and came and rolled back the
stone from the door and sat upon it. His countenance was
like lightening and his raiment white as snow; and for
fear of him the keepers did shake and tremble as dead
men.* All God's great works are perfornjcd, as it were, in

mystery ; and this is an instance. To this we may apply the
N

■UM

**"

■l"l"""'

1 1

fflt I

R5 i'

-I

;^i^

Import of Pauls Words.

language in Job, * Where wast thou when I laid the foupda-
tions of the earth ? declare if thou hast understanding,'* or the
language of Isaiah, ' Who hath directed the Spirit of the Lord
or being His counsellor hath taught Him.'f In regard to the
greatest works of God, we may know what goes before, and
what follows — but the precise manner of His operation it is not
fitting, or perhaps possible, for us to perceive and comprehend.
We know that Jesus rose from the dead by the power of the
Father — by His own Divine power — ^by the quickening power
of the Spirit. And Paul here makes use of this as the stand-
ard of that ' exceeding great power of God ' which is exerted
on believers — by whom they believe to the saving of their souls,
by whom they are sustained unto everlasting life. Now, if you
reflect on this language of the Apostle's, and weigh its import,
there are some things which it excludes, and to which it gives
the lie, and there are some things which it implies and con-
firms beyond all doubt. 1st. What does it exclude? Observe
(a) that mere moral suasion is not sufficient to account
for the effects produced in believers, and that mere moral sua-
sion will never convert a sinner, nor make him a believer, nor,
if he is a believer, sustain him in the true service ot God. It
is no doubt indeed true that the Word of God is full of argu-
ments and persuasives addressed to Sinners in order to their
salvation — that it is the means of our enlightenment, and the
only means — that its appeals and entreaties and threatenings
are directed to us as intelligent beings and free agents, and
that we do not know if conversion ever takes place without the

* Job xxxviii. 4. tisa. xl. 13.

ibupdar

'■ or the
le Lord
1 to the
re, and
it is not
irchend.
' of the
2; power
B stand-
exerted
3ir souls,
wr, if you
3 import,
[ it gives
ind con-
Observe
account
[oral sua-
|ver, nor,
od. It
of argu-
to their
and the
katenings
bnts, and
Ihout the

Moral Suasion insufficient.

211

Word of God brought to bear on the mind in some way or
other. All this is true; and something similar may be said of
subordinate means and methods such as the preaching of the
Word by uninspired men — the events of Providence — the ex-
example of others. Kut even the Word of God, with what-
ever subsidiary aid it is backed, is, after all, but the voice of
God — the message of God — the appeal of God to sinne.s to
turn, to repent, to be converted. And though this voice were
echoed anew by Paul or ApoUos, it is still only a voice. The
power may be a-wanting, and where the power is a-wanting
the Gospel itself is but an empty sound. It was not by the
earthquake that Christ rose — nor by the angel that rolled away
the stone — nor by the light that entered his hollow tomb — but
by the inherent strength of God exerted on his lifeless body
and separated spirit; so it is not by any means, however neces-
sary in some respects, such as may be included in the idea of
moral suasion, that lifeless sinners become believers in Christ.
To God alone the power belongs. Further observe (b) That
the language of Paul excludes the notion that the will of man
is sufficient for these results. With regard to the first turning
of a sinner to God — his first believing in Christ, and indeed
every thing of a gracious sort which he manifests, the Scripture
explicitly refuses to give mnn's own will the credit or praise.
* It is not of man that willeth.' ' It is God that worketh in
you to will.' A divine strength or energy is necessary to
turn man's will. Moral suasion may be used, the word of
life is sounded in the ear, the terrors of the law, the mercy of
the Gospel may be. and actually arc, brought to bear; but the

i I

Man's own will insufficit

question is, who makes the sinner to comply, to consent, to
embrace Jesus Christ as held forth in the Gospel? Over and
above all, God's power, God himself, deals with the sinner's will;
and he becomes willing, not of himself, but in time of God's
power,

(c) And further still, is it not obvious that every other
natural cause, that can be thought of, is excluded by the
language of Paul ? If it is neither moral suasion alone or
by itself, nor the will of man exerting some latent power, wc
must be at a loss to think of any other cause, unless God. Do
men become believers by chance, if that can be thought of as
any cause at all, although, strange to say, some appear to have
a notion of this kind? Do men become changed in their
nature by fate, or, if you will, predestination, ascribing thereto,
as many seem to imagine, some inherent power — some secret,
abstract influence? This were absurd. No. The simple
truth is far more acceptable, surely, than any strange and vague
and shadowy notions of that kind. Predestination is only God's
plan and design, according to which he never acts blindly but
after the most wise and holy counsel of his will. What it
concerns us to know and deal with, is, that it is God himself,
that Spirit infinite, eternal, and unchangeable, by whom wc —
believers — have been made what we are, and rejoice in hope of
the glory to come.

2nd. What things are they which this language of Paul's
implies and confirms beyond all doubt ?

We reply (a) That over and above and beyond all means,
agencies, instrumentalities, whatsoever, there is an immediate

it, to
r and
iwill;
God's

otlier
ly the
)nc or
cr, we
L Do
t of as
jO have

I their
:,hcrcto,

secret,
simple

II vague
God's

dly but
V^hat it
limself,
lu we —
[hope of

Paul's

means,
lediate

God, alone, sufficient.

213

and irresistible power of God exerted towards believers in their
conversion, and, also, in their subsequent life. This, my
friends, is the very pith of the Guspel as a means of man's
salvation, that God himself is brought nigh to the sinner — that
He takes possession of his mind, will, heart — that He raises up
the spiritually dead, and makes them alive by His indwelling
Spirit. All the fjrnis of speech that can be thought of are
made use of to convey to our minds this idea; without receiving
which, indeed, we are still in ignorance of God's way of life
and exposed to the most ruinous errors. Is not God said to
'create us?' Eph. ii. 10. Is it not said 'except ye be born
of water and of the spirit ye cannot enter into the kingdom of
God'? Does not God renew, regenerate, revive, quicken?
Is it not said ' of His own will begat He us?' The whole of
Scripture, in short, is full of the most expressive language to
the effect that God's power is directly put forth in the minds,
hearts, wills, of those who are saved. Take one passage as an
illustration. Let us select it from among those in which God
is said to give us a new heart. Ez. xxxvi. 20, 27, ' A new
heart also will I give unto you, and a new Spirit will I put
within you ; and I will take away the stony heart out of vour
flesh, and I will give you an heart of flesh, and I will put my
spirit within you, and cause you to walk in my statutes.' In
this passage, we may say, 'as many words as many arguments,*
to illustrate the truth we are endeavouring to set forth. ' /
will (jivc^ says he, n<it, I will offer only or prepare; '« lie.art^ —
not merely an understanding, but tho innermost soul itself; a
new heart, not, I will dress \qo the old and change it for the

I I

Supernatural Power.

better, but plainly, a new heart and a different; not by joining
my heart with yours but removing altogether the sion^ heart,
hard, arid, and void of all sense; and I will give you an heart
ofjlesh, flexible, soft, compliant, endued with lively sense; and,
above all, T will j)Iace or jmf. my Spirit, not I will make Him
to pass through you as a guest, but I will establish Him as
Lord and lluler ; not in the outward parts, but loithin you, in
the very citadel itself; and lest you should still seem left to act
by your own will, or some power conferred on you, I will cause
you to walk in my statutes; not merely I will exhort you,
but I will persuade you ; not I will coerce you, as if your own
wills were destroyed ; but I will cause you to walk ; I will
work in you both to will and to do ; I will work that you may
work.'

(h) ]{ut further it is implied in Paul's language, in our text,
that the Power of God towards believers well deserves to be
called supernatural. It is likened to the power by which
Christ was raised from the dead. The terms used exclude the
idea of ordinary or natural power. The effects are beyond
mere human strength or ordinary causes. The result is, there-
fore, as great a miracle as any that can be conceived. Every
believer is a monument of the exceeding greatness of the power
of God according to the working of his mighty power, by
which he raised Christ from the dead.

On this topic, however, it is unnecessary to enlarge. Enough !
if the view presented tend to enhance the subject, and to ex
alt our conceptions of the greatness of Divine grace.

We trust that no one will imagine that any of our remarks

Means necessary but subordinate.

215

r text,
:s to be
which
de the
eyond
there-
Every
power
er, by

lougb I
to ex

jmarks

in this discourse have any tendency to slight the necessity of
the means of grace. We have not aflfirmed that God's power
is exerted in the way of crushing the human faculties, or of
excluding those means which he himself has directed us to
use. What we have said is — and the passage before us, and,
indeed, Scripture throughout, warrants us in saying it — that
God exerts a power over and above all agencies and means — a
direct immediate power on the soul that is saved — that is con-
verted, believes, and obeys the Gospel. But it may be asked
of what use will our pains and labour in plying the means of
grace be, if after all it is this direct immediate power of God
that decides the matter — that really gives the turn to the heart
and the bent to the life, and lands us safe at last in Zion. To
this we reply, — You have a notion, then, that God is only to
help you — to come to your aid, when you are baffled — in short,
to play second part to your own exertions, whilst you are to
become really your own converter, your own preserver, and
your own saviour! Ah, friend, you have stated a difficulty, it
may be, but you are now landed in a worse. And, now, let me
tell you that the great doctrine, which we are, here, taught, is
the only one we know of, that makes the use of means either
rational or hopeful. ' Work out your own salvation with fear
and trembling ; for it is God that worketh in you both to will
and to do.'

If it be not God that is working in me when I, like Paul,
' cease not in my prayers,' then my prayers are vain oblations,
and an abomination to God ; for it is by the Spirit alone that
I can truly pray. 13ut when I set myself to the Lord with

^16

Encouragement to means.

prayer, and supplication, and confession, in all earnestness and
sincerity, looking to the great High Priest, I have some faint
assurance, to say the least, that I have the Spirit, and that I
' pray in the Spirit, and with the understanding also )' and I
pray that God would, not assist me only, but powerfully save
me by His grace and strength, working in me that which is
pleasing in His sight, through Jesus Christ.

When I am thus engaged, who knows but God has been
already working? And, in diligent study of God's Word, and
more and more steadfast resistance of temptation, who shall
say that God's power is not the main cause and moving energy?
And when I put my hand to the plough, not looking back,
that I may work whilst it is called to-day for the great hus-
bandman — when I live in his service, who shall hinder me
from saying, ' yet not I, but Christ liveth in me ? '
* At all events, if that does not animate you — if the glorious
revelation of God's power exerted in sinners, and by them,
docs not inspire you to djligence and steadfastness, that you
may always abound in the work of the Lord, then God forbid
that you should fall back on the miserable motives of the hire-
ling, or the vain hopes of the self-righteous, or the haughty
and self-sufficient maxim of worldliness ' that God helps them
that help themselves ;' for these are all fatal quicksands oa
which you can never moor your helpless bark ! — Amen.

i.i

Bss and
ic faint
I that I
' and I
lly save
vhich is

las been
ord, and
?ho Bliall
energy?
ing back,
reat hus-
inder me

glorious ,
)y them,
that you
od forbid
the hire-
haughty
3lps them
sands on

IN.

LECTURE XIII.

EPHESIANS.

CHAP. I.-20-22.

His mighty power ; " Which he wrought in Christ, when he raised

Mm from the dead, and set him at his own right hand in the heavenly

places, far above all principality, and power, and might, and do-
minion," &c.

In these verses, the Apostle sets forth the greatness of the
resurrection of Christ as a work of God, together with its
great and glorious consequences, in order that he may convey
an adequate idea of the power of God towards believers. This
passage, then, is subordinate to the idea introduced in the 19th
verse — ' the exceeding greatness of his power to us-ward who
believe '; but, according to the manner of this Apostle, when
he touches on the grace of God, or the person and glory of
Christ, the subject seems to carry him away, and he breaks-
forth into rapturous language which in strength and sublimity
cannot be exceeded. The subject, here, is indeed far above any
language of man, and it is, from the nature of it, impossible,

^18

Grace illustrated.

that there can be any exaggeration or extravagance, even ia
the superlative terms which are used by the Apostle. We
have before us, in these verses, the crowning fact or facts per-
taining to the mediatorial work of the Redeemer; and the lan-
guage is nothing more than a description of these facts. Its
sublimity is the consequence of its being a simple and plain
statement of sublime and glorious realities, relating to the
magnificent power of God, in raising and exalting Christ, and
assigning to Him the Empire of the Universe. And, be it re-
membered, all that is here said concerning this magnificent
power is brought in to enhance our notions of that power
which is exerted in believers, in their being raised from spirit-
ual death and exalted at last to eternal glory. The power is
the same in both cases. It is the exceeding greatness of God'a
mighty power. On this we depend for our salvation. It ia
no ordinary or common power that will suffice ; and it is well
if this truth brings us to the right source of all grace and
glory, and makes us, whilst using appointed means, ' to pray
always with all prayer and supplication,' that the power of
God may be manifested in our behalf.

With these few introductory remarks, let us, now, direct
attention to the passage forming the subject of this lecture.
It may be appropriately divided into three parts. We have
here —

I. The Resurrection of Christ.

II. The Dignity of his exaltation.

III. His universal Supremacy.

I. The Resurrection of Christ is here brought before ua ia

The Resurrection of Christ.

219

us in

those words : ' according to the working of his mighty power
which he wrought in Christ, when he raised him from the
dead.'

The topic thus introduced, is the power of God in the resur-
rection of Christ from the dead. The simple fact itself, if only
realized, is sufficient to evidence a power more than created.
Upon this fact the whole truth of Christianity may be and is
actually staked, so that, as Paul says elsewhere, ' If Christ be
not raised then is your faith vain.' To create out of nothing
the ' fearful and wonderful ' frame of man's corporeal struc-
ture — to endue it with sense and life, and to unite with it an
immaterial, intelligent soul — is the work of an Almighty Crea-
tor. The chief miracle in creation is the production of Kfe;
and the highest form of life is the intelligent and voluntary
spirit, such as is the soul of man. Death consists in the de-
struction and cessation of life, or in the complete separation of
the soul from the body. To restore dead man to life must bo
acknowledged as a miracle scarcely inferior to creating him out
of nothing at first. We feel that it is the province of Omni-
potence to give life or to restore it — to constitute man of body
and soul, a living personal agent, or to re-organize and renew
him after the destruction and dissolution of death have really
taken place. We sec, then, the hand of God exerting itself
divinely, (i. e., wielding an incommunicable prerogative of
power, even the power of creating or giving life) in the resur-
rection of Christ from the dead. And accordingly it is ascribed
invariably to God — either to the Father (Rom. vi. 4); or to
the Son himself, as God, (John ii. 19) ; or to the Holy Ghost.
(1 Pet. iii. 18.)

,fs

(Off)/)

The greatest Miracle.

But i'h tliorc nothing moro to bo scon in the resurrection of
our ]jor(l than a mere exercise of Omnipotent power? If bo,
the Power, here displayed, would be nothin'j; difTorent from, or
more wonderful than, the common productions of nature, or
the special interpositions of Providence, in tlio yearly re-vcgita-
tion of the earth, or the raisinj^ of the widow's son, or of Laz-
arus, from the dead. Ts it a mere miracle and nothing more ?
— a violation of the ordinary and established laws of nature,
by a sovereign exercise of the Divine Prerogative ? That it is
a miracle in the proper and common acceptation of the term
none can deny. IJut it is no common miracle. There aro
elements connected with it of a moral and spiritual kind, which
render if peculiar. In connection with the purposes and plans
of God, in the saving of sinners, it is the miracle of miracles;
it is the key to all others — it is the ground and cause of all
others; it explains th ; whole course of God's interpositions
with mankind from first to last. In the raising of Christ from
the dead, and subsc(j[ucnt exaltation, you have the greatest dis-
play of Divine power that can be made. Look at the matter
in its true light. What is death, as the doom of mankind ?
Is it a mere physical evil, coming in the course of nature, as
it comes on the inferior creation ? By no means. It is the
evidence and proof to us, according to the Scriptures, of a
deeper evil. It is the outward sign of a more direful death
than that of the physical organization. It is but part of an
entire penalty, and that penalty the wages of sin. God him-
self had imposed and inflicted this penalty. And, according
to the Scriptures, the power of executing this penalty had

Wherein it consists.

SSI

cction of

f If 80,

from, or
lature, or
rc-vcgita-
r of Laz-
ig more ?
f nature.
That it is

the term
Chore are
nd, which
and plans

miracles;
lusc of all
irpositions

irist from
catcst dis-

,he matter

mankind ?

nature, as
It is the

urcs, of a

eful death

part of an
God him-
according

malty had

boon entrusted to the chief of those evil angels who had re-
volted from God and foil ; so that Satan has the power of
death, and his power and authority depend on the sontenco
and law of God. The IJeing who thus wields the power of
death is conceived by us to be possessed of prodigious powers;
the mightiest of principalities. lie is the personal embodiment,
no doubt, of all the strength that evil anywhere can exert.
No doubt he is only suffered by God, who could destroy him
by the breath of his nostrils. But since evil exists and is suf-
fered by God, however mysteriously, nothing hinders that a
IJeing of surpassing capabilities should personally wield all the
power of evil, and all the energy of its destructive virus
under the supreme government of God. And this is actually
the case. There is a Prince of this world — the prince of tho
power of the air — he that hjus the power of death that is tho
Devil. We cannot comprehend the immense power and en-
orgy of evil which he is permitted to wield. We have seen,
however, among the frail children of men, how one man of su-
perior intelligence, and courage, becoming cmbued with tho
aspiring ambition of a vain-glorious nation, could, for many a
year, carry havoc and devastation along with him, in his insati-
able course and keep the world awake with fear, till in the
end he was chained to his narrow rock ; and if you conceive
of a Being endowed with angelic powers of intellect and courage
becoming the personal embodiment and representative and head
and king of all that is evil in the universe, — such is the true
conception of him who, under God's most just and holy goy-
ernment, exercises the power of death, and holds fast those

^22

The Miracle of Christ's Besurrection.

who have, by a just sentence of Divine law, been handed over
to his dark and dismal jurisdiction. Does God then approve
of evil ? Is He in love with the misery of sinners? Are death
and destruction dear to Him ? Oh no ! Let the mystery be
ever so great which darkens the subject of the power of evil,
and of Satan, its authorized 'ruler, nothing can be more cer-
tain than that God has no pleasure in the death of him that
dieth. The evidence of this lies in His sending His Son in the
room of sinners — to bear their sins in His own body on the
tree, and to reinstate them in the favour of God and eternal
life. Christ, the Son, submits to the Divine plan. He is born
of a woman, made under the law. He endures the temptations
of Satan unaiFccted and unscathed. He comes under the bann
of God for sin laid upon him. He is forsaken of God. As
man he endures the curse, unmoved to evil in his soul, and
without one stray thought or feeling that was in the least sin-
ful or wrong. The enemy exerts all his power, brings upon
him the wrath of man, accuses him of all the guilt he sacrifi-
cially bore, shuts out from him the light of his Father's coun-
tenance, and at length separates his soul from his body, and
leaves him as if totally vanquished. But his dismay and per-
plexity must have been great when the truth was at last dis-
covered. The destroyer had separated his soul from his body,
so that he died ) but, for once, it was a soul, holy, harmless,
undefiled and separate from sinners, and a body pure as the
driven snow. God had forsaken His human soul, that bore, for
the time, the sins and sorrows of mankind; but God was really
with Him still, yea one with Him, in close and indissoluble union.

God's Power in His Resurrection.

^23

dcd over
approve
ire death
j^stery be
r of evil,
nore ce:-
him that
on in the
Jy on the
id eternal
[e is born
tnptations
the bann
God. As
soul, and
least sin-
in gs upon
le sacrifi-
icr's coun-
)ody, and
and per-
t last dis-
his body,
harmless,
ure as the
bore, for
(vas really
lie union.

Satan pours accusations upon Him j but He had voluntarily
taken His people's crimes upon Him, and He can drink the cup
to its dregs. Man's wrath can only accelerate what higher
powers and principles than man's already make certain. By
BuflFering and dying, then. He out-wits the foe, and steals vic-
tory from him by apparent defeat. It was no clumsy, out-
ward, physical contest. It was no worldly triumph. Here
the elements are all mord and spiritual on the side of Christ.
By holy, righteous, perfect obedience and suffering^ He over-
came all the power of the enemy, destroying death and him
that hath its power, i. e., the Devil. The resurrection of Christ
from the dead is the moral and spiritual pc^wer of Divine Right-
eousness over all the power that had been entrusted to or
wielded by Satan. It is the power of Divine love triumphing
over the effects of Satanic power sustained by Divine law.
Justice being satisfied in Christ, the power needed was to
wrench from the executioner of the law the keys of his ofiice,
which he kept with all th^ vengeful satisfaction and delight of
his nature. A victim had fallen into his hands worth keeping.
He thought he had come by him in the ordinary course of his
privilege. Death was holding him fast, as it had done millions
of others. He watched over his tomb with savage joy. As
yet it was not perhaps apparent to Satan that anything was
wrong. Perhaps the thought never crossed his mind. But,
Thou hast a prisoner, now, ! destroyer, that will baffle all
thy skill and cunning; before whom thy bars and gates of what-
ever brass will become as smoke before the wind ! Knowest
thou not that the patent of thy power — the charter of thy

^24 Importance of Christ's Resurrection.

. privilcge-^is now taken away, being nailed to the cross where
this one died so ignominiously and weakly in thy presence !
Thou hast the power of death ! But why ? Because sin en-
tered into the world ; by thee, thou tempter ! But now sin
has been atoned for, by this victim, who, though man, is also
God! And, so, Thou and Sin and Death arc all destroyed!
This man is thy death, O Death ! This man, on account of thee,
Sin, was made sin, that Kighteousncss might come in thy
stead! This man, Destroyer, is thy destruction! Hark
the voice of ho!y angels ! He is not here, in the loathsome
tomb ! He is risen, as He said, and soon He will ascend glo-
riously to heaven !

The resurrection of Christ, we have said, is not only the great-
est of all miracles, but it is the cause and explanation of all
Ood's interpositions for mar kind from first to last. A miracle
is ;i violation of the laws of nature. But the laws of nature
are only the established order of God's Providence. The re-
surrection of Christ violates the law of mortality and decay.
This is God's established order for man, because of the entrance
of sin into the world. In Christ sin is virtually destroyed ; in
Him also death is virtually destroyed. God is just in pardon-
ing sin; He is also just in preventing at any time its conse-
^juences. Therefore all miracles of mercy are due to the resur-
rection of Christ or follow from it, whether wrought before or
After His great work of atonement.

And unless Christ had died and risen again, what could God
have been to this world, except an avenging Judge ? To the
resurrection is due the very preservation of the world. But

jvhero
lence I
in en-
)W sin
is also
royed !
if thee,
in thy
Hark
thsome
ind glo-

c great-
1 of all
miracle
nature
The re-
decay,
n trance
edj in
Ipardon-
conse-
resur-
fore or

lid God

To the

But

ChrisVs Exaltation.

especially, docs the resurrection of Christ become the cuusc of
the regeneration of each sinner that is saved. He was raised
for our justification. He wa.s raised that the Spirit might
descend and renew us in ^^iritual life. And it is the same
Divine Power that raises us from sin to holiness, that raised
up Christ from the dead. 'The enemy,' in each individual
case has possession of the house. The usurper occupies the
throne. But his authority being destroyed, his actual power
remains only to be crushed. This is the work of Cod's Spirit,
in the hearts of sinners, and for this we pray, if our prayers
have any meaning. For this we hope, if we have any true and
lively hope. ]Jy the Spirit we are delivered from the power of
evil, and not by mere moral motives, or tl. )rce of our own
will. ' If the Spirit of Him that raised up Jesus from the
dead dwell in you, He that raised up Christ from the dead shall
also quicken your mortal bfxlies by His Spirit that dwclleth
in you.*

II. But wo now pass on to the second topic in the passage
before us, viz : The exaltation of Christ and its dignity — ' .ind
set Him at his own right hand in the heavenlj places, far
above all principality and power,' — &c.

Here we have a further display of the Divine power, towards
Christ, in His exaltation. This is the consequence of the for-
mer, and is the climax of that excellent strength which has
been put forth for man's salvation. Observe here —

1. The right hand is the position of highest honour and
power and privilege; and God's own right hand is, therefore^
the place of highest honour and power and privilege in the

iwmmi^A

e^G

n 1

liiil

Its Dignity.

universe. It has been, by custom, regarded as the nicst hon-
ourable place, as when Ijathhhcba went unto King Solomon
' he sat down on his throne, and caused a scat to be set for tho
King's mother ; and she sat on his right hand :'* so, when
Christ is exalted to God's right hand, it implies the highest h -.n-
our in the universe. Further, tho right hand is the p sitiiui of
highest power. We read of ilie ri;_ht hand of power. To be
at God's right hand denotes being invested witii Divine power —
becoming, as it were, the right hind of G<;d to execute all
His will; and so is Christ, to wlinm all p(;wer is given in
heaven and on earth. J.astly, (his p sition is associated with
all happiness and glory and biessednct^s. ' In Gcd's presetico
is fulness of joy, at Ills right hand t:re pleasures for ever

more.

2 Observe, it is the man Christ Jesus who is, thus, exalted to
God's right hand ; or, rather, tho God-man j the same who was
crucified, dead and buried, and rose again from the dead. Th's
was the just recompense of Ilis reward. He had been infinitely
humbled, He is gloriously exalted. His Divine nature rendered
it fitting that He should occupy so high a position as the right
hand of God. His human natuic feels the reward, cnjrys tho
promotion, reaps the blestcdncFS. It is worthy of being re-
membered that it is the human nature that is thus capable of
being exalted; and that such prouKticn yet awaits tlie meu.bcis
of Christ's body.

3. It is in the heavenly places; i. e.. the rcgicn of Divine
grace and glory, the invisible church, the highest department

*1 Kings, ii. 19.

Above all Angels.

Q27

the

ing VG-

lablc of

3u.lcis

livinc
rtuicnt

of God's kingdom, or, ratlior, tlio liigliost aspect of Ilis sove-
reign power, to wliicli all else is subject,

\Vc arc not to suppose that there is no particular locality,
where Christ is, as to Ilisl.uniau nature. But the ideas here
suggested are not to be conGned or limited by the conditions of
space or locality. God is everywhere. His right hand is every-
where. To be at His right hand, is, simply, a spiritual view
of the Divine power, and honour, and glory of Christ, con-
veyed in language suited to our ordinary ways of speech. ' In
heavenly places,' denotes, no doubt, a removal from all sorrow
and sin. and degradation, so far as these can enter to disturb
and defile. It is the sphere of Divine power, honour and glory,
and this chiefly with reference to the church, through which
God exerts the perfections of Ills grace and power, to the ends
of the universe. Thus is Christ set down at God's right hand.

4. Further, it Is ' 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.'

This is supposed to be a description of all angelic beings, in
their various ranks or degrees, as veil as every other class of
beings that is named to which power is ascribed. Above them
all Christ has been exaked, as Paul says in his Epistle to the
Hebrews, 'Unto which of the angels said he at any time. Thou
art my Son, this day have I begotten thee;' again, 'To
which of the angels said he at any time, Sit on my right hand,
until I iruike thine enemies thy footstool ? '* It was fitting
that He, who had been so far degraded in carrying out the Will

• Heb. i. 5-13.

228

Ranks of Angels.

\-^

of God, in man's salvation, should be thus highly promoted j
' We see Jesus, who was made a little lower than the angels
for the suflFering of death, crowned with glory and honour.'*
God has rendered to Him a just reward.

The different terms used in this passage, to denote the angels,
may represent different ranks or degrees among them, or express
different views of their excellence or power ; but how to dis-
tinguish them we cannot tell. It may be that Paul attached
a definite idea to each of these names — principalities, powers,
might, dominion — as indicating grades or orders among these
heavenly hosts ; but what his idea may have been, it is diffi-
cult, or perhaps impossible, now to determine. We know in
fact very little about the angels from any clear revelation in
Scripture. They are all ministering spirits of God. Through
them He executes His power in fulfilling His pleasure. They
are secretly connected with His Church and Providence. ' The
chariots of God are twenty thousand, even thousands of angels.
The Lord is among them as in Sinai, in the holy place.* Paul
may have seen in vision these heavenly hosts, and possessed a
clear conception of their powers. It is plain that between
finite man and the Infinite Creator there is room for a vast
variety of spiritual beings, rising in power, the one rank above
the other. Let the first rank be composed of a host of angels
far exceeding man in intellect and moral faculties ; you may
ascend, upward, in fancy, rank after rank, till you reach the
most dazzling eminence of knowledge, and wisdom, and power;
always assuming that the gulf still remains an infinite one, be-

* Heb. ii. 9.

noted J
I angels

nour/*

angels,
express
r to dis-
ittached
powers,
ig these
is diffi-
know in
lation in
rhrough
I. They
'The
angels.
Paul
sessed a
between
)r a vast
k above
F angels
rou may
ach the
power;
lone, be-

Entrance to Glory.

229

tween the highest creature and God. You have thus a long range
of glittering throngs,* with plenty of work for all in infinite
space, and room for each to labour in infinite space. These
all kept their first estate ; and when Jesus descended to do the
work of a Saviour, and when engaged in it, they desired to
look into these things, waiting with eagerness the issue. At
last. His work accomplished, He ascends on high, leading cap-
tivity captive. At heaven's high palace the conqueror arrives,
and 'lift up your heads, O ye gates !' is sounded at its portals,
' and be ye lifted up ye everlasting doors, f\nd the King of
Glory shall come in. AVho is this King of Glory ? The
Lord strong and mighty, the Lord mighty in battle. Lift up
your heads, O ye gates, even lift them up ye everlasting doors,
and the King of Glory shall come in. Who is this King of
Glory ? The Lord of Hosts, He is the King of Glory.'

Far above the foremost rank, yea crossing the infinite gulf
that separates God and His ministers, we see Jesus sitting at
the right hand of God, and the command given to those prin-
cipalities, and powers, and dominions, is, 'Let all the angels
of God worship Him' — worship tlie Lamb that was slain — say-
ing, ' Worthy is the l^amb that was slain to receive power, and
riches, and wisdom, and strength, and honour, and glory, and
blessing.'

The expression added by the Apostle, ' Every name that is
named both in this world, and in that which is to come,' denotes
the absolute and perpetual exaltation of Christ, over all that
is eminent or excellent, both now and hereafter.

•Thrones I Virtues 1 Princedoms I Dominations! Powers I— Milton.

•Ill, II nifai|)l^ -

i|^'.'»i!l|^ WPXI m m>'fmmtiinKi

£30

Supremacy of Christ.

Let U3 remembsr, that, as wo said bsforo, it is the Mediator
— the God-man — who is thus exalted to God's rigl'.t hand. It
is our great High Priest. As God, lie is fitted for such a place,
being pos.sessed of Divine perfection. His dominion has a
foundation, in right, and in actual power. It is a dominion over
conscience and the soul as well ns over outward nature. He is
Lord and Christ. And, as man and Mediator, He receives it
as His reward, Ho is invested in it for the ends of His work,
and holds it constantly for the salvation of sinners. VVc havo
such an High Priest, who is passed into the heavens — * a Priest
after the order of Melchisodec — able to save unto the utter-
most all that come unto God through Him.'

And the Apostle would have us to look to no other, but to
look up to Him. Let neither man, nor priest, nor saint, nor
angel, be the resting place of your eye, when you would look
out for a Mediator. But at God's right hand — blessed privi-
lege ! — you see your surety, your Advocate, your friend, your
Omnipotent Redeemer.

III. But I hasten on to make some observations, on the last
topic, in our present passage — 'and hath put all things under
His feet, and gave Him to be the head over all things to the
Church.'

In this clause, there are two leading ideas, to which we shall
direct your attention. The first is, you observe, ' hath put all
things under His feet.' This may either refer to His univer-
sal Supremacy by which all things whatsoever, good or bad, are
made subject to His rule and authority ; or it may refer speci-
ally to all opposing things, which need to be degraded, accord-

Above all Ecll.

231

speci-
ccord-

in;^ to that other pissiige whore we read, ' that He must reign
until all enamies are put u?ider His feet.' We prefer this lat-
ter interpretation ; so that, as the former verse included His
d)ininion over all powers whatever, angelic or human, now or
hereafter, and might, therefore, be considered as especially in-
dicating His supreni icy over all that is good, this verse and
this clause of it may be taken as including all that is evil, which
is dealt with in a befitting manner, being put under His Icct.
Evil spirits and wicked men, all the powers of sin, all the ma-
chinations and devices of Satan, are, thus, under the feet of the
exalted Mediator. It may be that these things seem to triumph
for the present; but their triumph is short lived even in ap-
pearance. Soon their boast will be turned to shame. But
even for the present they cannot rise above a certain lin^it.
They are even now actually under the feet of Him who has all
power given Him in lieaven and on earth. Satan cannot go
beyond his chain. His angels dare not transgress their per-
mitted field. The raging of the heathen and of wicked oppos-
crs of the truth is kept within bounds. The progress of
tyranny and crime is checked. On the earth the direst organ-
ization of evil is arrested; and dirk though the condition of
mankind may be, through the ignorance, immorality, unbelief,
and ungodliness that abound, yet a bright gleam of confidence
and hope falls on the eye of faith, when it recognizes every-
where the unfailing power of God's word, and remembers the
assurance that ' He who is (he servant of God,' and ' now at
God's right hand,' 'shall not fail nor be discouraged till He have
set judgment on earth, and the nations receive the law at

ill '

i^32

Head of the Church.

His tnouth.'* Indeed, brethren, there is no other consolation
to bo found, in surveying the sad state of humanity, every
where, except that He reigns at God's right hand, who is the
Saviour and Deliverer of man, who makes the wrath of man
to praise llini, and restrains the remainder of Ilis wratli.

The second idea iu this verse njay, well, suggest to us the
practical application of this whole passage, and with this wo
shall close our remarks jit this time. ' And hath given Him,'
says the Apostle, ' to bo head over all things to the Church.*
Within the Church, Christ is Supreme Head, who, besides, is
Head of all principality and power, and wields the sceptre of
universal empire. To all believers He is the source of life and
of law; the fountain of peace and of comfort; the rock of
strength and of security.

Let me press on you to look unto .Tesus exalted at God's right
hand i\s,JirHt and foremost, the source of life and of law to you.
He is given as Head, Supreme Head to His Church; and what
the head is to the body, even the centre and source of life and
activity, that must He be to you, if you are or would be mem-
bers of His body. ' H'l is the resurrection and the life. If any
believe on Him though ho were dead yet shall he live.' By
faith you are ' baptized unto His death, and are also raised with
Him to newness of life.' You arc united to Him. The pen-
alty of death, of spiritual death, was exhausted by Him for you
and in your behalf. The eifccts of that death, in your union
to Christ, begin to be undone and you become quickened, and
made spiritually alive. And this work, begun when faith first

• Isa. xlii. 1-4.

Practical Lessons,

33S

you.

what
tc and
incm-
If any
By
d with
iG pcn-
br you

union

d, and
Ih first

unites to Hin», is carried on to perfection by tlie same faith
that looks to Him as the source of law. Receiving; His loving
commands, as your head ; taking His Word as your directory ;
following His example as your master, you grow up unto the
measure of perfection — ' grow up unto Him who is head in all
things,' Thus the true believer may say, with Paul, ' 1 am
crucified with Christ, nevertheless I live, and the life which
I now live in the flesh is by the faith of the Son of man, who
loved me and gave Himself for me.'

But nexthj as Head — Supreme Head to the Church. He is
the fountain of peace and of comfort. If the head of the body
is distracted, then the members can possess no rest. The
troubles of the head arc proverbially the sorest to endure. On
the other hand, if the head is sound and clear and peaceful,
how much does it contribute to the health and comfort of the
body ! But, Christ — the Head of the Church, has entered on
rest. He now suffers no more. Is not this the best guarantee
that the suffering members remaining on earth will be com-
forted, and delivered from all their pains ? Yes ! and did He
not say ' Peace I leave with you. My peace I give unto you.'
And is He not a merciful and faithful High Priest who is
touched with a feeling of our infirmities ? Look up, then, to
your Head. Consider His peaceful sitting at God's right hand.
Remember He is your Head. Is not the very thought already
Bufiicient to mitigate your sufferings whatever they may be,
and assuage your grief, however deep. Above all ask and ye
shall receive. Hitherto ye have asked nothing. ' Ask and ye
shall receive, that your joy may be full.'

It-'

i-'>

Practical Lessons.

Finalli/y as head of tho church. IIo is tho Rock of its
strength, and its eternal security. Ho is head of all things.
All opposing elements arc put under Tils feet. Is temptation,
without, too powerful for you ? Look upward to your head !
Ho can turn aside its face, or so manage Ilis Providence that
no temptation will be brought to bear on you greater than you
may overcome; but with tho temptation will grant a way of
escape that you may be able to bear it. Is sin, within, a
remanent power of which you arc justly afraid? Still look
upward to y6ur head ! Your sin, your besetting sin. your sad
infirmity, the fascination to forbidden pleasure you feel, — it ia
under His feet. It can stir no farther than He allows it. Be
sure that you sincerely and truly look to Him in faith, and
you are really safe now, and will be consciously and openly
safe in eternity. — Amen.

LECTURE XIV.

EPII ESIANS.

CHAP. 1.-23.

"The Church, — Which Is his body, the fulness of him that filleth all
in all."

In the previous context the Ap')stlc, in linguago wlioso sub-
limity is the reflection of the sublinicst theme in revelation,
expatiates on the dif^nity, and power, and supremacy which
belong to Christ, at God's right hand. Our minds are raised
to a d;jzzling elevation, where we contemplate the Mediator
seated on the throne of Universal Empire. It must be remem-
bered, too, that it is man who, in union with God, is thus highly
exalted; for Christ, as God, cannot be exalted, being essen-
tially and eternally God. But His Divine nature, sustains His
human, in a position so transcendcntly glorious. The whole
tribute of Divine praise and worship is brought to the feet of
Jesus, raised to God's right hand ; the whole weight and au-
thority of the Divine government is laid upon his shoulders;
His arm wields the entire power of Divine l*rovidence; and

^36

The God-man Exalted.

I •

His heart is swelled with the full flood of Divine blessedness.
Mere man were incapable of all this ; but not man united to
Godhead. Bearing this in mind, our thoughts may properly
be fixed on the fact, however sublime and astonishing, that it
is a man, bone of our bone, and flesh of our flesh — one from
i^mong the people — the elder brother of the family — that sits
and reigns at God's right hand. It is this that brings the
subject closely home to our hearts, and makes it as precious
and practical as it is sublime. The Apostle was not leading
his readers on a merely speculative and imaginative flight, aloft
to the third heavens, to contemplate, for a little, what was of no
earthly advantage or profit to the believing heart. He, first,
shews the universal dominion that belongs to the Mediator —
His supremacy over not only all that is good, but also all that
is evil J and, then, he declares that God hath given Him to be
head over all things to His church. Surely it is of the utmost
consequence to the church that its head is no inferior or sub-
ordinate personage ; that He is not in a position to be con-
trolled or hindered in His purposes, far less defeated ; Lliac He
is no mere principality, or power, or might, or dominion, or
name that is Tiamed ; but exalted Mediator above them all,
having all things at His control; and, if of consequence in
reality, surely it must be cheering and comforting and anima-
ting to know it, and to live under its sustaining power. The
words of our present text, with which this most sublime chap-
ter closes, contain a description of the church in its connection
with Him who is its exalted and glorious head. In depend-
ence on that wisdom which coraeth from above and the teach-

The Church Defined.

esr

ing of Him who is the Spirit of Wisdom and Revelation, let
us now confine attention to this brief passage. Although brief,
it is full of meaning, and well worth our close and prayerful
consideration.

I. We shall first ofier a few remarks in explanation of the
terms, here, used by the Apostle.

(a). Here, for the first time, in this Epistle, the expression
' the Church ' is introduced j what, let us ask, is the idea
attached to it by the sacred writer ? There can be no doubt,
I think, that he here uses the term to designate the whole
body of the Elect, that had been already or were designed to
be, effectually called of God — regenerated — sanctified and eter-
nally saved. The word in the original is derived from the
term ' to call ' which is employed to express^ not merely out-
ward calling, but, effectual calling. ' The Church,' then, means
the whole number of those who are to be effectually called.
This is the fundamental or essential idea of the Church j and,
therefore, ' the Church ' really and truly consists of those and
those only who believe in Christ, and who are renewed in their
heart and character by the Holy Spirit. This idea of the
Church, which is th« true fundamental idea, and could easily
be shewn to be so, according to Scripture, is never to be lost sight
of; and in the passage before us it is manifestly the only idea
which is to be entertained, when it is said that ' God gave
Christ to be Head over all things to the Church, which is His
body, the fulness of Him, that filleth all in all.' It is quite
true that the expression ' the Church ' is frequently applied to
professing communities of Christians, embracing not only true

® ■

;i ;''

'] ■ ■

ess

bel

Church. Visible and Invisible,

icvcrs, but also mere nominal professors of the f Itli. This
application of the (erm to the outwarJ v's'lle Church of pro-
fessing Christians is rendered ncce&snry from the fact, that God
alone can judge of the true state and cliaraclci' of individuals;
that He has not coumiittcd to any man or body of men the
right or power of jud.»ing on th:it subject ; and has actually de-
signed and established a kingdom on earth consisting of those
who profess the name of Christ, and adherence to His Word.
Speaking to lh( kc who arc incapable of judging beyond what
'appears,' the Scriptures use the word ' Church ' to designate
the professing Kingdom of the Lord Jesus Christ on earth.
Here, there are believers and unbelievers — wheat and tares — both
together. But man cannot make a scpirat'on, and is not en-
titled to attempt it. The prcfci^sing Chuich, to long as it is
'apparently' and by all that man can jud;^e of, i'aithful to
Christ's Gospel and laws, must be regarded and treated, by
man, as if it were the true Church. This, however, does not
do away with the fundamental idea of the Church as, in reality
and before God, consisting only of believers and persons who
have been effectually called — in f-hcrt. rf the elect. It is plain,
too, that, in the {Statement here nii.de by the Apcstle, 'the
Church' must be taken in this view, as including the elect
who are truly Christ's pccitle and excluding all others as having
nothing but 11 is nanc. (//.) Of this Church the Aprstlc says,
it is 'the body' of Christ — a very common and favorite figure
of speech in the Kpistics of Paul. Here it occurs in continu-
ation of the figure by which Christ is set forth as ^ Ilrnif —
Supreme Head to the Church. It is a liivorite idea of Paul's

This
pro-
tGod
lulls ;
i\ the
ily dc-
those
Word.
1 what
<i<inatc
eavth.
—both
not cn-
as it is
hl'ul to
ted, by
oos not
reality
ns vrho
pUiin,
, -the
I elect
Ihaving
|e pays,
figure
tntinu-
'mV—
Paul's

Christ and His Church One.

SS9

to represent Christ and the Church as a living organism, perfect
and complete, with head and members, all one, like a perfect man.
IJy this figure, the Spirit of God, in the writings of his ser-
vant, teaches us many important and sublime views of truth.
Among the most obvious of these views is the oneness of Christ
and Mis church. He and it arc identified, as the body and the
head are, or, form but one person in man. This fact set forth
by Paul, under this figure, wa.s announced by Christ himself,
under a similar figure, when he said, ' I am the vine, ye arc
the branches,' and. without a figure, when he prayed, in his in-
tercessory prayer, ' that they all may be one ; as thou Father
art in me, and I in thee, that they also may be one in us;*
and ngain, 'I in them, and thou in me, that they may be pei feet in
one.' It is a prominent truth of the Scriptures, touching the way
of salvation, that the sinner who is regenerated and believes in
Christ is united with Him, by a close and imperishable union.
It may be mysterious. It is acknowledged to be so. Ikit,
still, it is held forth in Scripture so often and so fully and
plainly, that wc must receive it by faith, though we cannot
fully understand it. This union is effected by the Holy Spirit,
who, dwelling in the head without measure, dwells also, truly
and permanently, in each and all of the members. He that is
joined unto the Lord is one spirit. Christ and His church
are, as truly, one, as the head and members of the human body
form one person.

There is another general view of the church, which the
Apostle intends by this figure of the body, and on which ho
insists, largely, elsewhere. It is, that whilst the church is one

Diversity in Unity.

m I

N ■

with its head, even Christ, it is composed of individuals, who
differ from each other, in both gifts and graces, as well as out-
ward circumstances. As the body consists of many members,
differing from each other, in structure and ofl&ce — so, also, the
church consists of various parts and numerous individuals,
living in different ages, occupying different spheres, possessed
of different gifts and graces. The different parts and members
of the body fit into their respective places, and, together, make
up the body, the essential substance of which runs through
them all and unites them as one. So, all the members of
Christ's body possess the same spirit and are alike in the essen-
tials of Christian character, but, in other respects, differ from
each other, so that no two members are, perfectly or entirely,
alike. The oneness, of the head and members — of Christ and
His church, docs not prevent the body — the church, from
embracing innumerable parts, that differ in some respects from
each other; in other words, innumerable individual Christiana
or believers, no two of whom are perfectly the same. And
the variety and dissimilarity of the members do not prevent
the church from being one — one in itself, and one with its
head.

You may run over the Old Testament worthies, from first to
last, and, if possible, you might pursue the survey to the end of
time, no two individuals would be found altogether alike ; yet
the same Spirit animates all, and the same essential elements
of spiritual life are found in all. You may dissect the human
body and cut it up into an endless number of separate parts,
no two of these parts, however minute or however prominent,

Enlarged Chanty.

}, wbo
IS out-
mbera,
so, the
riduals,
(ssessed
lembers
r, make
:,hrougli
abers of
le essen-
I'er from
entirely,
irist and
ph, from
icts from
Ihristians
And
prevent
with its

first to

le end of

fke; yet

elements

humai

|te parte,

)mineQt,

will be found to be the same ; and yet the same blood was flow-
ing through all, each part filled its own place, and all together
made up one body.

The practical application of this view is also very obvious.
It branches out into several useful and important lessons. I
shall just mention a few of these, without enlarging on them
in this place. 1st. It should ttach us to look abroad on the
Church of Christ, as it presents itself to our consideration,
with an enlarged charity. We should not, indeed, at any time,
neglect or under-estimate the great essentials of the Christian
faith and the Christian character. These must be regarded as
vital. But, difierences in non-essential matters, should be put
into the background j nor should we, on account of these, refuse
to others the right hand of fellowship. In reference to indi-
viduals, what variety may there not be in natnral endowments,
in education, in the manners and habits acquired by custom or
training, in rank, in wealth, in occupation, in the sphere oc-
cupied in the world, or in the church ? — and this quite con-
sistently with the existence of the same spirit in the heart,
the same faith in Christ, and the same general character of
renewed love to God and man, and the same endeavour to
serve God and promote His kingdom. Let each of us remem-
ber that all these things are merely outward or circumstantial;
that it might have pleased God to put ws in diftercnt circum-
stances from those we occupy ; that God has work for all to
do ; and that all that truly love the Lord Jesus Christ arc the
members of His body, fulfilling, all, their own ofl&ce, and de-

serving honour in so doing.
P

2nd. It should teach us to reirard

1!^

i-%i^

e4£

Enlarged Charity.

other departments of Christ's church on earth with feelings of
enlarged charity. As we have said, this does not imply that
we are to become indifferent to what is essential. There are
certain portions of the revealed truth which all true Christians,
no matter where they are found, or by what name known, do,
indeed, receive and believe, and without which they would not
be worthy of the name. But there are minor and less im-
portant matters, on which true Christians have differed and
continue to differ. We can scarcely grant to a Unitarian body,
the name of a ' Church of Christ ;* for how can any man be a
Christian who denies the main prop and foundation of the
Christian religion, which consists in Christ's being the Son of
God — God himself — incarnate for man's salvation ? And what
right has any body to name itself after Christ, whilst it really
denies Christ; robbing Him of His fundamental nature, and
the church and mankind of their only hope ? But, apart
from such ruinous errors, as take away the very foundation of
our religion, there is room for charity, in respect of many
things of which we cannot approve — or, rather, we are not to
allow errors, of a minor kind, to make us stand aloof from other
sections of Christians, but, frankly, grant that they are mem-
bers of Christ's Church. This lesson, we say, flows from the
very notion of Christ's Church being a body, embracing true
believers and all true believers, of every country and denomina-
tion. 3rd. But our views, on this subject, should not be al-
lowed to evaporate in mere sentiment. They suggest, and
ought to enforce, an earnest and active sympathy and co-oper-
ation," among the members of Christ's Church. How exqui-

The Church Christ's Fulness.

e4S

fiitely do the various parts of the body aid and sustain each
other, in whatever line of action, or in whatever course of en-
durance the body may be engaged ! So, ought all who belong
to Christ's body to aid and sustain each other, and to work
together, in common undertakings for the extension of Christ's
kingdom and the good of the world.

These are quite obvious lessons. But we need often to be
reminded of them, lest we should become narrow or selfish —
lest we should confine our charity and our sympathy entirely
to our own adopted and favourite sphere — lest we should lose
the benign influence, on our own hearts and the hearts of
others, of that example which our Master has set us on earth,
and that all-embracing love which He now exercises in heaven
towards all who truly love God, and are the called, according
to His purpose.

(c) The Apostle says that the church is His body — * the
fulness of Him that filleth all in all.' Christ, as regards his
divine nature, is everywhere. He, as God, fills the universe
with His presence ; He filleth all in all. Yet, in another as-
pect viz, as Mediator, the church, which is His body, is Mis
fulness. It is to this that all the energy of His mediatorial
strength has been directed ; and it is here that we see Him
crowned with His fullest reward. The Church, i. e., the whole
company of the redeemed, is the fulness of Christ, as Mediator;
for when we behold this body — Christ and the Redeemed — we
see a full, complete and perfect object j we see Christ filling,
completing and perfecting the church, and we see the church
filling, completing and perfecting Christ. We understand the

II'

•vww^'rrrTn^^iiWWT^

s-u

Explained,

'■- t!S

expression as embracing both ideas ; or, rather, these two
thoughts are, in our opinion, here, expressed by the Apostle
under one idea, when he calls the church ' the fulness of Him
that fiUeth all in all.' It is a double idea, so to speak ; it has
two sides, or it radiates two ways ) it respects the members
and the head at one and the same time. The church is Christ's
fulness, because He has increased outwards to it — He has de-
veloped into it — He has expanded into it — as a seed into the
tree and the branches ; and also the church is Christ's fulness,
because in condescension of grace He has taken it to be part of
Himself, and so it completes Him. It makes up and perfects
one entire 'man'j and when viewed in its connection, thus
established, is necessary to complete Christ. Without it He
would be a head without a body. With it united to Him, in
all its parts, each made perfect in due time. He is full. The
church is His fulness, also, in the sense that it contributes all
that is necessary to render Christ as Mediator, full, perfect,
and complete ; in which state of fulness He, as head, and the
church as His m-inbers, shall abide for ever in the glorified
condition of heaven.

II. Having, then, endeavoured to explain the import of this
passage, let mie now, in the second place,- illustrate, more par-
ticularly, the substance of the statement here made — that the
church is Christ's fuln' \ — the fulness of Him that fiUeth all
in all. The idea that the church is Christ's fulness, contains,
we have said, two thoughts, or it has two sides, — it respects
both the members and the head. Let me expand these two
thoughts, a little, for our common instruction and edification.

afM

Explained.

246

Ist.^Thc church is Christ's fulness, because it has grown out
of Christ, and He has increased outwards so as to form the
church. He has developed into it. He has expanded into it ;
as a seed grows into a tree with its branches.

He is the head — the centre and source of the body — the
seed or root which, by development, grows into a perfect being.
This thought is no unusual one in Scripture. Christ was,
from the first, held forth under the idea of ' a seed ' — the seed
of the woman, that was to bruise the serpent's head — the seed
promised to Abraham, in whom all the families of the earth
should.be blessed. ' And he saith not, unto seeds as of many;
but ' as of one, and to thy seed, which is Christ.' Similar to
this is the expression in Isaiah's prediction, ' And in that day
there shall be a root of Jesse, which shall stand as an ensign
of the people ; to it shall the Gentiles seek : and his rest shall
be glorious.' By the Apostle John he is spoken of as the
' root of David,* and the ' bright and morning star.* But if
He is thus described^ as a seed or a root, we may look for His
development and growth ; and so we find that this also is set
forth in Scripture under similar figures of speech. The church
is the result of the travail of His soul. Believers, in every
age, are His children — His offspriL^; and they, united to-
gether, form His body. It is from Him that the church re-
ceives its life, and all that truly belongs to it of an essential
kind ; and Christ lives in it. Out of Him, so to speak, the
church and every believer grows. ' It hath pleased God that in
Him should all fulness dwell.' ' In Him dwelleth all the fulness
of the Godhead bodily. And ye are complete (or filled) in Him.*

p ■ .{

■i fl

:J I

e^e

Christ Jills His Church.

But, lest wc should bo thought to be using altogether mys-
tical language on this subject, we may advance one or two
views which may help, in some measure, to its explication,
and to render it plain to every one, so far as the Scripture
guides us.

First, Christ fills the church and each true believer with His
Spirit, and Christ thus lives, by His Spirit, in each and all.
The Spirit and Christ are one. He that is joined unto Christ
is one Spirit, and so one with Christ. The Spirit is not a
mere visitant or sojourner in those who belong truly to the
church, but a resident. He imparts Spiritual life. He en-
lightens the mind and renews the heart and wiil. He is sent
by Christ ; He is one with Christ. Therefore, Christ lives in
every true believer, and fills, more and more, the soul with
His life, until at last it becomes perfectly assimilated to the
character of Christ.

Another view, secondly, is that presented in the words, 'out
of His fulness have wc all received and grace for grace/ Faith
is the instrument of receiving out of His fulness, or, the medi-
um of communication. In the exercise of faith — looking unto
Jesus — the true Christian imbibes the grace of Christ — the
grace that was displayed by Him, and which fills Him. He
himself, as Mediator, received the grace of God, and that with-
out measure. What heavenly virtue, what righteous principle,
what holy desire and affection was lacking in Him ? None.
The Christian by faith receives a corresponding grace to every
grace that was in Christ. And He is at length filled, according
to His measure or capacity, out of Christ, Christ is not merely,

DMMiR

Christ Jills His Church.

Faith
medi-
unto
-the
He
with-
ciple,
None,
every
rdinff

in this, an object of contemplation, whom, admiring and imita-
ting, the believer at length comes to resemble; but, as we have
seen already, Christ, by His Spirit, occupies his soul, enlight-
ens his eyes, and purifies his heart, drawing the soul to himself,
and secretly filling it with His grace.

. But, thirdly, Christ imparts to the church and to each be-
liever all spiritual blessedness. Having, himself, suffered and
died for sin laid to His charge ; having borne the curse and
satisfied justice. He now reaps the reward — He enjoys the bless-
ing — He has entered on His rest. Christ fills His Church with
peace and comfort and joy. To us, sinful and unworthy crea-
tures, the very name of Christ ought to be as ointment poured
out ; how much more, when He, by His Spirit, dwells in the
heart, may we expect a fulness of joy ? His pardoning mercy
is high as the heavens; it is broader than the seas. His mer-
ciful inclination to pardon the chief of sinners might well fill
•us with courage to lay hold of Him, and so impart new life to
our wounded spirits. His constant tenderness and sympathy
should renew, at all times, our confidence, and restore to us the
joy of his salvation. . And thus does Christ lead and encourage
His people, whom He saves from their sins.

If His pardoning mercy thus wins the trembling sinner,
His sanctifying grace and strength recover and establish the
erring saint, time after time, until he is at last made perfect.
Christ is not far from Peter when he sinks; and, though Ho
may sleep for a little in the ship. He will not allow the storm
to overwhelm it. Thus He saves His people, and renews their
blessedness. Their path is as the shining light that shineth
more and more unto the perfect day.

24S

Christ jiUs His Church.

i !

Now the joy that tlic Christian may attain to is so great
that it is in one place culled * all the fulness of God.'* It i&
imparted by Christ's Spirit to the heart, and in this way it is
also the fulness of Christ.

Whatsoever, then, of true Spiritual life any one possesses,
whatsoever of grace and heavenly virtue, whatsoever of true
blessedness, is just the effect of Christ's dwelling in the heart
by faith, and of the Spirit of Christ dwelling and operating
there. It is Christ really from whom all this comes. It comes
in a way that may be mysterious ; yet we must believe that it
comes from Ilim, and from Him alone. This matter is best
improved by us, by trying whether these fruits are in us.
There is no difficulty — at least there is no mystery — about
this ; and it is our duty to try ourselves in this way rather
than any other. By the fruits of an enlightened understand-
ing, and a sanctified heart, and a godly life, we may know
that we are being ' filled ' out of the fulness of Christ — that
Christ is forming within us the hope of glory. Are these
fruits manifest to us when we exainine ourselves ? If so, then
let us say, like Paul, believing in Christ's indwelling presence
' I live, yet not I, but Christ liveth in me.' If not, then let
us fear, lest, through unbelief, we come short, being left to our-
selves, without the power of Christ or His Spirit, and, so, still
dead in trespasses and sins.

2nd. Let us now consider the idea of the Apostle in its
other aspect. We have seen how the church is the fulness of
Christ, in the sense of its being the development, as it were, of

• Eph. iii. 19

The Church Jills Christ.

249

in its

less of

[ere, of

the root, by which it grows up into a full body, to the incjisure
of the stature of the fulnews of Christ. The other side of the
idea is embodied in the thought that the churcli fills up, com-
pletes and perfects Christ. We must still contemplate Christ
and His church as one. lie, in condescension, has taken it to
be part of Himself, and, in this view, without it, He would be
incomplete. So Paul in one place calls the church ' Christ.' —
1 Cor. xii, 12. — The body is Christ according to this passage.
It forms part of Him, and completes Him. We are, thus, led
to consider all true Christians as necessary parts of what Christ
himself has chosen for His own body j and the whole church
of the redeemed, when gathered together, will, together with
the head, make one Christ. Now this truth does not, as is
surely obvious to every one, imply that Christ, as God, is in-
complete or imperfect; nor that Christ, as man, is anything
else than absolutely righteous and holy j nor yet, that, as God-
man, He is in himself deficient in any respect. But, still,
having chosen to become one with His redeemed church, it fol-
lows that the church is tliat which completes His mystical
person and is needful for this end. And, although we may
not venture to speculate far on these lofty themes, yet there
are one or two illustrations which we may safely bring forward
in order to make this subject as plain as possible. We are
accustomed to divide the work of Christ, on earth, into the
two departments of doing and suiFering. In each of these
departments He rendered a perfect obedience and made com-
plete atonement for His church, nay, made the only atonement
that can suffice for its salvation. He only is meritorious. Hia

fS50

The Church Jills Christ.

work alone is sacrificial. He yielded a perfect obedience to
God, and suffered without sin. His obedience and suffering
covered the whole extent of mrn's duty and man's debt. But
it must be admitted that obedience and suffering might be
valuable, and, in some respects, necessary, in other circumstances
than those precise circumstances in which Christ lived and
died. Heavenly graces might be exhibited and displayed in a
vast variety of circumstances. And, so, this leads us to venture
the idea that whilst all that was needful for meritoriously saving
the church was accomplished by Christ himself, yet to each in-
dividual member of the church, in all ages, is left the develop-
ment and display of grace under somewhat peculiar circum-
stances; and that the vast variety and diversity of circumstances
had to be encountered by the grace of Christ in the different
members of His church in all ages.

Thus Christ lives through all dispensations; and it were
easy to shew that all the manifestations of faith and good works —
all the goodness and good works of the saints, both of the
Old and New Testaments, were just due to Christ living
in them. Shall we say, then, that these varied manifestations
of character — i. e. of faith and godliness — of patient suffer: ng
and successful contendiqg against evil- were not necessary in
order, in one sense, to complete and make up the fulness of
Christ? Thus, at last, when His redeemed Church is gathered
together, it may be seen that all needful manifestations of the
grace of Christ have been effected, and that the Church, with
its Head, has triumphed over evil in every possible way. * None
of us,' says Paul (and he has reference especiaMy to two ex-

The Church Jills Christ.

S61

tremea of Christian character — the weak in faith, and the strong
in faith) ' none of us liveth unto himself, and none of us dieth
unto himself, but whether we live we live unto the Lord, and
whether we die we die unto the Lord.* Is not Christ's glory,
— Christ's fulness — thus promoted, in some way, by all varie-
ties of Christian character, and by the lives of all His people
in all ages.' And Paul himself speaks of suflFerings in which
he rejoices, as they ' fill up,' he says, ' that which is behind of
the afflictions of Christ, in my flesh, for His body's sake, which
is the Church.' He thus identifies the suflerings which he
had to endure with Christ's afflictions. But our Lord Himself
did the same when He used the language to Paul the persecu-
tor, * Saul ! Saul ! why persecutest thou me ?' and in the lan-
guage used in His representation of the judgment, ' inasmuch
as ye have done it unto one of the least of these ye have done
it unto me!'

. We cannot, however, pursue this subject farther— enough
has been said to shew with what propriety the Church may be
called the fulness of Christ, both as He pours forth His life
into it, and it, in turn, completes Him, according to the con-
descension of His grace, in making it part of himself.

Two inquiries of a practical kind, at once, suggest themselves,
and with these we shall close. 1st. Are we truly members of
Christ's body — the Church ? It is, only, the Spirit of Christ
that can make us such, and it is, only, by faith on our part that
this is effected. If we are members of Christ we will love
Him and all the other members, and we will grow up into His
fulness. 2ud. Arc we, if members, aware of our privilege and

'(•iiijii^,iiap..u inniii iu|i.i.

ess

Conclusion,

duty — to contribute our portion towards the fulness of Christ ?
Each Christian should act, as remembering that Christ is with
him and in him, and feel, how responsible the position is, of
being even one of the humblest members of that glorious body
— which, at last, is entirely without spot or wrinkle, or any
such thing. — Amen.

FINIS.

;':«M«H

APPENDIX.

A. — Re-baptism. — (Page 3.)

Whether Baptism should ever be administered, to the same
person, a second time, if at first administered in the name of
Christ, is a question of some importance. In certain respects
it may seem trivial ; but, if re-baptism should tend, in any
way, to countenance the notion that the ordinance is of a saving
nature, or that it possesses an intrinsic efficacy, or, that regen-
eration is necessarily implied in it, then the question becomes
a vital question, andjt must be settled on solid grounds. The
passage. Acts xix. 1-7, is assumed to afford an instance of re-
baptism. Paul is there said to have found certain disciples
who had been baptised unto John's baptism ; and, it is supposed,
(from V. 5) that ho baptized them again in the name of the
Lord Jesus. Even Olshausen, whose commentary professes to
be founded on critical examination, assumes that Paul re-bap-
tized these disciples ; and, ioasmach as Apollos is not said to
have been re-baptized, though it is stated of him that he knew
'the baptism of John,' that Author boldly avers that "the
most suitable supposition we can make, is, that Apollos was
really baptized in the name of Christ in Ephesus, by Aquila."
(See his Com. in ioe :) Now, it may be questioned, at least,
whether the record before us, presents a case of re-baptism.
It may, indeed, appear to do so, from the way in which our
translation is pointed. But 'the pointing' is matter of inter-
pretation. When read with a different view of its sense, the

2 APPENDIX.

passage stands thus, *4. Then Paul said, — " John verily bap-
tized with the baptism of repentance, saying unto the people,
that they should believe on Him which should come after him,
that is on Christ Jesus ; and when they heard this they were
baptized in the name of the Lord Jesus." All this is Paul's
Btatement. He says, that, when the people in John's time,
heard that they should believe on Christ, they complied, and
that John baptized them in the name of the Lord Jesus. This
is the substance of Paul's statement. The narrative goes on
to say that Paul laid his hands on them, and they received the
Holy Ghost ; but, if the above reading is correct, he did not
re-baptize them.

John's Baptism was, certainly, a baptism unto Jesus Christ;
although, having regard to the transition from the Old to the
New Testament dispensation, it was a baptism rather of repent-
ance than of faith. As, however, the way of salvation is the
same, in all ages, it is impossible, to conceive that any contra-
riety should exist between John's baptism and that of the
Apostle, or that it should be needful to undo or even supple-
ment what John did in his baptism, seeing that his baptism
pointed to Christ, We would only remark farther, that the
words of the original seem to us to confirm the view here pre-
sented, notice being taken to the use of the particles. They are
as follow: tlrtsv Si IIovXoj' ^ludvvrji ijidrftiafv ^djt'tiap.a ^sravotay,
f w Xao Xlywf, *ij tov tpxojucvov fUft' wvtbv i'va jtistevaaniVy novriffriv
•tli tov Ir^aovv. axoveavrii Si £j3a;ti'to^(Tav fij to oiofjia 'tov xvpiov
Irjeov.

B. — The Apostolic Office. — (Page 10.)

An objection to what is alleged In the lecture as the dis-
tinctive peculiarity of the Apostolic office (to declare, infallibly,
the Gospel,) has been taken on the grounds that the Apostles
disagreed among themselves in their procedure in planting
Christianity, that Paul and Peter acted in opposition to each
other, and that inconsistencies in the conduct of the Apostles
may be pointed out. This objection woula lanswerable,

if it were not inapplicable, — for, it must ue admitted, errors
and even sins, in the life and conduct of the Apostles did
occur ; as they have occurred in the conduct and life of all
other men. But, the objection has very little force, if any at

. «•«■

APPENDIX,

all, as against the doctrine that the Apostles were infallible
iu their teaching. The only difficulty lies in the idea that
Paul's conduct, on some occasions, such as his circumcising
Timothy,* (which, however, may be justified), and the conduct
of Peter, as set forth in Gal. ii. 11-14, and such like acts or
practice, were, really, a teaching or inculcating of what they
wished to be received by mankind as belief and duty under
the Gospeh This difficulty, however, resolves itself into the
impossibility of ojtr distinguishing between the man and the
Apostle — since it is held that the Apostles, as men, were sin-
ners and liable still to err and sin, whilst, as Apostles, inspired
of God for a special purpose, they were infallible. If they
were, still, but men, sinful and imperfect, we may, certainly,
expect that failings would occur in their practice and conduct j
and since their whole life was devoted to the one work of pro-
claiming and establishing the gospel, we need not be surprised
to find some instances in which they came short or erred. As
inspired teachers, however, they may, certainly, be regarded as
infallible. They furnish us, themselves, with the materials by
which we may judge, of their own conduct. They give us ' the
Gospel ' for the rule of our faith and conduct, and not their
own practice, as a whole and in every particular.

On the subject of the Apostolic office, see an able discussion
between Bishop Mcllvaine and Prof. Hodge, as published in
the 'British and Foreign Evangelical Review' for April, 1865.

Adoption. — (p.p. 26 & 65.)

Ihe dis-
ullibly,
,postles
lanting
to each
Ipostles
[erable,

errors
lies did

of all
■any at

On the subject of the Permanency and Inviolability of the
relation of Sonship, as established, under the covenant of
Grace, between believers and God j and, on the identity of
that relationship with that which the Son, Jesus Christ, sus-
tains to the Father ; — I have to refer my readers to the recent
distinguished work of the Rev, Principal Candlish, entitled
* The Fatherhood of God.' We must, here, however, make
room for the following quotation : Dr. Candlish says, (page
278 — Ist edition) " ' The Son abideth ever.' I believe that

* Acta xiT. 1 3

4 APPENDIX.

if we study the human and earthly life of Christ, with that as
the motto or key to it, we may come to a better understanding
of what the relation of Fatherhood and Sonship between God
and us, if we are in His Son, really is — and ought to be appre-
hended by us to be — than we could do by means of the most
minu^3 and articulate enumeration of fatherly acts and oflSces
on the part of God, and filial duties and responsibilities on our
part. I own, therefore, that I have a feeling of relief in being
warrantably compelled to say, that I have no time or space
left for what I might call relational details. The relation itself
is manifested and acted out in the history of the man Christ
Jesus. Let an insight into the relation be got, by deep thought
exercised upon the history. Let it be thought, however, based
upon this one condition — that there is in the relation a very
peculiar element of inviolability.

All other conceivable relations, so far as I can see, may be
violated. Husband and wife may part. Rulers and subjects
may be arranged in arms against one another. Friends may
disagree, and brothers may fight. Parent and child on earth
may be mortal foes. All other conceivable relations admit of
fluctuation and variety, according to change of* circumstances.
They are all liable to breaks and interruptions ; to fitful and
capricious movements on one side or other ; to strange alterna-
tions of pathos and of passion. This relation alone j the re-
lation between the Eternal Father and his Incarnate Son, Jesus
Christ our Lord, — and in Him, so far as they can realize it,
between ' his Father and their Father,* and ' the little ones
whom He is not ashamed to call His brethren ;' this relation
alone is always and for ever the same. From whatever may
be turbulent, uncertain, or uneasy, in any other relation, we
may take refuge at any time in this one. Be the temptation
that assails us ever so strong ; be the affliction that tries us
ever so severe ; be the work we have to do ever so hard, or the
death we have to die ever so cruel ; — in the unchanging father-
hood of God we, like His Son, may have evermore quiet peace."

,«>

C. — Universalism. — (Page 117.)

The doctrine of Universalism, seeks to dispose of many diffi-
culties, if not of all, in a sweeping manner; but it has no footing

APPENDIX,

based
very

in the Scriptures, and the principles on which it is based are
opposed to facts, and to our deepest consciousness.

The Universalist cannot give us a rational account, which,
on the mere ground of God's infinite Power and Goodness —
the ground on which he stands, he is bound to do, of the ex-
istence of evil and suffering in the world at any time and for
any period. That they are remedial, and that all suffering will
terminate when and because the remedy is accomplished, dero-
gates from the Goodness and Power of God as much, in reality,
as to suppose that God cannot, or will not, prevent evil at all.
To ascribe a true principlp of Justice to God as a co-ordinate
perfection of His being with His Goodness, and to allow that
this is brought into exercise in the government and final des-
tination of His intelligent creatures, is, what our conscience
approves of, and what we are required to do, by the plainest
announcements of Holy Writ.

We do not profess to be able to give any account of the
origin of moral evil. We dare not give a false one — represent-
ing God in a far more odious light than that which represents
Him simply as doing justice in the punishment of the wick-
ed ; for, the Universalist theory represents Him as a Father
putting His children to unnecessary suffering. We cannot,
however, enter fully on the subject.

All that we have averred, in the lecture, is, that, a certain
unity will be established, in the long run ; and, harmony and
order, will, under God, be the ultimate condition of the uni-
verse. Beyond this view we have no warrant to proceed either
from reason or Scripture ; but thus far we may advance with
all safety and consistency.

(Quotation from Dr. Candlish.)

Speaking of the different relations in which God stands and
will stand to His intelligent creatures, Dr. Candlish says :
(' Fatherhood of God,' p. 13.) " That there is and must be, a

certain thread of inity

running

through

them all, and har-

monizing them all, is probable, a priori. It is probable, as a
mere deduction or inference from the unity of God ; the one-
ness of the Divine nature. And accordingly, it may be anti-
cipated that in the end, or in the long run, — as the result or
issue of the actual dealings of God with the other intelligences

APPENDIX.

in the universe, — u unity of the strictest sort may come to pre-
vail and be established, in the final adjustment, whatever that
may be, of the terms on which He and they are to stand re-
lated towards one another for ever. It may not be the same
unity for all. There may not be the same adjustment in respect
of all. Undoubtedly two opposite poles are indicated, not by
Scripture only, but by reason and conscience as well ; both of
them simple enough ; the one simply, penal and accursed ; the
other simply, free and blessed ; to one or other of which the
conflicting elements in the troubled chaos of created will ap-
pear to be all tending. But that simplicity, whether as ' a
savour of life unto life,' or as 'a savour of death unto death,'
is not yet. As things now are, a somewhat more mixed and
complete system o^ relationship would seem to be, if I may so
speak, the order ^he day."

Christ 'the Bond' in the Ultimate State. — (p. 121.)

(Quotation from Dr. McLageran.)
We make the following quotation from Prof. McLaggan's
Lectures, p. 149 :

" The whole creation, it would seem, so far as it is known
to us, may be embraced in a three-fold division, dead matter,
living organization, rational spirit. These three, again, it is
clear, are so combined in the single fabric of human nature,
that man, being made as to his spirit in the image of God, can
at will apply the living organs of his body, dust though they
are, to the highest ends of God's service and glory, arriving by
the very same path at the summit of his own appropriate per-
fection, and happiness. Thus, viewed on one side, he seems
an epitome of creation ; viewed on the other, he is manifestly
fashioned in wonderful adjustment to the will and attributes
and fellowship of his Maker — alike the Supreme Ruler and
Supreme Benefactor. And, what is more, by such a frame,
he appears capable both of being brought into any nearness of
union with Godhead itself, which the purposes of heaven may
require, and of constituting in that relation a most expressive
and assuming pledge to the world of intelligent beings, that
God will never relinquish or despise the meanest any more

APPENDIX,

)d, can
gh they
ring by
lite per-

seems
lifestly
ributes
ler and
I frame,

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than the chiefest thing that He has made, but will for ever
maintain a powerful and gracious hold upon the whole product
and workmanship of His hands."

. "In His humanity, all the essences and energies of
creation are combined and gathered to a head. With them
His Godhead is personally united by an omnipotent, immu-
table decree. That union is not merely a magnificent sem-
blance, H marvellous phenomenon, the ends of which are all
answered simply through its being seen. It is a reality
fruitful by its own nature of inmiediate effects peculiar and
proper to itself. Amongst all the connections — and they are
most real — which subsist between the Creator and His crea-
tures, this is the junction, the bond, the link, which draws
after it and sustains the mightiest and most glorious results.
The whole of these consequences it were premature to speak
of, but one or two for illustration may be mentioned here.
When the filial Godhead put on humanity, the union was such
that this brightness of the Father's glory and express image of
His person could go forth enveloped and concealed in the like-
ness of sinful flesh — be seen for a season no more save as a
helpless babe, an obscure youth, ' a worm and no man, a
reproach of men, and despised of the people.' (Ps. xxii. 6.)
When His mission was finished, and he rose from the dead to
ascend on high, the union again was such, that in this child
of the dust, ' whose face had been marred more than any
man's, and His form more than the children of men' could now
shine forth, not merely as beheld by the three disciples on the
Mount, but in all the majesty of primeval brightness as adored
by angels, that same eflfulgence of God's glory, those express
lineaments, and express image of His person — and to add only
what were sufficient of itself, Immanuel, God over all, reigns
on His Father's throne, and shall reign for ever — a crucified
man ! There is therefore a true and perfect unity of person in
Him. To all eternity He is one and the same. In Him, if the
elements of all things meet, it is that the right to all things may
be made good. ' If in Him the first fruits are thus holy, it is that
the lump also maybe holy' (Rom. xi. 16) — consecrated, that is,
to the Divine service. And, on the other side, in a sense
Divine and unparalleled, ' the Father loveth the son !' (John
iii. 35.) It is primarily the love of God to God ; but in this

•mwf

APPENDIX.

blessedness, so far as accords with a created nature, the
humanity shares. With man's lips did he testify, ' In Thy
presence is fullness of joy.' (Ps. xvi. 11.) ' Thou ha.st made
the kinfj most blessed for ever ; Thou hast made him exceeding
glad with Thy countenance.' (Ps. xxi. 6.) And is not this to
show that all creation represented and bound up in Him, so
far as conformed to Ilis image and will, shall enter, according
to its nature, into His very joy, and that when, in the dispen-
sation of the I'ulness of the times, God shall have 'gathered
together in one, all things in Christ, both which are in heaven,
and which are on earth, even in Him,' (Eph. i 10), then a
new era shall open, when sin, with its estrangements, being
utterly expelled, a perfect order of harmony shall be establish-
ed, that God may thenceforward be all things in all."

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